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

Igitabo cya Daniyeli – Ijana na Mirongo Itatu na Kabiri

Unveiling the Prophetic Significance of the Second Test: Understanding the Image of the Beast and the Sealing Time of the 144,000

Guhishura Ubusobanuro bw’Ubuhanuzi bw’Ikigeragezo cya Kabiri: Gusobanukirwa Ishusho y’Inyamaswa n’Igihe cyo Gushyirwaho Ikimenyetso cya 144,000

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Jeff Pippenger

Published

March 12, 2024

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In previous articles we spent time identifying the prophetic characteristics of the second test of the three tests represented by the three angels. Each angel represents a specific test, and the second test is represented as a visual test. We identified all three angels, and their respective tests are identified also in Daniel chapter one, where the second of the three tests was based upon the appearance of Daniel and the three worthies after they ate the vegetarian diet, instead of the Babylonian diet. Another characteristic of the second test is that it often is represented by a representation of the combination of Church and State.

Mu ngingo zabanje twamaze igihe tugaragaza ibiranga by’ubuhanuzi by’ikigeragezo cya kabiri mu bigeragezo bitatu bihagarariwe n’abamarayika batatu. Buri mumarayika ahagarariye ikigeragezo cyihariye, kandi ikigeragezo cya kabiri gihagararirwa nk’ikigeragezo kigaragara n’amaso. Twagaragaje abo bamarayika uko ari batatu, kandi ibigeragezo byabo bihuye na bo na byo bigaragara muri Daniyeli igice cya mbere, aho ikigeragezo cya kabiri muri ibyo bitatu cyashingiye ku isura ya Daniyeli n’abo batatu b’abanyacyubahiro nyuma yo kurya indyo y’imboga aho kurya indyo y’i Babuloni. Ikindi kiranga ikigeragezo cya kabiri ni uko kenshi gishushanywa n’ikimenyetso cy’ihuriro ry’Itorero n’Ubutegetsi bwa Leta.

All three angels and their respective tests are identified in the fall of Nimrod’s Babel in Genesis chapter eleven. The three tests are there represented by the three times the expression of “go to” is used in verses three, four and seven. The second expression of “go to,” in verse four marks the test of the second angel.

Abamarayika uko ari batatu n’ibigeragezo byabo bihuje biboneka mu kugwa kwa Babeli ya Nimurodi mu Itangiriro igice cya cumi na kimwe. Ibyo bigeragezo uko ari bitatu bihagarariwe aho n’imikoreshereze itatu y’imvugo ngo “nimuze” mu mirongo ya gatatu, iya kane n’iya karindwi. Imvugo ya kabiri ngo “nimuze,” iboneka mu murongo wa kane, ni yo iranga ikigeragezo cy’umumarayika wa kabiri.

> And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

> Nuko bavuga bati: “Nimuze twiyubakire umudugudu n’umunara, umutwe wawo ugere ku ijuru; kandi twiheshe izina, kugira ngo tutazatatanyirizwa hirya no hino ku isi yose.” Itangiriro 11:4.

A city represents a state, and a tower represents a church. They also desired a specific character, as represented in their desire to make themselves a name. In the second test character is often manifested, and it is done so in contrast with an opposite character, as represented by Cain and Abel, the wise and foolish virgins, or in Daniel’s second test in the visual appearance between those who ate the diet of Babylon, as opposed to those who ate pulse.

Umujyi ushushanya igihugu, kandi umunara ugashushanya itorero. Kandi kandi bifuzaga imico yihariye, nk’uko bigaragazwa no kwifuza kwigira izina. Mu kigeragezo cya kabiri, kenshi imico irigaragaza, kandi ibyo bikorwa mu kuyigereranya n’indi mico iyinyuranye, nk’uko bishushanywa na Kayini na Abeli, abakobwa b’abajene b’abanyabwenge n’abapfu, cyangwa mu kigeragezo cya kabiri cya Daniyeli mu ishusho igaragara y’abariye ibyokurya bya Babuloni, bitandukanye n’abariye ibinyampeke.

> Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 2:12–15.

> Ndakwinginze, gerageza abagaragu bawe iminsi icumi; kandi baduhe ibinyampeke byo kurya n’amazi yo kunywa. Maze hanyuma usuzume mu maso hacu imbere yawe, n’amaso y’abana barya ku mafunguro y’umwami; kandi uko uzabibona, abe ari ko ugirira abagaragu bawe. Nuko arabibemerera muri icyo kibazo, abagerageza iminsi icumi. Maze iminsi icumi ishize, mu maso habo haboneka harushije kuba heza kandi imibiri yabo yuzuye kuruta iy’abana bose baryaga ku mafunguro y’umwami. Danieli 2:12–15.

In the Millerite history, the test of the second angel manifested two classes of worshippers. The class that failed the test became the daughters of Rome, the other class were the faithful who continue to follow the advancing light. The daughters of Rome reflect the prophetic makeup of the mother, and the mother who they became daughters of is identified as the mother of harlots. Prophetically a harlot is a church which enters into a relationship with the state, as is the image of the papacy.

