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# The Book of Daniel - Number One-Hundred and Thirty-Three

Igitabo cya Daniyeli — Ijana na Mirongo Itatu na Gatatu

Unveiling the Prophetic Tapestry: Insights into the Sealing Time of the 144,000

Guhishura Urushundura rw’Ubuhanuzi: Ubusobanukirwe ku Gihe cyo Gushyirwaho Ikimenyetso kw’Aba 144,000

Author

Jeff Pippenger

Published

March 13, 2024

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All the prophets agree with one another, and they all testify more specifically about the end of the world than the days in which they lived. Their testimony is to be applied in the prophetic period of the sealing time of the one hundred and forty-four thousand, for that is where the effect of every vision occurs. Isaiah, in chapter six, in vision was allowed to look into the Most Holy Place, during the period of the sealing time of the one hundred and forty-four thousand, where He saw God’s glory. We know it was post-September 11, 2001, for he heard the angels in verse three, identify that the earth was then full of His glory.

Abahanuzi bose bahuriza hamwe, kandi bose bahamya mu buryo bwihariye kurushaho iby’imperuka y’isi kuruta iminsi babayemo. Ubuhamya bwabo bugomba gukoreshwa mu gihe cy’ubuhanuzi cy’igihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bane, kuko ari ho ingaruka ya buri yerekwa igaragarira. Yesaya, mu gice cya gatandatu, mu iyerekwa yemerewe kureba mu Ahera Cyane, mu gihe cy’igihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bane, aho yabonye ubwiza bw’Imana. Tuzi ko byabaye nyuma ya tariki ya 11 Nzeri 2001, kuko yumvise abamarayika mu murongo wa gatatu bavuga ko icyo gihe isi yari yuzuye ubwiza Bwayo.

> “When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

> “Igihe Imana yari igiye kohereza Yesaya n’ubutumwa ku bwoko bwayo, yabanje kwemera ko uwo muhanuzi areba mu iyerekwa yinjira ahera cyane ho mu buturo bwera. Mu buryo butunguranye, irembo n’umwenda wo imbere w’urusengero byasaga n’aho bizamuwe cyangwa bikuweho, maze yemererwa kurebamo imbere, ahera cyane, aho ndetse n’ibirenge by’umuhanuzi bitashoboraga kuhagera. Imbere ye hahagurutse iyerekwa rya Yehova yicaye ku ntebe y’ubwami ndende kandi ishyizwe hejuru, mu gihe igisingizo cy’ubwiza bwe cyuzuraga urusengero. Hirya no hino y’intebe y’ubwami hariho abaserafi, nk’abarinzi bakikije Umwami Mukuru, kandi bagaragazaga ubwiza bwabakiraga. Ubwo indirimbo zabo zo guhimbaza zasakazaga amajwi yimbitse yo kuramya, inkingi z’irembo zaratigita, nk’aho zinyeganyejwe n’umutingito. Abo bamarayika, bafite iminwa itandujwe n’icyaha, basukaga ishimwe ry’Imana. Baravugaga bati: ‘Uwera, uwera, uwera, ni Uwiteka Nyiringabo’; ‘isi yose yuzuye ubwiza bwe.’ [Reba Yesaya 6:1–8.]”

> “The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’ They are fully satisfied to glorify God; abiding in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His bidding, in worshiping Him, their highest ambition is reached.” Gospel Workers, 21.

> “Abaserafi bakikije intebe y’ubwami buzuye cyane no gutinya kwubaha uko bareba ubwiza bw’Imana, ku buryo nta n’akanya na gato birebaho ubwabo babitangarira. Ishimwe ryabo ni iry’Umwami Nyiringabo. Uko bareba ibizaba mu gihe kizaza, igihe isi yose izuzuzwa ubwiza bwe, indirimbo y’intsinzi isakazwa umwe ayigeza ku wundi mu ndirimbó inogeye amatwi iti: ‘Uwera, uwera, uwera, ni Uwiteka Nyiringabo.’ Bahaze rwose mu guha Imana ikuzo; baguma imbere yayo, munsi y’umucyo w’akanyamuneza kayo ko kubemera, nta kindi bifuza kirenzeho. Mu kwambara ishusho yayo, mu gukora ibyo ibategeka, no mu kuyiramya, ni ho icyifuzo cyabo kiruta ibindi byose kigera ku ndunduro yacyo.” Gospel Workers, 21.

In agreement with Isaiah, the prophet Ezekiel was also allowed to see into the Most Holy Place. Ezekiel’s vision began in chapter one, verse one.

Mu bwumvikane na Yesaya, umuhanuzi Ezekiyeli na we yemerewe kureba mu Ahera Cyane. Iyerekwa rya Ezekiyeli ryatangiye mu gice cya mbere, umurongo wa mbere.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Nuko mu mwaka wa mirongo itatu, mu kwezi kwa kane, ku munsi wa gatanu w’uko kwezi, nkiri mu banyagano ku mugezi wa Kebari, ijuru rirakinguka, mbona iyerekwa ry’Imana. Ezekiyeli 1:1.

His vision continues on for chapters, and it is a continuation of the same vision in chapters eight and nine, which identifies the sealing of the one hundred and forty-four thousand. We know this by his careful testimony.

