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# The Book of Daniel - Number One-Hundred and Seventy-Seven

Igitabo cya Daniyeli — Ijana na Mirongo Irindwi na Karindwi

The Sealing of the 144,000: Insights from Daniel’s Vision and Prophetic Symbolism

Gushyirwaho ikimenyetso kwa 144,000: Ubusobanuro buva mu iyerekwa rya Daniyeli no mu bimenyetso by’ubuhanuzi

Author

Jeff Pippenger

Published

April 7, 2024

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Daniel was touched three times in chapter ten, the first and last time by Gabriel and the middle touch was by Christ. It was the middle touch where Daniel most keenly felt his corruption, for the middle waymark of truth represents rebellion. It was Michael who touched Daniel the second time, for He had descended at the end of twenty-one days.

Daniyeli yakomweho incuro eshatu mu gice cya cumi; ubwa mbere n’ubwa nyuma yakomweho na Gaburiyeli, naho ubwakabiri akorwaho na Kristo. Ni ubwo bwa kabiri ni bwo Daniyeli yumvise cyane kurusha ibindi kwangirika kwe, kuko ikimenyetso cyo hagati cy’ukuri gishushanya ubugome bwo kwigomeka. Mikayeli ni we wakomye kuri Daniyeli ubwa kabiri, kuko yari yamanutse ku iherezo ry’iminsi makumyabiri n’umwe.

At the end of three and a half symbolic days, in which the two witnesses of Revelation chapter eleven lie dead in the street, a voice resurrects the two witnesses. It is the voice of the archangel that resurrects. The descent of Michael in Daniel chapter ten, at the twenty-second day aligns with the resurrection of the two witnesses in 2023. While the two witnesses were dead in the street, Ezekiel was shown their scattered bones and asked if he thought those dead dry bones in the valley could be resurrected, and all Ezekiel would answer is, “Lord thou knowest.”

Ku iherezo ry’iminsi itatu n’igice y’ikigereranyo, aho abagabo babiri b’abahamya bo mu Byahishuwe igice cya cumi na kimwe baryamye bapfuye mu muhanda, ijwi rizura abo bahamya bombi. Ni ijwi ry’umumarayika mukuru rizura. Kumanuka kwa Mikayeli mu gitabo cya Daniyeli igice cya cumi, ku munsi wa makumyabiri na kabiri, guhura n’izuka ry’abahamya babiri mu mwaka wa 2023. Mu gihe abo bahamya babiri bari bapfuye mu muhanda, Ezekiyeli yeretswe amagufwa yabo atatanye, maze arabazwa niba yatekerezaga ko ayo magufwa yumye yapfuye yo mu kibaya yashoboraga kuzurwa; kandi icyo Ezekiyeli yashubije gusa ni iki: “Mwami, ni wowe ubizi.”

Ezekiel was then told to prophesy to the bones, which he did, and when he did, they were formed together, but were still not alive. Ezekiel’s first prophecy was gathering the bones together, but it would require a second prophecy to resurrect the bones as an army. The second prophecy of Ezekiel was the prophecy of the third woe, as represented by the four winds that brought the bones to life. The first Adam was created perfect, but afterwards sinned and passed death on to all his posterity. The resurrection of Ezekiel’s dead bones parallels the creation of Adam in his perfection, for Adam was first formed, and then the Lord breathed into him the breath of life.

Hanyuma Ezekiyeli abwirwa guhanurira ayo magufa, arabikora, maze abikoze ahuzwa hamwe, ariko ntiyari akiri mazima. Ubuhanuzi bwa mbere bwa Ezekiyeli bwari ubwo guteranya amagufa hamwe, ariko byasabaga ubuhanuzi bwa kabiri kugira ngo ayo magufa azurwe abe ingabo. Ubuhanuzi bwa kabiri bwa Ezekiyeli bwari ubuhanuzi bw’akaga ka gatatu, nk’uko bwagereranywaga n’imiyaga ine yahaye ayo magufa ubugingo. Adamu wa mbere yaremwe atunganye rwose, ariko nyuma arakora icyaha maze ageza urupfu ku rubyaro rwe rwose. Izuka ry’amagufa yapfuye ya Ezekiyeli rihura n’irema rya Adamu mu butungane bwe, kuko Adamu yabanje kubumbwa, hanyuma Uwiteka amuhumekera umwuka w’ubugingo.

This is not to say that the two witnesses receive glorified bodies when they are brought back to life, for that doesn’t occur until the second coming, but their resurrection parallel’s Daniel’s vision of the causative “marah” vision, when they are changed into the image they then behold. Line upon line, the process of the sealing is very carefully laid out by the prophetic testimony.

Ibi si ukuvuga ko abo bahamya babiri bahabwa imibiri yahinduwe ikaba iy’icyubahiro igihe bazurwa, kuko ibyo ntibibaho kugeza ku kuza kwa kabiri; ahubwo kuzuka kwabo guhura n’iyerekwa rya Daniyeli ry’iyerekwa ritera impinduka, “marah,” igihe bahindurwa bakaba ishusho y’icyo baba bareba icyo gihe. Umurongo ku wundi murongo, inzira yo gushyirwaho ikimenyetso isobanurwa mu bwitonzi bukomeye n’ubuhamya bw’ubuhanuzi.

In Revelation chapter eleven, “after three days and an half the Spirit of life from God entered” into the two witnesses, “and they” then “stood upon their feet; and great fear fell upon them which saw them,” and there was then “a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.”

