The Lion of the tribe of Judah is a name for Jesus, which emphasizes Christ’s work in sealing and then unsealing His prophetic Word. In chapter five of Revelation the Lion of the tribe of Judah, who is also the root of David prevailed to open the book. The “root” of David was Jessie, and the root of Jessie was Pharez, and his root was Judah, and his root was Jacob, and his root was Isaac, and his root was Abraham. The root of David or Jessie when mentioned in connection with the Lion of the tribe of Judah is emphasizing the principles of beginning and ending, which is Alpha and Omega. When the Revelation of Jesus Christ is unsealed in chapter one of Revelation the primary attribute of His character is that He is Alpha and Omega. Who He is, is also the principle that is employed to unseal the prophecies which the Lion of the tribe of Judah has sealed, when He determines that it is time.
Intare yo mu muryango wa Yuda ni izina rya Yesu, rikaba rishimangira umurimo wa Kristo wo gushyiraho ikimenyetso ku Ijambo Rye ry’ubuhanuzi hanyuma akarikuraho. Mu gice cya gatanu cy’Ibyahishuwe, Intare yo mu muryango wa Yuda, ari na yo mizi ya Dawidi, yaratsinze kugira ngo ibumbure icyo gitabo. “Umuzi” wa Dawidi wari Yese, kandi umuzi wa Yese wari Peresi, kandi umuzi we wari Yuda, kandi umuzi we wari Yakobo, kandi umuzi we wari Isaka, kandi umuzi we wari Aburahamu. Umuzi wa Dawidi cyangwa wa Yese, iyo uvuzwe mu isano n’Intare yo mu muryango wa Yuda, ushimangira amahame yo gutangira no kurangiza, ari yo Alufa na Omegam. Igihe Ibyahishuwe bya Yesu Kristo bibumbuwe mu gice cya mbere cy’Ibyahishuwe, ikiranga nyamukuru cy’imico Ye ni uko ari Alufa na Omegam. Uwo Ari We ubwe ni na yo hame rikoreshwa mu kubumbura ubuhanuzi Intare yo mu muryango wa Yuda yashyizeho ikimenyetso, iyo igenekereje ko igihe kigeze.
The unsealing of God’s prophetic Word is an element of God’s work of redemption as He employs the power of His Word to produce revival’s according to His will. Sister White says that when the books of Daniel and Revelation are better understood there will be seen among us a great revival. It is the light of God’s prophetic Word that produces revival and reformation according to His will.
Gukurwaho ikimenyetso ku Ijambo ry’Imana ry’ubuhanuzi ni imwe mu ngingo z’umurimo w’Imana wo gucungura, ubwo ikoresha imbaraga z’Ijambo ryayo kugira ngo itange amatorero n’ububyutse hakurikijwe ubushake bwayo. Mushiki wa White avuga yuko, igihe ibitabo bya Daniyeli n’Ibyahishuwe bizasobanukirwa neza kurushaho, hazaboneka muri twe ububyutse bukomeye. Umucyo w’Ijambo ry’Imana ry’ubuhanuzi ni wo utanga ububyutse n’ivugururwa hakurikijwe ubushake bwayo.
Sister White looking at the last days refers to a great reformation that takes place among God’s people in the latter days. The revival and reformations of sacred history were all produced from God’s Word, and each of those sacred periods pointed to the last great revival and reformation that begins shortly before the Sunday law. Those revivals are produced by an unsealing of God’s Word. The seven thunders were sealed up, just as was the book of Daniel in chapter twelve.
Mushiki wacu White, iyo arebye ku minsi y’imperuka, yerekeza ku ivugururwa rikomeye ribaho hagati mu bwoko bw’Imana mu minsi ya nyuma. Ububyutse n’amavugururwa by’amateka yera byose byakomotse ku Ijambo ry’Imana, kandi buri gihe muri ibyo bihe byera cyerekezaga ku bubyutse n’ivugururwa rikomeye rya nyuma ritangira gato mbere y’itegeko ryo ku cyumweru. Ibyo byubyutse bibyazwa no gufungurwa kw’Ijambo ry’Imana. Inkuba ndwi zari zarafunzwe, nk’uko n’igitabo cya Daniyeli mu gice cya cumi na kabiri cyari cyarafunzwe.
When we apply the prophetic characteristics of a period of scattering that are associated with the symbol of 1260, we find that in Revelation eleven, Moses and Elijah are dead in the street for three and a half days. By verse eighteen the time of God’s wrath has arrived. Moses and Elijah represent God’s people just before the close of human probation. They are scattered for 1260 symbolic days in the streets of Sodom and Egypt, where Jesus was crucified.
Iyo dushyize mu bikorwa ibimenyetso bya gihanuzi biranga igihe cyo gutatanywa gifitanye isano n’ikimenyetso cya 1260, dusanga mu Ibyahishuwe igice cya cumi na kimwe, Mose na Eliya baryamye bapfuye mu muhanda iminsi itatu n’igice. Ku murongo wa cumi n’umunani, igihe cy’uburakari bw’Imana kiba kigeze. Mose na Eliya bagereranya ubwoko bw’Imana mbere gato y’iherezo ry’igihe cy’imbabazi ku bantu. Batatanyirizwa iminsi 1260 y’ikigereranyo mu mihanda y’i Sodomu n’i Egiputa, aho Yesu yabambwe.
Moses and Elijah were empowered to give their testimony from verse three on to verse seven where they are slain in the street. John finished measuring the temple in verse two, then Moses and Elijah are empowered to give their testimony, clothed in sackcloth. The message of Elijah and Moses were given to Philadelphian Millerite Adventism in 1844, and by 1863, their voices were buried under the customs and traditions that are handed down from generation to generation. They were empowered to give their testimony for three and a half years, clothed in “sackcloth,” a symbol of the escalating darkness from 1863 onward.
Mose na Eliya bahawe imbaraga zo gutanga ubuhamya bwabo uhereye ku murongo wa gatatu kugeza ku murongo wa karindwi, aho bicirwa mu muhanda. Yohana yarangije gupima urusengero ku murongo wa kabiri, hanyuma Mose na Eliya bahabwa imbaraga zo gutanga ubuhamya bwabo, bambaye ibigunira. Ubutumwa bwa Eliya na Mose bwahawe Abadivantisiti b’Abamilerite b’i Filadelifiya mu 1844, kandi mu 1863, amajwi yabo yari amaze gutabwa mu rwobo n’imigenzo n’amatwara byahererekanyijwe uko ibisekuru bisimburana. Baherewe imbaraga zo gutanga ubuhamya bwabo mu gihe cy’imyaka itatu n’igice, bambaye “ibigunira,” ikimenyetso cy’umwijima warushagaho kwiyongera guhera mu 1863.
When we apply Sister White’s definition of the seven thunders as representing the events of the first and second angels, in a line upon line fashion, we construct a history that begins with an angel descending with a message, but line upon line, the angel is both the first and second angel. One placed his foot upon the land and one foot upon the sea on August 11, 1840, and the other arrived at the disappointment of April 19, 1844.
Iyo dushyize mu bikorwa insobanuro ya Mushiki wa White ivuga ko inkuba ndwi zigereranya ibyabaye byerekeye marayika wa mbere n’uwa kabiri, mu buryo bw’umurongo ku murongo, twubaka amateka atangirana na marayika amanuka azanye ubutumwa; ariko, umurongo ku murongo, uwo marayika ni marayika wa mbere kandi ni uwa kabiri. Umwe yashyize ikirenge cye ku butaka n’ikindi ku nyanja ku wa 11 Kanama 1840, undi we agera ku gutenguha kwo ku wa 19 Mata 1844.
The next waymark in each parallel history is God’s hand, which is associated with Habakkuk’s tables. With the first angel, the 1843 chart was produced, but there was a mistake in some of the figures. With the second angel, God’s hand is a waymark of Habakkuk’s tables; represented when He removed His hand from the mistake. When he removed His hand, the message progressively developed until its climax at the Exeter camp meeting, just before the disappointment of October 22, 1844.
Ikimenyetso gikurikira muri buri mateka ajyanye ni ikiganza cy’Imana, gifitanye isano n’ameza ya Habakuki. Ku ngelosi ya mbere, hakozwe igishushanyo cya 1843, ariko habayemo ikosa muri zimwe mu mibare. Ku ngelosi ya kabiri, ikiganza cy’Imana ni ikimenyetso cy’ameza ya Habakuki; kigaragazwa igihe yavanagaho ikiganza cye kuri iryo kosa. Amaze kuvanaho ikiganza cye, ubutumwa bwakomeje gutera imbere buhoro buhoro kugeza ku ndunduro yabwo mu materaniro y’inkambi ya Exeter, mbere gato yo gucika intege kwabaye ku wa 22 Ukwakira 1844.