Mu mateka y’Abamilerite, ikigeragezo cy’umumarayika wa kabiri cyagaragaje ibyiciro bibiri by’abaramya. Icyiciro kitashoboye gutsinda icyo kigeragezo cyabaye abakobwa ba Roma, naho ikindi cyiciro kiba abizerwa bakomeza gukurikira umucyo ugenda urushaho kwaguka. Abakobwa ba Roma bagaragaza imiterere y’ubuhanuzi ya nyina, kandi nyina bahindutse abakobwa be aramenyekana ko ari nyina w’indaya. Mu buhanuzi, indaya ni itorero ryinjira mu mubano na leta, nk’uko bimeze ku ishusho y’ubupapa.

The first of the three angels in Revelation chapter fourteen, possesses all three tests of each of the three angels, as does Daniel chapter one. In Daniel twelve the three-step testing process is also identified, so the three-step testing process is in both the beginning and ending of the book of Daniel.

Marayika wa mbere muri batatu bo mu Ibyahishuwe igice cya cumi na kane afite ibigeragezo uko ari bitatu bya buri wese muri abo bamarayika batatu, nk’uko no muri Daniyeli igice cya mbere bimeze. Muri Daniyeli igice cya cumi na kabiri na ho hagaragazwa uburyo bw’igeragezwa bw’ibyiciro bitatu; bityo rero ubwo buryo bw’igeragezwa bw’ibyiciro bitatu buboneka haba mu ntangiriro no mu iherezo by’igitabo cya Daniyeli.

> 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 12:10.

> Benshi bazezwa, kandi beze, kandi bageragezwe; ariko abanyabyaha bazakomeza gukora ibyaha: kandi nta n’umwe mu banyabyaha uzasobanukirwa; ariko abanyabwenge bo bazasobanukirwa. Daniyeli 12:10.

The first test in verse twelve is the purification which occurs in the courtyard of the sanctuary where the lamb is slain and justification is imputed to the sinner. The second test in verse twelve is to be made white, which is represented by the holy place in the sanctuary, which represents when sanctification is imparted to the believer. The third step is to be tried, which represents the judgment of the Most Holy Place where God’s people are sealed, and glorification is accomplished. The two classes of worshippers are represented by the wicked who do not understand, and the wise who do understand.

Ikigeragezo cya mbere cyo mu murongo wa cumi na kabiri ni ugutunganywa kuba mu rugo rw’urusengero rwera, aho umwana w’intama atambirwa kandi gukiranuka kubarirwa umunyabyaha. Ikigeragezo cya kabiri cyo mu murongo wa cumi na kabiri ni ukwezwa no guhinduka umweru, bishushanywa n’ahera h’urusengero rwera, hagaragaza igihe kwezwa guhabwa uwizera. Intambwe ya gatatu ni ukugeragezwa, bishushanya urubanza rwo Ahera Cyane rw’urusengero rwera aho ubwoko bw’Imana bushyirwaho ikimenyetso kandi guhabwa ubwiza gusohora. Amatsinda abiri y’abaramya ashushanywa n’abanyabyaha badakiranirwa n’abanyabwenge basobanukirwa.

The second test, which is represented many times in the sacred Word, represents a visual test, where two classes of worshippers are manifested, and the combination of Church and State is symbolized. Just as important is that a characteristic of the second test is that it precedes the third test, and the third test represents judgment. There is an important caveat to the judgment of the third test though, for each of the three tests involve a judgment, but the first two tests are placed in a history where character development is still possible. The third test is different, in that it is a prophetic litmus test, which simply identifies which class of worshipper you had become in the previous two steps of the testing process.

Ikigeragezo cya kabiri, kigaragazwa incuro nyinshi mu Ijambo ryera, kigereranya ikigeragezo kigaragara n’amaso, aho ibyiciro bibiri by’abaramyi bihishurwa, kandi uguhuriza hamwe Itorero na Leta kugashushanywa. Ikindi gifite akamaro nk’ako ni uko kimwe mu biranga ikigeragezo cya kabiri ari uko kibanziriza ikigeragezo cya gatatu, kandi ikigeragezo cya gatatu kigereranya urubanza. Ariko kandi hari icyitonderwa gikomeye ku byerekeye urubanza rw’ikigeragezo cya gatatu, kuko buri kimwe muri ibyo bigeragezo bitatu kirimo urubanza, nyamara ibigeragezo bibiri bya mbere bishyirwa mu mateka aho ugukuza imico kukiri gushoboka. Ikigeragezo cya gatatu kiratandukanye, kuko ari ikigeragezo cy’ubuhanuzi kigaragaza byeruye, gishyira ahagaragara gusa icyiciro cy’umuramyi wari warabaye cyo mu ntambwe ebyiri zabanje z’ikorwa ry’ibigeragezo.