Mu Ibyahishuwe igice cya cumi na kimwe, “nyuma y’iminsi itatu n’igice Umwuka w’ubugingo uva ku Mana winjira” muri ba bagabo babiri b’abahamya, “maze bo” icyo gihe “bahagarara ku birenge byabo; ubwoba bwinshi bugwa ku bababonye,” hanyuma haba “ijwi rikomeye riturutse mu ijuru ribabwira riti: Nimuze hano. Nuko bazamukanirwa mu ijuru mu gicu; kandi abanzi babo barababona.”

First, the Spirit entered into them, then they stood upon their feet, and when they stood, fear fell upon their enemies who had previously rejoiced over their deaths. Then a voice calls them up, and their enemies witness the event. With Ezekiel, they are first identified as scattered and dead in the valley, then a prophecy is proclaimed that gathers them together, then the second prophecy causes them to stand up as a mighty army. With Daniel, he first sees the great vision that produces a separation of two classes, and he is then touched three times.

Mbere na mbere, Umwuka yabinjiyemo, hanyuma bahagarara ku birenge byabo, maze bamaze guhagarara, ubwoba bugwira abanzi babo bari barishimiye urupfu rwabo mbere. Hanyuma ijwi rirabahamagara ngo bazamuke, kandi abanzi babo babona icyo gikorwa. Kuri Ezekiyeli, babanza kugaragazwa nk’abatatanye kandi bapfuye mu kibaya, hanyuma hatangazwa ubuhanuzi bubakoranyiriza hamwe, maze ubuhanuzi bwa kabiri bugatuma bahagarara nk’ingabo ikomeye cyane. Kuri Daniyeli, abanza kubona iyerekwa rikomeye ritera itandukanywa ry’amatsinda abiri, hanyuma agakorwaho incuro eshatu.

The first time he was touched he had no strength, he was in a deep sleep, and his face was towards the ground. Sleep represents death. Yet he heard the words spoken.

Ubwa mbere akozweho nta mbaraga yari afite, yari asinziriye cyane, kandi mu maso he harebaga hasi. Gusinzira gushushanya urupfu. Nyamara yumvise amagambo yavuzwe.

> Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice. John 5:28.

> Ntimutangazwe n'ibi; kuko igihe kiraza, aho abari mu mva bose bazumva ijwi rye. Yohana 5:28.

Gabriel then brought Daniel to his hands and knees, and then commanded him to stand, which he did, though he was trembling. He then heard the words of Gabriel, but he was left dumb. Ezekiel had also seen the vision of Christ and it produced a similar sequence of events.

Gaburiyeli ahita azana Daniyeli, amuteza ku maboko no ku mavi, hanyuma amutegeka guhaguruka; na we arabikora, nubwo yari ahinda umushyitsi. Hanyuma yumvise amagambo ya Gaburiyeli, ariko asigara adashobora kuvuga. Ezekiyeli na we yari yarabonye iyerekwa rya Kristo, kandi ryakurikiwe n’uruhererekane rw’ibyabaye nk’urwo.

> And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 1:26–2:2.

> Kandi hejuru y’igikingi cyo mu kirere cyari hejuru y’imitwe yabo hari ishusho imeze nk’intebe y’ubwami, isa nk’ibuye rya safiro; kandi kuri iyo shusho imeze nk’intebe y’ubwami hariho ishusho imeze nk’umuntu iri hejuru yayo. Nuko mbona ikimeze nk’ibara ry’umuringa urabagirana, nk’ishusho y’umuriro uzengurutse imbere muri yo, uhereye ku ishusho y’amatako ye ukageza hejuru, kandi uhereye ku ishusho y’amatako ye ukageza hasi, mbona nk’aho ari ishusho y’umuriro, kandi yari ifite kurabagirana kuyizengurutse impande zose. Nk’uko umuheto uba mu gicu ku munsi w’imvura ugaragara, ni ko uko kurabagirana kwari kuzengurutse impande zose kwagaragaraga. Icyo ni cyo cyari ishusho y’akuzo k’Uwiteka. Maze ubwo nabibonaga, nikubita hasi nubamye, numva ijwi ry’uvugaga. Arambwira ati: Mwana w’umuntu, haguruka uhagarare ku birenge byawe, nanjye ndakuvugisha. Umwuka unzamo akimara kumbwira, unshyira ku birenge byanjye, maze numva uwavuganaga nanjye. Ezekiyeli 1:26–2:2.

The vision caused both Ezekiel and Daniel to be humbled into dust, where they were prostrated upon the ground. In that condition they both still heard the word of the Lord, and they were both brought to a standing condition to hear the words that were spoken to them, and when they heard the words “the Spirit entered into” them. The combination of divinity is accomplished by the reception of the Word of God that is conveyed by the Holy Spirit. The “Word” is what transmits divinity into humanity. This truth must be recognized in order to understand the seriousness and significance of the prophetic history which Gabriel provides Daniel with in chapter eleven. The prophetic history represented in chapter eleven, is the conduit by which holy oil is conveyed to the wise virgins.

Iyerekwa ryatumye Ezekiyeli na Daniyeli bombi bicishwa bugufi kugeza mu mukungugu, maze bubama hasi bubitse umutwe ku butaka. Muri iyo mimerere, bombi bakomeje kumva ijambo ry’Umwami, kandi bombi bahagurutswe ngo bahagarare kugira ngo bumve amagambo bavugirwaga; kandi igihe bumvaga ayo magambo, “Umwuka yinjira muri” bo. Ubumwe bw’ubumana busohozwa no kwakira Ijambo ry’Imana ritwarwa na Mwuka Wera. “Ijambo” ni ryo ryohereza ubumana mu bumuntu. Uku kuri kugomba kumenyekana kugira ngo umuntu asobanukirwe uburemere n’akamaro by’amateka y’ubuhanuzi Gaburiyeli aha Daniyeli mu gice cya cumi na kimwe. Amateka y’ubuhanuzi agaragazwa mu gice cya cumi na kimwe ni yo muyoboro amavuta yera anyuzwamo ajyanwa ku bakobwa b’abanyabwenge.