Iyerekwa rye rikomeza mu bice bikurikirana, kandi ni ugukomeza kwa kwa yerekwa kumwe ko mu bice bya munani n’icya cyenda, kugaragaza ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bine. Ibyo tubimenyeshwa n’ubuhamya bwe bwitondewe.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.

> Nuko mu mwaka wa gatandatu, mu kwezi kwa gatandatu, ku munsi wa gatanu w’uko kwezi, nicaye mu nzu yanjye, kandi abakuru b’u Buyuda bicaye imbere yanjye, ukuboko k’Umwami Uwiteka kunturukiraho aho hantu. Nuko ndareba, mbona ishusho imeze nk’iy’umuriro: uhereye ku ishusho y’ibibuno bye kumanuka hari umuriro; kandi uhereye ku bibuno bye kuzamuka hari nk’ishusho y’umucyo urabagirana, usa n’ibara ry’isarabwayi. Nuko arambura ikimeze nk’ikiganza, amfata ku gashatsi ko ku mutwe wanjye; maze Umwuka anshyira hagati y’isi n’ijuru, anjyana i Yerusalemu mu iyerekwa ry’Imana, angeza ku muryango w’irembo ry’imbere ryerekeye ikasikazi, aho hari icyicaro cy’igishushanyo cy’ishyari gitera ishyari. Kandi dore, ubwiza bw’Imana ya Isirayeli bwari buri aho, nk’uko byari bimeze mu iyerekwa nabonye mu kibaya. Ezekiyeli 8:1–4.

The vision of chapters eight and nine that identify the two classes that are developed during the sealing of the one hundred and forty-four thousand, was, “according to the vision that” Ezekiel had seen “in the plain.” The vision he had seen in the plain is identified in chapter three.

Ibyerekwa byo mu bice bya munani n’icya cyenda, bigaragaza ibyiciro bibiri bitegurwa mu gihe cyo gushyirwaho ikimenyetso ku bihumbi ijana na mirongo ine na bine, byari “nk’uko byari bimeze mu iyerekwa” Ezekiyeli yari yarabonye “mu kibaya.” Iyerekwa yari yarabonye mu kibaya risobanurwa mu gice cya gatatu.

> And the hand of the Lord was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:22, 23.

> Kandi ukuboko kw’Umwami kumanukira aho kuri jye; arambwira ati: Haguruka, usohoke ujye mu kibaya, kandi ni ho nzavugana nawe. Nuko ndahaguruka, nsohoka njya mu kibaya; maze dore, ubwiza bw’Umwami bwari buhagaze aho, nk’ubwiza nabonye ku ruzi rwa Kebari; nuko nubama nkiri hasi. Ezekiyeli 3:22, 23.

Ezekiel’s vision of the “plain,” was as the “glory which” Ezekiel “saw by the river of Chebar,” and that was the vision of chapter one, verse one. The vision of the sealing in chapter nine, and the vision of the “plain,” were simply continuations of the vision of the river Chebar. It was a vision of the glory of God in the Most Holy Place, during the sealing of the one hundred and forty-four thousand, just as was Isaiah’s vision. Isaiah’s vision was identifying God’s work of raising up messengers during the sealing time, and in chapter two and three, Ezekiel identifies that very work in greater detail than Isaiah, for he illustrates a messenger who is to carry a message to Laodicean Adventism, and in order to understand the message he is to carry to the rebellious people who are being passed by, Ezekiel is commanded to eat the little book, that was in the angel’s hand when He descended on September 11, 2001.

Iyerekwa rya Ezekiyeli ry’ “ikibaya,” ryari nk’ “ubwiza” Ezekiyeli “yabonye ku ruzi rwa Kebari,” kandi iryo ni ryo yerekwa ryo mu gice cya mbere, umurongo wa mbere. Iyerekwa ryo gushyirwaho ikimenyetso ryo mu gice cya cyenda, n’iyerekwa ry’ “ikibaya,” byari gusa ugukomeza kw’iyerekwa ryo ku ruzi rwa Kebari. Ryari iyerekwa ry’ubwiza bw’Imana Ahera Cyane, mu gihe cyo gushyirwaho ikimenyetso kw’abo ibihumbi ijana na mirongo ine na bine, nk’uko byari bimeze no ku iyerekwa rya Yesaya. Iyerekwa rya Yesaya ryagaragazaga umurimo w’Imana wo guhagurutsa intumwa mu gihe cyo gushyirwaho ikimenyetso, kandi mu gice cya kabiri n’icya gatatu, Ezekiyeli agaragaza uwo murimo nyine mu buryo burambuye kurushaho Yesaya, kuko ashushanya intumwa igomba kujyana ubutumwa ku Bwadiventisiti bw’i Lawodikiya, kandi kugira ngo asobanukirwe ubutumwa agomba kujyana ku bantu b’abigomeke barimo gusimbukwa, Ezekiyeli ategekwa kurya agatabo gato, kari mu kuboko kw’umumarayika igihe yamanukaga ku wa 11 Nzeri 2001.

> Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:1–9.

