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# The Book of Daniel - Number One-Hundred and Fourteen

Igitabo cya Daniyeli — Ijana na Cumi na Kane

The Last Generation: Unveiling Ezekiel’s Prophetic Fulfillment and the Sealing of the 144,000

Igisekuru cya Nyuma: Guhishurirwa Isohozwa ry’Ubuhanuzi bwa Ezekiyeli no Gushyirwaho Ikimenyetso kw’Aba 144,000

Author

Jeff Pippenger

Published

March 3, 2024

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The generation that witnessed the arrival of the third woe, on September 11, 2001 is the last generation of earth’s history. The passage from Ezekiel which confirms this truth was understood by the Millerites as directly connected with the parable of the ten virgins, and therefore Habakkuk chapter two. In that history, the vision of Habakkuk chapter two, that would “no longer tarry,” and which was fulfilled on October 22, 1844, prefigured the soon-coming Sunday law in the United States. But Ezekiel’s prediction of the vision that would no longer be prolonged is perfectly fulfilled in the history of the sealing of the one hundred and forty-four thousand, which began with the arrival of the third woe, on September 11, 2001.

Urungano rwabonye ukuza kwa marira ya gatatu, ku wa 11 Nzeri 2001, ni rwo rw’iherezo ry’amateka y’isi. Umurongo wo muri Ezekiyeli wemeza uku kuri wasobanuwe n’Abamilerite ko ufitanye isano itaziguye n’umugani w’abakobwa icumi b’isugi, bityo ukaba ufitanye isano na Habakuki igice cya kabiri. Muri ayo mateka, iyerekwa ryo muri Habakuki igice cya kabiri, ritari “kuzongera gutinda,” kandi ryasohoye ku wa 22 Ukwakira 1844, ryabaye ikimenyetso cy’itegeko ry’Icyumweru ryari rigiye kuza vuba muri Leta Zunze Ubumwe z’Amerika. Ariko ubuhanuzi bwa Ezekiyeli bw’iyerekwa ritazongera kongerwa igihe busohorera mu buryo bwuzuye mu mateka yo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine, byatangiye n’ukuza kwa marira ya gatatu, ku wa 11 Nzeri 2001.

> 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 riza aho ndi, riti: Mwana w’umuntu, uwo mugani mufite mu gihugu cy’Abisirayeli ni uwuhe, uvuga uti: Iminsi iratinze, kandi iyerekwa ryose rihinduka impfabusa? Nuko ubabwire uti: Uku ni ko Uwiteka Imana ivuga: Nzatuma uwo mugani uhagarara, kandi ntibazawongera kuwukoresha ukundi nk’umugani muri Isirayeli; ahubwo ubabwire uti: Iminsi iri bugufi, kandi iherezo rya buri yerekwa riri hafi. Kuko hatakizabaho ukundi iyerekwa ry’ubusa cyangwa ubupfumu bwo gushyeshya 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 kuza aho ndi, riti: Mwana w’umuntu, dore, abo mu nzu ya Isirayeli baravuga bati: Iyerekwa abona ni iry’iminsi myinshi iri imbere, kandi ahanurira ibihe bikiri kure. Ni cyo gituma ubabwira uti: Uku ni ko Uwiteka Imana ivuga: Nta jambo na rimwe ryanjye rizongera gutinda ukundi, ahubwo ijambo navuze rizasohora, ni ko Uwiteka Imana ivuga. Ezekiyeli 12:21–28.

All the prophets speak of the last days, and the “vain vision” and “flattering divination” “within the house of Israel,” is the counterfeit latter rain, a “peace and safety” message, which argues that “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” This is the “debate” of Habakkuk, for those who present the “vain vision,” argue against “the vision he seeth”. They claim that “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” The messengers of the peace and safety message claim, “the days are prolonged, and every vision faileth,” after all did not he predict July 18, 2020? The messengers of the “vain vision” are also identified by Ezekiel in the first two verses of the chapter.

