And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.
Nuko umwami wo mu bumanuko azarakara cyane, asohoke ajye kumurwanya, ni ukuvuga umwami wo mu majyaruguru; kandi azateranya ingabo nyinshi cyane; ariko izo ngabo zizagabizwa mu kuboko kwe. Nuko amaze gutsinda izo ngabo, umutima we uzishyira hejuru; kandi azagusha ibihumbi byinshi cyane; ariko ntazakomera bitewe n’ibyo. Daniyeli 11:11, 12.
Verses eleven and twelve identifies the victory of Putin over the Ukraine and the European Union and the aftermath and fallout for Putin after his victory in the Ukrainian War as represented by Ptolemy in his victory at Raphia in 217 BC and his demise in verse twelve. The theme in the verses is the rise and fall of the king of the south.
Imirongo ya cumi n’umwe n’iya cumi n’ibiri igaragaza intsinzi ya Putin ku Ukraine no ku Muryango w’Ubumwe bw’u Burayi, hamwe n’ingaruka n’akaga bizamubaho nyuma y’iyo ntsinzi ye mu ntambara ya Ukraine, nk’uko bigereranywa na Ptolémée mu ntsinzi ye i Raphia mu mwaka wa 217 mbere ya Kristo no kurimbuka kwe kuvugwa mu murongo wa cumi n’ibiri. Insanganyamatsiko y’iyo mirongo ni ukuzamuka no kugwa k’umwami w’ikusi.
Up to this point the articles have been identifying the basic themes of the prophetic lines of chapter eleven. Verse eleven needs a little more time before we move forward in the chapter. Daniel eleven, verse eleven aligns with Revelation eleven verse eleven.
Kugeza aha, izo nyandiko zagiye zigaragaza insanganyamatsiko z’ibanze z’imirongo y’ubuhanuzi yo mu gice cya cumi na kimwe. Umurongo wa cumi na umwe ukeneye igihe gito cy’inyongera mbere y’uko dukomeza muri icyo gice. Daniyeli 11:11 ihuye na Ibyahishuwe 11:11.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Nuko nyuma y’iminsi itatu n’igice, Umwuka w’ubugingo uva ku Mana ubinjiramo, bahagarara ku birenge byabo; maze ubwoba bwinshi bugwira abababonye. Ibyahishuwe 11:11.
In 2023, the two witnesses who had been slain by the beast from the bottomless pit stood upon their feet. The witness of the Republican horn had begun in 2015 with Donald Trump’s announcement to run for the presidency and in 2020 the dragon, represented by the globalists in the world, and the globalists that are the Democratic party in conjunction with the globalists of the Republican party (RINO’s) stole the election and installed Joe Biden, thus slaying Donald Trump in the street. The Protestant horn represented by the ministry Future for America was slain through propagating an erroneous prediction describing an attack by Islam against Nashville. In 2023, both the Republican and Protestant horns were resurrected. Verse eleven identifies the beginning of the Ukrainian War in 2014 onward through the ultimate victory of Putin and Russia.
Mu mwaka wa 2023, ba bahamya babiri bari barishwe n’inyamaswa yavuye ikuzimu bahagarara ku birenge byabo. Ubuhamya bw’ihembe ry’Abarepubulikani bwari bwaratangiye mu mwaka wa 2015 igihe Donald Trump yatangazaga ko aziyamamariza umwanya wa perezida, maze mu mwaka wa 2020 ikiyoka, gihagarariwe n’abanyabumwe-mpuzamahanga bo mu isi, hamwe n’abanyabumwe-mpuzamahanga ari bo ishyaka ry’Abademokarate bafatanyije n’abanyabumwe-mpuzamahanga bo mu ishyaka ry’Abarepubulikani (RINO’s), bibye amatora maze bashyiraho Joe Biden, bityo bicira Donald Trump mu muhanda. Ihembe ry’Abaporotesitanti rihagarariwe n’umurimo Future for America ryishwe binyuze mu gukwirakwiza ubuhanuzi butari bwo bwavugaga igitero cya Isilamu kuri Nashville. Mu mwaka wa 2023, amahembe yombi, iry’Abarepubulikani n’iry’Abaporotesitanti, yarazuwe. Umurongo wa cumi n’umwe werekana itangira ry’Intambara ya Ukraine guhera mu mwaka wa 2014 kugeza ku ntsinzi ya nyuma ya Putin n’u Burusiya.
Verse eleven is the visual test which culminates at judgment for Adventism in general, but also for those who have accepted the light of 9/11 and the arrival of the third woe, but primarily it is for those who will be held accountable to the light of prophecy that was unsealed progressively since July of 2023.
Umurongo wa cumi n’umwe ni ikigeragezo kigaragara kigera ku ndunduro yacyo mu rubanza ku Bwadivantisiti muri rusange, ariko kandi no ku bemeye umucyo wa 9/11 no kuza kwa ishyano rya gatatu; nyamara cyane cyane ni ku bazabazwa umucyo w’ubuhanuzi wakomeje guhishurwa buhoro buhoro kuva muri Nyakanga 2023.
The leadership of Adventism was passed by in 1989, as typified by the birth of Christ in that prophetic period. At Christ’s baptism He began to call the disciples who were “the foundation” of the Christian Church, thus typifying 9/11, when with the arrival of Islam of the third woe the Lord led His people back to Jeremiah’s old paths, which represent the foundations of Adventism. On 9/11 the judgment of the living began with the house of God, and Adventism rejected the light of the angel of Revelation eighteen as certainly as the Jews rejected Jesus as the Messiah. Those who accepted the light of the angel of Revelation eighteen were then tested by the disappointment of July 18, 2020.