> Nuko arambwira ati: Mwana w’umuntu, rya ibyo ubona; rya uyu muzingo, maze ugende uvugane n’inzu ya Isirayeli. Nuko mbumbura akanwa kanjye, anyongerera kurya uwo muzingo. Arambwira ati: Mwana w’umuntu, tegeka inda yawe kurya, kandi wuzuze amara yawe uyu muzingo nguha. Nuko ndawurya; mu kanwa kanjye uraryoha nk’ubuki. Arambwira ati: Mwana w’umuntu, genda ujye ku nzu ya Isirayeli, maze ubabwire amagambo yanjye. Kuko utatumwe ku bantu b’ururimi rutamenyerewe n’imvugo ikomeye, ahubwo watumwe ku nzu ya Isirayeli; si ku bantu benshi b’ururimi rutamenyerewe n’imvugo ikomeye, abo udashobora kumva amagambo yabo. Ni ukuri, iyo nkuboherereza, baba barakumviye. Ariko inzu ya Isirayeli ntizakumva; kuko batanyumva: kuko inzu yose ya Isirayeli ari abanyamwaga kandi bafite imitima inangiye. Dore, nakomeje mu maso hawe ngo ahangane n’amaso yabo, kandi nakomeje uruhanga rwawe ngo ruhangane n’uruhanga rwabo. Uruhanga rwawe narukomereje nk’ibuye rya diyama riruta urutare gukomera: ntubatinye, kandi ntugaterwe ubwoba n’amaso yabo, nubwo baba ari inzu y’abagome b’inyeshyamba. Ezekiyeli 3:1–9.

A Gentile in the Bible is a stranger, and a stranger speaks strange speech. Ezekiel was sent to the house of modern Israel, which in the sealing time is the Laodicean Seventh-day Adventist church, which is being passed by. The message during the sealing time of the one hundred and forty-four thousand is for God’s church, which is first judged, and then at the soon-coming Sunday law, the second voice of Revelation chapter eighteen, calls God’s Gentile flock out of Babylon. When Isaiah, in chapter six, is representing those who accept the calling of being sent to the rebellious house with the Laodicean message, he is forewarned that they are a people who in seeing, do not perceive, and in hearing, do not understand. Isaiah records the very attribute that Jesus quoted from Isaiah, chapter six, when He assigned that very attribute to the quibbling Jews who were being passed by in the history of Christ.

Umunyamahanga muri Bibiliya ni umunyamahanga, kandi umunyamahanga avuga imvugo y’amahanga. Ezekiyeli yatumwe ku nzu ya Isirayeli ya none, ari yo, mu gihe cyo gushyirwaho ikimenyetso, ari Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya, ririmo kurengerwa. Ubutumwa bwo mu gihe cyo gushyirwaho ikimenyetso kw’abana ibihumbi ijana na mirongo ine na bine bugenewe Itorero ry’Imana, ari ryo ribanza gucirwaho urubanza, hanyuma, ku itegeko ryo ku Cyumweru rigiye kuza bidatinze, ijwi rya kabiri ryo mu Ibyahishuwe igice cya cumi n’umunani rihamagarira umukumbi w’Imana w’Abanyamahanga gusohoka i Babuloni. Igihe Yesaya, mu gice cya gatandatu, ahagarariye abemera umuhamagaro wo gutumwa ku nzu y’inyeshyamba bafite ubutumwa bw’i Lawodikiya, aburirwa mbere y’igihe ko ari abantu bareba ntibamenye, kandi bumva ntibasobanukirwe. Yesaya yandika uwo mimerere nyir’izina Yesu yasubiyemo avanye muri Yesaya, igice cya gatandatu, ubwo yeguriraga uwo mimerere nyir’izina Abayuda b’impaka barimo kurengerwa mu mateka ya Kristo.

In chapter twelve, Ezekiel also employs the very same terminology, thus specifically placing chapter twelve, into the sealing time of the one hundred and forty-four thousand.

Mu gice cya cumi na kabiri, Ezekiyeli na we akoresha amagambo nyine nk’ayo, bityo agashyira mu buryo bwihariye igice cya cumi na kabiri mu gihe cyo gushyirwaho ikimenyetso kw’abahumbi ijana na mirongo ine na bane.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Ijambo ry’Uwiteka ryongeye kungeraho riti: Mwana w’umuntu, uba hagati y’inzu y’ibyigomeke, ifite amaso yo kureba ariko ntibibone; ifite amatwi yo kumva ariko ntibyumve, kuko ari inzu y’ibyigomeke. Ezekiyeli 12:1, 2.

Ezekiel chapter twelve, is identifying the sealing time of the one hundred and forty-four thousand, and in so doing he addresses the counterfeit latter rain message that is offered by the drunkards of Ephraim who rule the people of Jerusalem, the drunkards who cannot read the book that is sealed. Their counterfeit latter rain message is based upon placing the prophetic visions of God’s Word far off into the future.

Ezekiyeli igice cya cumi na kabiri, kigaragaza igihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bine, kandi muri uko kubikora gikemura ubutumwa bw’impimbano bw’imvura y’itumba ya nyuma butangwa n’abasinzi ba Efurayimu bategeka abantu b’i Yerusalemu, abo basinzi badashobora gusoma igitabo gifunze ikimenyetso. Ubutumwa bwabo bw’impimbano bw’imvura y’itumba ya nyuma bushingiye ku gushyira kure cyane mu gihe kizaza ibyerekanywe n’ubuhanuzi byo mu Ijambo ry’Imana.

