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# The Hidden History of Verse Forty - Number One

Amateka Ahishe y’Umurongo wa Mirongo Ine — Umubare Wa Mbere

Unsealing Prophecies: The Last Days, the Lion of Judah, and the Final Movements of Revelation

Guhishura Ubuhanuzi: Iminsi y’Imperuka, Intare yo mu Buyuda, n’Imigendekere ya Nyuma y’Ibyahishuwe

Author

Jeff Pippenger

Published

September 6, 2024

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In Revelation chapter five, the Lion of the tribe of Judah represents Christ’s position as the one who prevailed to seal and unseal God’s Word according to His will. In 1989, one hundred and twenty-six years after the rebellion of 1863, the Lion of the tribe of Judah unsealed the last six verses of Daniel chapter eleven. Those verses begin with the deadly wound of the papacy in 1798, and introduce the testimony of how the papal wound is to be healed and beyond that to the final deadly wound of the papacy. The verses begin where they end; with the judgment of papal Rome.

Mu gitabo cy’Ibyahishuwe igice cya gatanu, Intare yo mu muryango wa Yuda igereranya umwanya wa Kristo nk’Uwatsinze kugira ngo ashyireho ikimenyetso ku Ijambo ry’Imana kandi agikureho ikimenyetso akurikije ubushake Bwe. Mu mwaka wa 1989, nyuma y’imyaka ijana na makumyabiri n’itandatu kuva ku bugome bwo kwigomeka bwo mu 1863, Intare yo mu muryango wa Yuda yakuriyeho ikimenyetso ku mirongo itandatu ya nyuma y’igice cya cumi na kimwe cya Daniyeli. Iyo mirongo itangirana n’igikomere cyica cy’ubupapa cyo mu 1798, kandi itangiza ubuhamya bw’ukuntu igikomere cy’ubupapa kizakira, ndetse birenze ibyo, ikerekeza no ku gikomere cya nyuma cyica cy’ubupapa. Iyo mirongo itangirira aho irangirira; ku rubanza rwa Roma y’ubupapa.

Those six verses describe the healing of the papacy’s deadly wound, and also how the threefold union of the dragon, the beast and false prophet lead the world to Armageddon, which is identified in verse forty-five as “between the seas and the glorious holy mountain.”

Ayo mirongo itandatu isobanura gukira kw’igikomere cyica cya papa, kandi nanone igaragaza uburyo ubumwe bw’incuro eshatu bw’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma buyobora isi kuyigeza kuri Harumagedoni, ahamenyekanishijwe mu murongo wa mirongo ine n’itanu ko ari “hagati y’inyanja n’umusozi wera w’igikundiro.”

Alpha and Omega represents Christ’s character of always illustrating the end with the beginning. The reform movement of the one hundred and forty-four thousand is the movement of the third angel, which is the ending movement that was prefigured by its beginning, which was the Millerite movement of the first and second angels. The Millerite movement began at the time of the end in 1798, which is where the last six verses of Daniel eleven begins, and the movement ended at the opening of judgment on October 22, 1844. The movement of the one hundred and forty-four thousand ends at the Sunday law in the United States.

Alufa na Omega bihagarariye imico ya Kristo yo kugaragaza buri gihe iherezo akoresheje intangiriro. Umuryango w’ivugurura w’abahumbi ijana na mirongo ine na bane ni wo muryango w’umumarayika wa gatatu, ari wo muryango w’iherezo wari waragereranyijwe mbere n’intangiriro yawo, ari yo yari umuryango w’AbaMileriti w’abamarayika ba mbere n’uwa kabiri. Umuryango w’AbaMileriti watangiye mu gihe cy’iherezo mu mwaka wa 1798, ari ho imirongo itandatu ya nyuma ya Daniyeli 11 itangirira, kandi uwo muryango warangiye igihe urubanza rwafungurwaga ku wa 22 Ukwakira 1844. Umuryango w’abahumbi ijana na mirongo ine na bane urangirira ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika.

At the beginning of the movement at the time of the end in 1989, the Lion of the tribe of Judah unsealed the last six verses of Daniel eleven, and at the ending of the movement, just before the Sunday law, He unseals the hidden history of verse forty of Daniel eleven. Sister White’s commentary of what part of Daniel is unsealed addresses the unsealing in 1989, and also the unsealing that began in July of 2023.

Mu ntangiriro z’umurimo wo mu gihe cy’imperuka mu 1989, Intare yo mu muryango wa Yuda yafunguye ibimenyetso by’imirongo itandatu ya nyuma ya Daniyeli cumi n’umwe, kandi ku iherezo ry’uwo murimo, mbere gato y’itegeko ryo ku Cyumweru, irafungura amateka yahishwe y’umurongo wa mirongo ine wa Daniyeli cumi n’umwe. Ibisobanuro bya Mushiki wa White byerekeye igice cya Daniyeli gifungurwa bivuga ku ifungurwa ryabaye mu 1989, kandi nanone ku ifungurwa ryatangiye muri Nyakanga 2023.

