Article

# Panium - Number Twenty-Two

Paniumu - Umubare wa Makumyabiri na Kabiri

December 31, 2023

31 Ukuboza 2023

Author

Jeff Pippenger

Published

March 12, 2026

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Since December 31, 2023, the Lion of the tribe of Judah has been unsealing prophetic truths in a specific order. The order can easily be ascertained by reviewing the articles that have been posted on the website of Future for America. Over the recent months the truths which have been unsealed are many, and profound! The order is not random, it is purposeful. The sequence clearly identifies a purposeful sequential process that Christ, as the Lion of the tribe of Judah accomplishes as He unseals the final testing messages to the church and thereafter to the world. In the book of Revelation, the Lion of the tribe of Judah takes the book that is sealed with seven seals and removes the seals one at a time—in order.

Kuva ku wa 31 Ukuboza 2023, Intare yo mu muryango wa Yuda yarimo ihishura ukuri k’ubuhanuzi ikurikije gahunda yihariye. Iyo gahunda ishobora kumenyekana bitagoranye umuntu asubiye gusuzuma inyandiko zatanzwe ku rubuga rwa Future for America. Mu mezi aheruka, ukuri kwamaze guhishurwa ni kwinshi kandi kwimbitse cyane! Iyo gahunda si iya nyirantarengwa, ahubwo ifite umugambi. Uruhererekane rugaragaza neza inzira y’uruhererekane ifite umugambi Kristo, nk’Intare yo mu muryango wa Yuda, asohoza mu gihe ahishura ubutumwa bwa nyuma bwo kugerageza itorero, hanyuma nyuma yaho isi. Mu gitabo cy’Ibyahishuwe, Intare yo mu muryango wa Yuda ifata igitabo gifatanyishijwe ibimenyetso birindwi maze igakuraho ibimenyetso kimwe kimwe—mu rutonde.

## Will be Disclosed in Their Order

Bizahishurwa Mu Rukuru Rwabyo

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Nyuma y’uko iyo mirabyo irindwi ivuze amajwi yayo, Yohana ahabwa itegeko nk’iryo Daniyeli yahawe ku byerekeye agatabo gato, riti: ‘Shyira ikimenyetso kuri bya bintu birindwi byavuzwe n’iyo mirabyo irindwi.’ Ibyo birebana n’ibizabaho mu bihe bizaza, bizahishurwa mu buryo bwabyo bukurikirana. Daniyeli azahagarara mu mugabane we ku mperuka y’iminsi. Yohana abona agatabo gato kadashyizweho ikimenyetso. Ni bwo ubuhanuzi bwa Daniyeli bugira umwanya wabwo ukwiye mu butumwa bw’abamarayika ba mbere, aba kabiri, n’aba gatatu bugomba guhabwa ab’isi. Gukurwaho ikimenyetso ku gatabo gato ni bwo butumwa bwerekeye igihe.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> “Ibitabo bya Daniyeli n’Ibyahishuwe ni kimwe. Kimwe ni ubuhanuzi, ikindi ni ibyahishuwe; kimwe ni igitabo cyashyizweho ikimenyetso, ikindi ni igitabo cyafunguwe. Yohana yumvise amayobera inkuba zavuze, ariko ategekwa kutayandika.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Umucyo wihariye Yohana yahawe kandi ukagaragazwa n’inkuba zirindwi wari ugusobanura ibyabaye byari kuzabaho munsi y’ubutumwa bw’abamarayika ba mbere n’aba kabiri. Ntiyari ngombwa ko abantu bamenya ibyo bintu, kuko byari ngombwa rwose ko ukwizera kwabo kugeragezwa. Mu migambi y’Imana, ukuri gutangaje cyane kandi kwimbitse kwari kuzatangazwa. Ubutumwa bw’umumarayika wa mbere n’ubw’uwa kabiri bwari bugomba gutangazwa, ariko nta wundi mucyo wagombaga guhishurwa mbere y’uko ubwo butumwa busohoza umurimo wabwo wihariye. Ibi bishushanywa n’umumarayika uhagaze ikirenge kimwe ku nyanja, atangaza indahiro ikomeye cyane ko igihe kitazaba kikiriho.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The final revelation of the “seven thunders” was opened up post-2023, and it revealed that the “seven thunders” represent the first alpha disappointment unto the last omega disappointment. John was not allowed to define the seven thunders for the revelation of the “seven thunders” was not a singular fulfillment of history, but an illustration of a “delineation of events” that took place in Millerite history, that would take place again in the latter days. The perfect fulfillment was shown to illustrate the history of July 18, 2020 unto the soon-coming Sunday law. The Lion opened that light up to shine upon the history of the erection of the temple of the one hundred and forty-four thousand.