Ubuyobozi bw’Abadiventisiti bwarenganyijwe mu mwaka wa 1989, nk’uko byashushanyijwe n’ivuka rya Kristo muri icyo gihe cy’ubuhanuzi. Mu mubatizo wa Kristo ni bwo yatangiye guhamagara abigishwa bari “urufatiro” rw’Itorero rya Gikristo, bityo agashushanya 9/11, igihe hamwe no kuza kwa Isilamu y’ishyano rya gatatu Uwiteka yayoboye ubwoko bwe kubagarura mu nzira za kera za Yeremiya, zigereranya urufatiro rw’Abadiventisiti. Ku wa 9/11 urubanza rw’abazima rwatangiriye ku nzu y’Imana, kandi Abadiventisiti banze umucyo w’umumarayika wo mu Ibyahishuwe igice cya cumi n’umunani nk’uko rwose Abayahudi banze Yesu nk’Umessi. Hanyuma abemeye umucyo w’umumarayika wo mu Ibyahishuwe igice cya cumi n’umunani bageragejwe no gutenguha kwabaye ku itariki ya 18 Nyakanga 2020.
In July of 2023, the light of Daniel eleven, verse eleven identifies the external line of present truth. That light of external prophetic fulfillment found in verse eleven of Daniel eleven was opened up to the resurrected virgins in verse eleven of Revelation chapter eleven. Revelation identifies the internal history that Daniel opens up as the external history.
Muri Nyakanga 2023, umucyo wo muri Daniyeli 11:11 uranga umurongo w’ukuri kw’iki gihe wo hanze. Uwo mucyo w’isohozwa ry’ubuhanuzi ryo hanze uboneka muri Daniyeli 11:11 wahishuriwe abavuguruwe bo muri Ibyahishuwe 11:11. Ibyahishuwe biranga amateka yo imbere ayo Daniyeli ahishura nk’amateka yo hanze.
Those who have considered the light that was opened up beginning in July of 2023 represent two distinct classes, for there have already been those who once walked together after July, 2023 who no longer walk together. The judgment is progressive and beginning at 9/11 the Seventh-day Adventist church was given “time to repent” of her rejection of the “rules of prophetic interpretation adopted by Miller and his associates,” which they have progressively rejected beginning in 1863. Beginning at 9/11 until July 18, 2020 the Seventh-day Adventist church was given its final opportunity to repent, and at that point those who had participated in the 2020 Nashville proclamation were tested. In July, the final phase of purification is represented by verses eleven of chapters eleven in the books of Daniel and the Revelation.
Abatekereje ku mucyo watangiye guhishurwa guhera muri Nyakanga 2023 bahagarariye amatsinda abiri atandukanye, kuko hamaze kubaho abigeze kugendana nyuma ya Nyakanga 2023 ariko ubu batakigendana. Urubanza rugenda rugaragazwa buhoro buhoro, kandi guhera ku wa 9/11 Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ryahawe “igihe cyo kwihana” kubera kwanga kwaryo “amategeko y’isobanura ry’ubuhanuzi yakoreshejwe na Miller n’abo bafatanyaga,” ayo bakomeje kwanga buhoro buhoro guhera mu 1863. Guhera ku wa 9/11 kugeza ku wa 18 Nyakanga 2020, Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ryahawe amahirwe ya nyuma yo kwihana, kandi muri uwo mwanya abari baragize uruhare mu itangazo rya Nashville ryo mu 2020 barageragejwe. Muri Nyakanga, icyiciro cya nyuma cyo kwezwa kigereranywa n’umurongo wa cumi n’umwe w’igice cya cumi na kimwe mu bitabo bya Daniyeli n’Ibyahishuwe.
It is in this testing process that the second of three tests is accomplished. The second test is a visual test, that is preceded by a test of appetite and that concludes with the third test, which unlike the prior two tests is a litmus test. When the virgins awake at Midnight to the call “Behold the Bridegroom cometh,” one class has the necessary oil and the other is lost. The Millerites fulfilled this very experience and in so doing they manifested an understanding of both an external and internal line of prophecy.
Ni muri uwo murongo wo kugeragezwa ni ho ikigeragezo cya kabiri muri bitatu gisohozwa. Ikigeragezo cya kabiri ni ikigeragezo cy’amaso, kibanzirizwa n’ikigeragezo cyo kurya, kandi kigasozwa n’ikigeragezo cya gatatu, ari cyo, bitandukanye n’ibigeragezo bibiri byabanje, ikigeragezo kigaragaza ukuri nyakuri. Igihe abageni b’abakobwa bakangukiye mu Gicuku ku ihamagara rivuga riti: “Dore Umukwe araje,” itsinda rimwe riba rifite amavuta ya ngombwa, irindi rikabura. Abamillerite basohoje rwose ubu bunararibonye, kandi mu kubikora bagaragaje gusobanukirwa n’umurongo wo hanze ndetse n’umurongo wo imbere w’ubuhanuzi.
When they proclaimed the second angel’s message by identifying the fallen Protestant churches as the daughters of Babylon, they were proclaiming a message that was external to their experience. In order to proclaim the message of the Midnight Cry they first needed to see themselves as the virgins who had been in a tarrying time. In verse eleven of both Daniel and the Revelation chapter eleven the internal and external messages were opened up as present truth since July of 2023.
Igihe batangazaga ubutumwa bw’umumarayika wa kabiri berekana ko amatorero y’Abaporotesitanti yaguye ari abakobwa ba Babuloni, batangazaga ubutumwa bwari hanze y’ubunararibonye bwabo. Kugira ngo babanze batangaze ubutumwa bw’Induru yo mu Gicuku, byabaga ngombwa ko mbere babona ko ari bo bakobwa b’inkumi bari mu gihe cyo gutinda. Mu murongo wa cumi n’umwe wa Daniyeli no mu wa cumi n’umwe w’Ibyahishuwe, ubutumwa bwo mu imbere n’ubwo mu hanze bwahishuwe nk’ukuri kw’iki gihe uhereye muri Nyakanga 2023.
In chapter one of Daniel, the second and visual test was when they found Daniel and the three worthies countenances fairer and fatter in “appearance” than those who ate the Babylonian fare. In chapter two the visual test is represented as a prophetic test that demands to correctly interpret a hidden message that is ultimately shown to be the image of the kingdoms of Bible prophecy. Chapters one, two and three of Daniel represent the first, second and third angels of Revelation fourteen.