> “The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

> “Igitabo cyari gifunzwe ikimenyetso si igitabo cy’Ibyahishuwe, ahubwo cyari cya gice cy’ubuhanuzi bwa Daniyeli cyerekeye iminsi y’imperuka. Ibyanditswe biravuga biti: ‘Ariko wowe, Daniyeli, hisha ayo magambo, ushire ikimenyetso ku gitabo kugeza mu gihe cy’imperuka: benshi baziruka hirya no hino, kandi ubumenyi buziyongera’ (Daniyeli 12:4). Igihe igitabo cyafungurwaga, hatangajwe ko, ‘Igihe ntikizaba kikiriho.’ (Reba Ibyahishuwe 10:6.) Igitabo cya Daniyeli ubu ntikigifunze ikimenyetso, kandi ibyahishuwe Kristo yahaye Yohana bigomba kugera ku batuye isi bose. Kubw’iyongera ry’ubumenyi, abantu bagomba gutegurirwa guhagarara bashikamye mu minsi y’iherezo. . . .”

> “In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

> “Mu butumwa bw’umumarayika wa mbere abantu bahamagarirwa kuramya Imana, Umuremyi wacu, yaremye isi n’ibiyirimo byose. Bubahaye icyubahiro urwego rwa Papacy, bituma amategeko ya Yehova atagira umumaro, ariko hazabaho kwiyongera kw’ubumenyi kuri iyi ngingo.” Selected Messages, igitabo cya 2, 105, 106.

The portion of the book of Daniel that related to the last days in 1989 was the last six verses of chapter eleven, and as the movement of the one hundred and forty-four thousand reaches the ending of their movement, the portion of the book of Daniel that is unsealed is the hidden history of verse forty, which represents the history of 1989 unto the Sunday law in the United States. The hidden history of verse forty is the history of the one hundred and forty-four thousand. Every prophet provides witness to that period.

Igice cy’igitabo cya Daniyeli cyerekeye iminsi y’imperuka cyari gifitanye isano n’umwaka wa 1989, cyari imirongo itandatu ya nyuma y’igice cya cumi na kimwe; kandi uko urugendo rw’abihumbi ijana na mirongo ine na bane rugera ku mpera yarwo, igice cy’igitabo cya Daniyeli gifungurwa ni amateka ahishwe yo mu murongo wa mirongo ine, ahagarariye amateka yo kuva mu 1989 kugeza ku itegeko ryo ku cyumweru muri Leta Zunze Ubumwe z’Amerika. Ayo mateka ahishwe yo mu murongo wa mirongo ine ni amateka y’abihumbi ijana na mirongo ine na bane. Buri muhanuzi wese atanga ubuhamya kuri icyo gihe.

In the passage, an increase of knowledge that “is to prepare a people to stand in the last days,” represents the unsealing of the last six verses in 1989, and again it represents the unsealing of the hidden history of verse forty. In both histories inspiration identifies that there is to be an increase of knowledge upon the papal power and the Sunday law. In both the beginning and ending of the movement of the one hundred and forty-four thousand the increase of knowledge produces a three-step testing process, as represented in Daniel chapter twelve.

Muri uwo murongo, ukwiyongera k’ubumenyi “kugenewe gutegurira ubwoko kuzahagarara mu minsi y’imperuka,” kugereranya ugufungurwa kw’imirongo itandatu ya nyuma mu mwaka wa 1989, kandi nanone kugereranya ugufungurwa kw’amateka ahishwe y’umurongo wa mirongo ine. Muri ayo mateka yombi, guhumekerwa kugaragaza ko hagomba kubaho ukwiyongera k’ubumenyi ku byerekeye ubutware bwa papa n’itegeko ryo ku cyumweru. Mu itangiriro no ku iherezo byombi by’umurimo w’abihumbi ijana na mirongo ine na bane, ukwiyongera k’ubumenyi gutanga uburyo bw’ibigeragezo by’intambwe eshatu, nk’uko bigaragazwa muri 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.

> Nuko aramubwira ati: Genda, Daniyeli; kuko ayo magambo afunzwe kandi ashyizweho ikimenyetso kugeza mu gihe cy’imperuka. Benshi bazezwa, bazatunganywa, kandi bazageragezwa; ariko abanyabyaha bazakomeza gukora ibibi; kandi nta n’umwe muri bo uzabisobanukirwa; ariko abanyabwenge bo bazabisobanukirwa. Daniyeli 12:9, 10.

As with all the sacred reform movements the three steps represented by Daniel as “purified, and made white, and tried” represent the waymark of the descent of a divine symbol, followed by the testing of a failed prediction, followed by a third litmus test which manifests the character of the two classes that are developed based upon their acceptance of, or their rejection of, the unsealed increase of knowledge. With the beginning of the movement of the one hundred and forty-four thousand, the three steps were September 11, 2001, followed by July 18, 2020, and then the Sunday law. At the ending of that very same movement the three steps are July 2023, the arrival of the Midnight Cry message and the Sunday law.