With Ezekiel, he is immediately instructed that he is to present a message to Laodicean Adventism, though Ezekiel is informed from the outset that Laodicean Adventism will not hear his words, for they are a rebellious house. Ezekiel’s experience is Isaiah’s experience in chapter six, and therefore upon two witnesses when God awakens Daniel from sleep, which is a symbol of death, Daniel is given a message for the rebellious house of Laodicean Adventism, but they will not hear.

Ku byerekeye Ezekieli, ahita ategekwa ko agomba kugeza ubutumwa ku Badiventisime b’i Lawodikiya, nubwo Ezekieli abwirwa uhereye mu ntangiriro ko Badiventisime b’i Lawodikiya batazumva amagambo ye, kuko ari inzu y’abagome. Uko Ezekieli yabayeho ni ko na Yesaya yabayeho mu gice cya gatandatu, bityo rero, ku buhamya bw’abahamya babiri, igihe Imana ikangura Daniyeli imuvana mu bitotsi, bikaba ikimenyetso cy’urupfu, Daniyeli ahabwa ubutumwa bwo kugeza ku nzu y’abagome y’Abadiventisime b’i Lawodikiya, ariko ntibazumva.

Daniel is then touched a second time, by Christ Himself, who touches Daniel’s lips, just as he had touched Isaiah’s lips with a coal from the altar. Then Daniel could speak, but he was still without strength, and still had no breath. According to Ezekiel the breath comes with the message of the “four winds”, which was Ezekiel’s second prophecy. Ezekiel’s prophecy of the four winds aligns with Daniel’s third touch, for it is then that breath comes into the bones and they stand as a mighty army. It is in Daniel’s third touch that he is strengthened.

Nuko Daniyeli akongera gukorwaho ubwa kabiri, akorwaho na Kristo ubwe, ukora ku minwa ya Daniyeli, nk’uko yari yakoze ku minwa ya Yesaya akoresheje ikara ryakuwe ku gicaniro. Nuko Daniyeli abasha kuvuga, ariko yari agifite intege nke, kandi agifite n’umwuka muke. Dukurikije Ezekiyeli, umwuka uzana n’ubutumwa bw’“imiyaga ine”, ari bwo buhanuzi bwa kabiri bwa Ezekiyeli. Ubuhanuzi bwa Ezekiyeli bw’imiyaga ine bujyanye no gukorwaho kwa gatatu kwa Daniyeli, kuko ari bwo umwuka winjira muri ayo magufwa, agahagarara nk’ingabo ikomeye cyane. Ni mu gukorwaho kwa gatatu kwa Daniyeli ni ho ahabwa imbaraga.

On July 18, 2020, God’s last-day people were scattered and entered into the tarrying time of the parable. The history of the sealing was illustrated in the history of October 22, 1844, unto the rebellion of 1863. The line of history there represented overlays with September 11, 2001, unto the Sunday law, but it also overlays with the history of July 18, 2020, unto the Sunday law. This prophetic phenomenon is based upon the fact that symbols have more than one meaning, and the meaning is to be determined by the context where they are applied.

Ku wa 18 Nyakanga 2020, ubwoko bw’Imana bwo mu minsi y’imperuka bwaratatanye maze bwinjira mu gihe cyo gutinda cy’umugani. Amateka yo gushyirwaho ikimenyetso yagaragajwe mu mateka yo ku wa 22 Ukwakira 1844, kugeza ku bwigomeke bwo mu 1863. Umurongo w’amateka wahagarariwe aho urahuza n’igihe cyo ku wa 11 Nzeri 2001 kugeza ku itegeko ryo ku Cyumweru, ariko kandi urahuza n’amateka yo ku wa 18 Nyakanga 2020 kugeza ku itegeko ryo ku Cyumweru. Iyi mimerere y’ubuhanuzi ishingiye ku kuri yuko ibimenyetso bigira ibisobanuro birenze kimwe, kandi icyo bisobanura kigomba kugenwa n’aho byakoreshejwe.

When we consider the arrival and work of any of the three angels they are governed by the same sequence of events. They arrive at the point when the prediction associated with them is unsealed. That prediction is structured upon three steps. Its arrival, its empowerment and the closed door at its end. There are other waymarks within the history, but the three testing waymarks of the arrival of any of the three angels is the first waymark where a prophecy is unsealed. The message that is unsealed is empowered through a confirmation, and that confirmation and empowerment then tests the men and women of that history. The conclusion of the history produces a litmus test which demonstrates whether those standing at the third test are wise or foolish.