Mu gice cya mbere cya Daniyeli, ikigeragezo cya kabiri kandi kigaragarira amaso cyabaye igihe basangaga isura ya Daniyeli n’abo batatu b’intwari irushije kuba myiza kandi ibyibushye mu “kugaragara” kurusha iy’abaryaga ibyokurya by’i Babuloni. Mu gice cya kabiri, ikigeragezo kigaragarira amaso kigaragazwa nk’ikigeragezo cy’ubuhanuzi gisaba gusobanura neza ubutumwa bwahishwe, amaherezo bukagaragazwa ko ari cya gishushanyo cy’ubwami bwo mu buhanuzi bwa Bibiliya. Ibice bya mbere, icya kabiri, n’icya gatatu bya Daniyeli bigereranya marayika wa mbere, uwa kabiri, n’uwa gatatu bo mu Byahishuwe cumi na bine.
The second angel of Revelation fourteen addresses the external message of the Millerite history, and chapter two of Daniel also addresses the external line with the image of the beasts of prophetic history. The visual test in chapter one was based upon Daniel and the three worthies, and is therefore the internal line. The external and internal lines of prophecy represented with the parallel of Daniel chapters one through three with the three angels of Revelation fourteen, produce another witness to the second angels’ message as fulfilled by the Millerites.
Marayika wa kabiri wo mu Ibyahishuwe cumi na bine yerekeza ku butumwa bwo hanze bw’amateka y’Abamilerite, kandi igice cya kabiri cya Daniyeli na cyo cyerekeza ku murongo wo hanze hakoreshejwe igishushanyo cy’inyamaswa z’amateka y’ubuhanuzi. Ikigeragezo kigaragara cyo mu gice cya mbere cyari gishingiye kuri Daniyeli n’abasore batatu b’intwari, bityo rero kikaba umurongo wo imbere. Imirongo yo hanze n’iyo imbere y’ubuhanuzi, igaragazwa n’igereranya riri hagati y’ibice bya Daniyeli kuva ku cya mbere kugeza ku cya gatatu n’abamarayika batatu bo mu Ibyahishuwe cumi na bine, bitanga ikindi gihamya cy’ubutumwa bwa marayika wa kabiri nk’uko bwasohorejwe n’Abamilerite.
The Millerites proclaimed both an external and internal message when they fulfilled the proclamation of the Midnight Cry. Their external message was the second angel of Revelation fourteen, thus directly tying the Millerite’s message with the second angel and the image of Daniel two. The image represents the external kingdoms of Bible prophecy from literal Babylon unto modern Babylon that comes to its end at the close of human probation. The Millerites connect again with the external message of Babylon. Daniel’s visual test was based upon the diet which he chose to eat, and the first angel of Revelation ten who came down and placed one foot on the earth and the other on the sea had a little book open, which John was commanded to eat. The first angel is represented by appetite and is followed by a visual test. The visual test includes and internal and external line of truth.
Abamillerite batangaje ubutumwa bw’inyuma n’ubw’imbere igihe basohoraga itangazo ry’Induru yo mu Gicuku. Ubutumwa bwabo bw’inyuma bwari ubw’umumarayika wa kabiri wo mu Ibyahishuwe cumi na bine, bityo bukaba buhuza mu buryo butaziguye ubutumwa bw’Abamillerite n’umumarayika wa kabiri hamwe n’igishushanyo cyo muri Daniyeli kabiri. Icyo gishushanyo kigereranya ubwami bwo hanze bwo mu buhanuzi bwa Bibiliya, uhereye kuri Babuloni nyakuri ukageza kuri Babuloni ya none izagera ku iherezo ryayo igihe igihe cy’igeragezwa cy’abantu kizarangirira. Abamillerite bongeye guhuzwa n’ubutumwa bw’inyuma bwa Babuloni. Ikigeragezo cya Daniyeli cyari gishingiye ku mirire yahisemo kurya, kandi umumarayika wa mbere wo mu Ibyahishuwe icumi wamanutse agashyira ikirenge kimwe ku butaka ikindi ku nyanja yari afite agatabo gato gafunguye, kandi Yohana yategetswe kukarya. Umumarayika wa mbere agereranywa n’irari ryo kurya, kandi akurikirwa n’ikigeragezo cy’amaso. Ikigeragezo cy’amaso gikubiyemo umurongo w’ukuri wo imbere n’uwo hanze.
Verse eleven of Daniel eleven, in parallel with verse eleven of Revelation eleven represents the two-fold visual test. The test concludes at the litmus test, when the virgins manifest whether they have the oil or not. That manifestation occurs just before the close of probation at the Sunday law in the United States. The close of probation at the Sunday law was typified by October 22, 1844. Just before October 22, 1844 on August 17, 1844 the Millerites carried the message like a tidal wave across the eastern seaboard of the United States.
Umurongo wa cumi na umwe wa Daniyeli igice cya cumi na kimwe, ugereranyijwe n’umurongo wa cumi na umwe w’Ibyahishuwe igice cya cumi na kimwe, ugaragaza ikigeragezo cy’amaso gifite impande ebyiri. Icyo kigeragezo kirangirira ku kigeragezo ndakuka, igihe abageni b’isugi bagaragaza niba bafite amavuta cyangwa se batayafite. Iryo garagazwa riba mbere gato y’ikorwa ry’ifungwa ry’igihe cy’imbabazi ku itegeko ryo ku cyumweru muri Leta Zunze Ubumwe z’Amerika. Ifungwa ry’igihe cy’imbabazi ku itegeko ryo ku cyumweru ryagereranyijwe n’itariki ya 22 Ukwakira 1844. Mbere gato ya 22 Ukwakira 1844, ku wa 17 Kanama 1844, abayoboke ba Miller batwaye ubutumwa nk’umuraba ukomeye unyura ku nkombe zo mu burasirazuba bwa Leta Zunze Ubumwe z’Amerika.