Ihishurirwa rya nyuma ry’“inkuba ndwi” ryafunguwe nyuma ya 2023, kandi ryahishuye ko “inkuba ndwi” zigereranya ugucika intege kwa mbere kwa alufa kugeza ku gucika intege kwa nyuma kwa omega. Yohana ntiyemerewe gusobanura inkuba ndwi, kuko ihishurwa ry’“inkuba ndwi” ritari ugusohozwa kumwe kw’amateka, ahubwo ryari ikigereranyo cy’“itondekanya ry’ibyabaye” byabereye mu mateka y’Abamileriti, kandi byari kuzongera kuba mu minsi y’imperuka. Ugusohozwa gutunganye kwerekanwe kugira ngo gusobanure amateka yo kuva ku ya 18 Nyakanga 2020 kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba. Intare yafunguye uko kumurika kugira ngo kumurikire amateka yo kubakwa kw’urusengero rw’abihumbi ijana na mirongo ine na bine.

In the Millerite history the “seven thunders” represented 1798 unto 1844, when the Millerite’s presented “most wonderful and advanced truths.” In prosecuting the work they were given, the Millerites were tested. They did not fully understand the message they were proclaiming, or the history they were fulfilling. The truths they proclaimed were what Sister White defines as “advanced truths,” that were not to be understood until after the messages of the first and second angels had accomplished their work.

Mu mateka y’Abamilerite, “inkuba ndwi zirindwi” zagereranyaga igihe cyo kuva mu 1798 kugeza mu 1844, igihe Abamilerite batangazaga “ukuri gutangaje cyane kandi guteye imbere.” Mu gukomeza umurimo bari bahawe, Abamilerite barageragejwe. Nta bwo basobanukiwe byuzuye ubutumwa batangazaga, cyangwa amateka barimo basohoza. Ukuri batangazaga ni ko Mushiki wa White asobanura ko ari “ukuri guteye imbere,” kutagombaga gusobanurwa kugeza ubwo ubutumwa bw’abamarayika ba mbere n’uwa kabiri bwari bumaze gusohoza umurimo wabwo.

When the “seven thunders” reach their perfect fulfillment, those “future events” are represented by the messages of the three angels’ of Revelation fourteen in combination with the book of Daniel. The work of the one hundred and forty-four thousand, which is represented by the “future events” of the “seven thunders” is combining the book of Daniel with the three angels.

Igihe “inkuba ndwi” zigeze ku isohozwa ryazo ritunganye, ibyo “bintu bizaba mu gihe kizaza” bigaragazwa n’ubutumwa bw’abamarayika batatu bo mu Ibyahishuwe 14 bufatanyijwe n’igitabo cya Daniyeli. Umurimo w’abana ibihumbi ijana na mirongo ine na bine, ugereranywa n’ibyo “bintu bizaba mu gihe kizaza” by’“inkuba ndwi,” ni uguhuza igitabo cya Daniyeli n’ubutumwa bw’abamarayika batatu.