Nk’uko bimeze ku migambi yose y’ivugurura ryera, intambwe eshatu Daniyeli agaragaza nk’“bejejwe, bakozwe umweru, kandi bageragejwe” zigereranya ikimenyetso cy’inzira cy’imanuka ry’ikimenyetso cy’ubumana, kigakurikirwa n’igeragezwa ry’ubuhanuzi bwatsinzwe, hanyuma kigakurikirwa n’ikigeragezo cya gatatu kigaragaza imico y’amatsinda abiri akurwamo hashingiwe ku kwemera kwabo cyangwa ku kwanga kwabo ukwiyongera k’ubumenyi kwafunguwe. Igihe hatangiraga urugendo rw’abo ibihumbi ijana na mirongo ine na bine, izo ntambwe eshatu zari ku wa 11 Nzeri 2001, hagakurikiraho ku wa 18 Nyakanga 2020, hanyuma amategeko yo ku Cyumweru. Ku iherezo ry’urwo rugendo nyine, izo ntambwe eshatu ni Nyakanga 2023, ukuza kw’ubutumwa bwa Midiniight Cry n’amategeko yo ku Cyumweru.

The message that prepares God’s people to stand that was unsealed in July 2023 contains several lines of prophetic truth, and included with those lines is Ezekiel’s dead dry bones in chapter thirty-seven. Ezekiel presents two messages. The first message brings the bones back together, but it was not until the second message that Israel stood upon its feet as a mighty army. The two witnesses of Revelation chapter eleven stood up when they were filled with the Holy Spirit.

Ubutumwa butegurira ubwoko bw’Imana guhagarara bwafunguwe muri Nyakanga 2023 burimo imirongo myinshi y’ukuri kw’ubuhanuzi, kandi muri iyo mirongo harimo n’amagufa yumye yapfuye ya Ezekieli yo mu gice cya mirongo itatu na karindwi. Ezekieli atanga ubutumwa bubiri. Ubutumwa bwa mbere busubiza ayo magufa hamwe, ariko kugeza ku butumwa bwa kabiri ni ho Isirayeli yahagurutse ihagarara ku birenge byayo nk’ingabo ikomeye. Abahamya babiri bo mu Ibyahishuwe igice cya cumi na rimwe bahagurutse igihe bujujwe n’Umwuka Wera.

> 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.

> Maze iminsi itatu n’igice ishize, Umwuka w’ubugingo uturuka ku Mana wabinjiyemo, bahagarara ku birenge byabo; maze ubwoba bwinshi bugwira abababonaga. Ibyahishuwe 11:11.

Ezekiel teaches the same truth.

Ezekiyeli yigisha ukuri kumwe.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Arambwira ati: Mwana w’umuntu we, hagarara wemye, nkubwire. Maze umwuka anyinjiramo ubwo yavuganaga nanjye, unshyira ku birenge byanjye, numva uvugana nanjye. Ezekiel 2:1, 2.

When Sister White says “by the increase of knowledge a people is to be prepared to stand in the latter days.” The increase of knowledge is identified as “oil” in the parable of the ten virgins, and the “oil” represents “the messages of God’s Spirit” and also “the Holy Spirit,” as well as “character.”

Igihe Mushiki wa White avuga ati “kubw’iyongera ry’ubumenyi, ubwoko bugomba gutegurwa kuzahagarara mu minsi y’imperuka.” Iryo yongera ry’ubumenyi rigaragazwa nk’“amavuta” mu mugani w’inkumi icumi, kandi ayo “mavuta” ahagarariye “ubutumwa bw’Umwuka w’Imana” kandi nanone “Umwuka Wera,” ndetse n’“imiterere.”

Between July 2023 and the soon-coming Sunday law there is an increase of knowledge that brings God’s people to life, and they stand up. They stand up representing that they have the “oil” of the message that was unsealed at that time. They stand up when they have the Holy Spirit within their vessels, and they stand up when they have a character prepared for the seal of God.

Hagati ya Nyakanga 2023 n’itegeko ryo ku cyumweru rigiye kuza vuba, habaho ukwiyongera k’ubumenyi kuzura abantu b’Imana ubuzima, maze bahagarare. Bahagarara bagaragaza ko bafite “amavuta” y’ubutumwa bwafunguwe muri icyo gihe. Bahagarara igihe bafite Umwuka Wera mu nzabya zabo, kandi bahagarara igihe bafite imico yateguriwe ikimenyetso cy’Imana.

The first testing step that began in July 2023, was followed by a period that allows those candidates to accept or reject the oil. Those that accept are sealed and are then lifted up as an ensign at the soon-coming Sunday law. Those who reject the oil, receive strong delusion.

Intambwe ya mbere y’igeragezwa yatangiye muri Nyakanga 2023, yakurikiwe n’igihe giha abo bakandida kwakira cyangwa kwanga amavuta. Abayakira barashyirwaho ikimenyetso cy’ikidodo, hanyuma bakazamurwa nk’ibendera mu gihe cy’itegeko ryo ku cyumweru rigiye kuza vuba. Abanga ayo mavuta bahabwa ubushukanyi bukomeye.

Those candidates were awakened out of spiritual sleep in July 2023, and they then were confronted with the final testing process before the close of their individual probation. The testing process was set within the context of a prophetic test associated with the formation of the image of the beast, during the time when those very candidates were to come back to life and form the image of Christ within. The prophetic structure where the test is to be accomplished is the history of 1989 unto the Sunday law. The inability of those candidates to wake up led the Lord to allow heresies to come in.