1989 is the time of the end when the book of Daniel was unsealed and when the book of Daniel is unsealed there is always an increase of knowledge which produces two classes of worshippers. 1989 is the first of those three testing waymarks as typified by the arrival of the first angel in 1798. When the first angel descended on August 11, 1840 he typified the angel of Revelation eighteen descending on 9/11. The first disappointment of Millerite history marked the arrival of the second angel and typified July 18, 2020, and the beginning of the tarrying time. The Millerites progressively awakened to the message of the second angel and that they were the virgins in the parable of the ten virgins. They were fully awakened at the Exeter camp meeting in August of 1844. The one hundred and forty-four thousand were awakened in July 2023 when the message of the Midnight Cry began to be progressively unsealed.
1989 ni cyo gihe cy’imperuka ubwo igitabo cya Daniyeli cyafungurwaga, kandi igihe igitabo cya Daniyeli gifunguwe habaho buri gihe ukwiyongera kw’ubumenyi kubyara ibyiciro bibiri by’abaramya. 1989 ni ikimenyetso cya mbere muri bya bimenyetso bitatu byo kugeragezwa, nk’uko cyashushanyijwe no kuza kwa marayika wa mbere mu 1798. Igihe marayika wa mbere yamanukaga ku wa 11 Kanama 1840, yashushanyaga marayika wo mu Ibyahishuwe 18 amanuka ku wa 11/9. Gucika intege kwa mbere mu mateka y’Abamilerite kwaranzwe no kuza kwa marayika wa kabiri, kandi kwashushanyaga ku wa 18 Nyakanga 2020, ndetse n’itangiriro ry’igihe cyo gutinda. Abamilerite bakanguwe buhoro buhoro n’ubutumwa bwa marayika wa kabiri, ndetse no kumenya ko ari bo bakobwa b’inkumi bo mu mugani w’inkumi icumi. Bakanguwe byuzuye mu materaniro y’inkambi ya Exeter muri Kanama 1844. Abantu ibihumbi ijana na mirongo ine na bine bakanguwe muri Nyakanga 2023 igihe ubutumwa bw’Induru ya Saa Sita z’Igicuku bwatangiraga gufungurwa buhoro buhoro.
The tarrying time ended for the Millerites at Exeter, just as it ended for the family of Lazarus when Jesus resurrected Lazarus to become the crowning act of Christ ministry, when Lazarus became the “seal” of His ministry. Lazarus resurrection marks the end of the tarrying time, and the sealing of God’s people. The Triumphal Entry that followed typified the proclamation of the Midnight Cry message in Millerite history. The theme of verse eleven of Daniel chapter eleven is the rise and fall of the king of the south and it leads to the battle of Panium in verses thirteen to fifteen. Those verses are the litmus test where the seal is placed upon the foreheads of the men and women who are to be lifted up as an ensign in verse sixteen.
Igihe cyo gutinda cyarangiye ku ba-Millerite i Exeter, nk’uko cyarangiye no ku muryango wa Lazaro ubwo Yesu yazuraga Lazaro, kugira ngo bibe igikorwa gisoza umurimo wa Kristo, igihe Lazaro yabaga “ikimenyetso” cy’umurimo We. Izuka rya Lazaro riranga iherezo ry’igihe cyo gutinda, no gushyirwaho ikimenyetso ku bwoko bw’Imana. Kwinjira Kwe mu murwa mu buryo bw’intsinzi kwakurikiyeho kwagereranyaga itangazwa ry’ubutumwa bw’Induru ya Saa Sita z’ijoro mu mateka y’aba-Millerite. Insanganyamatsiko y’umurongo wa cumi n’umwe wo muri Daniyeli igice cya cumi na kimwe ni ukuzamuka no kugwa k’umwami wo mu majyepfo, kandi biganisha ku rugamba rwa Panium mu mirongo ya cumi na gatatu kugeza ku ya cumi n’itanu. Iyo mirongo ni yo gipimo kigaragaza ukuri aho ikimenyetso gishyirwa ku ruhanga rw’abagabo n’abagore bagomba kuzamurwa nk’ibendera mu murongo wa cumi na gatandatu.
Verse fifteen was fulfilled at the Battle of Panium which aligns with Christ’s visit to Caesarea Philippi. There at Caesarea Philippi Christ turned Simon Barjonah’s name unto Peter marking the sealing of the one hundred and forty-four thousand. From then on the light of the soon-coming cross was opened up to the disciples. When Christ changed Simon’s name to Peter just before the cross, it aligned with the litmus test of Exeter and Lazarus leading the Triumphal Entry into Jerusalem. The Exeter camp meeting from the 12th to the 17th of August represents the final settling into the truth before the shaking that is the earthquake of the Sunday law in chapters eleven of Daniel and Revelation.
Umurongo wa cumi na gatanu wasohoye ku rugamba rwa Panium, ruhura no gusurwa kwa Kristo i Kayisariya ya Filipo. Aho i Kayisariya ya Filipo, Kristo yahinduye izina rya Simoni Baruyona arimwita Petero, ibyo bikaba byararanze ugushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine. Uhereye icyo gihe, umucyo w’umusaraba wari hafi kuza wahishuriwe abigishwa. Igihe Kristo yahinduraga izina rya Simoni arimwita Petero mbere gato y’umusaraba, ibyo byahuriranye n’igerageza ry’ifatizo rya Exeter na Lazaro, bikayobora ku Kwinjira kw’Intsinzi i Yerusalemu. Inama y’inkambi ya Exeter yo kuva ku wa 12 kugeza ku wa 17 Kanama ihagarariye gushikama kwa nyuma mu kuri mbere yo kunyeganyezwa, ari ko mutingito w’itegeko ryo ku Cyumweru uvugwa mu bice bya cumi na kimwe bya Daniyeli n’Ibyahishuwe.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Umurimo ukorerwa i Battle Creek uri muri rwa rwego rumwe. Abayobozi bo muri sanatori bavanganye n’abatizera, babinjiza mu nama zabo, ku rugero runaka, ariko ni nko kujya gukora bahumye amaso. Babuze ubushishozi bwo kubona ikigiye kutugwirira igihe icyo ari cyo cyose. Hariho umwuka wo kwiheba, w’intambara n’umena-maraso, kandi uwo mwuka uzakomeza kwiyongera kugeza ku iherezo ry’ibihe. Ubwo abantu b’Imana bazaba bamaze gushyirwaho ikimenyetso mu ruhanga rwabo—si ikimenyetso cyangwa akara kaboneka n’amaso, ahubwo ni gushinga imizi mu kuri, haba mu bwenge no mu buryo bw’umwuka, ku buryo badashobora kunyeganyezwa—ubwo abantu b’Imana bazaba bamaze gushyirwaho ikimenyetso kandi biteguye kunyeganyezwa, ni bwo bizaza. Mu by’ukuri, byatangiye kera. Imanza z’Imana ubu ziri ku gihugu, kugira ngo ziduhane umuburo, bityo tumenye ibigiye kuza.” Manuscript Releases, volume 10, 252.