The two lines identify a worldwide message, for the angel who arrives places one foot on the land and one foot on the sea, and inspiration informs us this represents a worldwide message. The angel also identifies the beginning of the tarrying time in the parable of the ten virgins. At this first waymark we also see God’s hand producing a lie. On April 19, 1844, prophetically it appeared as if the vision had lied, but those who had patience, waited, and though the vision tarried, it did not lie. But when the line we are building begins, the lie of the first disappointment is marked as an attribute of the first waymark.
Imirongo ibiri igaragaza ubutumwa bwo ku isi yose, kuko marayika uhagera ashyira ikirenge kimwe ku butaka n’ikindi ku nyanja, kandi ubuhumeke bw’Imana butumenyesha ko ibi bigereranya ubutumwa bwo ku isi yose. Uwo marayika kandi agaragaza intangiriro y’igihe cyo gutinda mu mugani w’abakobwa icumi. Kuri iki kimenyetso cya mbere cy’inzira nanone tubona ukuboko kw’Imana gutuma habaho ikinyoma. Ku wa 19 Mata 1844, mu buryo bw’ubuhanuzi byagaragaraga nk’aho iyerekwa ryabeshye, ariko abafite kwihangana barategereje, kandi nubwo iyerekwa ryatinze, ntiryabeshye. Ariko iyo umurongo twubaka utangiye, ikinyoma cyo gucika intege kwa mbere gishyirwaho ikimenyetso nk’umwihariko w’ikimenyetso cya mbere cy’inzira.
Then the waymark of God’s hand and Habakkuk’s tables shows God covering a mistake and then removing His hand from the mistake. In Millerite history, the mistake was allowed by God in May of 1842, when the chart was printed, and the mistake was thereafter manifested when the year 1843 ended, but it was some time after, that the Lord removed His hand from the mistake in the figures. The mistake was from May of 1842 until somewhere after the first disappointment. For the first angel, God’s hand and Habakkuk’s tables is marked in May of 1842, but the removal of His hand in the history of the second angel would be shortly after the first disappointment.
Ni bwo ikimenyetso cy’inzira cy’ukuboko kw’Imana n’ameza ya Habakuki kigaragaza Imana itwikira ikosa, hanyuma ikavanaho ukuboko kwayo kuri iryo kosa. Mu mateka y’Abamilerite, iryo kosa ryaremewe n’Imana muri Gicurasi 1842, igihe imbonerahamwe yacapwaga, maze iryo kosa riza kugaragazwa nyuma yaho igihe umwaka wa 1843 warangiraga; ariko hashize igihe runaka, ni bwo Uwiteka yakuyeho ukuboko kwe kuri iryo kosa ryari mu mibare. Iryo kosa ryamazeho kuva muri Gicurasi 1842 kugeza ahantu runaka nyuma yo gucika intege kwa mbere. Ku byerekeye marayika wa mbere, ukuboko kw’Imana n’ameza ya Habakuki byashyizweho ikimenyetso muri Gicurasi 1842, ariko ukuvanaho ukuboko kwayo mu mateka ya marayika wa kabiri kwabayeho hashize igihe gito nyuma yo gucika intege kwa mbere.
This identifies the waymark of the “hand” as a prophetic period. A period that begins with His hand covering a mistake, and then ending with His hand being removed from the mistake. This period of His hand covering and uncovering is an illustration of the work of the Lion of the tribe of Judah as He seals and then unseals prophetic light. He covered truth, then revealed the very same truth—in a different light that did not contradict the original light. He did it in order to produce the revival and reformation of the Millerite Midnight Cry.
Ibi hagaragaza ikimenyetso cy’inzira cy’“ikiganza” nk’igihe cy’ubuhanuzi. Igihe gitangira igihe ikiganza cye gitwikiriye ikosa, hanyuma kikarangira igihe ikiganza cye gikuwe kuri iryo kosa. Icyo gihe cy’ikiganza cye gitwikira no gukuraho icyo gitwikiro ni ishusho y’umurimo w’Intare yo mu muryango wa Yuda ubwo ishyiraho ikimenyetso ku mucyo w’ubuhanuzi hanyuma ikawukuraho. Yatwikiriye ukuri, hanyuma ihishura uko kuri nyako nyine—mu mucyo utandukanye utavuguruza umucyo wa mbere. Yabikoze kugira ngo izane ububyutse n’ivugurura by’Ijwi ryo mu Gicuku ry’Abamilerite.
The tarrying time, which began with the arrival of the angel ended when His hand was removed, thus unsealing prophetic light which began the “seventh-month movement” that led to the Midnight Cry message at the Exeter camp meeting, where the message turned into a tidal wave, until the closed door at the great disappointment. The manifestation of God’s power through the unsealing of His Word produced an escalating revival and reformation.
Igihe cyo gutinda, cyatangiye igihe marayika yazaga, cyarangiye ubwo ukuboko Kwe kwavanwagaho, bityo hahishurwa umucyo w’ubuhanuzi watangije “igikorwa cy’ukwezi kwa karindwi,” cyagejeje ku butumwa bw’Ijwi ryo mu Gicuku mu nama y’inkambi yabereye i Exeter, aho ubwo butumwa bwahindutse nk’umuraba ukomeye, kugeza ku rugi rwafunzwe mu gutenguha gukomeye. Ukwigaragaza kw’imbaraga z’Imana binyuze mu guhishurwa kw’Ijambo Ryayo kwabyaye ububyutse n’ivugurura byakomezaga kwiyongera.
In 1863, the Laodicean Millerite movement was forbidden to cross over the Jordan, and were assigned to the wilderness for stoning Elijah and Moses. The message of William Miller was the message of Elijah, and Miller’s foundational message was Moses’ “seven times.” To reject the “seven times” was to slay Moses, and to reject the foundational truth set forth by Miller, was to slay Elijah. In 1863 the messenger and the message were murdered in the street, and from that point on, the only way to find them was to search for their graves in Jeremiah’s old paths. They were dead in the street—that is until they are resurrected. They are resurrected when the “seven thunders’ future events” that will be “disclosed in their order” are repeated—in the history of the one hundred and forty-four thousand.
Mu 1863, umutwe wa Millerite w’i Laodikiya wabujijwe kwambuka Yorodani, maze uhabwa ubutayu kugira ngo uhamanirwe Elija na Mose. Ubutumwa bwa William Miller bwari ubutumwa bwa Elija, kandi ubutumwa shingiro bwa Miller bwari “ibihe birindwi” bya Mose. Kwanga “ibihe birindwi” kwari ukwica Mose, kandi kwanga ukuri shingiro kwashyizwe ahagaragara na Miller, kwari ukwica Elija. Mu 1863, intumwa n’ubutumwa byiciwe mu muhanda, kandi uhereye icyo gihe, inzira yonyine yo kubibona yari ukubishakira mu mva zabyo mu nzira za kera za Yeremiya. Byari bipfiriye mu muhanda—ni ukuvuga kugeza ubwo bizazurirwa. Bizazurwa igihe “ibyabaye by’ahazaza by’inkuba ndwi” bizaba “bihishuwe mu rukurikirane rwabyo” bisubiwemo—mu mateka y’abihumbi ijana na mirongo ine na bine.
When the history of the first angel is laid over the top of the history of the second angel, the prophetic structure produces a point of reference to follow Christ’s hand, which is the light upon the path of the Midnight Cry. The original light of the Midnight Cry lightens the path and it is the light of His “glorious right arm” that leads the way up the path.
Iyo amateka y’umumarayika wa mbere ashyizwe hejuru y’amateka y’umumarayika wa kabiri, imiterere y’ubuhanuzi itanga ahantu ho kwifashisha kugira ngo dukurikire ukuboko kwa Kristo, ari ko mucyo uri mu nzira y’Imborogo yo mu Gicuku. Umucyo wa mbere w’Imborogo yo mu Gicuku uramurika inzira, kandi ni umucyo w’“ukuboko kwe kw’iburyo kw’icyubahiro” uyobora inzira uzamuka muri iyo nzira.