In the sealing time of the one hundred and forty-four thousand which began on September 11, 2001, and ends at the Sunday law in the United States, there are three tests. The first test was when the angel descended on September 11, 2001, and in agreement with the angel that descended in Millerite history on August 11, 1840, the test is then a test upon diet. In Daniel chapter one, the first test was when Daniel purposed in his heart not to eat the king’s diet. When the Holy Spirit descended at Christ’s baptism and He then fasted for forty days, His first test was diet.

Mu gihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bane cyatangiye ku wa 11 Nzeri 2001, kikazarangirira ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika, hari ibigeragezo bitatu. Ikigeragezo cya mbere cyabaye igihe marayika yamanukaga ku wa 11 Nzeri 2001, kandi bihuye na marayika wamanutse mu mateka y’Aba-Millerite ku wa 11 Kanama 1840, bityo icyo kigeragezo kikaba ari ikigeragezo kijyanye n’imirire. Mu gice cya mbere cy’igitabo cya Daniyeli, ikigeragezo cya mbere cyabaye igihe Daniyeli yiyemezaga mu mutima we kutarya ibyokurya by’umwami. Igihe Mwuka Muziranenge yamanukaga mu mubatizo wa Kristo, maze agasiba iminsi mirongo ine, ikigeragezo cye cya mbere cyari icy’imirire.

The third and final test in the sealing time of the one hundred and forty-four thousand is the Sunday law. At that time all those who have an understanding of the claims of the seventh-day Sabbath, and who choose to worship on the day of the sun will receive the mark of the beast, and they are lost for eternity. After three years, in Daniel chapter one, Daniel and the three worthies were taken before Nebuchadnezzar (a symbol of the Sunday law), to be judged on their training over the previous three years. When the Father and Son went down in Nimrod’s story of rebellion at the third “go to,” it was to confuse their language and scatter them abroad, The third test is the litmus test that separates the two classes for eternity.

Ikigeragezo cya gatatu kandi cya nyuma mu gihe cyo gushyirwaho ikimenyetso cy’abahumbi ijana na mirongo ine na bane ni itegeko ryo ku cyumweru. Muri icyo gihe, abari bose basobanukiwe n’icyo Isabato y’umunsi wa karindwi ibasaba, hanyuma bagahitamo gusenga ku munsi w’izuba, bazahabwa ikimenyetso cy’inyamaswa, kandi bazarimbuka iteka ryose. Nyuma y’imyaka itatu, muri Daniyeli igice cya mbere, Daniyeli n’abasore batatu b’indashyikirwa bajyanywe imbere ya Nebukadinezari (ikimenyetso cy’itegeko ryo ku cyumweru), kugira ngo bacirwe urubanza ku myitozo yabo yo mu myaka itatu yari ishize. Igihe Data na Mwana bamanukaga mu nkuru y’ubwigomeke bwa Nimurodi kuri “nimugende” kwa gatatu, byari ukugira ngo bavangavange ururimi rwabo kandi babatatanye hirya no hino. Ikigeragezo cya gatatu ni cyo kigeragezo ntandukanya gitandukanya ayo matsinda yombi iteka ryose.

> “Both the parable of the tares and that of the net plainly teach that there is no time when all the wicked will turn to God. The wheat and the tares grow together until the harvest. The good and the bad fish are together drawn ashore for a final separation.

> “Byombi umugani w’urumamfu n’uw’urushundura byigisha mu buryo bugaragara ko nta gihe kizabaho aho abanyabyaha bose bazahindukirira Imana. Ingano n’urumamfu bikurana kugeza ku isarura. Amafi meza n’amabi afatanirizwa hamwe ku nkombe kugira ngo habaho itandukanywa rya nyuma.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Ndetse, iyo migani yigisha ko hatazabaho igihe cy’igeragezwa nyuma y’urubanza. Iyo umurimo w’ubutumwa bwiza urangiye, hahita hakurikiraho gutandukanywa kw’abakiranutsi n’ababi, kandi iherezo rya buri tsinda rigahoraho ridahinduka iteka ryose.” Christ’s Object Lessons, 123.

The sealing time of the one hundred and forty-four thousand ends at the soon-coming Sunday law, and between that third test, and the first test that arrived on September 11, 2001, the second test is brought upon Laodicean Adventism. There is “no probation after judgment,” for the work of the gospel is then completed for the one hundred and forty-four thousand.

Igihe cyo gushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine kirangira igihe cy’itegeko ryo ku Cyumweru rigiye kuza vuba, kandi hagati y’icyo kigeragezo cya gatatu n’igeragezo cya mbere cyaje ku wa 11 Nzeri 2001, ikigeragezo cya kabiri kizanwa kuri Adventizimu y’i Lawodikiya. Nta “gihe cy’igeragezwa nyuma y’urubanza,” kuko umurimo w’ubutumwa bwiza uba urangirijweho ku bihumbi ijana na mirongo ine na bine.

Sister White teaches in several places that if we do not pass the first test, then we cannot pass the second test, and without successfully passing the second test we will manifest our failure at the third, litmus test.