The sealing of the one hundred and forty-four thousand was represented by the Exeter camp meeting, Christ changing Simon’s name to Peter and the resurrection of Lazarus. That resurrection typifies the resurrection of the two witnesses in Revelation chapter eleven. Verses ten through sixteen represent the hidden history of verse forty. The unsealing of the hidden history of verse forty began within the historical fulfillment of verse eleven and the Ukrainian war. From July of 2023 that hidden history has been in the process of being unsealed by the Lion of the tribe of Judah.
Gushyirwaho ikumbi ijana na mirongo ine na bine y’abantu igihumbi byagereranyijwe n’inama y’inkambi yabereye i Exeter, Kristo ahindura izina rya Simoni akamwita Petero, n’izuka rya Lazaro. Iryo zuka risobanura mu buryo bw’ishusho y’ubuhanuzi izuka ry’abahamya babiri ryo mu Ibyahishuwe igice cya cumi na kimwe. Imirongo ya cumi kugeza ku wa cumi na gatandatu igereranya amateka yihishe yo mu murongo wa mirongo ine. Ihishurwa ry’ayo mateka yihishe yo mu murongo wa mirongo ine ryatangiye mu isohozwa ry’amateka ry’umurongo wa cumi na umwe no mu ntambara ya Ukurayine. Kuva muri Nyakanga 2023 ayo mateka yihishe ari mu gikorwa cyo guhishurwa n’Intare yo mu muryango wa Yuda.
When the candidates to be among the one hundred and forty-four thousand were resurrected in verse eleven of Revelation chapter eleven the visual prophetic test that must be passed before probation closes at the Sunday law, which Sister White identifies as the test of the image of the beast, began.
Igihe abakandida bazaba mu bantu ibihumbi ijana na mirongo ine na bine bazurwaga mu murongo wa cumi n’umwe wo mu Ibyahishuwe igice cya cumi n’umwe, ikigeragezo cy’ubuhanuzi kiboneka n’amaso kigomba gutsindwa mbere y’uko igihe cy’imbabazi gifungwa ku itegeko ryo ku Cyumweru, mushiki wa White agaragaza ko ari cyo kigeragezo cy’ishusho y’inyamaswa, cyatangiye.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Uwiteka yanyeretse mu buryo busobanutse ko ishusho y’inyamaswa izaremwa mbere y’uko igihe cy’igeragezwa gifungwa; kuko ari yo izaba ikigeragezo gikomeye ku bwoko bw’Imana, kizagenwaho iherezo ryabo ry’iteka ryose. Umwanya uhagazemo ni uruvange rukomeye rw’ibidahuye, ku buryo abazayobywa na byo bazaba ari bake.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Mu Byahishuwe 13 iyi ngingo itanzwe mu buryo bugaragara neza; [Ibyahishuwe 13:11–17, hasubiwemo].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Iki ni cyo kigeragezo abantu b’Imana bagomba gucamo mbere y’uko bashyirwaho ikimenyetso. Abose bagaragaje ubudahemuka bwabo ku Mana bubahiriza amategeko yayo kandi banga kwemera isabato y’impimbano, bazashyirwa munsi y’ibendera ry’Umwami Imana Yehova, kandi bazahabwa ikimenyetso cy’Imana ihoraho. Abemera kureka ukuri gukomoka mu ijuru maze bakemera isabato yo ku Cyumweru, bazahabwa ikimenyetso cy’inyamaswa.” Manuscript Releases, volume 15, 15.
The external line of prophecy is unsealed in the history of verse eleven of Daniel eleven and the internal line is unsealed in Revelation chapter eleven verse eleven. The external line identifies how the image of the beast, which represents the combination of church and state with the church in control of the relationship is formed during the period of the judgment of the living. The internal line identifies how the image of Christ which represents a combination of divinity with humanity is formed during the judgment of the living.
Umurongo wo hanze w’ubuhanuzi urafungurwa mu mateka y’umurongo wa cumi n’umwe wa Daniyeli igice cya cumi na kimwe, kandi umurongo wo imbere urafungurwa mu Byahishuwe igice cya cumi na kimwe umurongo wa cumi n’umwe. Umurongo wo hanze werekana uburyo ishusho y’inyamaswa, igereranya ihuzwa ry’itorero na leta, aho itorero ari ryo rigenzura uwo mubano, iremwa mu gihe cy’urubanza rw’abazima. Umurongo wo imbere werekana uburyo ishusho ya Kristo, igereranya ihuzwa ry’ubumana n’ubumuntu, iremwa mu gihe cy’urubanza rw’abazima.
The reform movement of the third angel and the one hundred and forty-four thousand began at the time of the end in 1989 as represented in verse ten of Daniel eleven. The perfect fulfillment of Daniel chapter twelve then began.