Abahanuzi bose bavuga iby’ iminsi y’imperuka, kandi “iyerekwa ry’ubusa” n’“ubuhanuzi bwo gushyeshya” “mu nzu ya Isirayeli,” ni imvura y’itumba y’igihimbano, ubutumwa bwa “amahoro n’umutekano,” buvuga ko “iyerekwa abona ari iry’iminsi myinshi izaza, kandi ahanurira ibihe biri kure cyane.” Iyi ni yo “mpaka” ya Habakuki, kuko abatanga “iyerekwa ry’ubusa,” bajya impaka n’“iyerekwa abona”. Bavuga bati: “Iyerekwa abona ari iry’iminsi myinshi izaza, kandi ahanurira ibihe biri kure cyane.” Intumwa z’ubutumwa bw’amahoro n’umutekano zivuga ziti: “iminsi iratinze, kandi buri yerekwa rirapfuba,” mbese erega ntiyahanuye ku ya 18 Nyakanga 2020? Intumwa z’“iyerekwa ry’ubusa” na zo zigaragazwa na Ezekiyeli mu mirongo ibiri ya mbere y’uwo mutwe.

> 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 naryongeye rinzaho, rirambwira riti: Mwana w’umuntu, uba hagati y’inzu y’abagome, bafite amaso yo kureba ariko ntibabone; bafite amatwi yo kumva ariko ntibumve, kuko ari inzu y’abagome. Ezekiyeli 12:1, 2.

The prophets all agree with each other, and all speak of the last days, and when Christ addressed the quibbling Jews in the history of His ministry He quoted Isaiah to identify the quibbling Jews who were then being divorced from God, as having eyes to see, yet seeing not, and ears to hear, yet hearing not. Now as then, Ezekiel is addressing Laodicean Adventism’s scornful men, the quibbling Jews of our day, who propose a peace and safety message in opposition to the message of the latter rain. Jesus was governed by the rules He placed into His Word, so His predictions are also addressing the last days more specifically than the days in which he addressed the quibbling Jews.

Abahanuzi bose bahuriza hamwe, kandi bose bavuga iby’iminsi y’imperuka; kandi ubwo Kristo yavuganaga n’Abayahudi b’indyarya mu mateka y’umurimo We, yasubiyemo amagambo ya Yesaya kugira ngo aranga abo Bayahudi b’indyarya bari barimo gutandukanywa n’Imana, ko bafite amaso yo kubona nyamara batabona, kandi bafite amatwi yo kumva nyamara batumva. Ubu nk’uko byari biri icyo gihe, Ezekiyeli arimo abwira abagabo b’abanyagasuzuguro bo muri Adventisime y’i Lawodikiya, ari bo Bayahudi b’indyarya bo mu gihe cyacu, bashyigikira ubutumwa bw’amahoro n’umutekano mu kurwanya ubutumwa bw’imvura y’itumba. Yesu yayoborwaga n’amategeko We ubwe yashyize mu Ijambo Rye, bityo n’ubuhanuzi Bwe na bwo bwerekeye iminsi y’imperuka mu buryo bwihariye kurushaho kuruta iminsi yavugiyemo n’abo Bayahudi b’indyarya.

> Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.

> Ni cyo gituma mbabwira mu migani, kuko bareba ntibabone; kandi bumva ntibumve, habe no gusobanukirwa ntibasobanukirwe. Kandi muri bo harasohorezwa ubuhanuzi bwa Yesaya, buvuga buti: Koko muzumva, nyamara ntimuzasobanukirwa; kandi muzareba, nyamara ntimuzamenya. Kuko umutima w’ubu bwoko warinangiye, kandi amatwi yabo aremerewe no kumva, n’amaso yabo bayafunze; kugira ngo batazabona n’amaso yabo, ntibumve n’amatwi yabo, ntibasobanukirwe n’umutima wabo, ngo bahindukire, nanjye mbakize. Ariko hahirwa amaso yanyu, kuko abona; n’amatwi yanyu, kuko yumva. Kuko ni ukuri mbabwira yuko abahanuzi benshi n’abakiranutsi bifuje kubona ibyo mwebwe mubona, ariko ntibabibona; no kumva ibyo mwebwe mwumva, ariko ntibabyumva. Matayo 13:13–17.