“I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
Nasa nkikijwe n’umucyo, kandi mbona ko ndimo kuzamuka ndushaho kujya hejuru kure y’isi. Nahindukiye ngo ndebe abantu b’umuhamagaro wo kuza kwa Kristo bari mu isi, ariko sinabasha kubabona; maze ijwi rirambwira riti: “Ongera urebe, kandi urebe hejuru hato.” Ako kanya nzamura amaso yanjye, mbona inzira igororotse kandi ifunganye, yubatse iri hejuru cyane y’isi. Kuri iyo nzira ni ho abantu b’umuhamagaro wo kuza kwa Kristo bagendaga berekeza ku murwa wari ku mpera y’iyo nzira. Bari bafite umucyo urabagirana washyizwe inyuma yabo ku ntangiriro y’inzira, uwo marayika yambwiye ko ari “gutaka kwa nijoro.” Uwo mucyo wamurikaga inzira yose uko yakabaye, kandi ukamurikira ibirenge byabo, kugira ngo batagwa.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Niba bakomezaga amaso yabo kuri Yesu, wari imbere yabo gato, abayobora ajya mu murwa, babaga batekanye. Ariko bidatinze bamwe barananirwa, bavuga ko uwo murwa ukiri kure cyane, kandi ko bari biteze kuwugeramo mbere y’aho. Nuko Yesu akabatera umwete azamuye ukuboko kwe kw’iburyo kw’ikuzo, maze mu kuboko kwe havamo umucyo wahungiraga hejuru y’itsinda ry’Abadiventisiti, na bo bagasakuza bati ‘Alleluia!’ Abandi bo, kubera guhubuka, bahakanye umucyo wari inyuma yabo, bavuga ko atari Imana yari yabayoboye ikabageza aho hose. Umucyo wari inyuma yabo uzima, usiga ibirenge byabo mu mwijima mwinshi rwose, maze barasitara, babura kubona ikimenyetso na Yesu, maze bagwa bava mu nzira, bagwa mu isi y’umwijima n’ubugome yari hepfo.” Christian Experience and Teachings of Ellen G. White, 57.
When Christ raises His glorious arm, He is using His “hand” as a symbol of His work of leading His people. When we bring together the arrival of the second angel with the first angel who descended on August 11, 1840, we find both angels had a message in their hands.
Iyo Kristo azamuye ukuboko kwe kw’icyubahiro, aba akoresha “ukuboko” kwe nk’ikimenyetso cy’umurimo we wo kuyobora ubwoko bwe. Iyo duhuje ukuza kwa marayika wa kabiri na marayika wa mbere wamanutse ku wa 11 Kanama, 1840, dusanga bombi bari bafite ubutumwa mu biganza byabo.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. …
“Erekwa ukuntu ijuru ryose ryari rifitiye ubushake umurimo wakorwaga ku isi. Yesu yahaye marayika ukomeye ubutumwa bwo kumanuka no kuburira abatuye isi kwitegura ukuza kwe kwa kabiri. Uwo marayika amaze kuva imbere ya Yesu mu ijuru, urumuri rwinshi cyane kandi rw’ikuzo rujya imbere ye. Nabwiwe ko ubutumwa bwe bwari ubwo kumurikisha isi ikuzo rye no kuburira umuntu umujinya w’Imana uri kuza. …
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 246, 247.
“Undi mumalayika ukomeye yatumwe kumanuka ku isi. Yesu ashyira mu kuboko kwe inyandiko, maze ageze ku isi ararangurura ati: ‘Babuloni iraguye, iraguye.’ Hanyuma nongera kubona abari baracitse intege bongera guhanga amaso yabo ku ijuru, bategerezanya ukwizera n’ibyiringiro ukuboneka k’Umwami wabo. Ariko benshi basaga n’abagumye mu mimerere y’ubupfu, nk’aho basinziriye; nyamara nabonaga ku maso yabo ibimenyetso by’agahinda kenshi. Abari baracitse intege babonye mu Byanditswe ko bari mu gihe cyo gutinda, kandi ko bagombaga gutegereza bihanganye isohozwa ry’iyerekwa. Ibihamya bimwe byari byarabayoboye gutegereza Umwami wabo mu 1843, ni byo byabateye kwitega ko azaza mu 1844. Nyamara nabonye ko benshi batari bafite wa mwete warangaga ukwizera kwabo mu 1843. Gucika intege kwabo kwari kwakonje ukwizera kwabo.” Early Writings, 246, 247.
Both angels are one of three angels that together are one symbol, so they align in terms of the message they represent, though they each represent their own unique message. Both angels have a “writing” in their hands, representing a test. The “first and second angels are to run parallel” to the third angel.
Abamarayika bombi ni umwe mu bamarayika batatu, kandi abo batatu hamwe bagize ikimenyetso kimwe; ni cyo gituma bahurira ku butumwa bahagarariye, nubwo buri wese ahagarariye ubutumwa bwe bwihariye. Abamarayika bombi bafite “inyandiko” mu ntoki zabo, ishushanya ikigeragezo. “Marayika wa mbere n’uwa kabiri bagomba kugendana mu buryo bubangikanye” na marayika wa gatatu.
“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, 803, 804.
Imana yahaye ubutumwa bwo mu Ibyahishuwe 14 umwanya wabwo mu ruhererekane rw’ubuhanuzi, kandi umurimo wabwo ntuzahagarara kugeza ku iherezo ry’amateka y’iyi si. Ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri buracyari ukuri kw’iki gihe, kandi bugomba kugendana n’ubu bukurikiraho mu murongo umwe. Umumarayika wa gatatu atangaza umuburo we n’ijwi rirenga. “Nyuma y’ibyo,” ni ko Yohana yavuze, “nabonye undi mumarayika amanuka ava mu ijuru, afite ubutware bukomeye, maze isi imurikirwa n’ubwiza bwe.” Muri uko kumurikirwa, umucyo w’ubutumwa bwose uko ari butatu uhurijwemo.” The 1888 Materials, 803, 804.
Sister White identifies the third angel, as the angel of Revelation eighteen, and identifies that the first and second angels are to run parallel with the prophetic history represented by the third angel of Revelation eighteen. Thus, she is aligning the descent of the first angel on August 11, 1840, with 9/11, and identifying that the angel of Revelation eighteen is “the third angel.” The third angel is the last of the three, and is typified by the first, and for this reason Sister White informs us the mission of the first angel was identical to the mission of the angel of Revelation eighteen, for the mission of both angels was to “lighten the earth with its glory.”
Mushiki White agaragaza ko marayika wa gatatu ari wa marayika uvugwa mu Byahishuwe cumi n’umunani, kandi agaragaza ko marayika wa mbere n’uwa kabiri bagomba kugendana bahuje n’amateka y’ubuhanuzi ahagarariwe na marayika wa gatatu wo mu Byahishuwe cumi n’umunani. Bityo rero, ahuza kumanuka kwa marayika wa mbere ku wa 11 Kanama 1840 na 9/11, kandi agaragaza ko marayika wo mu Byahishuwe cumi n’umunani ari “marayika wa gatatu.” Marayika wa gatatu ni uwa nyuma muri abo batatu, kandi ashushanywa n’uwa mbere; ni yo mpamvu Mushiki White atumenyesha ko umurimo wa marayika wa mbere wari umeze kimwe n’umurimo wa marayika wo mu Byahishuwe cumi n’umunani, kuko umurimo wa abo marayika bombi wari uwo “kumurikisha isi ikuzo ryawo.”
The “seven thunders” represent a delineation of events within the history of the first and second angels that will be repeated in the history of the third angel. Inspiration has directed that when we align these histories “line upon line”, the first angel’s descent in 1840 aligns with His descent at 9/11. It identifies a testing message that must be eaten with two witnesses, and aligns a disappointment with the first waymark.
“inkuba ndwi zirindwi” zigereranya isobanurabigabanyijemo ry’ibyabaye mu mateka y’abamarayika ba mbere n’uwa kabiri, bikazongera kubaho mu mateka y’umumarayika wa gatatu. Guhumekerwa kw’Imana kwatuyoboye kugaragaza ko, iyo dushyize aya mateka hamwe “umurongo ku wundi”, ukumanuka k’umumarayika wa mbere mu 1840 guhuzwa n’ukumanuka kwe kuri 9/11. Ibi byerekana ubutumwa bw’igeragezwa bugomba kuribwa hamwe n’abahamya babiri, kandi bigahuza ugucika intege n’ikirango cya mbere.
The “seven thunders” represent the prophetic period that begins with a disappointment and ends with a greater disappointment.
“inkuba ndwi ndwi zirindwi” zigereranya igihe cy’ubuhanuzi gitangirana no gucika intege, kikarangirana no gucika intege kurushaho gukomeye.