Umurimo wo kuvugurura w’umumarayika wa gatatu n’uw’abahumbi ijana na mirongo ine na bane watangiye mu gihe cy’imperuka mu mwaka wa 1989 nk’uko bigaragazwa mu murongo wa cumi wa Daniyeli cumi n’umwe. Hanyuma hasubiyeho gutangira k’isohozwa ritunganye rya Daniyeli igice cya cumi na kabiri.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Arambwira ati: “Igendere, Daniyeli; kuko ayo magambo afunze kandi ashyizweho ikimenyetso kugeza mu gihe cy’imperuka. Benshi bazezwa, bazatunganywa, kandi bazageragezwa; ariko abanyabyaha bazakomeza gukora ibyaha; kandi nta n’umwe mu banyabyaha uzasobanukirwa; ariko abanyabwenge bo bazasobanukirwa.” Daniyeli 12:9, 10.
Verse ten of chapter eleven represents the beginning of a “purification process” that is represented by the first angel as fearing God. Verses eleven and twelve represent where the one hundred and forty-four thousand are made white. The book of Zechariah identifies that experience.
Umurongo wa cumi wo mu gice cya cumi na kimwe ugereranya intangiriro y’“igikorwa cyo kwezwa” kigereranywa na marayika wa mbere nk’ugutinya Imana. Imirongo ya cumi na rimwe n’iya cumi na kabiri igereranya aho abo ibihumbi ijana na mirongo ine na bine bejejwe bakera. Igitabo cya Zekariya kigaragaza iyo mimerere.
And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. Zechariah 3:1–5.
Nuko anyereka Yosuwa umutambyi mukuru ahagaze imbere y’umumarayika w’Uwiteka, na Satani ahagaze iburyo bwe ngo amurwanye. Uwiteka abwira Satani ati: “Uwiteka agucyahe, wa Satani we; koko Uwiteka witoranyirije Yerusalemu ni we ugucyahaye. Mbese uyu si ikara rikuruwe mu muriro?” Nuko Yosuwa yari yambaye imyambaro yanduye, ahagaze imbere y’umumarayika. Aramusubiza, abwira abari bahagaze imbere ye ati: “Nimumwambure iyo myambaro yanduye.” Na we aramubwira ati: “Dore gukiranirwa kwawe nkuguyeho, kandi ndakwambika imyenda mishya.” Nuko ndavuga nti: “Bamwambike igitambaro cyiza ku mutwe.” Nuko bamwambika igitambaro cyiza ku mutwe, bamwambika n’imyambaro. Umumarayika w’Uwiteka yari ahagaze aho. Zekariya 3:1–5.
This passage is fulfilled in the final work of Christ as the High Priest and represents the sealing of the one hundred and forty-four thousand.
Uyu murongo usohojwe mu murimo wa nyuma wa Kristo nk’Umutambyi Mukuru kandi ugereranya gushyirwaho ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine.
“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.” Prophets and Kings, 587.
“Iyerekwa rya Zekariya ryerekeye Yosuwa n’Umumarayika rifite imbaraga yihariye ku mibereho y’ubwoko bw’Imana mu bihe bisoza umunsi mukuru w’impongano. Icyo gihe itorero ry’insigarira rizashyirwa mu igeragezwa rikomeye no mu mubabaro ukomeye. Abakomeza amategeko y’Imana no kwizera kwa Yesu bazumva uburakari bw’ikiyoka n’ingabo zacyo. Satani abarura ab’isi ko ari abo ayobora; yanabonye ububasha bwo gutegeka ndetse n’abakristo benshi biyita ko ari bo. Ariko hano hari agatsiko gato kamurwanya, ntikemere ubutegetsi bwe bw’ikirenga. Iyo aza kubahanagura ku isi, insinzi ye yari kuba yuzuye. Nk’uko yashoye amahanga y’abapagani kurimbura Isirayeli, ni ko no mu gihe cya vuba azahagurutsa imbaraga z’abanyabyaha bo mu isi kugira ngo zirimbure ubwoko bw’Imana. Abantu bazasabwa kugandukira amategeko yashyizweho n’abantu, anyuranyije n’amategeko y’Imana.” Abahanuzi n’Abami, 587.
The “closing scenes of the great day of atonement” is the sealing of first the one hundred and forty-four thousand which is followed thereafter with the sealing of God’s other children wo are currently in Babylon.
“Ibihe bisoza by’umunsi ukomeye w’impongano” ni ugushyirwaho ikimenyetso mbere na mbere kw’abantu ibihumbi ijana na mirongo ine na bine, maze nyuma yaho hagakurikiraho gushyirwaho ikimenyetso kw’abandi bana b’Imana bari muri Babuloni ubu.
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.
Nk’uko ubwoko bw’Imana bubabaza ubugingo bwabwo imbere Ye, bwinginga busaba umutima uboneye, hatangwa itegeko ngo: “Mukureho imyambaro yanduye,” maze hakavugwa amagambo atera inkunga ngo: “Dore, ngukuyeho gukiranirwa kwawe, kandi nzakwambika imyambaro ihinduwe.” Zekariya 3:4. Umwambaro utagira ikizinga w’ubukiranutsi bwa Kristo wambikwa abana b’Imana bageragejwe, bashutswe, nyamara bakomeje kuba indahemuka. Abo basigaye basuzuguritse bambikwa imyambaro y’icyubahiro, kandi ntibazongera ukundi guhumanywa n’ukwononekara kw’isi. Amazina yabo aguma mu gitabo cy’ubugingo cy’Umwana w’Intama, yanditswe hamwe n’abizerwa b’ibihe byose. Barwanyije amayeri y’umushukanyi; ntibakuwe ku budahemuka bwabo n’umuhengeri wa wa kiyoka. Ubu noneho bakingiwe iteka ryose imigambi y’umugeragezi. Ibyaha byabo byimurirwa ku watangije icyaha. Bashyirwaho “igitambaro cyiza cyo mu mutwe.”
“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.