Mushiki wacu White yigisha ahantu henshi ko nitutatsinda ikigeragezo cya mbere, tudashobora gutsinda ikigeragezo cya kabiri; kandi tutabashije gutsinda neza ikigeragezo cya kabiri, tuzagaragaza kunanirwa kwacu ku cya gatatu, ari cyo kigeragezo ndakuka.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Neretswe kongera kureba ku itangazwa ry’ukuza kwa mbere kwa Kristo. Yohana yatumwe mu mwuka no mu mbaraga bya Eliya kugira ngo ategurire Yesu inzira. Abanze kwemera ubuhamya bwa Yohana ntibungukiwe n’inyigisho za Yesu. Kurwanya kwabo ubutumwa bwahanuye ukuza Kwe kwabashyize ahantu batashoboraga kwakira bitabagoye ibihamya bikomeye cyane byerekana ko ari We Mesiya. Satani yayoboye abanze ubutumwa bwa Yohana gukomeza kujya kure kurushaho, kugeza no ku kwanga no kubamba Kristo. Mu kubikora, bishyize aho batashoboraga kwakira umugisha wo ku munsi wa Pentekote, wari kubigisha inzira yinjira ahera ho mu ijuru. Gutabuka k’umwenda ukingiriza mu rusengero kwagaragaje ko ibitambo n’imihango by’Abayuda bitari bikizemurwa. Igitambo gikomeye cyari cyatanzwe kandi cyaremewe, kandi Mwuka Wera wamanutse ku munsi wa Pentekote yimuriye ibitekerezo by’abigishwa ahera ho ku isi abijyana ahera ho mu ijuru, aho Yesu yari yinjiye ku bw’amaraso Ye bwite, kugira ngo asohoreshe ku bigishwa Be inyungu z’impongano Ye. Ariko Abayuda basigaye mu mwijima mwinshi rwose. Batakaje umucyo wose bari gushobora kugira ku mugambi w’agakiza, kandi bakomeza kwiringira ibitambo byabo n’amaturo yabo bitagira umumaro. Ahera ho mu ijuru hari hafashe umwanya w’ahera ho ku isi, nyamara nta bumenyi bari bafite kuri iyo mpinduka. Ni cyo cyatumye batashoboraga kungukirwa n’ubuhuza bwa Kristo ahera.”

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Benshi barebana ubwoba inzira Abayuda bakozemo banga kandi babamba Kristo; kandi uko basoma amateka y’itotezwa rye riteye isoni, bibwira ko bamukunda, kandi ko batari kumwihakana nk’uko Petero yabigenje, cyangwa ngo bamubambe nk’uko Abayuda babigenje. Ariko Imana, isoma imitima y’abantu bose, yashyize ku rugeragezo urwo rukundo bakomezaga kuvuga ko bafitiye Yesu. Ijuru ryose ryakurikiranye rifite inyota ikomeye cyane uburyo ubutumwa bw’umumarayika wa mbere bwakiriwe. Ariko benshi bavugaga ko bakunda Yesu, kandi bakarira iyo basomaga inkuru y’umusaraba, bashinyaguye inkuru nziza y’ukuza kwe. Aho kwakirana ubutumwa n’ibyishimo, bavuze ko ari ubuyobe. Bangaga abakundaga ukugaragara kwe maze babirukana mu matorero. Abanze ubutumwa bwa mbere ntibashoboraga kugirirwa umumaro n’ubwa kabiri; kandi n’ijwi ryo mu gicuku ntiryabagiriye umumaro, iryari iryo kubategurira kwinjirana na Yesu kubwo kwizera ahera cyane h’urusengero rwo mu ijuru. Kandi kubwo kwanga ubwo butumwa bubiri bwa mbere, bashegeshe cyane ubwenge bwabo ku buryo batabasha kubona umucyo mu butumwa bw’umumarayika wa gatatu, bugaragaza inzira ijya ahera cyane. Nabonye ko nk’uko Abayuda babambye Yesu, ni ko amatorero yiyita ko ari aya Kristo yabambye ubu butumwa, bityo rero nta bumenyi bafite bw’inzira ijya ahera cyane, kandi ntibashobora kugirirwa umumaro no kwinginga kwa Yesu yo muri aho. Nk’Abayuda batambaga ibitambo byabo bitagira umumaro, batamba amasengesho yabo atagira umumaro bayashyira mu cyumba Yesu yavuyemo; kandi Satani, yishimiye ubwo buyobe, yifata nk’ufite imico y’idini, maze akayobya intekerezo z’aba biyita abakristo azerekeza kuri we ubwe, akoresha imbaraga ze, ibimenyetso bye n’ibitangaza by’ibinyoma, kugira ngo abakomeze mu mutego we.” Early Writings, 259–261.

If we will not accept the warning message represented by September 11, 2001, then we will certainly accept the Sunday law when it arrives, presuming we are still alive. That being said, the test where we determine our eternal destiny, and the test we must pass before we are sealed at the Sunday law, which is the test we must pass before probation closes, is the second test, and it is the test of the image of the beast.