Iyo turebye ukuza n’umurimo bya buri wese mu bamarayika batatu, biyoborwa n’uruhererekane rumwe rw’ibyabaye. Baza mu gihe ubuhanuzi bufitanye isano na bo buba bufunguwe. Uwo muhanuzi wubatswe ku ntambwe eshatu: ukuza kwawo, guhabwa imbaraga kwawo, n’umuryango ufunze ku iherezo ryawo. Hari ibindi bimenyetso by’inzira muri urwo ruhererekane rw’amateka, ariko ibimenyetso bitatu by’igeragezwa biranga ukuza kwa buri wese muri abo bamarayika batatu ni ikimenyetso cya mbere cy’inzira aho ubuhanuzi buba bufunguwe. Ubutumwa buba bufunguwe buhabwa imbaraga binyuze mu ihamya, kandi iyo hamya no guhabwa imbaraga ni byo bigerageza abagabo n’abagore bo muri ayo mateka. Umusozo w’ayo mateka ubyara ikigeragezo cy’umwihariko kigaragaza niba abahagaze kuri icyo kigeragezo cya gatatu ari abanyabwenge cyangwa ari abapfu.

Within the history of September 11, 2001 unto the Sunday law you can identify three angels. The first arrived on September 11, 2001, the second arrived on July 18, 2020, and the third arrives at the soon coming Sunday law (the litmus test). October 22, 1844 aligns with September 11, 2001, and 1856 aligns with July 18, 2020, and 1863 aligns with the Sunday law. That being said, October 22, 1844 to 1863 also aligns with July 18, 2020, unto the Sunday law, for July 18 was the arrival of the second angel of the history of the sealing. The following history is still correctly identified as simply the waymarks of any angel.

Mu mateka atangira ku wa 11 Nzeri 2001 akageza ku itegeko ryo ku Cyumweru, ushobora kumenyamo abamarayika batatu. Uwa mbere yaje ku wa 11 Nzeri 2001, uwa kabiri yaje ku wa 18 Nyakanga 2020, naho uwa gatatu aza ku itegeko ryo ku Cyumweru rigiye kuza vuba (ikigeragezo gitandukanya ukuri n’ikinyoma). Ku wa 22 Ukwakira 1844 hahura n’uwa 11 Nzeri 2001, kandi 1856 hahura n’uwa 18 Nyakanga 2020, naho 1863 hagahura n’itegeko ryo ku Cyumweru. Bityo rero, kuva ku wa 22 Ukwakira 1844 kugeza mu 1863 na byo bihura n’igihe cyo kuva ku wa 18 Nyakanga 2020 kugera ku itegeko ryo ku Cyumweru, kuko ku wa 18 Nyakanga ari bwo hageze umumarayika wa kabiri wo mu mateka yo gushyirwaho ikimenyetso. Amateka akurikira aracyamenyekana neza nk’uko ari gusa: ibimenyetso by’inzira by’umumarayika uwo ari we wese.

On July 18, 2020, there was a truth unsealed that was to test that generation. The second step in that history is when the two witnesses are resurrected. They are then tested as to whether they will accept the light then revealed, which is going on now. Then at the Sunday law (the litmus test), it will be revealed who is and who isn’t a wise virgin. When we consider the history as simply the structure of a singular angel and then lay October 22, 1844, through to the rebellion of 1863, over the history of July 18, 2020 unto the Sunday law, we find that in 1849, Sister White identified that the Lord had stretched forth His hand again to gather the remnant of His people.

Ku wa 18 Nyakanga 2020, habayeho ukuri kwari kwapfundikiwe gukurwaho ikimenyetso, kugira ngo kugerageze icyo gihembwe. Intambwe ya kabiri muri ayo mateka ni igihe abagabo babiri b’abahamya bazurwa. Hanyuma bagasuzumwa kugira ngo hamenyekane niba bazemera umucyo wahishuwe icyo gihe, ari byo biri kuba ubu. Nuko rero, ku itegeko ryo ku Cyumweru (ikigeragezo gitandukanya neza), ni ho bizahishurwa uwari isugi y’umunyabwenge n’utari yo. Iyo dufashe ayo mateka nk’imiterere y’umumarayika umwe rukumbi, hanyuma tugashyira amateka atangirira ku wa 22 Ukwakira 1844 kugeza ku bugarariji bwo mu 1863 hejuru y’amateka atangirira ku wa 18 Nyakanga 2020 kugeza ku itegeko ryo ku Cyumweru, dusanga ko mu 1849, Mushiki wacu White yagaragaje ko Umwami yari yongeye kurambura ukuboko kwe kugira ngo akoranye ibisigazwa by’ubwoko bwe.

From October 22, 1844 to 1849, God’s people had been scattered. In 1850 they produced the second of the two tables of Habakkuk. In January of 1851 they were advertising the new chart in the Review. God’s people were scattered, and the third angel arrived with light. Then God began to gather them again, and He then provided a visual representation of the message they were to proclaim, as He had done in 1842. The light that arrived on October 22, 1844 was an increase of knowledge and it continued, under His direction to develop, and in 1856 the capstone of that light was introduced. That light was upon the “seven times,” which was the first light recognized by William Miller, and which was represented as one of the prophecies that was fulfilled on October 22, 1844.

Kuva ku itariki ya 22 Ukwakira 1844 kugeza mu 1849, ubwoko bw’Imana bwari bwaratatanye. Mu 1850 basohoye iya kabiri mu mbonerahamwe ebyiri za Habakuki. Muri Mutarama 1851 batangazaga iyo mbonerahamwe nshya mu Review. Ubwoko bw’Imana bwari butatanye, maze marayika wa gatatu aza azanye umucyo. Hanyuma Imana itangira kongera kubateranya, maze ibaha ishusho igaragara y’ubutumwa bagombaga kwamamaza, nk’uko yari yabigenje mu 1842. Umucyo wagezeho ku itariki ya 22 Ukwakira 1844 wari ukwiyongera k’ubumenyi kandi wakomeje, uyobowe na Yo, gutera imbere, maze mu 1856 hashyirwaho ibuye risoza ry’uwo mucyo. Uwo mucyo wari ku “bihe birindwi,” ari wo mucyo wa mbere William Miller yemeye, kandi wari waragaragajwe nk’imwe mu buhanuzi bwasohoye ku itariki ya 22 Ukwakira 1844.