In verses three through fifteen, Ezekiel is instructed to illustrate God’s people going into the captivity in Babylon. The captivity in Babylon represents the soon-coming Sunday law, and then in verses sixteen through twenty, he identifies the famine that accompanies the destruction of the cities that begins at the hour of the great earthquake, which is the soon-coming Sunday law. The benefits of country living during that crisis time are there represented, and then in verses twenty-one to twenty-eight, we have the passage that was recognized as present truth in Millerite history. The passage is quoted word for word in The Great Controversy in the description of Millerite history in the book.

Mu mirongo ya gatatu kugeza ku ya cumi n’itanu, Ezekiyeli ahabwa amabwiriza yo kwerekana ubwoko bw’Imana bujyanwa mu bunyage i Babuloni. Ubu bunyage bw’i Babuloni bugereranya itegeko ryo ku Cyumweru rigiye kuza vuba, hanyuma mu mirongo ya cumi na gatandatu kugeza ku ya makumyabiri, agaragaza inzara iherekezanya no kurimburwa kw’imidugudu gutangira ku isaha y’umutingito ukomeye, ari ryo tegeko ryo ku Cyumweru rigiye kuza vuba. Inyungu zo kuba mu cyaro muri icyo gihe cy’amakuba ni zo zigereranywa aho, hanyuma mu mirongo ya makumyabiri n’umwe kugeza ku ya makumyabiri n’umunani, dufite igice cyanditswe cyamenyekanye nk’ukuri kw’iki gihe mu mateka y’Abamillerite. Icyo gice cyanditswe gisubirwamo ijambo ku rindi muri The Great Controversy mu gusobanura amateka y’Abamillerite muri icyo gitabo.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Nuko ijambo ry’Uwiteka rinzaho, riti: Mwana w’umuntu we, uwo mugani mufite mu gihugu cy’Abisirayeli ni uwuhe, muvuga muti: Iminsi iratinze, kandi iyerekwa ryose ribaye impfabusa? Nuko ubabwire uti: Uku ni ko Uwiteka Imana avuga: Nzatuma uwo mugani ucika, kandi ntibazongera kuwukoresha nk’umugani muri Isirayeli; ahubwo uzababwire uti: Iminsi iri bugufi, kandi isohora rya buri yerekwa riri hafi. Kuko hatazongera kubaho ukundi iyerekwa ry’ubusa cyangwa ubupfumu bw’ibinyoma bushukana mu nzu ya Isirayeli. Kuko ndi Uwiteka; nzavuga, kandi ijambo nzavuga rizasohora; ntirizongera gutinda ukundi; kuko mu minsi yanyu, yemwe nzu y’abagome, nzavuga ijambo kandi nzarisohoza, ni ko Uwiteka Imana ivuga. Nuko ijambo ry’Uwiteka ryongera kunzaho, riti: Mwana w’umuntu we, dore abo mu nzu ya Isirayeli baravuga bati: Iyerekwa abona ni iry’iminsi myinshi izaza, kandi ahanura iby’ibihe biri kure. Ni cyo gituma uzababwira uti: Uku ni ko Uwiteka Imana avuga: Nta jambo ryanjye rizongera gutinda ukundi, ahubwo ijambo navuze rizasohozwa, ni ko Uwiteka Imana ivuga. Ezekiyeli 12:21–28.

The counterfeit latter rain message that is presented in the sealing time of the one hundred and forty-four thousand claims “the days are prolonged, and every vision faileth.” After all, did not those messengers represented by Moses, Elijah, Ezekiel, Isaiah and John fail in their prediction of July 18, 2020? The Laodicean Adventist’s message at that time is “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” In that history not only will every vision come to pass, but the messenger is to tell the lost house of modern Israel, “Thus saith the Lord God,” “I will make” the counterfeit “proverb” of Laodicean Adventism “to cease.” Tell them, “The days are at hand, and the effect of every vision.” “There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.”

Ubutumwa bw’imvura y’itumba y’impimbano butangazwa mu gihe cyo gushyirwaho ikimenyetso cya ba bantu ibihumbi ijana na mirongo ine na bine buvuga buti: “iminsi irarambirijwe, kandi iyerekwa ryose rirapfuye.” Mbese none se, abo ntumwa zashushanyijwe na Mose, Eliya, Ezekiyeli, Yesaya na Yohana, ntizananiriwe mu buhanuzi bwazo bwa tariki ya 18 Nyakanga 2020? Ubutumwa bw’Umwadiventisti w’i Lawodikiya muri icyo gihe ni ubu ngo: “iyerekwa abona ni iry’iminsi myinshi iri imbere, kandi ahanura iby’ibihe bikiri kure.” Muri ayo mateka, si uko iyerekwa ryose rizasohora gusa, ahubwo intumwa igomba kubwira inzu yazimiye ya Isirayeli ya none iti: “Uku ni ko Uwiteka Imana ivuga,” “nzahagarika” uwo “mugani” w’impimbano wa Lawodikiya y’Abadiventisti. Ujye ubabwira uti: “iminsi iri hafi, kandi ingaruka za buri yerekwa.” “Nta jambo ryanjye rizongera kurambirizwa ukundi, ahubwo ijambo navuze rizakorwa, ni ko Uwiteka Imana ivuga.”