Nitutemera kwemera ubutumwa bw’umuburo bugereranywa n’itariki ya 11 Nzeri 2001, nta gushidikanya tuzemera itegeko ryo ku Cyumweru igihe rizaza, twibwira ko tuzaba tukiriho. Ibyo bimaze kuvugwa, ikigeragezo tugenerwamo amaherezo yacu y’iteka ryose, n’ikigeragezo tugomba gutsinda mbere y’uko dushyirwaho ikimenyetso ku itegeko ryo ku Cyumweru, ari na cyo kigeragezo tugomba gutsinda mbere y’uko igihe cy’imbabazi gifungwa, ni ikigeragezo cya kabiri, kandi ni cyo kigeragezo cy’ishusho y’inyamaswa.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Uwiteka yanyeretse neza ko ishusho ya cya gikoko izaremwa mbere y’uko igihe cy’igeragezwa gifungwa; kuko ari yo izaba ikigeragezo gikomeye ku bwoko bw’Imana, ari na cyo iherezo ryabo ry’iteka rizagenderwaho. Umwanya mufite ni uruvange rw’ibidahuye cyane, ku buryo bake cyane ari bo bazashukwa.”

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Mu Byahishuwe 13 iyi ngingo igaragazwa mu buryo bweruye; [Ibyahishuwe 13:11–17, byavuzwe].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Iki ni cyo kigeragezo ubwoko bw’Imana bugomba kunyuramo mbere y’uko bushyirwaho ikimenyetso. Abose bagaragaje ubudahemuka bwabo ku Mana bubahiriza amategeko Yayo kandi bakanga kwemera isabato y’impimbano, bazashyirwa munsi y’ibendera ry’Umwami Imana Yehova, kandi bazahabwa ikimenyetso cy’Imana ihoraho. Abemera kurekura ukuri gukomoka mu ijuru bakemera isabato yo ku Cyumweru, bazakira ikimenyetso cy’inyamaswa.” Manuscript Releases, volume 15, 15.

The second test in the sealing time of the one-hundred and forty-four thousand is a prophetic visual test. It requires the recognition of the formation of the image of the beast in the United States, and that test can only be revealed through God’s prophetic Word. More than that, God’s prophetic Word will only be understood by those who choose to eat the message of the latter rain, which is represented as the methodology of line upon line. If we refuse to eat the message that is in the hand of the mighty angel of Revelation eighteen when he descends, we will not possess the ability to recognize the formation of the image of the beast.

Ikigeragezo cya kabiri mu gihe cyo gushyirwaho ikimenyetso cy’abana ibihumbi ijana na mirongo ine na bine ni ikigeragezo cy’iyerekwa ry’ubuhanuzi. Gisaba kumenya ishyirwaho ry’ishusho y’inyamaswa muri Leta Zunze Ubumwe za Amerika, kandi icyo kigeragezo gishobora guhishurwa gusa binyuze mu Ijambo ry’ubuhanuzi ry’Imana. Ikirenzeho, Ijambo ry’ubuhanuzi ry’Imana rizasobanurwa gusa n’abahisemo kurya ubutumwa bw’imvura y’itumba, buhagarariwe nk’uburyo bw’“umurongo ku murongo.” Nituramuka twanze kurya ubutumwa buri mu kuboko kwa marayika ukomeye wo mu Byahishuwe 18 igihe amanuka, ntituzaba dufite ubushobozi bwo kumenya ishyirwaho ry’ishusho y’inyamaswa.

In order to eat the message in the angel’s hand it requires that the student of prophecy can see that the angel has a message in his hand. When the mighty angel of Revelation eighteen descends, the verse does not identify anything in his hand, but the methodology of line upon line establishes upon several witnesses that there is always a message in the hand of the angels who descend. Those who reject the methodology of line upon line, are blind to the message that provides the evidence that the image of the beast is forming in the United States. That must be recognized, for our eternal destiny is based upon recognizing this truth. Line upon line, Sister White identifies the prophetic characteristics of the first angel with the same characteristics of the mighty angel of Revelation chapter eighteen.

Kugira ngo umuntu arye ubutumwa buri mu kuboko k’umumarayika, bisaba ko uwiga ubuhanuzi ashobora kubona ko umumarayika afite ubutumwa mu kuboko kwe. Igihe umumarayika ukomeye wo mu Byahishuwe cumi n’umunani amanuka, uwo murongo ntugaragaza ikintu na kimwe kiri mu kuboko kwe; nyamara uburyo bwo gusobanukirwa “umurongo ku wundi murongo” bushyiraho, bushingiye ku buhamya bwinshi, ko buri gihe haba hari ubutumwa mu kuboko kw’abamarayika bamanuka. Abanga uburyo bwa “umurongo ku wundi murongo,” baba bahumye ku butumwa butanga igihamya cyerekana ko ishusho ya ya nyamaswa iri gushingwa muri Leta Zunze Ubumwe z’Amerika. Ibyo bigomba kumenyekana, kuko iherezo ryacu ry’iteka rishingiye ku kumenya uku kuri. Mu buryo bwa “umurongo ku wundi murongo,” Mushiki wa White agaragaza ibiranga by’ubuhanuzi by’umumarayika wa mbere ko bihuje n’ibiranga bimwe by’umumarayika ukomeye wo mu gice cya cumi n’umunani cy’Ibyahishuwe.