The phenomenon of a people who hear, yet don’t hear, and see, but don’t see, is the characteristic of a former people of God who are in the process of being passed by. That prophetic phenomenon is a fulfillment of Isaiah’s prophecy of such a situation. As with all prophets, Isaiah, along with Christ, is speaking of the last days.

Ikimenyetso cy’ubwoko bw’abantu bumva, nyamara ntibumve, kandi babona, ariko ntibabone, ni ikiranga ubwoko bw’Imana bwa kera buri mu nzira yo gusigaranwa. Icyo kintu cy’ubuhanuzi ni isohozwa ry’ubuhanuzi bwa Yesaya bwerekeye iyo mimerere. Nk’uko bimeze ku bahanuzi bose, Yesaya, hamwe na Kristo, aravuga iby’iminsi y’imperuka.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:1–10.

> Mu mwaka umwami Uziya yapfuyemo, nabonye Uwiteka yicaye ku ntebe y’ubwami, ari hejuru kandi ashyizwe hejuru cyane; kandi igice cy’umwambaro we cyuzuye urusengero. Hejuru ye hari hahagaze ba Serafimu; umwe wese yari afite amababa atandatu: ku mababa abiri yitwikira mu maso, no ku mababa abiri yitwikira ibirenge, no ku mababa abiri akaguruka. Nuko umwe ahamagara undi ati: Uwera, Uwera, Uwera, ni Uwiteka Nyiringabo; isi yose yuzuye ubwiza bwe. Inkingi z’umuryango zinyeganyezwa n’ijwi ry’uwahamagaye, n’inzu yuzura umwotsi. Maze ndavuga nti: Mbega ishyano ryanjye! Kuko ndashize; kuko ndi umuntu ufite iminwa ihumanye, kandi ntuye hagati y’ubwoko bufite iminwa ihumanye; kuko amaso yanjye abonye Umwami, Uwiteka Nyiringabo. Nuko umwe muri ba Serafimu angurukaho, afite ikara ryaka mu kuboko kwe, iryo yari yakuye ku gicaniro akoresheje ibyuma bifata amakara. Arindambika ku munwa aravuga ati: Dore, iki gikoze ku minwa yawe; kandi gukiranirwa kwawe gukuweho, n’icyaha cyawe kirahanaguwe. Kandi numva ijwi ry’Uwiteka rivuga riti: Ni nde nzatuma, kandi ni nde uzatugendera? Maze ndavuga nti: Ndi hano; ntuma. Arambwira ati: Genda ubwire ubu bwoko uti: Mwumve rwose, ariko ntimusobanukirwe; kandi murebe rwose, ariko ntimumenye. Unanize umutima w’ubu bwoko, uremere amatwi yabo, uhume amaso yabo; kugira ngo batarebesha amaso yabo, kandi batumvisha amatwi yabo, kandi badasobanukirwa n’umutima wabo, ngo bahinduke bakizwe. Yesaya 6:1–10.

Isaiah, Ezekiel and Christ are all representing those who are being sealed in the last days, during the latter rain, when the true and false message of the latter rain is being debated, in fulfillment of Habakkuk chapter two. According to Jesus, in the time period when this is fulfilled, the righteous are “seeing” the parables, which is a symbol of prophecy. The “wise” are understanding the prophetic message of the latter rain, but those represented by the quibbling Jews do not see or hear, and according to Ezekiel they present a peace and safety message arguing that the fulfillment of the predictions are far off in the future. They do not deny the predictions; the quibbling Jews gave lip-service to the prediction of the coming Messiah; but they simply placed the event into the far-off future. Yet Jesus pronounced a blessing upon those who would “see” the prophetic message of their time.