The light of the “seven times,” in 1856, was both the ending of the increase of knowledge given to Miller, the messenger of the first angel, but it was also the ending light of the third angel that was given on October 22, 1844. The rejection of the light in 1856, was both a rejection of the increase of knowledge that was unsealed in 1798, but also the increase of knowledge that was unsealed on October 22, 1844, and it was rejected by those who then and there transitioned from the experience of Philadelphia unto the experience of Laodicea. The rebellion of 1863, was the third, and litmus test, which was demonstrated by a counterfeit chart that removed the light of the “seven times.”

Umucyo wo “mu bihe birindwi,” mu mwaka wa 1856, wari iherezo ry’iyongerwa ry’ubumenyi ryari ryarahawe Miller, intumwa y’umumarayika wa mbere; ariko kandi wari n’umucyo usoza w’umumarayika wa gatatu watanzwe ku wa 22 Ukwakira 1844. Kwanga uwo mucyo mu 1856, kwari ukwanga iyongerwa ry’ubumenyi ryafunguwe mu 1798, ariko kandi no kwanga iyongerwa ry’ubumenyi ryafunguwe ku wa 22 Ukwakira 1844; kandi ryanangiwe n’abahise, icyo gihe n’aho hantu, bava mu bunararibonye bwa Filadelifiya bajya mu bunararibonye bwa Lawodikiya. Ubugome bwo kwigomeka bwo mu 1863, bwari ubwa gatatu kandi ari bwo kigeragezo nyakuri, byagaragajwe n’igishushanyo cy’impimbano cyavanyeho umucyo wo “mu bihe birindwi.”

The first disappointment of April 19, 1844, was brought upon the Philadelphian movement of the first angel by God holding His hand over a mistake in some of the figures on the 1843 pioneer chart. The first disappointment of July 18, 2020, was brought upon the Laodicean movement of the third angel by men disregarding that on October 22, 1844, Christ had lifted up His hand to heaven and swore that time should be no longer. On July 18, 2020, a message was unsealed that was to test this generation of virgins. As in 1850, the Lord in 2023, stretched out His hand a second time to gather together Ezekiel’s dead bones that had been dead in the street since July 18, 2020. By 1851, there was a new visual representation of the message that was a fulfillment of the prophecy of Habakkuk chapter two, thus identifying that after 2023, the Lord will have a new living ensign to lift up that is typified by Habakkuk’s two tables.

Gucika intege kwa mbere ko ku wa 19 Mata 1844 kwazanwe ku rugendo rwa Filadelifiya rw’umumarayika wa mbere n’Imana, ubwo yaramburaga ukuboko kwayo hejuru y’ikosa ryari mu mibare imwe n’imwe yo ku mbonerahamwe y’abapayiniya yo mu 1843. Gucika intege kwa mbere ko ku wa 18 Nyakanga 2020 kwazanwe ku rugendo rwa Lawodikiya rw’umumarayika wa gatatu n’abantu, kubera ko birengagije yuko ku wa 22 Ukwakira 1844, Kristo yazamuye ukuboko kwe ajya mu ijuru arahira ko igihe kitazaba kikiriho. Ku wa 18 Nyakanga 2020, ubutumwa bwarafunguwe kugira ngo bugerageze iki gisekuru cy’inkumi. Nk’uko byagenze mu 1850, ni ko Uwiteka mu 2023 yongeye kurambura ukuboko kwe ubwa kabiri kugira ngo akoranyirize hamwe amagufa y’umubembe ya Ezekiyeli yari yarapfiriye mu muhanda kuva ku wa 18 Nyakanga 2020. Mu 1851 hariho ishusho nshya y’igaragaza ry’ubutumwa yari isohozwa ry’ubuhanuzi bwo muri Habakuki igice cya kabiri, bityo bikerekana yuko nyuma ya 2023, Uwiteka azaba afite ibendera rishya rizima ryo kuzamura, ryashushanyijwe n’ameza abiri ya Habakuki.

Habakkuk’s two tables were typified by the two tables of the Ten Commandments and also by the two wave loaves in the feast of Pentecost. The one hundred and forty-four thousand are identified as a first-fruit offering, and they are those in Malachi that represent the offering as “in days of old, as in former years.” They are lifted up as a wave offering that all the world will see.

Imbaho ebyiri bya Habakuki byashushanyijwe n’imbaho ebyiri z’Amategeko Cumi, kandi no n’imitsima ibiri yo kuzungagizwa mu munsi mukuru wa Pentekote. Abo ibihumbi ijana na mirongo ine na bine bamenyekanishijwe nk’ituro ry’umuganura, kandi ni bo abo muri Malaki bahagararira ituro “nk’uko ryari rimeze mu minsi ya kera, no mu myaka ya mbere.” Bazamurwa nk’ituro ryo kuzungagizwa kugira ngo isi yose izabibone.

The awakening of the one hundred and forty-four thousand begins with the gathering together, and that gathering is accomplished by the Word of God, for Ezekiel’s dead bones are gathered by hearing the Word of God, while they are still dead. Ezekiel represents the human instrument that proclaims the message that gathers the bones, when the Lord stretches forth His hand a second time to gather His remnant. Isaiah, Jeremiah, Daniel, John and Ezekiel all identify the human element that conveys the divine message to the dead dry bones.