> “I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.

> “Neretswe inyungu ijuru ryose ryari rifitiye umurimo wakorerwaga ku isi. Yesu yatumye marayika ukomeye amanuka kugira ngo aburire abatuye isi kwitegura kugaragara kwe kwa kabiri. Uwo marayika avuye imbere ya Yesu mu ijuru, habanje imbere ye umucyo urabagirana cyane kandi ufite ubwiza bukomeye. Nabwiwe ko ubutumwa bwe bwari ubwo kumurikisha isi ubwiza bwe no kuburira umuntu uburakari bw’Imana buza. Imbaga nyinshi zakiriye uwo mucyo. Bamwe muri bo bagaragaraga ko bafite kwicisha bugufi gukomeye, naho abandi bari bafite ibyishimo kandi bishimiye cyane. Abakiriye uwo mucyo bose bahindukiraga berekeza amaso yabo mu ijuru maze bahimbaza Imana. Nubwo wamuritswe kuri bose, bamwe bawugiragaho gusa ingaruka, ariko ntibawakiranye umutima wose. Benshi buzuyemo uburakari bukomeye. Ababwirizabutumwa n’abantu basanzwe bishyize hamwe n’ababi kandi barwanya bashikamye umucyo watanzwe n’uwo marayika ukomeye. Ariko abakiriye uwo mucyo bose bitandukanyije n’isi kandi bunze ubumwe cyane hagati yabo.”

> “Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.” Early Writings, 245, 246.

> “Satani n’abamarayika be bari bahugiye cyane mu gushaka gukura imitima y’abantu benshi uko bishoboka kose ku mucyo. Itsinda ryawanze ryasigaye mu mwijima. Nabonye marayika w’Imana akurikirana n’inyota ikomeye cyane abitaga ubwoko bwayo, kugira ngo yandike imico bagaragaje ubwo ubutumwa bwaturukaga mu ijuru bwabagezwagaho. Kandi ubwo benshi cyane mu bihandagazaga ko bakunda Yesu bateshukaga ubwo butumwa bwo mu ijuru babukēngēra, babushinyagurira, kandi babwanga, marayika wari ufite umuzingo mu kuboko kwe yanditse iyo nyandiko y’isoni. Ijuru ryose ryuzuye uburakari kubera ko Yesu yagizwe atyo igitutsi n’abamwaturaga ko ari abamukurikira.” Early Writings, 245, 246.

In the passage, the first angel of Revelation chapter fourteen was “commissioned” “to descend and warn the inhabitants of the earth to prepare for His second appearing”, which is the identical work of the angel of Revelation chapter eighteen. The mission of the first angel was “to lighten the earth with his glory and warn man of the coming wrath of God,” which is once again the mission of the angel of chapter eighteen. Those who received the message “glorified God,” and those who rejected the message “were left in total darkness.”

Muri uwo murongo, marayika wa mbere wo mu Byahishuwe igice cya cumi na kane “yatumwe” “kumanuka no kuburira abatuye isi kwitegura ukuza kwe kwa kabiri”, akaba ari umurimo umwe rwose n’uwa marayika wo mu Byahishuwe igice cya cumi n’umunani. Ubutumwa bwa marayika wa mbere bwari “kumurikisha isi ubwiza bwe no kuburira umuntu uburakari bw’Imana buri hafi kuza,” akaba ari na none ubutumwa bwa marayika wo mu gice cya cumi n’umunani. Abakiriye ubwo butumwa “bahimbarije Imana,” naho abanze ubwo butumwa “basigaranwa umwijima wose.”

Daniel and the three worthies chose to eat the heavenly diet, and the other group ate the diet of Babylon. At the end of the “visual test” of ten days, Daniel and his fellows glorified God, as their countenances were visually fatter and fairer than those who ate the diet of Babylon. The first angel’s message of Revelation chapter fourteen, represents all three tests within its identification of the everlasting gospel. The first test is to fear God, the second is to give Him glory, and the third test is when the hour of judgment arrives. Those who took the little book out of the first angel’s hand and ate it, as represented by John in chapter ten, glorified God at the second test, and they were then prepared to enter into Nebuchadnezzar’s judgment. Line upon line, the first test on September 11, 2001, was to eat the little book that was in the mighty angel’s hand. That test introduced the next test where two classes of worshippers were to be manifested in advance of the third and final litmus test, which simply demonstrated either a glorified character, or a character filled with darkness.