When the prophetic line of the descent of the first angel is aligned with the arrival of the second angel, it produces “a structure of truth.” Truth is defined as three steps, with the first and last being the same and the middle step representing rebellion. Aligning the first two angels with this design, produces a structure made up of the first and second angels, that illustrates the third angel of Revelation eighteen, and the third angel of Revelation eighteen is a combination of both the first and second angels.
Iyo umurongo w’ubuhanuzi werekana kumanuka kwa marayika wa mbere uhuje n’ukuza kwa marayika wa kabiri, bitanga “imiterere y’ukuri.” Ukuri gusobanurwa nk’intambwe eshatu, aho intambwe ya mbere n’iya nyuma ari imwe, naho intambwe yo hagati igahagararira ubugome bwo kwigomeka. Guhuza abamarayika babiri ba mbere n’uwo miterere bitanga imiterere igizwe na marayika wa mbere n’uwa kabiri, ikagaragaza marayika wa gatatu wo mu Byahishuwe cumi n’umunani, kandi marayika wa gatatu wo mu Byahishuwe cumi n’umunani ni ihuriro rya marayika wa mbere n’uwa kabiri.
The third angel of Revelation eighteen is made up of two voices. The first voice was fulfilled when the buildings of New York came down at 9/11 and the second voice of verse four is the Sunday law. Within the period from 9/11 unto the Sunday law the third angel of Revelation eighteen represents a combination of the first and second angels. This being the fact, using those two angels’ history “line upon line,” to represent the history of the third angel of Revelation eighteen—is to align the first and second angel, with the first and second angel.
Umumarayika wa gatatu wo mu Ibyahishuwe igice cya cumi n’umunani ugizwe n’amajwi abiri. Ijwi rya mbere ryarasohoye igihe inyubako zo mu mujyi wa New York zasenyukaga ku wa 9/11, kandi ijwi rya kabiri ryo mu murongo wa kane ni itegeko ryo ku Cyumweru. Mu gihe kiri hagati ya 9/11 n’itegeko ryo ku Cyumweru, umumarayika wa gatatu wo mu Ibyahishuwe igice cya cumi n’umunani ahagarariye ihuriro ry’umumarayika wa mbere n’uwa kabiri. Kubera ko ari ko biri, gukoresha amateka y’abo bamarayika bombi “umurongo ku wundi,” kugira ngo ahagararire amateka y’umumarayika wa gatatu wo mu Ibyahishuwe igice cya cumi n’umunani—ni uguhuza umumarayika wa mbere n’uwa kabiri, n’umumarayika wa mbere n’uwa kabiri.
Two angels arrive at the first disappointment, and both angels are prophetically related, and both have a testing message that is in the angel’s hand. The waymark next represented in the line is Habakkuk’s tables, which is directly associated with the hand of God. In the line of the first angel, the 1843 chart is produced in May of 1842, and in the line of the second angel, there was no chart. The chart had ended at the arrival of the second angel. The waymark of Habakkuk’s table in the line of the second angel is the removing of God’s hand from a mistake in the figures of the 1843 chart.
Abamarayika babiri bagera ku gutenguha kwa mbere, kandi abo bamarayika bombi bafitanye isano y’ubuhanuzi, kandi bombi bafite ubutumwa bwo kugerageza buri mu kuboko kw’umumarayika. Ikimenyetso gikurikiraho gihagarariwe mu murongo ni ibisate bya Habakuki, bifitanye isano itaziguye n’ukuboko kw’Imana. Mu murongo w’umumarayika wa mbere, igishushanyo cyo mu 1843 cyakozwe muri Gicurasi 1842, kandi mu murongo w’umumarayika wa kabiri, nta gishushanyo cyariho. Igishushanyo cyari cyarangiye igihe umumarayika wa kabiri yageraga. Ikimenyetso cy’ibisate bya Habakuki mu murongo w’umumarayika wa kabiri ni ugukurwaho kw’ukuboko kw’Imana ku ikosa ryari mu mibare y’igishushanyo cyo mu 1843.
His hand covered a mistake in the waymark of the first angel, and His hand was removed at that very same waymark, in the line of the second angel. Thus; the waymark of Habakkuk’s tables in the parallel lines of the first and second angel represents two steps. In the first step His hand covers a mistake, and at the end of the period of the waymark of Habakkuk’s tables, He removes His hand. The tarrying time began with the arrival of the second angel and the tarrying time ends progressively, beginning with the removal of His hand. The waymark of Habakkuk’s tables represents a period of time that is marked by Christ’s hand at the beginning and His hand at the ending.
Ukuboko kwe kwatwikiriye ikosa ryari mu kimenyetso cy’inzira cya marayika wa mbere, kandi uko kuboko kwe kwavanweho kuri icyo kimenyetso cy’inzira nyir’izina, mu murongo wa marayika wa kabiri. Bityo rero, ikimenyetso cy’inzira cy’ameza ya Habakuki mu mirongo ihwanye ya marayika wa mbere n’uwa kabiri kigereranya intambwe ebyiri. Mu ntambwe ya mbere ukuboko kwe gutwikira ikosa, kandi ku iherezo ry’igihe cy’ikimenyetso cy’inzira cy’ameza ya Habakuki, avanaho ukuboko kwe. Igihe cyo gutinda cyatangiye no kuza kwa marayika wa kabiri, kandi igihe cyo gutinda kirangira buhoro buhoro, gitangirana no gukurwaho kw’ukuboko kwe. Ikimenyetso cy’inzira cy’ameza ya Habakuki kigereranya igihe kirangwa n’ukuboko kwa Kristo ku ntangiriro no ku iherezo.
Two hands are marked at the first disappointment, and both have a testing message that must be taken and eaten. Then a period of prophetic time, representing the foundational truths, begins with God’s hand covering and ending with His hand uncovering. The next waymark is the Exeter camp meeting where the cry at midnight separates and purifies those who would follow Christ’s hand into the Most Holy Place.
Amaboko abiri agaragazwa ku gucika intege kwa mbere, kandi yombi afite ubutumwa bwo kugerageza bugomba kwakirwa no kuribwa. Hanyuma hatangira igihe cy’ubuhanuzi, gishushanya ukuri kw’ishingiro, gitangirana n’ukuboko kw’Imana gutwikira kigasozwa n’ukuboko Kwayo guhishura. Ikimenyetso gikurikiyeho ni inama yo mu nkambi ya Exeter, aho gutaka kwa mu gicuku gutandukanya kandi kweza abari gukurikira ukuboko kwa Kristo ngo binjire Ahera Cyane.
When Christ moved into the Most Holy Place, He lifted up His hand to heaven and swore that time would be no longer. He had just sealed up the “seven thunders” which represent the history of the first two angels, repeating in the history of the third. He sealed up the “seven thunders” as He had sealed up the prophecies of Daniel in chapter twelve. In chapter twelve of Daniel, at the first of three symbolic periods of time, Christ raises both hands to heaven and proclaims that when the scattering of God’s people is finished, those who become “men wondered at” would be purified and lifted up as an offering. The structure of the first and second angels which we are currently considering, symbolically manifests God’s hand at every step.
Igihe Kristo yimukiraga Ahera Cyane, yazamuye ukuboko kwe ku ijuru arahira ko igihe kitazaba kikiriho. Icyo gihe yari amaze gushyiraho ikimenyetso ku “nkuba ndwi” zigereranya amateka y’abamarayika babiri ba mbere, yongeye kwisubiramo mu mateka y’umumarayika wa gatatu. Yashyizeho ikimenyetso ku “nkuba ndwi” nk’uko yari yashyizeho ikimenyetso ku buhanuzi bwa Daniyeli mu gice cya cumi na kabiri. Mu gice cya cumi na kabiri cya Daniyeli, ku ntangiriro y’igihe cya mbere mu bihe bitatu by’ikigereranyo, Kristo azamura amaboko yombi ayerekeza ku ijuru agatangaza ko, igihe gutatanya ubwoko bw’Imana kuzaba kurangiye, abazahinduka “abagabo batangarirwa” bazezwa kandi bazamurwe nk’ituro. Imiterere y’abamarayika ba mbere n’uwa kabiri turimo gusuzuma ubu, mu buryo bw’ikigereranyo, igaragaza ukuboko kw’Imana muri buri ntambwe.
When He covers truth, it produces a disappointment, and when He removes His hand, light is produced, and the light is the light of the message of the Midnight Cry. The first disappointment to the great disappointment bears the signature of alpha and omega and is set forth within the structure of truth. The beginning represents the end, and the waymark between the two disappointments portray the effect of the sealing and unsealing of Habakkuk’s tables, which is an unsealing of Jeremiah’s old paths, and represents the foundation upon which the temple is erected in advance of the Sunday law when the finished temple is lifted up above all the mountains. The middle waymark in the word of truth, represents rebellion, and in the history represented by the final separation of the wheat and tares manifests the rebellion of the foolish virgins.