Kubyuka kw’ibihumbi ijana na mirongo ine na bine bitangirana no gukoranirizwa hamwe, kandi uko gukoranirizwa hamwe kugerwaho n’Ijambo ry’Imana, kuko amagufwa yapfuye yo muri Ezekieli akoranirizwa hamwe no kumva Ijambo ry’Imana, mu gihe akiri yapfuye. Ezekieli ahagarariye igikoresho cy’umuntu gitangaza ubutumwa bukoraniriza amagufwa hamwe, igihe Umwami arambura ukuboko kwe ubwa kabiri kugira ngo akoranyirize hamwe abasigaye be. Yesaya, Yeremiya, Daniyeli, Yohana na Ezekieli bose bagaragaza uruhare rw’umuntu rutanga ubutumwa bw’Imana ku magufwa yumye yapfuye.

Once the bones are gathered the Lord reveals the increase of knowledge that is unsealed just before probation closes, and that knowledge is represented by “that portion of the prophecy of Daniel relating to the last days.” In Ezekiel’s second prophecy, the light that is unsealed is the third woe, which is the message of the east wind that breathes life into the bones and causatively causes them to stand as a mighty army. The light that is revealed to Daniel is the light represented by the king of the north in chapter eleven. Together Ezekiel and Daniel represent “that portion of the prophecy of Daniel relating to the last days,” which is the tidings of the (east) wind and king of the (north).

Amagufwa amaze gukoranywa, Uwiteka ahishura kwiyongera kw’ubumenyi gukurwaho ikimenyetso mbere gato y’uko igihe cy’igeragezwa gifungwa, kandi ubwo bumenyi bugaragazwa na “icyo gice cy’ubuhanuzi bwa Daniyeli cyerekeye iminsi y’imperuka.” Mu buhanuzi bwa kabiri bwa Ezekiyeli, umucyo ukurwaho ikimenyetso ni ishyano rya gatatu, ari bwo butumwa bw’umuyaga w’iburasirazuba uhumekera amagufwa ubuzima kandi ugatuma ahaguruka akavamo ingabo ikomeye. Umucyo uhishurirwa Daniyeli ni umucyo ugaragazwa n’umwami w’amajyaruguru mu gice cya cumi na kimwe. Hamwe, Ezekiyeli na Daniyeli bagereranya “icyo gice cy’ubuhanuzi bwa Daniyeli cyerekeye iminsi y’imperuka,” ari byo nkuru z’umuyaga w’(iburasirazuba) n’umwami w’(amajyaruguru).

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Ariko inkuru zizaturuka iburasirazuba n’amajyaruguru zizamutera ubwoba; ni cyo kizamutera gusohokana uburakari bwinshi kugira ngo arimbure, kandi akuraho rwose benshi. Daniyeli 11:44.

In 1856, the Lord purposed to finish His work of sealing his people, but they rebelled. The message He intended to employ to bring them out of their Laodicean condition was the “seven times” of Leviticus twenty-six. When the Lord began to gather His people in July, 2023, He presented them once again with the message of the “seven times,” and among other things, identified that on the antitypical Day of Atonement the Jubilee trumpet was to sound, which is also when the seventh trumpet was also to sound. The Jubilee trumpet is a symbol of the “seven times,” and the seventh trumpet is the third woe. When Michael descended in Daniel chapter ten. Daniel represented those who obtain the experience of those who pray the prayer of Leviticus twenty-six, and those who seek to understand the prophetic secret of Daniel chapter two.

Mu 1856, Umwami yari yagambiriye kurangiza umurimo We wo gushyiraho ikimenyetso ku bwoko Bwe, ariko barigometse. Ubutumwa Yashakaga gukoresha kugira ngo abavane mu mimerere yabo y’Abalawodikiya bwari ubw’“ibihe birindwi” byo mu Balewi makumyabiri na gatandatu. Igihe Umwami yatangiraga gukoranya ubwoko Bwe muri Nyakanga 2023, yongeye kubagezaho ubutumwa bw’“ibihe birindwi,” kandi mu bindi, agaragaza ko ku Munsi w’Impongano w’ikigereranyo nyakuri impanda ya Yubile yagombaga kuvuza, ari na bwo kandi impanda ya karindwi yagombaga kuvuza. Impanda ya Yubile ni ikimenyetso cy’“ibihe birindwi,” kandi impanda ya karindwi ni ishyano rya gatatu. Igihe Mikayeli yamanukaga muri Daniyeli igice cya cumi, Daniyeli yashushanyaga abagezwaho n’ubunararibonye bw’abasenga isengesho ryo mu Balewi makumyabiri na gatandatu, n’abashaka gusobanukirwa ibanga ry’ubuhanuzi ryo muri Daniyeli igice cya kabiri.

Daniel represents those who have been gathered by the voice of God, and then stand upon their feet strengthened to proclaim the message of the east and the north. They proclaim that message until the soon coming Sunday law. The process of raising up that army is a very detailed subject of prophecy, and the point when Divinity begins to be combined with humanity in fulfillment with the sealing of the one hundred and forty-four thousand began in the history that is represented in verse eleven of Daniel eleven. The history represented from verse one of Daniel eleven until verse sixteen fills up the hidden history of verse forty, that is “that portion of the prophecy of Daniel relating to the last days.”