Daniyeli na ba basore batatu b’indashyikirwa bahisemo kurya indyo yo mu ijuru, naho irindi tsinda rirya indyo ya Babuloni. Ku iherezo ry’“ikigeragezo kigaragara” cy’iminsi icumi, Daniyeli na bagenzi be bahesheje Imana icyubahiro, kuko mu maso habo hagaragaraga ko babyibushye kandi barushije ubwiza abaryaga indyo ya Babuloni. Ubutumwa bw’umumarayika wa mbere bwo mu Ibyahishuwe igice cya cumi na kane, bugaragaza ibigeragezo byose uko ari bitatu mu kugaragaza ubwabyo ubutumwa bwiza bw’iteka ryose. Ikigeragezo cya mbere ni ugutinya Imana, icya kabiri ni ukuyiha icyubahiro, kandi ikigeragezo cya gatatu ni igihe igihe cy’urubanza kigeze. Abafashe agatabo gato mu kuboko kw’umumarayika wa mbere maze bakakarira, nk’uko byagereranyijwe na Yohana mu gice cya cumi, bahesheje Imana icyubahiro ku kigeragezo cya kabiri, maze bityo bategurirwa kwinjira mu rubanza rwa Nebukadinezari. Umurongo ku wundi murongo, ikigeragezo cya mbere ku wa 11 Nzeri 2001, kwari ukurya agatabo gato kari mu kuboko kw’umumarayika ukomeye. Icyo kigeragezo cyatangije ikigeragezo cyakurikiyeho aho ibyiciro bibiri by’abaramya byagombaga kugaragazwa mbere y’ikigeragezo cya gatatu kandi cya nyuma gisesengura ukuri kwose, cyerekanye gusa imico ihebuje ihesheje Imana icyubahiro, cyangwa imico yuzuye umwijima.

The sealing time of the one hundred and forty-four thousand is the history of September 11, 2001 unto the soon coming Sunday law in the United States. In that history the parable of the ten virgins will be repeated and fulfilled to the very letter. That fact then identifies that the prophetic history of Habakkuk two, will also be repeated and fulfilled to the very letter. It also means that the period of the sealing of the one-hundred and forty-four thousand is the period when the effect of every prophetic vision is repeated and fulfilled to the very letter.

Igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine ni amateka atangirira ku ya 11 Nzeri 2001 kugeza ku itegeko rya vuba rya Ku Cyumweru muri Leta Zunze Ubumwe za Amerika. Muri ayo mateka, umugani w’abakobwa icumi bazaba usubiwemo kandi usohozwe uko wakabaye nyirizina. Icyo kuri rero kigaragaza ko amateka y’ubuhanuzi yo muri Habakuki 2 na yo azasubirwamo kandi asohore uko yakabaye nyirizina. Bisobanura kandi ko igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine ari cyo gihe ingaruka z’iyerekwa ryose ry’ubuhanuzi zisubirwamo kandi zigasohora uko zakabaye nyirizina.

Daniel chapter eleven, verse forty was unsealed at the time of the end in 1989. The verse begins with the time of the end in 1798, and ends by marking the time of the end in 1989. Line upon line, the time of the end in 1798 aligns with the time of the end in 1989. The history of verse forty, beginning in 1798, and continuing to the Sunday law in verse forty-one represents the history of the earth beast (the United States) as the sixth kingdom of Bible prophecy. The earth beast’s two horns of Republicanism and Protestantism are represented with the two times of the ends.

Daniyeli igice cya cumi na kimwe, umurongo wa mirongo ine, wahishuriwe mu gihe cy’imperuka mu mwaka wa 1989. Uwo murongo utangirana n’igihe cy’imperuka mu 1798, kandi ugasozwa n’uko uranga igihe cy’imperuka mu 1989. Umurongo ku wundi, igihe cy’imperuka cyo mu 1798 gihuzwa n’igihe cy’imperuka cyo mu 1989. Amateka y’umurongo wa mirongo ine, atangirira mu 1798, kandi agakomeza kugeza ku itegeko ryo ku Cyumweru ryo mu murongo wa mirongo ine na rimwe, ahagarariye amateka y’inyamaswa yo ku butaka (Leta Zunze Ubumwe za Amerika) nk’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya. Ahembe abiri y’inyamaswa yo ku butaka, ari yo Repubulikaniyisimu n’Abaporotesitanti, ahagarariwe n’ibyo bihe bibiri by’imperuka.

In the sealing time of the one hundred and forty-four thousand the Protestant horn will produce two classes of worshippers during the second test of the three tests within that period of time. One class will have developed the image of Christ, and the other class will have developed the image of the beast. In that testing period, the Republican horn will join with the apostate Protestant horn and form an image of the beast as Protestant churches then take control of the civil government. That period of time is represented by every vision in God’s Word, for this is where each of the “books of the Bible, meet and end.”