Abo bakandida bakanguwe mu bitotsi by’umwuka muri Nyakanga 2023, maze hanyuma bahura n’igikorwa cya nyuma cyo kugeragezwa mbere y’isozwa ry’igihe cyabo bwite cy’igeragezwa. Icyo gikorwa cyo kugeragezwa cyashyizwe mu rwego rw’ikigeragezo cy’ubuhanuzi gifitanye isano no kuremwa kw’ishusho y’inyamaswa, mu gihe abo bakandida nyine bagombaga kongera kubaho no kuremamo ishusho ya Kristo imbere muri bo. Imiterere y’ubuhanuzi aho icyo kigeragezo kigomba kurangurirwa ni amateka yo kuva mu 1989 kugeza ku itegeko ryo ku cyumweru. Kudashobora kw’abo bakandida gukanguka byatumye Uwiteka yemera ko ubuyobe bwinjira.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting.” Testimonies, volume 5, 708.

> “Imana izakangura ubwoko bwayo; niba ubundi buryo bwose bwananiranye, inyigisho z’ubuyobe zizinjira muri bo, zibashungure, zitandukanye umushwaho n’ingano. Uwiteka ahamagarira abizera ijambo rye bose gukanguka bava mu bitotsi. Umucyo w’agaciro waraje, ukwiriye iki gihe. Ni ukuri kwa Bibiliya, kugaragaza akaga kadukikije rwose. Uwo mucyo ukwiriye kutuyobora ku kwiga Ibyanditswe twivuye inyuma no gusuzuma mu buryo bukomeye cyane imyizerere dufite. Imana ishaka ko impande zose n’imyanya yose y’ukuri bishakishwa mu buryo bwimbitse kandi budacogora, biherekejwe n’isengesho no kwiyiriza ubusa.” Testimonies, volume 5, 708.

All the prophets address the last days, so in these last days, in July of 2023, the Lord attempted to “arouse” His people, but His efforts failed, and He allowed the first controversy over a symbol of Rome in Advent history to be repeated as a warning of the nearness of the end. He did this, even though “precious light” had “come, appropriate for this time.” The light that arrived in July 2023 is “Bible truth, showing the perils that are right upon us.” That light should have led “us to a diligent study of the Scriptures and a most critical examinations of the positions which we hold.”

Abahanuzi bose bavuga ibyerekeye iminsi y’imperuka; bityo rero muri iyi minsi y’imperuka, muri Nyakanga 2023, Uwiteka yagerageje “gukangura” ubwoko Bwe, ariko umuhati We urananirana, maze yemera ko impaka za mbere zerekeye ikimenyetso cya Roma mu mateka y’Abadivantisiti zisubirwamo nk’umuburo werekana ko imperuka yegereje. Ibyo yabikoze nubwo “umucyo w’igiciro” wari “waje, ukwiriye iki gihe.” Umucyo wageze muri Nyakanga 2023 ni “ukuri kwa Bibiliya, kugaragaza akaga kari kutwegereje cyane.” Uwo mucyo wagombaga kutuyobora “ku kwiga Ibyanditswe tubigiranye umwete no gusuzuma mu buryo bukomeye cyane imyizerere dufite.”

The hidden history of verse forty is represented in verses ten through fifteen of Daniel eleven, for Alpha and Omega illustrated the end of Daniel’s final prophecy, with its beginning. Leading up to the disappointment of July 18, 2020, Satan had introduced confusion over verses ten through fifteen, for he knew the beginning of the chapter was the key to represent the end of the chapter. Then the original controversy of verse fourteen was introduced.

Amateka ahishwe y’umurongo wa mirongo ine ahagarariwe mu mirongo ya cumi kugeza kuri cumi n’itanu yo muri Daniyeli cumi n’umwe, kuko Alufa na Omega byagaragaje iherezo ry’ubuhanuzi bwa nyuma bwa Daniyeli hamwe n’itangiriro ryabwo. Mu gihe cyabanje kugera ku gucika intege kwo ku wa 18 Nyakanga 2020, Satani yari yarateje urujijo ku mirongo ya cumi kugeza kuri cumi n’itanu, kuko yari azi ko intangiriro y’icyo gice ari yo rufunguzo rwo guhagararira iherezo ryacyo. Hanyuma havuzwe impaka y’umwimerere yo mu murongo wa cumi n’ine.

> “There is nothing that the great deceiver fears so much as that we shall become acquainted with his devices.” The Great Controversy, 516.

> “Nta kintu umushukanyi mukuru atinya cyane nk’uko twamenya amayeri ye.” The Great Controversy, 516.

It is obvious by the satanic attempts to confuse the meaning and purpose of those verses, that they are an important part of the testing process that is now sifting the candidates to be among the one hundred and forty-four thousand. Sister White emphasizes that the history represented in Daniel eleven that has been fulfilled before the time of the end in 1798 is repeated in the final six verses.