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> “Uwiteka ari hafi guhana isi kubera ubugome bwayo. Ari hafi guhana inzego z’amadini kubera kwanga umucyo n’ukuri byahawe. Ubutumwa bukomeye, buhuza ubutumwa bw’abamarayika ba mbere, uwa kabiri, n’uwa gatatu, bugomba kugezwa ku isi. Ibi ni byo bigomba kuba umutwaro w’umurimo wacu.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

Since December 31, 2023 the Lion of the tribe of Judah has been unsealing prophetic truths in a specific “order.”

Kuva ku wa 31 Ukuboza 2023, Intare yo mu muryango wa Yuda yakomeje gukuraho ibimenyetso ku kuri kw’ubuhanuzi mu “buryo” bwihariye.

## Millerite History

Amateka y’Abamilerite

> “There are those now living who, in studying the prophecies of Daniel and John, received great light from God as they passed over the ground where special prophecies were in process of fulfillment in their order. They bore the message of time to the people. The truth shone out clearly as the sun at noonday. Historical events, showing the direct fulfillment of prophecy, were set before the people, and the prophecy was seen to be a figurative delineation of events leading down to the close of this earth’s history.” Selected Messages, book 2, 101, 102.

> “Haracyariho ubu, ubwo bigaga ubuhanuzi bwa Daniyeli na Yohana, bahawe n’Imana umucyo mwinshi igihe banyuraga ku ngingo aho ubuhanuzi bwihariye bwari buri mu nzira yo gusohora uko bwakurikiranye. Bagejeje ku bantu ubutumwa bw’igihe. Ukuri kwarabagiranaga nk’izuba ryo ku manywa y’ihangu. Ibyabaye mu mateka, byagaragazaga ugusohora kutaziguye k’ubuhanuzi, byashyizwe imbere y’abantu, maze ubuhanuzi bubonwa ko ari ishusho y’ikigereranyo y’ibyabaye biyobora kugeza ku iherezo ry’amateka y’iyi si.” Selected Messages, igitabo cya 2, 101, 102.

The “order” which Christ has been unsealing the message of the Midnight Cry represent “historical events” that show a “direct fulfillment of prophecy” that lead to the close of probation. The direct fulfillment of prophecy in the latter days is not a revelation of prophecies that are based upon time, but Palmoni still employs numbers to identify the direct fulfillments of prophecy. Time is no longer, and though the Millerite’s “bore the message of time” to their generation, the message of the third angel is stronger than “time.”

“Urutonde” Kristo yakomeje gufungura mu butumwa bw’Imborogo yo mu Gicuku rugereranya “ibyabaye mu mateka” byerekana “isohozwa ritaziguye ry’ubuhanuzi” riganisha ku irangizwa ry’igihe cy’imbabazi. Isohozwa ritaziguye ry’ubuhanuzi mu minsi y’imperuka si uguhishurwa kw’ubuhanuzi bushingiye ku gihe, ariko Palmoni aracyakoresha imibare kugira ngo agaragaze isohozwa ritaziguye ry’ubuhanuzi. Igihe ntikikiriho, kandi nubwo aba-Millerite “bari barazanye ubutumwa bw’igihe” ku rubyaro rwabo, ubutumwa bw’umumarayika wa gatatu burakomeye kurusha “igihe.”

> “The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.

> “Uwiteka yanyeretse ko ubutumwa bw’umumarayika wa gatatu bugomba kugenda, kandi bukabwirizwa abana b’Uwiteka batatanye hirya no hino, kandi ko butagomba kumanikwa ku gihe; kuko igihe kitazongera kuba ikigeragezo ukundi. Nabonye ko bamwe barimo bagira umunezero w’ikinyoma ukomoka ku kubwiriza iby’igihe; ko ubutumwa bw’umumarayika wa gatatu bwari bukomeye kuruta uko igihe cyabukomeza. Nabonye ko ubu butumwa bushobora guhagarara ku rufatiro rwabwo ubwarwo, kandi ko butakeneye igihe ngo bubukomeze, kandi ko buzigendera mu mbaraga zikomeye, bugasohoza umurimo wabwo, kandi ko buzahwanagurirwa mu gukiranuka.” Experience and Views, 48.