The Laodicean message requires that the message identifies that the days are at hand when the effect of every vision is to take place, and those days are the days of the sealing of the one hundred and forty-four thousand. The essential point that should not be missed in the passage is that God directly states that in the “days,” which represent the period of the sealing time, He would cause Laodicean Adventism’s “vain vision,” their “flattering divination,” and their counterfeit “proverb” to cease. God causes their counterfeit latter rain message to cease before the soon-coming Sunday law, for He causes it to cease in the days He is addressing. He causes it to cease, by confirming the true latter rain message as He is lifting up those who are chosen to be the ensign at the soon coming Sunday law. Those chosen ones are sealed before the “earthquake”.

Ubutumwa bw’i Lawodikiya busaba ko ubutumwa bugaragaza ko iminsi yegereje ubwo ingaruka ya buri yererekwa igomba gusohora, kandi iyo minsi ni iminsi yo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane. Ingingo y’ingenzi itagomba guhusha muri uwo murongo ni uko Imana ubwayo ivuga mu buryo butaziguye ko muri iyo “minsi,” igereranya igihe cyo gushyirwaho ikimenyetso, izatuma “iyerekwa ry’ubusa” rya Adventisimu y’i Lawodikiya, “ubupfumu bwabo bushukana,” n’“umugani” wabo w’impimbano bihagarara. Imana ituma ubutumwa bwabo bw’imvura y’itumba y’impimbano buhagarara mbere y’itegeko ryo ku Cyumweru rigiye kuza vuba, kuko ibuhagarika muri iyo minsi irimo kubavugaho. Ibuhagarika yemeza ubutumwa nyakuri bw’imvura y’itumba mu gihe irimo kuzamura abatoranyijwe ngo babe ibendera ku gihe cy’itegeko ryo ku Cyumweru rigiye kuza vuba. Abo batoranyijwe bashyirwaho ikimenyetso mbere y’“umutingito”.

The other way He causes the vain proverb of the counterfeit latter rain message to cease is by the arrival of the unexpected and escalating judgments of God, that come as an overwhelming surprise to the children of darkness, but are part of the very message the children of light will have been predicting. The history we are now entering into is about to be confronted by God’s judgments. Those judgments are represented repeatedly in God’s Word, and the period of the sealing, which began on September 11, 2001, is where every vision, including the visions of God’s judgments, must arrive, for His Word never fails.

Ubundi buryo atuma wa mugani w’ubusa w’ubutumwa bw’imvura y’itumba y’ibinyoma uhagarara ni ukuza kw’imanza z’Imana zitunguranye kandi zigenda zikarushaho gukara; izo manza ziza nk’igitunguranyo gikomeye cyane ku bana b’umwijima, nyamara zikaba ari igice cy’ubutumwa ubwabwo abana b’umucyo bazaba baragiye bahanura. Amateka twinjiramo ubu agiye guhura n’imanza z’Imana. Izo manza zigereranywa kenshi mu Ijambo ry’Imana, kandi igihe cyo gushyirwaho ikimenyetso, cyatangiye ku wa 11 Nzeri 2001, ni ho buri yerekwa ryose, harimo n’ayerekeye imanza z’Imana, rigomba kugera, kuko Ijambo rye ritajya ritsindwa.

In previous articles we demonstrated that the first three chapters in the book of Daniel, represent the three angel’s messages of Revelation chapter fourteen. Chapter two, is the second angel’s message, and is therefore an illustration of the second test in the sealing period. The first test was chapter one, and it was the dietary test of whether a person would choose heavenly food or the food of Babylon. Chapter two, was represented by the hidden truth within Nebuchadnezzar’s dream of the image of beasts, which are kingdoms.

Mu ngingo zabanje twagaragaje ko ibice bitatu bya mbere byo mu gitabo cya Daniyeli, bigereranya ubutumwa bw’abamarayika batatu bwo mu Byahishuwe igice cya cumi na kane. Igice cya kabiri ni ubutumwa bw’umumarayika wa kabiri, kandi ni cyo kigereranyo cy’ikigeragezo cya kabiri mu gihe cyo gushyirwaho ikimenyetso. Ikigeragezo cya mbere cyari igice cya mbere, kandi cyari ikigeragezo cy’ibyokurya cyo kumenya niba umuntu yahitamo ibyokurya byo mu ijuru cyangwa ibyokurya bya Babuloni. Igice cya kabiri cyagereranywaga n’ukuri kwari guhishwe mu nzozi za Nebukadinezari z’ishusho y’inyamaswa, ari zo bwami.

Daniel two, represents the image of the beast test during the sealing of the one hundred and forty-four thousand, and it contains an understanding that is hidden, for Nebuchadnezzar was unable to remember the dream. It represents a hidden truth that is unsealed in the history of the one hundred and forty-four thousand, and a hidden truth concerning the kingdoms of Bible prophecy represented in the image. It represented a life-or-death test for Daniel and the three worthies, and also for the Chaldean wise men who ate of the Babylonian diet.

Daniyeli 2 ihagararira ikigeragezo cy’ishusho y’inyamaswa mu gihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine, kandi ikubiyemo gusobanukirwa guhishwe, kuko Nebukadinezari atashoboye kwibuka inzozi. Ihagararira ukuri guhishwe gukurwaho ikimenyetso cy’ibanga mu mateka y’abihumbi ijana na mirongo ine na bine, kandi ikanaranga ukuri guhishwe ku byerekeye ubwami buvugwa mu buhanuzi bwa Bibiliya bugereranywa n’icyo gishushanyo. Yari ikigeragezo cy’ubuzima cyangwa urupfu kuri Daniyeli na ba bandi batatu b’ingenzi, kandi no ku banyabwenge b’Abakaludaya baryaga ibyokurya by’i Babuloni.