Yesaya, Ezekiyeli na Kristo bose bahagarariye abashyirwaho ikimenyetso mu minsi y’imperuka, mu gihe cy’imvura y’itumba yo hanyuma, ubwo ubutumwa nyakuri n’ubutumwa bw’ibinyoma bw’iyo mvura y’itumba yo hanyuma burimo kujyibwaho impaka, mu gusohoza ibivugwa muri Habakuki igice cya kabiri. Dukurikije Yesu, mu gihe ubwo busohozo bubera, abakiranutsi “barabona” imigani migufi, ari na cyo kimenyetso cy’ubuhanuzi. “Abanyabwenge” basobanukirwa ubutumwa bw’ubuhanuzi bw’imvura y’itumba yo hanyuma, ariko abahagarariwe n’Abayuda bayoberana ntibabona kandi ntibumva; kandi nk’uko Ezekiyeli abivuga, batanga ubutumwa bw’amahoro n’umutekano, bavuga ko isohozwa ry’ibyahanuwe riri kure cyane mu gihe kizaza. Ntibahakana ibyahanuwe; Abayuda bayoberana bagaragaje kwemera ku munwa gusa ku byerekeye ubuhanuzi bw’Umukiza wari ugiye kuza; ariko gusa bashyiraga icyo gikorwa mu gihe cya kure cyane kizaza. Nyamara Yesu yatangaje umugisha ku bari “kubona” ubutumwa bw’ubuhanuzi bw’igihe cyabo.

In Christ’s day it was the message that arrived at His baptism, when the Holy Spirit descended. The descent of the Holy Spirit at His baptism prefigured the descent of the angel of Revelation ten on August 11, 1840. The divine descent in either history marked the arrival of the present truth message of that age, for Jesus it was the message of His death and resurrection, as represented by His baptism. For the Millerites it was the message of Islam of the first and second woes that confirmed the testing message of time-prophecy. Both of those histories align with the arrival of the testing message of the latter rain on September 11, 2001. This is why Sister White records the following:

Mu minsi ya Kristo, ubwo ni bwo butumwa bwaje ku mubatizo We, igihe Mwuka Wera yamanukaga. Kumanuka kwa Mwuka Wera ku mubatizo We kwabaye ikimenyetso kibanziriza kumanuka kw’umumarayika wo mu Ibyahishuwe icumi ku wa 11 Kanama 1840. Kumanuka kw’ijuru muri ayo mateka yombi kwaranzitse ukuza kw’ubutumwa bw’ukuri kw’iki gihe bw’icyo gihe; kuri Yesu, bwari ubutumwa bw’urupfu Rwe n’umuzuko We, nk’uko byagereranyijwe n’umubatizo We. Ku ba Millerite, bwari ubutumwa bwa Isilamu bwo ku byago bya mbere n’ibya kabiri bwemeje ubutumwa bw’igeragezwa bw’ubuhanuzi bw’igihe. Ayo mateka yombi ahura no kuza k’ubutumwa bw’igeragezwa bw’imvura y’itumba ku wa 11 Nzeri 2001. Iyi ni yo mpamvu Sister White yanditse ibi bikurikira:

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Ubutumwa bwose bwatanzwe kuva mu 1840 kugeza mu 1844 bugomba kongera gutangazwa n’imbaraga ubu, kuko hari abantu benshi bayobye. Ubutumwa bugomba kugera ku matorero yose.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kristo yaravuze ati: ‘Hahirwa amaso yanyu, kuko abona; n’amatwi yanyu, kuko yumva. Kuko ni ukuri ndababwira yuko abahanuzi benshi n’abakiranutsi bifuje kubona ibyo mureba, ariko ntibabibona; no kumva ibyo mwumva, ariko ntibabyumva’ [Matayo 13:16, 17]. Hahirwa amaso yabonye ibintu byabonetse mu 1843 no mu 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.

> “Ubutumwa bwatanzwe. Kandi ntihakagombye kubaho gutinda mu gusubira gutangaza ubwo butumwa, kuko ibimenyetso by’ibihe biri gusohozwa; umurimo wo gusoza ugomba gukorwa. Umurimo ukomeye uzakorwa mu gihe gito. Bidatinze, ubutumwa buzahabwa n’igeno ry’Imana, bukure bugere ku ijwi riranguruye. Hanyuma Daniyeli azahagarara mu mugabane we, kugira ngo atange ubuhamya bwe.

> “The attention of our churches must be aroused. We are standing upon the borders of the greatest event in the world’s history, and Satan must not have power over the people of God, causing them to sleep on. The papacy will appear in its power. All must now arouse and search the Scriptures, for God will make known to His faithful ones what shall be in the last time. The word of the Lord is to come to His people in power. . . .