Iyo apfutse ukuri, bitera ugucika intege, kandi iyo akuyeho ukuboko kwe, havuka umucyo, kandi uwo mucyo ni wo mucyo w’ubutumwa bw’Induru yo mu Gicuku. Ugucika intege kwa mbere kugera ku gucika intege gukomeye kwitwaje umukono wa alufa na omega kandi kugaragazwa mu miterere y’ukuri. Intangiriro igereranya iherezo, kandi ikimenyetso cy’inzira kiri hagati y’uku gucika intege kubiri kigaragaza ingaruka zo gushyirwaho ikimenyetso no gukurwaho igifuniko kw’ameza ya Habakuki, ari byo gukurwaho igifuniko kw’inzira za kera za Yeremiya, kandi kigereranya urufatiro urusengero rwubakwaho mbere y’itegeko ryo ku Cyumweru, igihe urusengero rwuzuye ruzamurirwa hejuru y’imisozi yose. Ikimenyetso cy’inzira cyo hagati mu ijambo ry’ukuri kigereranya kwigomeka, kandi mu mateka agereranywa no gutandukanywa kwa nyuma kw’ingano n’urumamfu kigaragaza kwigomeka kw’abakobwa b’abapfapfa.
The rebellion represented by the waymark of Habakkuk’s tables is represented as progressive, for it is not a single waymark, but a period with a defined beginning and ending, as represented by God’s hand. God’s hand is twice at the first disappointment, for there are two angels which both have a message in their hands. The next waymark of rebellion has a beginning and ending hand, so it also has two hands within its prophetic characteristics. The third waymark of the greater disappointment identifies Christ raising His hand and swearing to heaven, in the very passage where the seven thunders are sealed up, as was Daniel chapter twelve. At the very point the angel marks the end of the prophetic structure of the first two angels we are now considering, He ends the application of prophetic time, and places Himself in a parallel passage in the book of Daniel, where He is not raising His hand, but raising both His hands.
Ubugome bugaragazwa n’ikirango cyo mu nzira cy’ameza ya Habakuki bugaragazwa nk’ubugenda butera imbere, kuko atari ikirango kimwe cyo mu nzira, ahubwo ari igihe gifite intangiriro n’iherezo bisobanuwe neza, nk’uko bigaragazwa n’ukuboko kw’Imana. Ukuboko kw’Imana kuboneka kabiri ku gutenguha kwa mbere, kuko hariho abamarayika babiri, kandi bombi bafite ubutumwa mu maboko yabo. Ikirango gikurikiraho cyo mu nzira cy’ubugome gifite ukuboko kw’intangiriro n’ukw’iherezo, bityo na cyo kikaba gifite amaboko abiri mu biranga ubuhanuzi bwacyo. Ikirango cya gatatu cyo mu nzira cy’ugutenguha kukomeye kiranga Kristo azamura ukuboko Kwe kandi arahira yerekeje mu ijuru, muri uwo murongo nyine aho ya nkuba ndwi zashyizweho ikimenyetso cyo kudahishurwa, nk’uko byari bimeze muri Daniyeli igice cya cumi na kabiri. Kuri iyo ngingo nyine marayika arangirizaho imiterere y’ubuhanuzi y’abamarayika babiri ba mbere turimo gusuzuma ubu, ahagarika ikoreshwa ry’igihe cy’ubuhanuzi, kandi akishyira mu murongo ubangikanye wo mu gitabo cya Daniyeli, aho adazamura ukuboko kumwe, ahubwo azamura amaboko ye yombi.
In Daniel twelve there are three prophetic periods that are unsealed in the latter days, for this is what befalls God’s people in the latter days. The first thing mentioned in Daniel’s final climactic vision was that Daniel, who represents the remnant people of God, had understanding of both of the thing and of the vision. The last thing recorded by Daniel is how the increase of knowledge was employed by the Lion of the tribe of Judah to produce the final revival and reformation among God’s people who are distinguished as those who understand. He accomplishes the sealing of His people by unsealing the “seven thunders” of Revelation in connection with the unsealing of the “three periods” of Daniel twelve.
Muri Daniyeli cumi na kabiri harimo ibihe bitatu by’ubuhanuzi bikurwaho ikimenyetso mu minsi y’imperuka, kuko ari byo bibaho ku bwoko bw’Imana mu minsi y’imperuka. Ikintu cya mbere kivugwa mu iyerekwa rya nyuma rya Daniyeli, risozwa mu buryo bukomeye, ni uko Daniyeli, uhagarariye ubwoko bw’Imana bw’insigarira, yari afite gusobanukirwa kw’ibyo bintu byombi n’iyerekwa. Ikintu cya nyuma cyanditswe na Daniyeli ni uburyo ukwiyongera k’ubumenyi kwakoreshejwe n’Intare yo mu muryango wa Yuda kugira ngo itange ububyutse n’ivugurura bya nyuma hagati mu bwoko bw’Imana, butandukanijwe nk’abafite gusobanukirwa. Ibyo abigeraho ashyira ikimenyetso ku bwoko Bwe, akuraho ikimenyetso ku “nkuba ndwi” zo mu Byahishuwe, bifitanye isano no gukuraho ikimenyetso ku “bihe bitatu” byo muri Daniyeli cumi na kabiri.
When Jesus identifies that at the end of the three and a half prophetic days of scattering the power of God’s people, all the “marvels” would be finished—He is identifying July 2023, when the three and a half days of death in the streets of Revelation eleven was finished. Now the marvels would be finished in advance of the Sunday law. He marked July 2023, by raising not one, but both hands. In so doing He was marking the end of the tarrying time, as when He removed His hand from the mistake in Millerite history. The first disappointment occurred on July 18, 2020, as typified by the Millerite’s first disappointment, and the tarrying time began and continued until He stretched forth His hand a second time to gather His remnant people in July of 2023.
Igihe Yesu agaragaza ko ku iherezo ry’iminsi itatu n’igice y’ubuhanuzi yo gutatanya imbaraga z’ubwoko bw’Imana, “ibitangaza” byose byari kuba birangiye—aba agaragaza Nyakanga 2023, igihe iminsi itatu n’igice y’urupfu rwo mu mihanda yo mu Byahishuwe igice cya cumi na kimwe yari irangiye. Noneho ibitangaza byari kuba birangiye mbere y’itegeko ryo ku Cyumweru. Yashyize ikimenyetso kuri Nyakanga 2023, azamura atari ukuboko kumwe gusa, ahubwo amaboko yombi. Mu gukora atyo yari ashyize ikimenyetso ku iherezo ry’igihe cyo gutinda, nk’uko yabigenje igihe yavanaga ukuboko kwe ku ikosa ryo mu mateka y’Abamilerite. Gucika intege kwa mbere kwabaye ku wa 18 Nyakanga 2020, nk’uko kwashushanyijwe no gucika intege kwa mbere kw’Abamilerite, maze igihe cyo gutinda kiratangira gikomeza kugeza ubwo yaramburaga ukuboko kwe ubwa kabiri kugira ngo akoranye abantu be basigaye muri Nyakanga 2023.
The first disappointment is represented by God’s hand covering a mistake, that for the Millerites was identifying the year 1843, instead of October 22, 1844. That disappointment is represented in verse twelve of chapter twelve. The first disappointment is represented by His hand covering the mistake, and was typified by the Millerites who came to the first disappointment. The word in verse twelve is “cometh.” Blessed is he who waiteth, and who “cometh” to the 1335; blessed is he who “cometh” to the disappointment of April 19, 1844. The word translated as “cometh” means “to touch.” The Millerites experienced their first disappointment when the year 1843 touched the year 1844. Verse twelve of Daniel twelve identifies the first disappointment of both April 19, 1844, but more directly the first disappointment of July 18, 2020.