Ellen White was shown that the image of the beast would be formed “before probation closes, for it is the great test for the people of God, by which their eternal destiny will be decided.” The hidden dream of Nebuchadnezzar represents that test. The hidden truth of the image that has been revealed in these days, when the effect of every vision is no longer prolonged, is that Jesus, as Alpha and Omega, identified in the first and the last references to the kingdoms of Bible prophecy that the eighth beast is of the seven.

Ellen White yeretswe ko ishusho ya ya nyamaswa izabumbwa “igihe cy’igeragezwa kitararangira, kuko ari yo kigeragezo gikomeye ku bwoko bw’Imana, ari na cyo iherezo ryabo ry’iteka rizagenerwaho.” Inzozi za Nebukadinezari zahishwe zigereranya icyo kigeragezo. Ukuri guhishwe kw’iyo shusho kwahishuwe muri iyi minsi, igihe ingaruka z’iyerekwa ryose zitakigiteza kurambirwa, ni uko Yesu, ari we Alfa na Omega, yagaragaje mu byerekezwa bya mbere n’ibya nyuma ku bwami bwo mu buhanuzi bwa Bibiliya ko ya nyamaswa ya munani ari iyo muri za ndwi.

The eighth beast of Revelation chapter seventeen, that is of the seven, is the papal power who has been returned to the throne of the earth, and the deeper hidden secret that has been revealed is that as the United States forms an image of the beast in this nation, it also will represent the phenomenon of the eighth, being of the seven. The sixth president since the time of the end in 1989, who is the rich president who stirred up all the realm of the dragon received a deadly political wound at the hands of the progressive, woke, liberal globalists in 2020, as the Republican horn was assassinated in the streets by the atheistic beast of Revelation chapter eleven.

Inyamaswa ya munani yo mu Ibyahishuwe igice cya cumi na karindwi, ari yo yo muri za ndwi, ni ubutware bwa gipapa bwagaruwe ku ntebe y’isi, kandi ibanga ryimbitse ryahishuwe ni uko, nk’uko Leta Zunze Ubumwe za Amerika zirema ishusho y’inyamaswa muri iri shyanga, na zo zizahagararira n’icyo kintu cy’iya munani, ari yo yo muri za ndwi. Perezida wa gatandatu uhereye igihe cy’imperuka mu 1989, ari we perezida w’umukire wakanguye ubwami bwose bw’ikiyoka, yakomerekejwe uruguma rwa politiki rwica n’aba-globaliste b’aba-progressiste, b’abakanguke, n’abaliberali mu 2020, nk’uko ihembe ry’Abarepubulikani ryiciwe mu mihanda n’inyamaswa itizera Imana yo mu Ibyahishuwe igice cya cumi na rimwe.

At the same time the movement of the third angel, received a deadly wound on July 18, 2020, at the hands of the atheistic beast of Revelation chapter eleven. That movement had been made up of Laodicean Seventh-day Adventists, and in 2023, the movement was raised up as the Philadelphian movement of the third angel. Both horns were slain in 2020, and both horns stand up after three and a half symbolic days. The formation of the political image of the beast consists of the combination of Church and State in the United States, and the beast they make an image of in the last days is the eighth beast, that is of the seven. When the image beast is formed in the United States it will possess that very prophetic attribute of the eighth beast of Rome.

Muri icyo gihe kandi, urug movement rw’umumarayika wa gatatu rwakomeretse uruguma rwica ku wa 18 Nyakanga 2020, rukomerekejwe n’inyamaswa y’ubuhezanguni ivugwa mu Byahishuwe igice cya cumi na kimwe. Uwo mutwe wari ugizwe n’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya, kandi mu 2023, uwo mutwe wazamuwe nk’umutwe wa Filadelifiya w’umumarayika wa gatatu. Amahembe yombi yishwe mu 2020, kandi ayo mahembe yombi arahaguruka nyuma y’iminsi itatu n’igice y’ikigereranyo. Ishyirwaho ry’ishusho ya politiki y’inyamaswa rigizwe no guhuza Itorero na Leta muri Leta Zunze Ubumwe za Amerika, kandi inyamaswa bakorera ishusho mu minsi y’imperuka ni inyamaswa ya munani, ari iyo muri za ndwi. Iyo nyamaswa y’ishusho izaba imaze gushingwa muri Leta Zunze Ubumwe za Amerika, izaba ifite uwo mwihariko nyakuhanuwe w’inyamaswa ya munani y’i Roma.

When the image of the beast test is fulfilled upon the true Protestant horn, those who recognize the prophetic truths associated with the formation of the image of the beast in both horns of the earth beast, will be sealed for eternity with the image of Christ. Those foolish virgins that have accepted the vain and flattering vision will have formed the image of the beast for eternity.

Igihe ikigeragezo cy’ishusho y’inyamaswa kizasohorera ku ihembe nyakuri ry’Abaporotesitanti, abazamenya ukuri kw’ubuhanuzi gufitanye isano no kuremwa kw’ishusho y’inyamaswa mu mahembe yombi y’inyamaswa y’isi, bazashyirwaho ikimenyetso cy’iteka ryose cy’ishusho ya Kristo. Abo bakobwa b’abapfapfa bemeye iyerekwa ry’ubusa n’iryo kubeshya bazaba bararemye ishusho y’inyamaswa y’iteka ryose.