“Igihe Satani yari ahugiye mu gukomeza gushinja, abamarayika bera, bataboneshwa amaso, bari bagenda hirya no hino, bashyira ku banyakuri ikimenyetso cy’Imana ihoraho. Abo ni bo bahagaze ku musozi wa Siyoni hamwe n’Umwana w’Intama, bafite izina rya Se ryanditswe ku gahanga kabo. Baririmba indirimbo nshya imbere y’intebe y’ubwami, ari yo ndirimbo nta muntu ushobora kwiga keretse ibihumbi ijana na mirongo ine na bine byacunguwe bikavanwa mu isi. ‘Aba ni bo bakurikira Umwana w’Intama aho ajya hose. Aba bacunguwe mu bantu, baba umuganura w’Imana n’Umwana w’Intama. Kandi mu kanwa kabo ntihabonetse uburiganya: kuko ari abatagira inenge imbere y’intebe y’ubwami y’Imana.’ Ibyahishuwe 14:4, 5.”
“Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings, 591, 592.
“Ubu ni bwo hasohoye mu buryo bwuzuye amagambo y’Umumarayika ati: ‘Noneho umva, wa Yosuwa mutambyi mukuru we, wowe n’abo mufatanyije bicaye imbere yawe; kuko ari abantu batangarirwa; kuko dore, nzazana Umugaragu Wanjye, Ishami.’ Zekariya 3:8. Kristo ahishurwa nk’Umucunguzi n’Umukiza w’ubwoko Bwe. Ubu koko abasigaye ni ‘abantu batangarirwa,’ kuko amarira n’ugucishwa bugufi by’urugendo rwabo bisimburwa n’ibyishimo n’icyubahiro mu maso y’Imana n’Umwana w’Intama. ‘Kuri uwo munsi, Ishami ry’Uwiteka rizaba ryiza kandi rifite ubwiza, kandi imbuto z’isi zizaba ingirakamaro kandi zihebuje ku barokotse bo muri Isirayeli. Kandi bizasohora yuko usigaye i Siyoni, n’usigara i Yerusalemu, azitwa uwera, ni ukuvuga umuntu wese wanditswe mu bazima i Yerusalemu.’ Yesaya 4:2, 3.” Prophets and Kings, 591, 592.
The sealing is the second step of Daniel’s “purified, made white and tried.” Verses eleven and twelve identify the final rise and fall of Russia, the prophetic king of the south which precedes the Battle of Panium in verses thirteen through fifteen. When the one hundred and forty-four thousand have their filthy garments removed by Christ in the closing scenes of the great day of atonement, they receive a “fair miter,” which is Daniel’s promotion to the third ruler, along with the scarlet robe and the golden chain. That is also Joseph’s gift of the golden chain, his promotion to the second ruler and the gift of the king’s ring. The “ring” represents the royal seal which a ruler used to impress his laws with the royal seal.
Gushyirwaho ni intambwe ya kabiri muri ayo magambo ya Daniyeli ngo “bezwa, babe abazungu kandi bageragezwe.” Imirongo ya cumi n’umwe n’iya cumi n’ibiri igaragaza ukuzamuka kwa nyuma n’ukugwa kwa nyuma k’u Burusiya, umwami wo mu majyepfo wo mu buhanuzi, bibanziriza Intambara ya Paniyumu ivugwa mu mirongo ya cumi n’itatu kugeza ku ya cumi n’itanu. Igihe abo ibihumbi ijana na mirongo ine na bine bakurwaho imyambaro yabo yanduye na Kristo mu mashusho asoza y’umunsi ukomeye w’impongano, bahabwa “ingofero nziza,” ari byo kuzamurwa kwa Daniyeli ngo abe umutware wa gatatu, hamwe n’umwenda utukura n’umunyururu wa zahabu. Ni na byo kandi mpano ya Yozefu y’umunyururu wa zahabu, kuzamurwa kwe ngo abe umutware wa kabiri, hamwe n’impano y’impeta y’umwami. “Impeta” ishushanya ikimenyetso cy’ubwami umutegetsi yakoreshaga atsindaho amategeko ye ikimenyetso cy’ubwami.
Darius used his signet to seal the pit where Daniel was placed among the lions.
Dariyo yakoresheje impeta ye y’umukono kugira ngo afungishe ikimenyetso urwobo Daniyeli yashyizwemo hagati y’intare.
Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:16, 17.
Nuko umwami ategeka ko bazana Daniyeli, maze bamujugunya mu rwobo rw’intare. Umwami aravuga abwira Daniyeli ati: Imana yawe ukorera ubudasiba, ni yo izagukiza. Nuko bazana ibuye, barishyira ku munwa w’urwobo; umwami ararishyiraho ikimenyetso cye bwite, n’ikimenyetso cy’abatware be, kugira ngo icyari cyagambiriwe kuri Daniyeli kitazahindurwa. Daniyeli 6:16, 17.
The Hebrew word translated as “signet” is H5824 in Strongs, and it is derived from a root word corresponding to H5823; meaning a signet ring (as engraved). Joshua before the angel, Daniel in the lion’s den, Joseph before Pharaoh represent the sealing of the one hundred and forty-four thousand, which is the second test in Daniel twelve where those who have been purified, are then “made white,” in advance of being “tried.” These lines are also represented by “ Zerubbabel,” “the son of Shealtiel.”
Ijambo ry’Igiheburayo ryahinduwemo “ikidodo” ni H5824 muri Strong’s, kandi rikomoka ku ijambo-muzi rihwanye na H5823; risobanura impeta y’ikidodo (nk’iyanditsweho igishushanyo). Yosuwa imbere y’umumarayika, Daniyeli mu rwobo rw’intare, Yozefu imbere ya Farawo bigereranya ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bine, ari ryo geragezwa rya kabiri muri Daniyeli cumi na kabiri aho abamaze kwezwa, hanyuma “babwezwa,” mbere y’uko “bageragezwa.” Iyo mirongo na yo ihagarariwe na “Zerubabeli,” “mwene Sheyalutiyeli.”
In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:23.