Biragaragara, uko Satani yagerageje kuyobya ubusobanuro n’intego by’iyo mirongo, ko ari igice gikomeye cy’umurimo wo kugerageza uriho ubu ushungura abakandida bagomba kubarirwa mu bihumbi ijana na mirongo ine na bine. Mushiki wa White ashimangira ko amateka ahagarariwe muri Daniyeli cumi n’umwe, yamaze gusohora mbere y’igihe cy’imperuka mu wa 1798, asubirwamo mu mirongo itandatu ya nyuma.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “Nta gihe dufite cyo guta. Ibihe by’amakuba biri imbere yacu. Isi yose iri guhungabanywa n’umwuka w’intambara. Vuba bidatinze ibihe by’amakuba byavuzwe mu buhanuzi bizasohora. Ubuhanuzi bwo muri Daniyeli igice cya cumi na kimwe buri hafi kugera ku isohozwa ryabwo ryuzuye. Byinshi mu mateka yabaye mu isohozwa ry’ubu buhanuzi bizongera kubaho.” Manuscript Releases, nimero 13, 394.

I contend that all the history represented in verses one through thirty-nine are repeated in the last six verses of the chapter. I also contend that the history of the last days, which is the history of the conclusion of the judgment which began on October 22, 1844, is represented with two primary prophetic periods. The first period represents the judgment that is accomplished upon the house of God, that is then followed by a period when judgment is accomplished for those outside of the house of God. The first period began in 1989 and ends at the Sunday law in the United States, which in turn marks the beginning of the second period which concludes when Michael stands up and human probation closes. The hidden history of verse forty also begins in 1989, and ends in verse forty-one, which is the Sunday law in the United States.

Mvuga ko amateka yose agaragazwa mu mirongo ya mbere kugeza ku wa mirongo itatu n’icyenda asubirwamo mu mirongo itandatu ya nyuma y’iki gice. Nanone mvuga ko amateka y’iminsi y’imperuka, ari yo mateka y’isozwa ry’urubanza rwatangiye ku wa 22 Ukwakira 1844, agaragazwa n’ibihe bibiri by’ingenzi by’ubuhanuzi. Igihe cya mbere kigereranya urubanza rukorerwa inzu y’Imana, hanyuma kigakurikirwa n’igihe urubanza rukorerwa abari hanze y’inzu y’Imana. Igihe cya mbere cyatangiye mu 1989 kikarangirira ku itegeko ryo kubahiriza ku Cyumweru muri Leta Zunze Ubumwe za Amerika, ari na ryo na none riranga itangiriro ry’igihe cya kabiri, gisozwa igihe Mikayeli ahagurutse maze igihe cy’imbabazi ku bantu kigafungwa. Amateka ahishwe yo mu murongo wa mirongo ine na yo atangira mu 1989, akarangirira mu murongo wa mirongo ine n’umwe, ari wo itegeko ryo kubahiriza ku Cyumweru muri Leta Zunze Ubumwe za Amerika.

That is the same history as verse ten through fifteen of the same chapter. That history parallels the history of the Millerites from the time of the end in 1798, until judgment began on October 22, 1844. Those two histories run parallel with the prophetic history that began at the birth of Christ and concluded at the cross.

Iyo ni yo mateka amwe n’ari mu murongo wa cumi kugeza ku wa cumi na gatanu w’icyo gice kimwe. Ayo mateka ajyana mu buryo bujyanye n’amateka y’Abamilerite uhereye ku gihe cy’imperuka mu 1798, kugeza igihe urubanza rwatangiriye ku wa 22 Ukwakira 1844. Ayo mateka yombi ajyana abangikanye n’amateka y’ubuhanuzi yatangiye igihe Kristo yavukaga kandi agasorezwa ku musaraba.

The history beginning in 1989, includes the testing period that began on September 11, 2001, as typified by the period of testing that began on August 11, 1840 and the testing period that began at Christ’s baptism. The formation of the image of the beast has been typified by several lines of prophetic history. One of those representations of the same period of time is the sealing time of the one hundred and forty-four thousand that began on September 11, 2001 and is finished at the soon coming Sunday law. The hidden history of verse forty can also be overlaid with the line of October 22, 1844 until the rebellion of 1863.

Amateka atangirira mu 1989 akubiyemo igihe cy’igeragezwa cyatangiye ku wa 11 Nzeri 2001, nk’uko cyagereranyijwe n’igihe cy’igeragezwa cyatangiye ku wa 11 Kanama 1840 n’igihe cy’igeragezwa cyatangiye mu mubatizo wa Kristo. Gushyirwaho k’ishusho y’inyamaswa kwagereranyijwe n’imirongo myinshi y’amateka y’ubuhanuzi. Kimwe muri ibyo bishushanyo by’icyo gihe kimwe ni igihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bane cyatangiye ku wa 11 Nzeri 2001 kandi kikarangira ku itegeko ryo ku Cyumweru rigiye kuza vuba. Amateka ahishe yo mu murongo wa mirongo ine na yo ashobora gushyiranwa n’umurongo uhera ku wa 22 Ukwakira 1844 kugeza ku bugome bwo kwigomeka bwo mu 1863.

October 22, 1844 marked the arrival of the third angel. As with the arrival of any prophetic angel, he had a message which was to be eaten, but it was not to be; and Philadelphian Millerism changed unto Laodicean Millerism, in advance of 1863, when they formally took the name Seventh-day Adventist and began to wander in the wilderness of rebellion to this very day. The history of 1844 unto 1863 represents those who reject the calling to be among the one hundred and forty-four thousand. They are Daniel’s wicked in chapter twelve, Jeremiah’s assembly of mockers, John’s synagogue of Satan and Matthew’s foolish virgins.