Gutenguha kwa mbere kugereranywa n’ukuboko kw’Imana gutwikira ikosa, iryo ku ba Millerites ryari ukugaragaza umwaka wa 1843 aho kuba ku wa 22 Ukwakira 1844. Iryo gutenguha kugereranywa mu murongo wa cumi na kabiri w’igice cya cumi na kabiri. Gutenguha kwa mbere kugereranywa n’ukuboko Kwe gutwikira ikosa, kandi kwashushanyijwe n’aba Millerites bageze ku gutenguha kwa mbere. Ijambo riri mu murongo wa cumi na kabiri ni “arageraho.” Hahirwa utegereza, kandi “akageraho” kuri 1335; hahirwa “ugeraho” ku gutenguha ko ku wa 19 Mata 1844. Ijambo ryahinduwemo “arageraho” risobanura “gukoraho.” Aba Millerites bagize gutenguha kwabo kwa mbere igihe umwaka wa 1843 wakoraga ku mwaka wa 1844. Umurongo wa cumi na kabiri wa Daniyeli cumi na kabiri ugaragaza gutenguha kwa mbere ko ku wa 19 Mata 1844, ariko by’umwihariko cyane kurushaho ugutenguha kwa mbere ko ku wa 18 Nyakanga 2020.
The first prophetic period and the last prophetic period of the three periods that are unsealed at the time of the end, when knowledge is increased and accomplishes the final separation of the wheat and tares, thus identifying the unsealing of the prophetic light that seals the one hundred and forty-four thousand are the same prophetic period.
Igihe cy’ubuhanuzi cya mbere n’igihe cy’ubuhanuzi cya nyuma mu bihe bitatu bikurwaho ikimenyetso mu gihe cy’imperuka, ubwo ubumenyi bwiyongera kandi bugasohoza itandukanywa rya nyuma ry’ingano n’urumamfu, bityo bikagaragaza ikurwaho ry’ikimenyetso ku mucyo w’ubuhanuzi ushyira ikimenyetso ku bihumbi ijana na mirongo ine na bine, ni cyo gihe kimwe cy’ubuhanuzi.
The first period of verse seven, is the ending of the scattering of Revelation eleven’s three and a half days in July of 2023, and the period in verse twelve is the beginning of that same scattering on July 18, 2020. Alpha and Omega had marked the history of the seven thunders in Daniel twelve, as the history that begins at the disappointment of July 18, 2020 and ends three and a half symbolic days later in July of 2023. Just as important is that when Alpha and Omega marked the beginning and ending of the final tarrying time, He raised not one, but both of His hands to heaven and swore by Him that liveth forever and ever.
Igihe cya mbere kivugwa mu murongo wa karindwi ni iherezo ryo gutatanywa kw’iminsi itatu n’igice yo mu Ibyahishuwe cumi na kimwe, mu kwezi kwa Nyakanga 2023, kandi igihe kivugwa mu murongo wa cumi na kabiri ni intangiriro y’uko gutatanywa nyine ku wa 18 Nyakanga 2020. Alufa na Omega bari barashyize ikimenyetso ku mateka y’inkuba ndwi yo muri Daniyeli cumi na kabiri, nk’amateka atangirira ku gutenguha ko ku wa 18 Nyakanga 2020 kandi agasozwa n’iminsi itatu n’igice y’ishusho nyuma yaho, mu kwezi kwa Nyakanga 2023. Ikindi gifite akamaro nk’ako ni uko, igihe Alufa na Omega bashyiragaho ikimenyetso cy’intangiriro n’iherezo by’igihe cya nyuma cyo gutinda, atazamura ukuboko kumwe gusa, ahubwo yazamuye amaboko ye yombi ayerekeje mu ijuru kandi arahira Uhoraho uhoraho iteka ryose.
The Son of God who is the son of man is making an oath with the Father, right where the climax of the story of the covenant people of God began, when Christ first called Abram with a promise, and then confirmed the promise, with an oath. Take off your shoes, you are on holy ground!
Umwana w’Imana ari na we mwana w’umuntu ararahira isezerano imbere ya Data, aho nyine iherezo rikomeye ry’inkuru y’ubwoko bw’isezerano bw’Imana ryatangiriye, igihe Kristo yahamagaye bwa mbere Aburahamu amuha isezerano, hanyuma akarikomeza arihamishije indahiro. Kura inkweto zawe, kuko uhagaze ahantu hera!
The middle letter of the three prophetic periods is nothing less than the omega fulfillment of Abram and Paul’s covenant time prophecy of 430 years as represented in the 1290 years of verse eleven. The verse approached with Millerite understanding identified a thirty-year period of preparation for the papacy, then 1260 years of papal persecution that follows. Abram’s 430 years represents bondage and deliverance in a specific nation, in conjunction with the first thirty years representing the Lord entering into covenant with Abram. The thirty years preparation for the priests began in 1989 at the time of the end, and the thirty years end at the Sunday law, when the verse identifies the abomination of desolation would be placed, and would then persecute God’s people for 1260 symbolic years aligning with John’s 42 symbolic months in Revelation thirteen.
Inyuguti yo hagati muri izo nyuguti eshatu z’ubuhanuzi si ikindi uretse isohozwa rya omega ry’igihe cy’ubuhanuzi cy’isezerano cya Abramu na Pawulo cy’imyaka 430, nk’uko kigereranywa n’imyaka 1290 yo mu murongo wa cumi n’umwe. Uwo murongo, iyo wegerejwe hakoreshejwe gusobanukirwa kw’Abamillerite, wagaragaje igihe cy’imyaka mirongo itatu cyo gutegurira ubupapa, hanyuma hagakurikiraho imyaka 1260 y’itotezwa rya gipapa. Imyaka 430 ya Abramu igereranya uburetwa no kubohorwa mu ishyanga runaka, bifatanyije n’uko imyaka mirongo itatu ya mbere igereranya Uwiteka yinjirana isezerano na Abramu. Imyaka mirongo itatu yo gutegurira abatambyi yatangiye mu 1989, mu gihe cy’imperuka, kandi iyo myaka mirongo itatu irangirira ku itegeko ryo ku cyumweru, igihe umurongo ugaragaza ko ikizira giteza umusaka cyari gushyirwaho, kandi kikazahita gitoteza ubwoko bw’Imana imyaka 1260 y’ikigereranyo, ihura n’amezi 42 y’ikigereranyo ya Yohana yo mu Ibyahishuwe cumi na bitatu.
The reformatory movement of the one hundred and forty-four thousand began in 1989, as the Lord began His work of preparing a priesthood to serve during the crisis at midnight, that begins at the Sunday law. The Alpha and Omega stood upon the water of the Hiddekel and raised both His hands to heaven, swearing that when the scattering of July 18, 2020 unto July 2023 was fulfilled, the marvels associated with Christ’s work of combining His Divinity with humanity would be finished.
Umurimo w’ivugurura w’abihumbi ijana na mirongo ine na bine watangiye mu mwaka wa 1989, ubwo Uwiteka yatangiraga umurimo We wo gutegura ubutambyi buzaba bukora mu gihe cy’akaga ka nijoro ry’ijoro rwagati, gatangira ku itegeko ryo ku Cyumweru. Alufa na Omega yahagaze ku mazi ya Hidekeli arambura amaboko Ye yombi ayerekeza mu ijuru, arahira yuko igihe gutatanywa kuva ku wa 18 Nyakanga 2020 kugeza muri Nyakanga 2023 kuzaba kuzuye, ibitangaza bifitanye isano n’umurimo wa Kristo wo guhuza Ubumana Bwe n’ubumuntu bizaba birangiye.
This is the same pronouncement of chapter ten, in the line of the seven thunders, for He not only there ended the prophetic application of time, but he also identified that in the days of the sounding of the seventh trumpet the mystery of God would be finished. The parallel passage in Daniel twelve identifies that when the scattering ended in July of 2023, the finishing of the sealing of God’s people would be finished, as represented by the sounding of the seventh trumpet that coincided with Christ raising His hand and swearing in both parallel passages.
Iyi ni yo mvugo nyene yo mu gice ca cumi, mu rutonde rw’inkuba indwi, kuko atarangirije ng’aho gusa ikoreshwa ry’igihe mu buhanuzi, ahubwo yanerekanye ko mu minsi yo kuvuza inzamba igira indwi, ubwiru bw’Imana bwari kuzoba burangijwe. Igice gihwanye na co muri Daniyeli 12 cerekana ko igihe gusanzara kwarangiraga muri Nyakanga 2023, kurangiza gushinga ikidodo ku bwoko bw’Imana na kwo kwari kurangira, nk’uko bigaragazwa no kuvuza inzamba igira indwi kwahuriranye n’uko Kristo yadugije ukuboko kwiwe akarahira muri ayo masomo yompi ahwanye.
The first prophetic period and the last prophetic period of the threefold message of Daniel twelve possesses an alpha and omega signature. The first period of verse seven identifies the end of the very same period, that verse twelve marks the beginning of. In the middle of verses seven and twelve, the history of the time of the end in 1989 unto the close of probation is represented. In the middle of the alpha period of verse seven and the omega history of verse twelve, the final rebellion of mankind from the Sunday law until Michael stands up is represented, and it is represented in the very chapter where Michael stands up.