> “Abagize amatorero yacu bagomba gukangurwa. Duhagaze ku mipaka y’ikorwa rikomeye kurusha ayandi yose mu mateka y’isi, kandi Satani ntagomba kugira ubutware ku bwoko bw’Imana ngo abutere gusinzira. Ubupapa buzigaragaza mu mbaraga zabwo. Bose bagomba noneho gukanguka no gusuzuma Ibyanditswe, kuko Imana izamenyesha abayikiranukira ibizaba mu gihe cy’imperuka. Ijambo ry’Umwami rigomba kuza ku bwoko bwe rifite imbaraga....”

> “This is what has been presented to me—that we are asleep, and do not know the time of our visitation. But if we humble ourselves before God, and seek Him with the whole heart, He will be found of us.” Manuscript Releases, volume 21, 436–438.

> “Iki ni cyo nerekanyirijwe—ko turi mu bitotsi, kandi tutazi igihe cyo gusurwa kwacu. Ariko nitwicisha bugufi imbere y’Imana, tukayishaka n’umutima wose, izaboneka kuri twe.” Manuscript Releases, volume 21, 436–438.

The message that has been typified by the present truth message of the Messiah in Christ’s history, and the present truth message of 1840 to 1844, point forward to the last days when the Millerite message is repeated. Those in the histories represented as being unable to “see and hear” “do not know the time of their visitation.” When Isaiah presents the first reference of the messengers of the counterfeit message of the latter rain, who see, but don’t see, he marks the time when this period begins, the period which Sister White said, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” represents a specific time when the message would arrive, and in verse three of Isaiah chapter six, Isaiah pinpoints that time.

Ubutumwa bwagereranyijwe n’ubutumwa bw’ukuri kw’iki gihe bwa Mesiya mu mateka ya Kristo, ndetse n’ubutumwa bw’ukuri kw’iki gihe bwo mu 1840 kugeza mu 1844, bwerekeza imbere ku minsi y’imperuka ubwo ubutumwa bw’Abamilerite buzongera gusubirwamo. Abari mu mateka bagereranywa nk’abadashobora “kubona no kumva” “ntibamenya igihe cyo kugendererwamo kwabo.” Igihe Yesaya atanga bwa mbere urugero rw’intumwa z’ubutumwa bw’impimbano bw’imvura y’itumba ya nyuma, zireba ariko ntizibone, agaragaza igihe iki gihe cyatangiriyeho, cya gihe Sister White yavuzeho ati, “ubutumwa bwashyizweho n’Imana buzabyimba bukavamo induru irenga.” “Icyashyizweho n’Imana” kigaragaza igihe cyihariye ubwo ubutumwa bwagombaga kugeraho, kandi mu murongo wa gatatu w’igice cya gatandatu cya Yesaya, Yesaya agaragaza neza icyo gihe.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Kandi umwe yahamagaye undi, ati: Uwera, uwera, uwera, ni Uwiteka Nyiringabo; isi yose yuzuye ubwiza bwe. Yesaya 6:3.

Sister White identifies that when the angels cry one to another, “Holy, Holy, Holy” in the passage where Isaiah represents those who have eyes, that see, but do not see, it is fulfilled on September 11, 2001.

Mushiki wacu White agaragaza ko igihe abamarayika basakuzanya bati: “Yera, Yera, Yera” muri uwo murongo aho Yesaya agereranya abafite amaso areba, nyamara ntibabone, byasohoye ku wa 11 Nzeri 2001.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

> “Mu gihe bo [abamarayika] bareba ahazaza, igihe isi yose izuzuzwa ubwiza bwe, indirimbo y’intsinzi y’ishimwe isubirwamo umwe akayikomereza undi mu ijwi rinoze, iti: ‘Uwera, uwera, uwera, ni Uwiteka Nyiringabo.’ Bahazwa rwose no guhimbaza Imana; kandi mu maso hayo, munsi y’umwenyura wo kwemerwa kwe, nta kindi bifuza kirenzeho. Mu kwambara ishusho yayo, mu gukora umurimo wayo no kuyiramya, irari ryabo rikomeye kurusha ayandi riba rigeze ku musozo waryo rwose.” Review and Herald, 22 Ukuboza 1896.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle, and Habakkuk’s debate began as the parable of the ten virgins was being repeated. At that point Ezekiel’s prophecy met its perfect fulfillment. The prophetic Word will no longer be delayed, and the generation that witnessed September 11, 2001 is the last generation of planet earth, for the vision at the end of Adventism announces the close of probation at the second coming of Christ. A second witness to this fact is found in the book of Luke, chapter twenty-one.