Ku wa 22 Ukwakira 1844 ni ho hageze marayika wa gatatu. Nk’uko bimeze ku kuza kwa marayika uwo ari we wese w’ubuhanuzi, yari afite ubutumwa bwagombaga kuribwa, ariko ntibyabaye bityo; kandi Millerisme y’i Filadelifiya yahindutse Millerisme y’i Lawodikiya, mbere y’umwaka wa 1863, igihe bafataga ku mugaragaro izina ry’Abadiventisiti b’Umunsi wa Karindwi maze bagatangira kuzerera mu butayu bw’ubugome kugeza n’uyu munsi. Amateka y’umwaka wa 1844 kugeza ku wa 1863 ahagarariye abanga umuhamagaro wo kuba mu bantu ibihumbi ijana na mirongo ine na bine. Abo ni abanyabyaha ba Daniyeli bo mu gice cya cumi na kabiri, iteraniro ry’abakobanyi ba Yeremiya, isinagogi ya Satani ya Yohana, n’abakobwa b’abapfu b’inkumi ba Matayo.

The warning message represented by Christ as the “abomination of desolation, spoken of by Daniel the prophet” represents a warning to flee in advance of the destruction and scattering that is to follow. In the year 66 AD, the Roman general Cestius fulfilled that warning to the Christians of the era of pagan Rome. In the first century the apostle Paul recorded the same warning for the Christians that would suffer during the era of papal Rome. The warning for Sabbath-keepers to move out of the cities and live in the country came in 1888, the same year as the Blair Bill, the first attempt to establish Sunday as the National Day of Rest. The Blair Bill was the warning to flee in fulfillment of Christ’s reference of Daniel’s abomination of desolation.

Ubutumwa bw’imbuzi bwagereranyijwe na Kristo nk’“ikizira giteye umusaka, cyavuzwe na Daniyeli umuhanuzi,” bugereranya imiburo yo guhunga mbere y’irimbuka no gutatanywa bizakurikiraho. Mu mwaka wa 66 nyuma ya Kristo, umugaba mukuru w’Abaroma witwaga Cestius yasohoye iryo burira ku Bakristo bo mu gihe cy’Uburoma bwa gipagani. Mu kinyejana cya mbere intumwa Pawulo yanditse uwo muburo nyine ku bw’Abakristo bari kuzababazwa mu gihe cy’Uburoma bwa papa. Umuburo wahamagariraga abakomeza Isabato kuva mu migi bakajya gutura mu cyaro watanzwe mu 1888, ari na wo mwaka w’Itegeko rya Blair, igerageza rya mbere ryo gushyiraho ku Cyumweru nk’Umunsi w’Igihugu wo Kuruhuka. Itegeko rya Blair ni ryo ryari umuburo wo guhunga, mu isohozwa ry’icyo Kristo yavuze ku byerekeye ikizira giteye umusaka cya Daniyeli.

As with Cestius in the year 66 AD, the Blair Bill was providentially withdrawn. 1888 typifies September 11, 2001, for Sister White marks the descent of the angel of Revelation eighteen in both histories. The warning to flee the cities in the last days became in force on September 11, 2001. Therefore, the Blair Bill of 1888, typified the Patriot Act of 2001. The angel who descended on September 11, 2001 proclaims the final warning message in the first three verses of Revelation eighteen, and the final warning message is also the third angel’s message, even though the message represented by the third angel in chapter fourteen is not the same expressions of truth as in chapter eighteen. Line upon line they are the same warning message.

Nk’uko byagendekeye Cestius mu mwaka wa 66 AD, itegeko rya Blair Bill ryakuweho ku bw’ubuyobozi bw’Imana. Umwaka wa 1888 ushushanya itariki ya 11 Nzeri 2001, kuko Mushiki wa White agaragaza kumanuka kw’umumarayika wo mu Ibyahishuwe igice cya cumi n’umunani muri ayo mateka yombi. Umuburo wo guhunga imijyi mu minsi ya nyuma watangiye gukurikizwa ku itariki ya 11 Nzeri 2001. Ni cyo gituma Blair Bill yo mu 1888 yashushanyaga Patriot Act yo mu 2001. Umumarayika wamanutse ku itariki ya 11 Nzeri 2001 atangaza ubutumwa bwa nyuma bwo kuburira buri mu mirongo itatu ya mbere y’Ibyahishuwe igice cya cumi n’umunani, kandi ubwo butumwa bwa nyuma bwo kuburira ni na bwo butumwa bw’umumarayika wa gatatu, nubwo ubutumwa buhagarariwe n’umumarayika wa gatatu mu gice cya cumi na kane butari imvugo zimwe z’ukuri nk’izo mu gice cya cumi n’umunani. Umurongo ku wundi, ni bumwe butumwa bwo kuburira.

The abomination of desolation, spoken of by Daniel the prophet was a sign given by Christ that identified when His people were to flee for their protection. It is a warning message, and therefore must be the final warning message, though it is expressed with different words than the message represented in chapter fourteen as well as chapter eighteen of Revelation. The history that begins in verse sixteen, of Jeremiah fifteen, is the same prophetic period of the warning testing message. It begins when Jeremiah eats God’s Word, and that occurs when the angel descends, as He did when the great buildings of New York City came down.