Daniyeli agereranya n’abakoranijwe n’ijwi ry’Imana, hanyuma bagahagarara ku birenge byabo bakomejwe kugira ngo batangaze ubutumwa bw’iburasirazuba n’ubwa ruguru. Batangaza ubwo butumwa kugeza ku itegeko rya vuba ry’Umunsi w’icyumweru. Uko kuzamura iyo ngabo ni ingingo y’ubuhanuzi irambuye cyane, kandi igihe Ubumana butangiye guhuzwa n’ubumuntu mu isohozwa rifitanye isano no gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane cyatangiriye mu mateka agereranywa mu murongo wa cumi n’umwe wa Daniyeli cumi n’umwe. Amateka agereranywa uhereye ku murongo wa mbere wa Daniyeli cumi n’umwe kugeza ku murongo wa cumi na gatandatu yuzuza amateka ahishwe yo mu murongo wa mirongo ine, ari yo “icyo gice cy’ubuhanuzi bwa Daniyeli gifitanye isano n’iminsi y’imperuka.”

As we begin to consider verses thirteen to fifteen of Daniel eleven, that was first fulfilled at the Battle of Panium in 200 BC, it is essential to understand the significance of these verses. Panium is the third of three proxy wars. The first battle concluded with victory for the papacy and its proxy army the United States in 1989. The next battle, represented by verses eleven and twelve, which was fulfilled by the Battle of Raphia, the king of the south (Russia), will defeat the king of the north and its proxy army in the Ukraine. The third battle will be as the first with the papacy (the king of the north) prevailing over Communism (the United Nations), with its proxy army (the United States). But the third proxy war which is the Battle of Panium, will also initiate World War III.

Mu gihe dutangiye gusuzuma umurongo wa cumi na gatatu kugeza kuri cumi na gatanu wo muri Daniyeli cumi na umwe, wabanje gusohora bwa mbere ku Rugamba rwa Panium mu mwaka wa 200 mbere ya Kristo, ni ngombwa gusobanukirwa akamaro k’iyo mirongo. Panium ni intambara ya gatatu mu ntambara eshatu z’intumwa. Intambara ya mbere yarangiye ubupapa n’ingabo zabwo z’intumwa, Leta Zunze Ubumwe z’Amerika, binesheje mu mwaka wa 1989. Intambara yakurikiyeho, igereranywa n’umurongo wa cumi na umwe n’uwa cumi na kabiri, yasohowe n’Urugamba rwa Raphia, aho umwami w’ikusi (u Burusiya) azanesha umwami w’amajyaruguru n’ingabo ze z’intumwa muri Ukraine. Intambara ya gatatu izaba nk’iya mbere, ubupapa (umwami w’amajyaruguru) bunesheje Ubukomunisiti (Umuryango w’Abibumbye), bukoresheje ingabo zabwo z’intumwa (Leta Zunze Ubumwe z’Amerika). Ariko kandi intambara ya gatatu y’intumwa, ari yo Rugamba rwa Panium, izanatangiza Intambara ya Gatatu y’Isi Yose.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu nyandiko ikurikira.

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> “Nk’uko izo nziga zimeze nk’izifite urusobe rw’imiterere zari ziyobowe n’ukuboko kwari munsi y’amababa y’abakerubi, ni ko n’urujijo rw’ibibera mu mibereho y’abantu ruri munsi y’ubugenzuzi bw’Imana. Hagati mu makimbirane no mu muvurungano by’amahanga, Uwo wicaye hejuru y’abakerubi aracyayobora iby’isi.”

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> Amateka y’amahanga, ayo yakurikiranye agafata igihe n’umwanya byayo yagenyirijwe, mu buryo atabizi ahamya ukuri bo ubwabo batari bazi icyo gusobanura, aratubwira. Kuri buri hanga na kuri buri muntu wo muri iki gihe, Imana yagennye umwanya muri gahunda yayo ikomeye. Uyu munsi abantu n’amahanga biri kugererwa n’urukururizo ruri mu kuboko kw’Udakebwa. Bose, ku bw’ihitamo ryabo bwite, ni bo bari kwigenera iherezo ryabo, kandi Imana iri gutegeka ibiriho byose ngo isohoze imigambi yayo.

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

> “Amateka Uwo NI NDIHO ukomeye yagaragaje mu ijambo rye, ahuza ihuriro ku rindi mu munyururu w’ubuhanuzi, uhereye mu iteka rya kera cyane ukageza mu iteka rizaza, atubwira aho turi uyu munsi mu rukurikirane rw’ibihe, n’ibyo bishobora gutegerezwa mu gihe kizaza. Ibyo byose ubuhanuzi bwavuze ko bizasohora, kugeza muri iki gihe cya none, byagaragariye ku mapaji y’amateka, kandi dushobora kwizera tudashidikanya ko n’ibisigaye byose bizaza bizasohozwa mu buryo bwabyo bukurikiranye.”

> “The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message:

> “Gutsindwa kwa nyuma kwa gutegeka kwose kw’isi guhanurwa mu buryo bugaragara mu ijambo ry’ukuri. Mu buhanuzi bwavuzwe ubwo urubanza ruva ku Mana rwacirwagaho umwami wa nyuma wa Isirayeli, hatanzwe ubu butumwa:

> “‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

> “‘Uwiteka Imana iravuga iti: Kuraho igitambaro cy’ubwami, ukureho n’ikamba: … uzamure uworoheje, kandi ucishe bugufi uwishyize hejuru. Nzagihirika, nzagihirika, nzagihirika: kandi ntikizaba kikiriho, kugeza aho Haza Ufite uburenganzira bwacyo; kandi Nzamuha cyo.’ Ezekiyeli 21:26, 27.