Igihe cya mbere cy’ubuhanuzi n’igihe cya nyuma cy’ubuhanuzi cy’ubutumwa bw’incuro eshatu bwo muri Daniyeli cumi na kabiri bifite ikimenyetso cya alufa na omega. Igihe cya mbere cyo mu murongo wa karindwi kigaragaza iherezo ry’icyo gihe nyirizina umurongo wa cumi na kabiri werekana ko gitangiriraho. Hagati y’imirongo ya karindwi n’uwa cumi na kabiri hagereranywa amateka y’igihe cy’imperuka, guhera mu mwaka wa 1989 kugeza igihe cy’iherezo ry’igihe cy’imbabazi. Hagati y’igihe cya alufa cyo mu murongo wa karindwi n’amateka ya omega yo mu murongo wa cumi na kabiri, hagereranywa kwigomeka kwa nyuma kwa muntu, kuva ku itegeko ryo ku Cyumweru kugeza aho Mikayeli ahagurukira; kandi ibyo bigereranywa muri icyo gice nyirizina aho Mikayeli ahagurukira.
The rebellion of the middle period, is primarily the external history of rebellion, but the first thirty years is the internal history of the preparation of the priests who are in direct confrontation with the external forces represented in the following 1260 period.
Ubugome bwo mu gihe cyo hagati, ahanini ni amateka yo ku ruhande rw’inyuma y’ubwigomeke; ariko imyaka mirongo itatu ya mbere ni amateka yo ku ruhande rw’imbere y’itegurwa ry’abatambyi bari mu guhangana kutaziguye n’imbaraga zo hanze zigereranywa n’igihe cya 1260 gikurikiraho.
The middle period represents the rebellion of the thirteenth letter of the Hebrew alphabet, and it combines with the internal as it portrays the final battle of the great controversy upon planet earth, while probation lingers. Its combination of external and internal is also the message of Daniel’s last vision, represented by the river Hiddekel and the three chapters which also bear the signature of Alpha and Omega, and are built upon the structure of truth. The first and last chapter address the sealing of God’s people who are portrayed as the stars that shine forever. The middle chapter of rebellion identifies the same history represented in verse eleven with the 1290 years, which is the middle verse in the very same structure.
Igihe cyo hagati kigereranya ubugome bwo kwigomeka bw’inyuguti ya cumi na gatatu y’inyuguti z’Igiheburayo, kandi gihuzwa n’iby’imbere kuko kigaragaza intambara ya nyuma y’impaka ikomeye ku mubumbe w’isi, igihe igihe cy’imbabazi kigisatiriye kurangira. Uku guhuriza hamwe iby’inyuma n’iby’imbere na ko ni ubutumwa bw’iyerekwa rya nyuma rya Daniyeli, rigereranywa n’uruzi Hidekeli n’ibice bitatu byaryo na byo bitwaje ikimenyetso cya Alufa na Omega, kandi byubakiye ku miterere y’ukuri. Igice cya mbere n’icya nyuma bivuga ku gushyirwaho ikimenyetso kw’ubwoko bw’Imana, bugaragazwa nk’inyenyeri zirabagirana iteka ryose. Igice cyo hagati cy’ukwigomeka kigaragaza amateka nk’ayo agaragazwa mu murongo wa cumi n’umwe hamwe n’imyaka 1290, ari na wo murongo wo hagati muri iyo miterere nyine.
When Christ employs His hand within the prophetic structure it represents many truths, but it also represents the path He is leading His people upon. The revelation of Jesus Christ began to be unsealed in July of 2023. That unsealing includes the unsealing of the seven thunders and the message of Daniel as represented within chapter twelve. The unsealing takes place within the hidden history of verse forty, which began in 1989 and concludes at the Sunday law. In that history God’s people will be sealed, and they are sealed by the outpouring of the Holy Spirit. The final outpouring of the Holy Spirit is identified in the eighth chapter of Revelation, where it is represented as the seventh, and therefore the final seal. The Lion of the tribe of Judah prevailed in chapter five to open the book sealed with seven seals.
Iyo Kristo akoresha ukuboko Kwe mu miterere y’ubuhanuzi, guhagararira ukuri kwinshi, ariko kandi kugahagararira inzira ayobora ubwoko Bwe kunyuramo. Ihishurirwa rya Yesu Kristo ryatangiye gukurwaho ibimenyetso muri Nyakanga 2023. Uko gukurwaho ibimenyetso gukubiyemo no gukurwaho ibimenyetso ku nkuba ndwi no ku butumwa bwa Daniyeli nk’uko bigaragazwa mu gice cya cumi na kabiri. Gukurwaho ibimenyetso bibera mu mateka ahishwe yo ku murongo wa mirongo ine, yatangiye mu 1989 kandi agasozwa n’itegeko ryo ku Cyumweru. Muri ayo mateka ubwoko bw’Imana buzashyirwaho ikimenyetso, kandi bushyirwaho ikimenyetso no gusukwa kwa Mwuka Wera. Isukwa rya nyuma rya Mwuka Wera rigaragazwa mu gice cya munani cy’Ibyahishuwe, aho rigereranywa n’ikimenyetso cya karindwi, bityo kikaba n’icya nyuma. Intare yo mu muryango wa Yuda yanesheje mu gice cya gatanu kugira ngo ifungure igitabo gifatanyishijwe ibimenyetso birindwi.
The sixth seal raised the question at the end of chapter six, asking who would be able to stand during the period when there is no longer mediation for sin.
Ikimenyetso cya gatandatu cyazamuye ikibazo ku iherezo ry’igice cya gatandatu, kibaza uti ni nde uzashobora guhagarara muri cya gihe ubwo hatakiriho ubuhuza ku bw’icyaha.
For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.
Kuko umunsi ukomeye w’uburakari bwe uje; kandi ni nde uzashobora guhagarara? Ibyahishuwe 6:17.
The next chapter, or you can say the next verse, introduces the sealing of the one-hundred and forty-four thousand and the great multitude who are gathered into God’s kingdom during the Sunday law crisis. The one-hundred and forty-four thousand are the answer of the sixth seal’s question. After they are represented in chapter seven, then, chapter eight identifies the seventh and final seal being removed.
Igice gikurikiraho, cyangwa twavuga umurongo ukurikiraho, gitangiza iyamazwa ry’abantu ibihumbi ijana na mirongo ine na bine n’imbaga nyamwinshi bateranirizwa mu bwami bw’Imana mu gihe cy’akaga k’itegeko ryo ku Cyumweru. Abo bihumbi ijana na mirongo ine na bine ni bo gisubizo cy’ikibazo cy’ikimenyetso cya gatandatu. Nuko rero, bamaze kugaragazwa mu gice cya karindwi, igice cya munani kigaragaza ko ikimenyetso cya karindwi kandi cya nyuma gikurwaho.
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.
Nuko amaze kumena ikimenyetso cya karindwi, habaho ituze mu ijuru nk’iry’igihe cy’igice cy’isaha. Mbona abamarayika barindwi bahagarara imbere y’Imana; bahabwa amahembe arindwi. Haza undi mumarayika ahagarara ku gicaniro, afite icyotero cy’izahabu; ahabwa imibavu myinshi, kugira ngo ayitambirane n’amasengesho y’abera bose ku gicaniro cy’izahabu cyari imbere y’intebe y’ubwami. Umwotsi w’imibavu, wazamukanaga n’amasengesho y’abera, uzamukana ujya imbere y’Imana uvuye mu kuboko k’umumarayika.
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.
Marayika afata icyotero, acyuzuza umuriro wo ku gicaniro, maze awujugunya mu isi; nuko habaho amajwi, n’inkuba, n’imirabyo, n’igishyitsi cy’isi. Ibyahishuwe 8:1–5.
The “fire,” represented in Isaiah chapter six as a “coal,” which Sister White identifies as a symbol of purification, are taken from the altar and cast to the earth. The “fire” from heaven at Pentecost was represented as tongues of “fire.” “Fire” is what the Messenger of the Covenant uses to purify the sons of Levi.