Ikizira cy'umurimbuzi, cyavuzweho na Daniyeli umuhanuzi, cyari ikimenyetso cyatanzwe na Kristo kugira ngo kigaragaze igihe ubwoko bwe bwagombaga guhunga ngo burindwe. Ni ubutumwa bw'iburira, bityo rero bugomba kuba ubutumwa bwa nyuma bw'iburira, nubwo buvuzwe mu magambo atandukanye n'ubutumwa bugaragazwa mu gice cya cumi na kane ndetse no mu gice cya cumi n'umunani cy'Ibyahishuwe. Amateka atangirira ku murongo wa cumi na gatandatu, wa Yeremiya cumi na gatanu, ni cyo gihe kimwe cy'ubuhanuzi cy'ubutumwa bw'iburira bwo kugerageza. Atangira igihe Yeremiya arya Ijambo ry'Imana, kandi ibyo bibaho igihe marayika amanuka, nk'uko yabigenje igihe inyubako nini z'Umujyi wa New York zarimbukaga.

When Jeremiah proclaims, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart,” he represents Daniel’s first test upon diet in chapter one, and John in chapter ten of Revelation taking the book out of the angel’s hand and eating it. The eating of the message begins when an angel arrives, and when the angel arrives there is a testing prophecy that is unsealed. When the angel arrives the first testing period begins and it ends when the second testing period begins, and when Michael stands up, the second testing period ends.

Igihe Yeremiya atangaza ati: “Amagambo yawe yarabonetse, maze ndayarya; kandi ijambo ryawe rimbereye umunezero n’ibyishimo by’umutima wanjye,” aba ahagarariye ikigeragezo cya mbere cya Daniyeli ku byokurya mu gice cya mbere, na Yohana mu gice cya cumi cy’Ibyahishuwe afata igitabo mu kuboko kw’umumarayika akakirya. Kurya ubwo butumwa bitangira igihe umumarayika ageze, kandi igihe umumarayika ageze haba hari ubuhanuzi bw’ikigeragezo buba bupfunduwe. Igihe umumarayika ageze, igihe cya mbere cy’ikigeragezo kiratangira, kandi kirangira igihe igihe cya kabiri cy’ikigeragezo gitangiriye; kandi igihe Mikayeli ahagurutse, igihe cya kabiri cy’ikigeragezo kirarangira.

When the angel arrives, the latter rain begins to fall.

Iyo marayika ahageze, imvura y’itumba itangira kugwa.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Imvura y’itumba izasukwa ku bwoko bw’Imana. Umumarayika ukomeye azamanuka ava mu ijuru, kandi isi yose izamurikirwa n’ubwiza bwe.” Review and Herald, 21 Mata 1891.

The latter rain is received by those who walk in Jeremiah’s old paths.

Imvura y’itumba yakirwa n’abagendera mu nzira za kera za Yeremiya.

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

> Uku ni ko Uwiteka avuga ati: Nimuhagarare mu nzira, murebe, mubaze inzira za kera, aho inzira nziza iri; maze muyigendemo, ni bwo muzabona ihumure ry’ubugingo bwanyu. Ariko baravuga bati: Ntituzayigendamo. Kandi nabashyiriyeho abarindaga, mvuga nti: Nimwumve ijwi ry’impanda. Ariko baravuga bati: Ntiduzaryumva. Yeremiya 6:16, 17.

The “trumpet” the “watchmen” sound is the Laodicean message, that Jones and Waggoner presented in 1888.

“Ihembe” “abarinzi” bavuza ni ubutumwa bw’i Lawodikiya, Jones na Waggoner batanze mu 1888.

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

> Rangurura cyane, ntukabibabarire, zamura ijwi ryawe nk’impanda, kandi wereke ubwoko bwanjye ibicumuro byabwo, n’inzu ya Yakobo ibyaha byayo. Yesaya 58:1.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began. A warning message to Laodicea was proclaimed.

Ku wa 11 Nzeri 2001, ugushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine kwatangiye. Ubutumwa bw’imbuzi bwagejejwe kuri Lawodikiya.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Ubutumwa twahawe binyuze kuri A. T. Jones na E. J. Waggoner ni ubutumwa bw’Imana bugenewe Itorero ry’i Lawodikiya, kandi uzabona ishyano umuntu wese uvuga ko yemera ukuri, nyamara ntagaragarize abandi imirasire yahawe n’Imana.” The 1888 Materials, 1053.

The warning to Laodicea is the sound of Jeremiah’s watchmen’s trumpet that the Laodicean Seventh-day Adventist church refuses to hear. It is the warning to flee the cities for country property in advance of the soon coming Sunday law.

Umuburo uhabwa Lawodikiya ni ijwi ry’impanda y’abarinzi ba Yeremiya, itorero ry’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya ryanga kumva. Ni umuburo wo guhunga imigi mukajya ku butaka bwo mu cyaro mbere y’uko itegeko ryo ku cyumweru riza vuba.