Ku wa 11 Nzeri 2001 ni bwo gutabwa ikimenyetso kwa ba bihumbi ijana na mirongo ine na bane kwatangiye, kandi imvura y’itumba rya nyuma itangira kunyanyagiza, kandi impaka za Habakuki zitangira mu gihe umugani w’abakobwa icumi b’isugi warimo usubirwamo. Muri uwo mwanya ni ho ubuhanuzi bwa Ezekiyeli bwageze ku isohozwa ryabwo ritunganye. Ijambo ry’ubuhanuzi ntirizongera gutinda, kandi urubyaro rwiboneye ku wa 11 Nzeri 2001 ni rwo rubyaro rwa nyuma rw’isi, kuko iyerekwa ryo ku iherezo rya Adventisime ritangaza irangira ry’igihe cy’imbabazi mu kugaruka kwa kabiri kwa Kristo. Umuhamya wa kabiri w’iki kintu uboneka mu gitabo cya Luka, igice cya makumyabiri na rimwe.

> Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:32, 33.

> Ni ukuri ndababwira yuko iki gihe cy’abantu kitazashira bitabanje gusohora byose. Ijuru n’isi bizashira, ariko amagambo yanjye ntazashira. Luka 21:32, 33.

In Luke chapter twenty-one Jesus identifies the last generation of earth’s history. He has just given an overview of a progressive history from the destruction of Jerusalem in the year 70, all the way through Millerite history. He then drops out of the narrative of directly identifying prophetic history and presents a parable that simply repeats and enlarges upon the prophetic history He presented. He thus provided two internal witnesses to the same narrative, and He concluded by identifying that the “generation” that witnessed these events would live until His return, thus by context identifying the generation that is represented by the one hundred and forty-four thousand.

Mu gice cya makumyabiri na rimwe cy’Ivanjili ya Luka, Yesu agaragaza igisekuru cya nyuma cy’amateka y’isi. Asoje gutanga incamake y’amateka agenda akurikirana, uhereye ku kurimbuka kwa Yerusalemu mu mwaka wa 70, akageza no mu mateka y’Abamillerite. Hanyuma ava mu murongo wo kugaragaza mu buryo butaziguye amateka y’ubuhanuzi, maze atanga umugani usubiramo gusa kandi ugasobanura birushijeho amateka y’ubuhanuzi yari amaze gutanga. Bityo, yatanze abahamya babiri b’imbere bashimangira inkuru imwe, maze asoza agaragaza ko “igisekuru” cyabonye ibyo bintu cyari kuzabaho kugeza agarutse, bityo mu rwego rw’aho bivugirwa akagaragaza igisekuru gishushanywa n’ab’umwihariko ijana na mirongo ine na bine.

The history of the sealing of the one hundred and forty-four thousand is the final generation, and they do not taste death, even though they live in the time when heaven and earth pass away.

Amateka yo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine ni aya n’igihe cy’igisekuru cya nyuma, kandi ntibarya ku rupfu, nubwo babaho mu gihe ijuru n’isi bihita.

> But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 2 Peter 3:10–12.

> Ariko umunsi w’Umwamiya uzaza nk’umujura nijoro; uwo munsi ijuru rizashira, humvikane urusaku rukomeye, ibintu by’ibanze bigashongeshwa n’ubushyuhe bukabije, kandi n’isi n’imirimo iyirimo bigatwikwa bigashiraho. Nuko rero, ubwo ibyo byose bizashwanyagurika, mbese ntimukwiriye kuba abantu bameze bate mu ngeso zose zera no kubaha Imana, mutegereje kandi mwihutira ukuza kw’umunsi w’Imana, uwo munsi ijuru rizashongeshwa n’umuriro rigashira, n’ibintu by’ibanze bigashongeshwa n’ubushyuhe bukabije? 2 Petero 3:10–12.