The sequential “order” of the unsealing of the prophetic truths identify a progressive history, but they also identify the development of the message. The “order” of the history represented and also the footsteps of how the Lion of the tribe of Judah has been unsealing the message since December 31, are both salvational to understand. In July of 2023, a voice in the wilderness began to prepare the way for the unsealing of December 31, 2023. Then the Lion of the tribe of Judah unsealed Revelation chapter one.

“Urutonde” rukurikirana rw’ihishurwa ry’ukuri kw’ubuhanuzi rugaragaza amateka agenda atera imbere, ariko kandi rukanagaragaza n’iterambere ry’ubutumwa. “Urutonde” rw’amateka ahagarariwe, ndetse n’intambwe z’ukuntu Intare yo mu muryango wa Yuda yagiye ihishura ubutumwa kuva ku ya 31 Ukuboza, byombi ni iby’agakiza kugira ngo bisobanuke. Muri Nyakanga 2023, ijwi riri mu butayu ryatangiye gutegura inzira y’ihishurwa ryo ku ya 31 Ukuboza 2023. Hanyuma Intare yo mu muryango wa Yuda ihishura Ibyahishuwe igice cya mbere.

## Nothing Else

Nta kindi kintu kindi

> “The solemn messages that have been given in their order in the Revelation are to occupy the first place in the minds of God’s people. Nothing else is to be allowed to engross our attention.” Testimonies, volume 8, 301, 302.

> “Ubutumwa bukomeye bwatanzwe uko bukurikirana mu Ibyahishuwe bugomba guhabwa umwanya wa mbere mu ntekerezo z’ubwoko bw’Imana. Nta kindi kintu kigomba kwemererwa kutwibagiza no kudutandukanya na bwo.” Testimonies, volume 8, 301, 302.

The articles that began in 2023 are to “occupy the first place in the minds of God’s people.”

Ingingo zatangiye mu mwaka wa 2023 zigomba “gufata umwanya wa mbere mu bitekerezo by’ubwoko bw’Imana.”

> “All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.

> “Ibyo byose Imana yagaragaje mu mateka y’ubuhanuzi ko byagombaga gusohora mu bihe byahise byarasohoye, kandi n’ibyo byose bikiri imbere bizasohora mu buryo bwabyo bukurikiranye. Daniyeli, umuhanuzi w’Imana, ahagaze mu mwanya we. Yohana ahagaze mu mwanya we. Mu Byahishuwe Intare yo mu muryango wa Yuda yabumburiye abigishwa b’ubuhanuzi igitabo cya Daniyeli, bityo Daniyeli akaba ahagaze mu mwanya we. Atanga ubuhamya bwe, ari bwo Umwami yamuhishuriye mu iyerekwa ry’ibintu bikomeye kandi bikomeye cyane byo kwitonderwa tugomba kumenya, ubwo duhagaze ku rugi rw’isohozwa ryabyo.”

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated.” Selected Messages, book 2, 109.

> “Mu mateka no mu buhanuzi, Ijambo ry’Imana rigaragaza intambara ndende yakomeje hagati y’ukuri n’ikinyoma. Iyo ntambara iracyakomeje. Ibyabaye bizongera kubaho.” Selected Messages, igitabo cya 2, 109.

## Thirty

Mirongo itatu

The message of Daniel eleven verse forty was unsealed and formalized in 1996. Thirty years later, the hidden history of the very same verse is now being unsealed in connection with the formalization of the message of the Midnight Cry, a message that consists of a corrected external prediction of Islam in connection with a corrected internal message of the Midnight Cry. The message of the Midnight Cry is proclaimed before verse sixteen’s Sunday law, for it is at the Sunday law where the door closes in the parable.