> “The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

> Ikamba ryakuwe kuri Isirayeli ryagiye rikurikirana mu bwami bwa Babuloni, Medo-Peresiya, Ubugiriki, n’Uburoma. Imana iravuga iti: “Ntiryongera kubaho, kugeza aho Haza Ufite uburenganzira kuri ryo; kandi nzariha We.”

> “That time is at hand. Today 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. Before our eyes is fulfilling the Saviour’s prophecy of the 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.

> “Icyo gihe kiri bugufi. Uyu munsi ibimenyetso by’ibi bihe biratangaza ko duhagaze ku marembo y’ibintu bikomeye kandi bikomeye cyane byuzuye uburemere. Ibintu byose byo mu isi yacu biri mu rujijo n’imivurungano. Imbere y’amaso yacu ni ho ubuhanuzi bw’Umukiza bwerekeye ibyabaye bizabanza kubanziriza ukuza Kwe burimo gusohozwa ngo: ‘Muzumva intambara n’impuha z’intambara…. Ishyanga rizatera irindi shyanga, n’ubwami butere ubundi bwami: kandi hazabaho inzara, n’indwara z’ibyorezo, n’imitingito ahantu hanyuranye.’ Matayo 24:6, 7.

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Iki gihe turimo ubu ni igihe gikangura inyungu ikomeye cyane ku bantu bose bakiriho. Abategetsi n’abanyapolitiki bo ku rwego rwo hejuru, abantu bafite imyanya y’icyizere n’ububasha, abagabo n’abagore batekereza bo mu byiciro byose by’abantu, bahanze amaso ibyabaye biri kubera hafi yacu. Bari kwitegereza imibanire y’ibihugu yuzuyemo ubukana no kudatuza. Babona ubukana buri gufata buri kintu cyose cyo ku isi, kandi bamenya ko hari ikintu gikomeye kandi gifata umwanzuro kigiye kuba—ko isi igeze hafi y’ingorane ikomeye cyane.”

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> “Abamarayika ubu bafashe imiyaga y’amakimbirane, kugira ngo itavuma kugeza ubwo isi izaba iburiwe iby’akaga kayegereje; ariko igihuhusi kiri guterana, cyiteguye gusandara ku isi; kandi ubwo Imana izategeka abamarayika bayo kurekura imiyaga, hazabaho ishusho y’amakimbirane ata kiganza na kimwe cyanditse gishobora gusobanura.

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, 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.

> “Bibiliya, kandi Bibiliya yonyine, ni yo itanga imyumvire nyakuri y’ibi bintu. Aha ni ho hahishurirwa ibihe bikomeye biheruka by’amateka y’isi yacu, ibyabaye bisanzwe bitangiye no kujugunya igicucu cyabyo mbere y’igihe, kandi ijwi ryo kwegera kwabyo rituma isi ihinda umushyitsi n’imitima y’abantu igacika intege kubera ubwoba.

> “‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. They have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–18.

> “‘Dore, Uwiteka ahindura isi ubusa, akayigira amatongo, akayubika yubitse, kandi akatatanya abayituye…. Bishe amategeko, bahindura itegeko, bica isezerano ry’iteka ryose. Ni cyo gituma umuvumo warotse isi, kandi abayituye bahindutse amatongo…. Ibyishimo by’ingoma birahagaze, urusaku rw’abanezerwa rurashira, umunezero w’inanga urahagarara.’ Yesaya 24:1–18.

> “‘“Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.’ Joel 1:15–18, 12.

> “‘“Mbega umunsi uteye ubwoba! Kuko umunsi w’Uwiteka uri hafi, kandi uzaza umeze nk’irimbuka riturutse ku Ishoborabyose…. Imbuto zaboze munsi y’udufumba twazo, ibigega byasigaye ari amatongo, ibigega by’imyaka byarasenyutse; kuko imyaka yumye. Mbega uburyo amatungo asakuza! Imikumbi y’inka yarazahaye, kuko nta rwuri ifite; ndetse n’imikumbi y’intama yahindutse umusaka.’ ‘Umuzabibu warumye, n’umutini uranoga; igiti cy’umukomamanga, n’ikigazi na cyo, n’igiti cya pome, ndetse n’ibiti byose byo ku gasozi, byarumye: kuko ibyishimo byumye biva ku bana b’abantu.’ Yoweli 1:15–18, 12.

> “‘I am pained at my very heart; … I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’

> “‘Mbabarizwa mu mutima wanjye rwose; … sinshobora guceceka, kuko wumvise, yemwe bugingo bwanjye, ijwi ry’impanda, impuruza y’intambara. Kurimbuka gusimbura kurimbuka ni ko gutangazwa; kuko igihugu cyose cyononekaye.’”

> “‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Jeremiah 4:19, 20, 23–26.

> “‘Nitegereje isi, maze mbona ko yari umusaka kandi itagira ikintu; nitegereza n’amajuru, kandi nta mucyo yari afite. Nitegereje imisozi, maze mbona ihinda umushyitsi, n’udusozi twose tujugunyika. Nitegereje, maze mbona ko nta muntu wariho, kandi inyoni zose zo mu kirere zari zarahunze. Nitegereje, maze mbona ahantu harumbuka hahindutse ubutayu, kandi imidugudu yaho yose yari yarasenyutse.’ Yeremiya 4:19, 20, 23–26.

> “‘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.” Education, 178–181.

> “‘Mbega! kuko uwo munsi ari ukomeye, ku buryo nta wundi umeze nka wo: ni na wo gihe cy’amakuba ya Yakobo; ariko azawukizwamo.’ Yeremiya 30:7.” Education, 178–181.

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