The second coming of Christ was represented at the transfiguration of Christ.

Ukuza kwa kabiri kwa Kristo kwagereranyijwe mu guhinduka kwa Kristo ubwiza.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

> “Moshe ku musozi w’ihinduranywa yabereye umuhamya insinzi ya Kristo ku cyaha no ku rupfu. Yashushanyaga abazazuka bava mu gituro mu kuzuka kw’abakiranutsi. Eliya, wari warajyanywe mu ijuru atabonye urupfu, yashushanyaga abazaba bakiriho ku isi mu kuza kwa kabiri kwa Kristo, kandi bazahindurwa ‘mu kanya gato, nk’ako guhumbya, ku ivuza ry’impanda ya nyuma;’ ubwo ‘iki kibasha gupfa kizambikwa ukudapfa,’ kandi ‘iki kibasha kubora kizambikwa ukutabora.’ 1 Abakorinto 15:51–53. Yesu yari yambitswe umucyo wo mu ijuru, nk’uko azaboneka igihe azaza ‘ubugira kabiri, atazanywe n’icyaha, azanwe n’agakiza.’ Kuko azaza ‘mu bwiza bwa Se hamwe n’abamarayika bera.’ Abaheburayo 9:28; Mariko 8:38. Isezerano Umukiza yahaye abigishwa be icyo gihe ryari risohoye. Ku musozi ubwami bw’ikuzo bwo mu gihe kizaza bwerekanywe mu ishusho nto,—Kristo Umwami, Moshe ahagarariye abera bazutse, na Eliya ahagarariye abahinduwe.” Uwifuzwa Ibihe Byose, 421.

Elijah, who did not die, represents the one hundred and forty-four thousand who do not die, and Moses represents those that do die. In the last days those two classes are represented in Revelation chapter seven, as the one hundred and forty-four thousand and the great multitude. When the fifth seal is opened in Revelation chapter six, those that were murdered by the papacy during the Dark Ages are given white robes.

Eliya, utarapfuye, agereranya ba bantu ibihumbi ijana na mirongo ine na bine batapfa, kandi Mose agereranya abapfa. Mu minsi y’imperuka ayo matsinda yombi agereranywa mu Ibyahishuwe igice cya karindwi, nk’ab’ibihumbi ijana na mirongo ine na bine n’imbaga nyamwinshi. Igihe ikimenyetso cya gatanu gifunguwe mu Ibyahishuwe igice cya gatandatu, abishwe n’ubupapa mu bihe by’Umwijima bahabwa imyambaro yera.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.

> “‘Nuko amaze kubumbura ikimenyetso cya gatanu, mbona munsi y’igicaniro ubugingo bw’abishwe bahorwa ijambo ry’Imana n’ubuhamya bari bafite; maze barangurura ijwi rirenga, bavuga bati: Mbese, Mwami, Wera kandi w’ukuri, uzageza ryari kudaca urubanza no kuduhorera amaraso yacu ku batuye mu isi? Nuko buri wese muri bo ahabwa umwenda wera [Batangajwe ko batunganye kandi bera]; kandi babwirwa ko bakwiye kubanza kuruhuka akanya gato, kugeza aho bagenzi babo b’abagaragu na bene se, na bo bagombaga kwicwa nk’uko na bo bishwe, bazuzurizwa’ [Ibyahishuwe 6:9–11]. Aha Yohana yeretswe ibiboneka bitari ibyabaga koko muri icyo gihe, ahubwo byari ibyari kuzaba mu gihe kiri imbere.” Manuscript Releases, volume 20, 197.

The martyrs are asking when God would avenge their murder. A martyr had the faith of Jesus before he was murdered, for it was the manifestation of that very faith that prompted the papacy to murder him. White robes represent the righteousness of Christ, but the white robes given to these souls who had been murdered, was given to them after their martyrdom. The robes are a symbol of martyrdom, not simply the righteousness of Christ. A martyr has the robe of Christ righteousness before he is murdered. The great multitude in Revelation seven are given white robes, thus representing those who die during the coming Sunday law bloodbath. Thus the one hundred and forty-four thousand are represented by Elijah and the faithful who die in the Lord by Moses at the mount of transfiguration.