“Uwo munsi,” ni ko Uwiteka Nyiringabo avuga, “nzagutwara, yewe Zerubabeli, mugaragu wanjye, mwene Sheyalutiyeli,” ni ko Uwiteka avuga, “nkugire nk’impeta y’ikidodo; kuko nagutoranije,” ni ko Uwiteka Nyiringabo avuga. Hagayi 2:23.
Zerubbabel means offspring of Babylon, and his father was Shealtiel, meaning “asked of God.” Zerubbabel represents the second angel’s message which calls the offspring of Babylon into God’s flock in the last days. The element of “prayer” is associated with the one hundred and forty-four thousand who call the final offspring of Babylon out, for that revival only occurs with prayer.
Zerubabeli bisobanura urubyaro rwa Babuloni, kandi se yari Sheyalutiyeli, bisobanura “uwasabwe ku Mana.” Zerubabeli ahagarariye ubutumwa bwa marayika wa kabiri buhamagara urubyaro rwa Babuloni ngo rwiyunge n’umukumbi w’Imana mu minsi y’imperuka. Ikintu cy’“amasengesho” gifitanye isano n’abihumbi ijana na mirongo ine na bine bahamagara urubyaro rwa nyuma rwa Babuloni ngo ruyivemo, kuko uko gukanguka kuba gusa binyuze mu masengesho.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
“Ukuvugururwa kwo kubaha Imana by’ukuri muri twe ni cyo gikenewe kuruta ibindi byose kandi byihutirwa kurusha ibindi byose. Kubishaka ni byo byagombye kuba umurimo wacu wa mbere. Hagomba kubaho umuhati ukomeye wo guhabwa umugisha w’Umwami, atari ukubera ko Imana idashaka kudusukaho umugisha wayo, ahubwo ni uko tutiteguye kuwakira. Data wo mu ijuru arusha cyane ababyeyi bo ku isi gushaka guha Umwuka Wera we abamusaba, nk’uko ababyeyi bo ku isi baha abana babo impano nziza. Ariko ni umurimo wacu, binyuze mu kwatura ibyaha, kwicisha bugufi, kwihana, no gusenga by’ukuri, kuzuza ibisabwa Imana yasezeranyijeho kuduha umugisha wayo. Ukuvugururwa gushobora gutegerezwa gusa nk’igisubizo cy’amasengesho. Igihe abantu bakiri abakene cyane ku byerekeye Umwuka Wera w’Imana, ntibashobora gushima kubwirizwa kw’Ijambo; ariko iyo imbaraga z’Umwuka zikora ku mitima yabo, ni bwo inyigisho zitanzwe zitazabura kugira umumaro. Bayobowe n’inyigisho z’Ijambo ry’Imana, hamwe no kugaragazwa k’Umwuka wayo, no gukoresha ubushishozi nyakuri, abazitabira amateraniro yacu bazunguka ubunararibonye bw’agaciro, kandi nibasubira iwabo, bazaba biteguye kugira umumaro mwiza ku bandi.”
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
Abatwaraga b’ibendera ba kera bari bazi icyo ari cyo gukiranuka n’Imana mu isengesho, no kunezezwa no gusukwa kw’Umwuka Wayo. Ariko aba baragenda bava ku rubyiniro rw’ibikorwa; none se ni bande bazahaguruka gusimbura imyanya yabo? Ni gute bimeze ku gisekuru kizamuka? Mbese bahindukiriye Imana? Mbese turi maso ku murimo urimo gukorerwa mu buturo bwera bwo mu ijuru, cyangwa dutegereje ko itorero rizagerwaho n’imbaraga runaka zigutera imbere mbere y’uko dukanguka? Mbese twiringiye kuzabona itorero ryose rivuguruwe? Icyo gihe ntikizigera kigera.
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
“Mu itorero harimo abantu batihannye by’ukuri, kandi batazigera bifatanya n’abandi mu isengesho rikomeye, ritsinda. Tugomba gutangira uwo murimo buri muntu ku giti cye. Tugomba gusenga cyane kurushaho, kandi tukavuga bike. Ubugome bwabaye bwinshi, kandi abantu bagomba kwigishwa kudahazwa n’ishusho yo kubaha Imana idafite umwuka n’imbaraga byabyo. Niba dushyize umutima ku gusuzuma imitima yacu, gukuraho ibyaha byacu, no gukosora imigendekere yacu mibi, ubugingo bwacu ntibuzaterurwa bukerekeza ku busa; tuzaba tutiyiringira, dufite mu mutima wacu igihe cyose ko ubushobozi bwacu buva ku Mana.” Selected Messages, igitabo cya 1, 121, 122.
The waymark of prayer is set forth in Daniel, describing a prayer to understand the external message in chapter two, and also a prayer to fulfill the internal message represented in chapter nine. Zerubbabel and his father Shealtiel represent the sealing of the one hundred and forty-four thousand at the second test, which is the visual test of the image of the beast, which is also the internal test represented in Revelation chapter eleven, verse eleven, and also the external test represented in Daniel chapter eleven, verse eleven.
Ikimenyetso cy’inzira cy’isengesho gishyirwa ahagaragara muri Daniyeli, gisobanura isengesho ryo gusobanukirwa ubutumwa bwo hanze buri mu gice cya kabiri, kandi n’isengesho ryo gusohoza ubutumwa bw’imbere bugaragazwa mu gice cya cyenda. Zerubabeli na se Sheyalutiyeli bahagarariye gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine ku kigeragezo cya kabiri, ari cyo kigeragezo kigaragara cy’ishusho y’inyamaswa, ari na cyo kigeragezo cy’imbere kigereranywa mu Ibyahishuwe igice cya cumi na kimwe, umurongo wa cumi na umwe, kandi ari na cyo kigeragezo cyo hanze kigereranywa muri Daniyeli igice cya cumi na kimwe, umurongo wa cumi na umwe.
We will continue to address verse eleven in the next article.
Tuzakomeza gusuzuma umurongo wa cumi n’umwe mu nyandiko itaha.