What I just stated concerning these various prophetic lines, was an attempt to stimulate your discernment in an attempt to encourage you to truly test what I am about to write. Perhaps the most important characteristic of the image to and of the beast is that there are two formations of an image of and to the beast in the last days. The first, in the United States, and thereafter in the nations of the world.

Ibyo maze kuvuga ku byerekeye iyo mirongo inyuranye y’ubuhanuzi, byari ukwihatira gukangura ubushishozi bwanyu kugira ngo mbashishikarize kugerageza by’ukuri ibyo ngiye kwandika. Ahari ikimenyetso cy’ingenzi kuruta ibindi cy’ishusho y’inyamaswa no ku nyamaswa ni uko mu minsi y’imperuka hazabaho imiterere ibiri y’ishusho y’inyamaswa kandi y’iyeguriwe. Uwa mbere uzabaho muri Leta Zunze Ubumwe z’Amerika, hanyuma ugakurikirwa n’uw’amahanga y’isi.

There are certain prophetic characteristics associated with the image to and of the beast that are required to rightly apply if we are to navigate through the prophetic testing process of this image of Rome. A second important element of the testing period of the image of the beast (that can be shown on several witnesses), is that the sealing time of the one hundred and forty-four thousand occurs in the period of the image of the beast test in the United States, and that the period of the image of the beast test in the nations of the world is when God’s other children who are still in Babylon at the time of that Sunday law (represented by 321), are gathered into the fold.

Hari ibimenyetso bimwe by’Ubuhanuzi bifitanye isano n’igishushanyo kijyanye n’inyamaswa kandi cy’inyamaswa, bisabwa gusobanurwa no gukoreshwa mu buryo bukwiriye niba tugomba kunyura neza mu rugendo rw’igeragezwa ry’ubuhanuzi ry’iki gishushanyo cya Roma. Ikindi kintu cy’ingenzi cy’igihe cy’igeragezwa ry’igishushanyo cy’inyamaswa (kandi gishobora kugaragazwa n’abahamya benshi), ni uko igihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bine kiba mu gihe cy’igeragezwa ry’igishushanyo cy’inyamaswa muri Leta Zunze Ubumwe za Amerika, kandi ko igihe cy’igeragezwa ry’igishushanyo cy’inyamaswa mu mahanga y’isi ari cyo gihe abana bandi b’Imana, bakiri i Babuloni mu gihe cy’iryo tegeko ryo ku Cyumweru (rigereranywa na 321), bakoranyirizwa mu mukumbi.

The image of the beast represents two specific interconnected periods of testing time, and those two testing times also represent the final gathering of the one hundred and forty-four thousand of Revelation chapter seven, followed by the great multitude in the very same chapter.

Ishusho y’inyamaswa igereranya ibihe bibiri by’umwihariko, bihujwe, byo kugeragezwa; kandi ibyo bihe byombi byo kugeragezwa na byo byongera kugereranya ikusanyirizo rya nyuma ry’abihumbi ijana na mirongo ine na bine bo mu Byahishuwe igice cya karindwi, rikurikiwe n’imbaga y’abantu benshi muri icyo gice nyine.

At the Sunday law the United States speaks as a dragon in verse eleven of Revelation chapter thirteen. It then goes forth to deceive all the nations of the world saying to those nations that they should also make a worldwide image to the beast, as the United States just did. The period that begins at the Sunday law, represented by Constantine’s Sunday law of 321, ends when the final nation kneels to papal Rome, where the Sunday law of 538 is represented, for in chapter thirteen the United States has the power to bring the image to the beast to life and cause it to speak. The period begins with the Sunday law of 321 and ends with the Sunday law of 538.

Ku bijyanye n’itegeko ryo ku Cyumweru, Leta Zunze Ubumwe z’Amerika zivuga nk’igisato nk’uko bivugwa mu murongo wa cumi n’umwe wo mu Byahishuwe igice cya cumi na gatatu. Hanyuma irasohoka ikajya kuyobya amahanga yose y’isi, ibwira ayo mahanga ko na yo akwiriye kurema ishusho y’inyamaswa ku rwego rw’isi yose, nk’uko Leta Zunze Ubumwe z’Amerika zimaze kubikora. Igihe gitangirana n’itegeko ryo ku Cyumweru, gishushanywa n’itegeko rya Konstantino ryo ku Cyumweru ryo mu mwaka wa 321, kirangira igihe igihugu cya nyuma cyunamye imbere ya Roma ya gipapa, aho itegeko ryo ku Cyumweru ryo mu mwaka wa 538 rishushanyirizwa; kuko mu gice cya cumi na gatatu Leta Zunze Ubumwe z’Amerika zifite ubushobozi bwo guha ishusho y’inyamaswa ubugingo no gutuma ivuga. Icyo gihe gitangirana n’itegeko ryo ku Cyumweru ryo mu mwaka wa 321 kandi kikarangirana n’itegeko ryo ku Cyumweru ryo mu mwaka wa 538.

In 2001 the government of the United States “spoke” the Patriot Act into law.

Mu mwaka wa 2001, guverinoma ya Leta Zunze Ubumwe z’Amerika “yavuze” itegeko rya Patriot Act rihinduka itegeko.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu nyandiko ikurikira.

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