> “It was this that the prophet Ezekiel saw when before his astonished gaze were portrayed symbols that revealed a Power overruling the affairs of earthly rulers. Wheels intersecting one another were moved by four living beings. High above all these ‘was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness as it were of a human form.’ Ezekiel 1:26, RSV.

> “Iki ni cyo umuhanuzi Ezekiyeli yabonye ubwo imbere y’amaso ye yatangajwe hagaragarizwaga ibimenyetso byahishuraga Imbaraga iruta kandi igenga iby’abategetsi bo mu isi. Inziga zihuriranye zanyeganyezwaga n’ibizima bine. Hejuru cyane y’ibyo byose ‘hari hasa n’intebe y’ubwami, ku iyerekwa hameze nka safiro; kandi hejuru y’igisa n’intebe y’ubwami hari hari igisa n’umuntu.’ Ezekiyeli 1:26, RSV.

> “The wheels, so complicated that at first sight they appeared to be in confusion, moved in perfect harmony. Heavenly beings were impelling those wheels. The complicated play of human events is under divine control. Amidst the strife and tumult of nations He that sits above the cherubim still guides the affairs of this earth. To every nation and individual God has assigned a place in His great plan. Today men and nations are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Amapine, nubwo yari akomeye cyane ku buryo iyo wayabonaga bwa mbere wasangaga asa n’ari mu rujijo, yagendaga mu bwuzuzanye butunganye. Ibyaremwe byo mu ijuru ni byo byasunikaga ayo mapine. Uko ibintu by’abantu bigenda, nubwo bigoranye, biri mu maboko y’ubuyobozi bw’Imana. Hagati y’amakimbirane n’imivurungano by’amahanga, Uwicaye hejuru ya ba kerubi akomeza kuyobora iby’iyi si. Buri shyanga na buri muntu ku giti cye Imana yabihaye umwanya mu mugambi wayo ukomeye. Muri iki gihe abantu n’amahanga, bitewe n’amahitamo yabo bwite, ni bo barimo kwigenzaho iherezo ryabo, kandi Imana iri kugenga byose ku buryo ibyo ishaka bisohora.

> “The prophecies which the great I AM has given in His Word tell us where we are in the procession of the ages. All that prophecy has foretold until the present time has been traced on the pages of history, and all which is yet to come will be fulfilled in its order.

> “Ubuhanuzi Uwo NDIHO ukomeye yatanze mu Ijambo rye butubwira aho tugeze mu ruhererekane rw’ibihe. Ibyo ubuhanuzi bwose bwahanuye kugeza muri iki gihe byanditswe ku mapaji y’amateka, kandi ibyose bikiri imbere bizasohora uko bikurikirana.

> “The signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. The Saviour prophesied of events to precede His coming: ‘Ye shall hear of wars and rumors of wars… . Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7. Rulers and statesmen recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Ibimenyetso by’ibi bihe bitangaza yuko duhagaze ku muryango w’ibintu bikomeye kandi biteye ubwoba byegereje kubaho. Ibiri mu isi yacu byose biri mu rujijo no mu ihungabana. Umukiza yahanuye ibyabaye byari kuzabanza mbere yo kuza Kwe ati: ‘Muzumva intambara n’amakuru y’intambara.... Ishyanga rizatera irindi shyanga, n’ubwami butere ubundi bwami: kandi hazabaho inzara, n’ibyorezo, n’imitingito, ahantu hanyuranye.’ Matayo 24:6, 7. Abategetsi n’abanyapolitiki bakuru babona ko hari ikintu gikomeye kandi gifata icyemezo kigiye kuba—ko isi igeze hafi y’ikigwiriri gikomeye cyane.”

> “The Bible, and the Bible only, gives a correct view of events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear. ‘Behold, the Lord will lay waste the earth and make it desolate, and He will twist its surface and scatter its inhabitants.’ ‘For they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore a curse devours the earth, and its inhabitants suffer for their guilt.’ Isaiah 24:1, 5, 6, RSV.

> “Bibiliya, kandi Bibiliya yonyine, ni yo itanga imyumvire nyakuri y’ibintu byabayeho kera, ubu bikaba bisanzwe bitera ibicucu byabyo imbere; urusaku rw’uko byegereza rutuma isi ihinda umushyitsi, kandi imitima y’abantu igacogora kubera ubwoba. ‘Dore, Uwiteka azarimbura isi ayigire umusaka, kandi azagoreka ubuso bwayo, atatanye abayituye.’ ‘Kuko bishe amategeko, barenze ku mateka, bishe isezerano rihoraho. Ni cyo gituma umuvumo urya isi, kandi abayituye bakababazwa n’icyaha cyabo.’ Yesaya 24:1, 5, 6, RSV.”

> “‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.

> “Mbega! kuko uwo munsi ari ukomeye, ku buryo nta wundi usa na wo; ni cyo gihe cy’amakuba ya Yakobo; ariko azayakizwamo.” Yeremiya 30:7.

> “’Because thou hast made the Lord, which is my refuge, Even the most High, thy habitation; There shall no evil befall thee, Neither shall any plague come nigh thy dwelling.’ Psalm 91:9, 10.