Abahowe ukwizera bari babaza igihe Imana izahorera urupfu rwabo. Umuhowe yari afite ukwizera kwa Yesu mbere y’uko yicwa, kuko ari ukugaragaza uko kwizera nyir’izina kwatumye ubupapa bumwica. Ibishura byera bishushanya gukiranuka kwa Kristo, ariko ibishura byera byahawe ayo maraso yari yarishwe, byahawe nyuma yo kuba abahowe ukwizera. Ibyo bishura ni ikimenyetso cyo guhorerwa ukwizera, si ugushushanya gusa gukiranuka kwa Kristo. Umuhowe ukwizera aba afite umwambaro wo gukiranuka kwa Kristo mbere y’uko yicwa. Iyo mbaga nyamwinshi yo mu Ibyahishuwe igice cya karindwi ihabwa ibishura byera, bityo igashushanya abapfa muri ubwo bwicanyi buzaterwa n’itegeko ryo ku Cyumweru rigiye kuza. Bityo rero, abantu ibihumbi ijana na mirongo ine na bine bashushanywa na Eliya, naho abizerwa bapfira mu Mwami bagashushanywa na Mose ku musozi wo guhindurirwaho ishusho.

The one hundred and forty-four thousand are the generation that does not die, and they are the generation which Christ is referring to that are alive when the heavens and earth pass away in Luke chapter twenty-one.

Abantu ibihumbi ijana na mirongo ine na bine ni bo gisekuru kitazapfa, kandi ni bo gisekuru Kristo arimo avuga ko kizaba kigihumeka ubwo ijuru n’isi bizashira, nk’uko biri muri Luka igice cya makumyabiri na rimwe.

We will continue this study in the next article.

Tuzakomeza iyi nyigisho mu ngingo ikurikira.

> “The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman—between Satan and his subjects and Christ and His followers. Through man’s sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled. The holy life of Abel testified against Satan’s claim that it is impossible for man to keep God’s law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, “They overcame him [‘that old serpent, called the devil, and Satan’] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.’ Revelation 12:11, 9.” Patriarchs and Prophets, 77.

> “Kwica Abeli kwabaye urugero rwa mbere rw’ubwanzi Imana yari yaratangaje ko buzabaho hagati y’inzoka n’urubyaro rw’umugore—hagati ya Satani n’abamuyobotse, na Kristo n’abamukurikira. Kubera icyaha cy’umuntu, Satani yari yaragize ubwoko bwa muntu ubwe; ariko Kristo yari kubaha ubushobozi bwo kwikiza umugogo we. Igihe cyose, binyuze mu kwizera Umwana w’Intama w’Imana, ubugingo bwihakana gukorera icyaha, uburakari bwa Satani buragurumana. Ubugingo bwera bwa Abeli bwashinjaga Satani ibinyoma bye by’uko bidashoboka ko umuntu yubahiriza amategeko y’Imana. Igihe Kayini, ayobowe n’umwuka wa wa mubi, yabonaga ko adashobora gutegeka Abeli, yararakaye cyane kugeza ubwo amwambuye ubuzima. Kandi aho hose hari abazahagarara bashyigikira gukiranuka kw’amategeko y’Imana, uwo mwuka nyine uzabagaragarizwaho. Ni wo mwuka, mu bihe byose, washinze ibiti byo kubambiraho kandi waka ibirundo by’inkwi byo gutwikaho abigishwa ba Kristo. Ariko ubugome bwose bwakorewe umuyoboke wa Yesu bushishikarizwa na Satani n’ingabo ze kuko badashobora kumuhatira kwemera gutegekwa na bo. Uwo ni umujinya w’umwanzi watsinzwe. Buri mumariti wa Yesu yapfuye ari umuneshi. Umuhanuzi aravuga ati: “Kandi bamuneshesheje amaraso y’Umwana w’Intama n’ijambo ryo guhamya kwabo; kandi ntibakunze ubugingo bwabo, ndetse bageza no ku rupfu.” Ibyahishuwe 12:11, 9.” Patriarchs and Prophets, 77.

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