“Umuriro,” ugaragazwa muri Yesaya igice cya gatandatu nk’“ikara ryaka,” Sister White akaba awuvuga ko ari ikimenyetso cyo kwezwa, ukurwa ku gicaniro maze ugatererwa ku isi. “Umuriro” wavuye mu ijuru kuri Pentekote wagaragajwe nk’indimi z’“umuriro.” “Umuriro” ni wo Intumwa y’Isezerano ikoresha kweza bene Lewi.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Urushi rweko ruri mu kuboko kwe, kandi azeza neza igorofa rye, kandi ingano ze azazikoranyiriza mu kigega.’ Matayo 3:12. Iki cyari kimwe mu bihe byo kwezwa. Binyuze mu magambo y’ukuri, umushishito watandukanywaga n’ingano. Kubera ko bari abanyabusa cyane kandi biyita abakiranutsi ku buryo batashoboraga kwemera gukosorwa, kandi bakunda isi cyane ku buryo batashoboraga kwemera imibereho yo kwicisha bugufi, benshi bateye Yesu umugongo. Benshi baracyakora ikintu nk’icyo na n’ubu. Uyu munsi, imitima y’abantu iri kugeragezwa nk’uko abo bigishwa bageragejwe mu isinagogi y’i Kaperinawumu. Iyo ukuri kugejejwe ku mutima, babona ko imibereho yabo idahuye n’ubushake bw’Imana. Babona ko bakeneye guhinduka rwose ubwabo; ariko ntibaba bashaka kwemera umurimo wo kwiyanga. Ni cyo gituma barakara iyo ibyaha byabo bishyizwe ahagaragara. Bagenda bababaye kandi barakajwe, nk’uko ba bigishwa basize Yesu binuba bati, ‘Iri jambo rirakomeye; ni nde ushobora kuryumva?’” The Desire of Ages, 392.
Fire is what came down on Elijah’s offering, as it did with Gideon’s offering to the angel. The “fire” of purification is God’s Word, for to be made holy, is to be sanctified by His Word. The “fire” that is cast down to earth when the seventh seal is removed identifies the empowerment of the prophetic message that is unsealed in the latter days, during the sounding of the seventh trumpet, during the final and perfect fulfillment of the events represented by the seven thunders and confirmed by the three prophetic periods of Daniel twelve that were sealed up until the latter days.
Umuriro ni wo wamanutse ku gitambo cya Eliya, nk’uko byagenze no ku gitambo cya Gideyoni cyatambiwe marayika. “Umuriro” wo kwezwa ni Ijambo ry’Imana, kuko guhindurwa uwera ari ukwezwa n’Ijambo ryayo. “Umuriro” ujugunywa ku isi igihe ikimenyetso cya karindwi gikuwemo ugaragaza guhabwa imbaraga kw’ubutumwa bw’ubuhanuzi bushyirwa ahagaragara mu minsi y’imperuka, mu gihe cyo kuvuza impanda ya karindwi, mu isohozwa rya nyuma kandi ritunganye ry’ibyabaye bishushanywa n’inkuba ndwi kandi byemezwa n’ibihe bitatu by’ubuhanuzi byo muri Daniyeli cumi na kabiri byari bifunzwe kugeza mu minsi y’imperuka.
The Revelation of Jesus Christ that is unsealed just before the close of human probation—includes the unsealing of the seven thunders, the removal of the seventh seal, the unsealing of Daniel twelve, and the unsealing of the hidden history of verse forty of Daniel eleven, the very history where the angel asked the Man in linen what would be the end of these wonders.
Ihishurwa rya Yesu Kristo rikurwaho ikimenyetso gato mbere y’iherezo ry’igihe cy’igeragezwa cy’umuntu—rikubiyemo gukurwaho ikimenyetso kuri ya nkuba ndwi, gukurwaho kwa kashe ya karindwi, gukurwaho ikimenyetso kuri Daniyeli igice cya cumi na kabiri, no gukurwaho ikimenyetso ku mateka yari yarahishwe yo mu murongo wa mirongo ine wa Daniyeli igice cya cumi na kimwe, ari yo mateka nyir’izina marayika yabajijemo wa Muntu wari wambaye imyenda y’ibitare yera icyo iherezo ry’ibyo bitangaza ryari kuzaba cyo.
The Man in linen responded and said—When you get to the conclusion of the tarrying time in July of 2023, you have reached the history of the sealing of the one hundred and forty-four thousand.
Umuntu wari wambaye imyenda y'igitani arasubiza ati—Nimugera ku musozo w’igihe cyo gutinda muri Nyakanga 2023, muzaba mwinjiye mu mateka yo gushyirwaho ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine.
He also said—at the end of the three and a half symbolic days of Revelation eleven, a prophetic message from the book of Daniel would be unsealed, as typified by the time of the end in 1798. The truth that would then be unsealed, at the end of three and a half symbolic days, would be located in the very nine verses from the book of Daniel that identifies and defines the sealing and unsealing of the book of Daniel.
Yanakomeje kuvuga kandi ko—ku mpera y’iminsi itatu n’igice y’ikigereranyo ivugwa mu Ibyahishuwe igice cya cumi n’imwe, ubutumwa bw’ubuhanuzi buva mu gitabo cya Daniyeli bwari kuzakurwaho ikimenyetso, nk’uko byashushanywaga n’igihe cy’imperuka mu mwaka wa 1798. Ukuri kwari kuzakurwaho icyo kimenyetso icyo gihe, ku mpera y’iminsi itatu n’igice y’ikigereranyo, kwari kuboneka muri ya mirongo icyenda y’igitabo cya Daniyeli ubwayo igaragaza kandi igasobanura ishyirwaho ry’ikimenyetso no gukurwaho kwacyo ku gitabo cya Daniyeli.
We will continue these things in the next article.
Tuzakomeza ibi bintu mu ngingo ikurikira.
“When Christ came to this earth, the traditions that had been handed down from generation to generation, and the human interpretation of the Scriptures, hid from men the truth as it is in Jesus. The truth was buried beneath a mass of tradition. The spiritual import of the sacred volumes was lost; for in their unbelief men locked the door of the heavenly treasure. Darkness covered the earth, and gross darkness the people. Truth looked down from heaven to earth; but nowhere was revealed the divine impress. A gloom like the pall of death overspread the earth.
“Igihe Kristo yazaga kuri iyi si, imigenzo yari yarahererekanyijwe ikava ku gisekuru ikajya ku kindi, n’ubusobanuro bwa kimuntu bw’Ibyanditswe, byahishe abantu ukuri nk’uko kuri muri Yesu. Ukuri kwari kurundamiwe munsi y’umusozi w’imigenzo. Ubusobanuro bw’umwuka bw’inyandiko zera bwari bwarazimiye; kuko mu kutizera kwabo abantu bakingiranye urugi rw’ubutunzi bwo mu ijuru. Umwijima wari utwikiriye isi, kandi abantu bari bibasiwe n’umwijima mwinshi. Ukuri kwarebaga hasi kuva mu ijuru kukareba isi; ariko nta hantu hagaragaye ikimenyetso cy’ubumana. Umwijima umeze nk’igitambaro cy’urupfu wari ukwiye isi yose.”
“But the Lion of the tribe of Judah prevailed. He opened the seal that closed the book of divine instruction. The world was permitted to gaze upon pure, unadulterated truth. Truth itself descended to roll back the darkness and counteract error. A Teacher was sent from heaven with the light that was to light every man that comes into the world. There were men and women who were eagerly seeking for knowledge, the sure word of prophecy, and when it came, it was as a light shining in a dark place.” Spalding Magan, 58.
“Ariko Intare yo mu muryango wa Yuda yaratsinze. Yafunguye ikimenyetso cyari gifunze igitabo cy’amabwiriza y’Imana. Isi yemerewe kubona ukuri kutunganye, kutavangiye na gato. Ukuri ubwako kwaramanutse kugira ngo gukureho umwijima no guhangana n’ikinyoma. Umwigisha yatumwe ava mu ijuru azanye umucyo wagombaga kumurikira umuntu wese uza mu isi. Hari abagabo n’abagore bashakaga cyane ubumenyi, ijambo rikomeye ry’ubuhanuzi, maze ubwo ryazaga, ryari nk’umucyo urabagirana ahantu hijimye.” Spalding Magan, 58.
“The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.
“Abanditsi n’Abafarisayo bavugaga ko basobanura Ibyanditswe, ariko bakabisobanura bakurikije ibitekerezo byabo bwite n’imigenzo yabo. Imihango yabo n’amahame yabo yarushagaho gukara no gusaba byinshi cyane. Mu busobanuro bwabyo bw’umwuka, Ijambo ryera ryabereye abantu nk’igitabo gifatanyirijwe ikimenyetso, gifunze ngo batabasha kurisobanukirwa.” Signs of the Times, May 17, 1905.