Ubutumwa bwa Daniyeli cumi n’umwe umurongo wa mirongo ine bwafunguwe kandi bushyirwa mu buryo bwemewe mu mwaka wa 1996. Nyuma y’imyaka mirongo itatu, amateka yahishwe y’uwo murongo nyirizina ubu na yo ari gufungurwa ku bijyanye no gushyirwa mu buryo bwemewe kw’ubutumwa bw’Imboro yo mu Gicuku, ubutumwa bugizwe n’ubuhanuzi bwo hanze bw’Isilamu bwakosowe bufatanyije n’ubutumwa bw’imbere bwakosowe bw’Imboro yo mu Gicuku. Ubutumwa bw’Imboro yo mu Gicuku butangazwa mbere y’itegeko ryo ku Cyumweru ryo mu murongo wa cumi na gatandatu, kuko ari kuri iryo tegeko ryo ku Cyumweru urugi rufungirwa mu mugani.

## Peter

Petero

This places Peter in the history of the sealing of the one hundred and forty-four thousand. Peter had a message he proclaimed in the upper room, and a message he proclaimed in the temple. The upper room message is the parable’s Midnight Cry and the temple message is the loud cry of the third angel. In order for Peter to proclaim the upper room message of the Midnight Cry, Peter’s message would first be corrected and formalized. The correction and formalization are accomplished by bringing together the lines of prophecy the Lion of the tribe of Judah has been identifying since December 31, 2023.

Ibi bishyira Petero mu mateka y’ishyirwaho ikimenyetso kw’abo ibihumbi ijana na mirongo ine na bine. Petero yari afite ubutumwa yamamaje mu cyumba cyo hejuru, kandi yari afite n’ubutumwa yamamaje mu rusengero. Ubutumwa bwo mu cyumba cyo hejuru ni wa Muborogo wo mu Gicuku wo mu mugani, kandi ubutumwa bwo mu rusengero ni wa muborogo ukomeye w’umumarayika wa gatatu. Kugira ngo Petero abashe kwamamaza ubutumwa bwo mu cyumba cyo hejuru bwa wa Muborogo wo mu Gicuku, ubutumwa bwa Petero bwagombaga kubanza gukosorwa no gushyirwa mu buryo bwemewe. Gukosora no gushyira mu buryo bwemewe bikorwa no guhuriza hamwe imirongo y’ubuhanuzi Intare yo mu muryango wa Yuda yagiye iranga uhereye ku wa 31 Ukuboza 2023.

The work is now to formalize the message of the Midnight Cry. The formalization of the message has been typified by William Miller in 1831, and The Time of the End magazine in 1996. The correction of the message that produced the first disappointment on July 18, 2020 has been typified by both Josiah Litch and by Samuel Snow. The work they each performed ‘caused’ the ‘effect’ that followed in the wake of August 11, 1840, and the wake of the seventh-month movement. In 1840 the message was carried to every mission station in the world and in 1844 the message of the Midnight Cry swept over the eastern seaboard of the United States like a tidal wave. The work of men ‘caused’ the ‘effect’ of an outpouring of the Holy Spirit. 1840 went to the world, represented by the sea and 1844 went to the United States, represented by the earth. The symbol of 1840 was Christ standing upon the earth and sea in Revelation ten, and that very chapter identifies the history of 1840 unto 1844, and portrays Christ standing upon the earth and the sea.