> “Kuko wagize Uwiteka ubuhungiro bwawe, ari We Usumbabyose, ubuturo bwawe; nta kibi kizakugeraho, kandi nta cyorezo kizegera amahema yawe.” Zaburi 91:9, 10.

> “God will not fail His church in the hour of her greatest peril. He has promised deliverance. The principles of His kingdom will be honored by all beneath the sun.” Historical Sketches 277–279.

> “Imana ntizananirwa Itorero ryayo mu isaha y’akaga karyo gakomeye kurusha izindi. Yasezeranye gukiza. Amahame y’ubwami bwayo azubahwa n’abantu bose bari munsi y’izuba.” Historical Sketches 277–279.

The “complicated play of human events” is what was represented by the wheels intersecting the wheels in Ezekiel’s vision of the Most Holy Place, during the sealing time. Those events are under divine control, for those events are the fulfillment of all the visions of God’s Word, that find their final and perfect effect in the sealing time. There is a “sound” that identifies “a stupendous crisis” which the “world is on the verge” of realizing. That “sound” causes “the earth to tremble and men’s hearts to fail them for fear.” Both the shaking of the earth, and the causing of men’s hearts to fail for fear are symbols of the sound of the seventh and final Trumpet, which is the third woe.

“Imikinire igoye y’ibiba mu mibereho y’abantu” ni yo yagereranyijwe n’inziga zihurirana n’izindi nziga mu iyerekwa rya Ezekiyeli ry’Ahantu Heranda Cyane, mu gihe cyo gushyirwaho ikimenyetso. Ibyo biba biri munsi y’ubugenzuzi bw’Imana, kuko ibyo biba ari ugusohora kw’amayerekwa yose y’Ijambo ry’Imana, agezwa ku ngaruka yayo ya nyuma kandi itunganye mu gihe cyo gushyirwaho ikimenyetso. Hariho “ijwi” rigaragaza “ibibazo bikomeye bitangaje” isi “iri hafi cyane” yo kubona. Iryo “jwi” rituma “isi ihinda umushyitsi kandi imitima y’abantu igacika intege kubera ubwoba.” Byombi, uguhinda umushyitsi kw’isi no gutuma imitima y’abantu icika intege kubera ubwoba, ni ibimenyetso by’ijwi ry’Impanda ya karindwi kandi ya nyuma, ari yo makuba ya gatatu.

The angering of the nations by Islam of the third woe, is as a woman in travail, thus representing an increasing, escalating crisis. That escalating crisis began on September 11, 2001; and on October 7, 2023, the next extreme birth pain hit, and because God’s Word never fails, the next birth pang is coming very soon, and it will be even more destructive. Are you still living in a city?

Uburakari bw’amahanga buterwa n’Idini ya Isilamu yo mu wa gatatu w’amakuba, ni nk’umugore uri mu bise; bityo bikagereranya ihungabana rigenda ryiyongera kandi rikaza rirushaho gukara. Iryo hungabana rikomeza gukara ryatangiye ku wa 11 Nzeri 2001; maze ku wa 7 Ukwakira 2023, haza ubundi bubabare bukabije bw’ibise, kandi kubera ko Ijambo ry’Imana ritajya rihomba, ubundi bubabare bw’ibise buraza vuba cyane, kandi buzaba burimbuzi kurushaho. Mbese uracyaba mu mujyi?

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “To the prophet the wheel within a wheel, the appearance of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel, directed by the hand of God, works in perfect harmony with every other wheel. I have been shown that human instrumentalities are liable to seek after too much power and try to control the work themselves. They leave the Lord God, the Mighty Worker, too much out of their methods and plans, and do not trust to Him everything in regard to the advancement of the work. No one should for a moment fancy that he is able to manage those things that belong to the great I AM. God in His providence is preparing a way so that the work may be done by human agents. Then let every man stand at his post of duty, to act his part for this time and know that God is his instructor.” Testimonies, volume 9, 259.

> “Ku muhanuzi, uruziga rwari ruri mu rundi ruziga, n’ishusho y’ibiremwa bizima byari bifitanye isano na byo, byose byasaga n’ibigoranye kandi bidasobanurika. Ariko ukuboko kw’Ubwenge Butagira Iherezo kuboneka hagati muri ayo maruziga, kandi umurimo wako ubyara gahunda itunganye rwose. Buri ruziga, ruyobowe n’ukuboko kw’Imana, rukorana mu bwuzuzanye butunganye n’urundi ruziga rwose. Neretswe ko ibyifashishwa bya kimuntu bikunda gushaka ububasha burenze urugero no kugerageza kugenzura umurimo ubwabyo. Bisiga Uwiteka Imana, Umukozi Ushobora Byose, hanze y’uburyo bwabyo n’imigambi yabyo ku rugero rukabije, kandi ntibimwegurira byose mu byerekeye guteza imbere umurimo. Nta muntu ukwiriye na gato kwibwira ko ashobora gucunga ibintu biri mu maboko ya WA URIHO UKOMEYE. Imana, mu buyobozi bwayo, irategura inzira kugira ngo umurimo ukorwe n’abakozi b’abantu. Bityo rero, umuntu wese nahagarare ku mwanya w’inshingano ze, akore uruhare rwe muri iki gihe kandi amenye ko Imana ari yo Mwigisha we.” Testimonies, igitabo cya 9, 259.

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