Mu gihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine, ihembe ry’Abaporotesitanti rizabyara amatsinda abiri y’abaramya mu kigeragezo cya kabiri mu bigeragezo bitatu byo muri icyo gihe. Icyiciro kimwe kizaba cyarakuzeho ishusho ya Kristo, naho ikindi cyiciro kizaba cyarakuzeho ishusho y’inyamaswa. Muri icyo gihe cy’ibigeragezo, ihembe ry’Abaripubulikani rizifatanya n’ihembe ry’Abaporotesitanti bayobye maze rikore ishusho y’inyamaswa, ubwo amatorero y’Abaporotesitanti azaba afashe ubutegetsi bwa leta. Icyo gihe ni cyo gihagarariwe n’iyerekwa ryose ryo mu Ijambo ry’Imana, kuko ari ho buri kimwe mu “bitabo bya Bibiliya, bihurira kandi bikarangirira.”

The second test in that history is the image of the beast test, both internally for the virgins, and externally for the politicians of the two rival political parties. That test is the test that we must pass “before probation closes” at the soon-coming Sunday law. That test is the test we pass “before we are sealed.” That test is the test where “our eternal destiny will be decided.”

Ikigeragezo cya kabiri muri iyo mateka ni ikigeragezo cy’ishusho y’inyamaswa, haba imbere mu bakobwa b’isugi, no hanze ku banyapolitiki b’amashyaka abiri ya politiki ahanganye. Icyo kigeragezo ni cyo tugomba gutsinda “mbere y’uko igihe cy’imbabazi gifungwa” ku itegeko ryo ku Cyumweru rigiye kuza vuba. Icyo kigeragezo ni cyo dutsinda “mbere y’uko dushyirwaho ikimenyetso.” Icyo kigeragezo ni cyo aho “iherezo ryacu ry’iteka ryose rizafatirwa umwanzuro.”

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. . ..

> “Undi mumarayika ukomeye yatumwe kumanuka aza ku isi. Yesu ashyira mu kuboko kwe inyandiko, maze ageze ku isi arangurura ijwi ati: ‘Babuloni iraguye, iraguye.’ Hanyuma mbona abari baracitse intege bongera guhanika amaso yabo bayerekeza mu ijuru, bategerezanyije kwizera n’ibyiringiro kugaragara k’Umwami wabo. Ariko benshi basaga n’abagumye mu mimerere y’ubupfapfa, nk’aho basinziriye; nyamara nabonaga ku maso yabo ibimenyetso by’agahinda gakomeye. Abari baracitse intege babonye mu Byanditswe ko bari mu gihe cyo gutinda, kandi ko bagombaga gutegereza bihanganye isohora ry’iyerekwa. Ibihamya byabagejeje ku kwitegerezanya amatsiko Umwami wabo mu 1843, ni byo byabateye no kumutegereza mu 1844. Nyamara nabonye ko abenshi batari bafite uwo mwete warangaga ukwizera kwabo mu 1843. Gucika intege kwabo kwari kwarahongeje ukwizera kwabo....”

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245, 255.

> “Nk’uko umurimo wa Yesu wari urangiye ahera, maze akinjira Ahera Cyane, agahagarara imbere y’isanduku irimo amategeko y’Imana, yohereje undi mumarayika ukomeye afite ubutumwa bwa gatatu ku isi. Mu kuboko k’uwo mumarayika hashyizweho umuzingo, maze amanuka aza ku isi afite imbaraga n’icyubahiro, atangaza umuburo uteye ubwoba, urimo igihano giteye ubwoba kurusha ibindi byose byigeze kugezwa ku muntu. Ubu butumwa bwari bugenewe gutuma abana b’Imana baba maso, bubereka igihe cy’ibigeragezo n’amakuba byari bibategereje imbere. Marayika aravuga ati: ‘Bazashyirwa mu rugamba rukomeye cyane n’inyamaswa n’igishushanyo cyayo. Ibyiringiro byabo byonyine by’ubugingo bw’iteka ni ugukomera. Nubwo ubugingo bwabo buri mu kaga, bagomba gukomeza gushikama ku kuri.’ Marayika wa gatatu asoza ubutumwa bwe muri aya magambo ati: ‘Hano ni ho kwihangana kw’abera kuri: hano ni ho abitondera amategeko y’Imana n’ukwizera kwa Yesu bari.’ Ubwo yasubiragamo ayo magambo, yerekanaga ahera ho mu ijuru. Intekererezo z’abemera ubu butumwa bose zerekezwa Ahera Cyane, aho Yesu ahagaze imbere y’isanduku, akora umurimo We wa nyuma wo gutakambira abantu bose abo imbabazi zigihamagarira, ndetse n’abishe amategeko y’Imana batabizi. Iyi mpongano ikorerwa abakiranutsi bapfuye kimwe n’abakiranutsi bakiriho. Irebana n’abantu bose bapfuye bizeye Kristo, ariko, kubera ko batari barahawe umucyo ku mategeko y’Imana, bari baracumuye batabizi, barenze ku mategeko yayo.” Early Writings, 245, 255.

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