Igikorwa kiri gukorwa ubu ni ugushyira ubutumwa bw’Imiborogo yo mu Gicuku mu buryo bunoze. Uko gushyirwa mu buryo bwemewe kw’ubutumwa kwagereranyijwe na William Miller mu 1831, ndetse n’ikinyamakuru The Time of the End mu 1996. Gukosorwa kw’ubutumwa kwabyaye ugucika intege kwa mbere ku wa 18 Nyakanga 2020 kwagereranyijwe na Josiah Litch kimwe na Samuel Snow. Umurimo buri wese muri bo yakoze ni wo ‘watumye’ habaho ‘ingaruka’ zakurikiye nyuma y’itariki ya 11 Kanama 1840, no nyuma y’umuhaguruko w’ukwezi kwa karindwi. Mu 1840 ubutumwa bwagejejwe kuri buri kigo cy’ubumisiyoneri cyo mu isi, kandi mu 1844 ubutumwa bw’Imiborogo yo mu Gicuku bwakwiriye ku nkengero z’iburasirazuba bw’Amerika nk’umuhengeri ukomeye. Umurimo w’abantu ni wo ‘watumye’ habaho ‘ingaruka’ y’isukwa rya Mwuka Wera. 1840 yageze ku isi, igereranywa n’inyanja, naho 1844 igezwa muri Leta Zunze Ubumwe za Amerika, zigereranywa n’isi. Ikimenyetso cya 1840 cyari Kristo ahagaze ku isi no ku nyanja mu Byahishuwe igice cya cumi, kandi icyo gice ubwacyo kigaragaza amateka yo kuva mu 1840 kugera mu 1844, kandi kigashushanya Kristo ahagaze ku isi no ku nyanja.

In both 1840 and 1844, the adjustment to the prediction was an adjustment forward in time, to the perfect date. One was a prediction of Islam and the other a prediction of the parable of the ten virgins. One was external and one was internal. 1844 also included an error of misunderstanding the sanctuary. Was the sanctuary the earth, or was it the heavenly sanctuary? The misunderstanding was even deeper than simply the definition of the sanctuary, for it also represented a test as to whether a soul would follow Christ from the holy place to the Most Holy Place.

Mu myaka ya 1840 no mu wa 1844, ugukosora ibyari byarahanuwe kwabaye ugushyira igihe imbere, kugera ku itariki nyayo. Kimwe cyari ubuhanuzi bwerekeye Isilamu, ikindi kikaba ubuhanuzi bw’umugani w’abakobwa cumi b’isugi. Kimwe cyari icy’inyuma, ikindi kikaba icy’imbere. Umwaka wa 1844 na wo warimo ikosa ryo kutumva neza ubuturo bwera. Mbese ubuturo bwera bwari isi, cyangwa se bwari ubuturo bwera bwo mu ijuru? Uko kutabyumva neza kwari kwimbitse kurushaho kuruta kuba gusa ikibazo cy’insobanuro y’ubuturo bwera, kuko kwanagaragazaga ikigeragezo cyo kumenya niba ubugingo bwakurikira Kristo buva Ahera bukajya Ahera Cyane.

> “I saw the Father rise from the throne, and in a flaming chariot go into the holy of holies within the veil, and sit down. Then Jesus rose up from the throne, and the most of those who were bowed down arose with Him. I did not see one ray of light pass from Jesus to the careless multitude after He arose, and they were left in perfect darkness. Those who arose when Jesus did, kept their eyes fixed on Him as He left the throne and led them out a little way. Then He raised His right arm, and we heard His lovely voice saying, ‘Wait here; I am going to My Father to receive the kingdom; keep your garments spotless, and in a little while I will return from the wedding and receive you to Myself.’ Then a cloudy chariot, with wheels like flaming fire, surrounded by angels, came to where Jesus was. He stepped into the chariot and was borne to the holiest, where the Father sat. There I beheld Jesus, a great High Priest, standing before the Father. On the hem of His garment was a bell and a pomegranate, a bell and a pomegranate. Those who rose up with Jesus would send up their faith to Him in the holiest, and pray, ‘My Father, give us Thy Spirit.’ Then Jesus would breathe upon them the Holy Ghost. In that breath was light, power, and much love, joy, and peace.

> “Nabonye Data ahaguruka ava ku ntebe y’ubwami, maze ari mu igare ryaka umuriro ajya Ahera Cyane hari imbere y’umwenda ukingiriza, aricara. Hanyuma Yesu arahaguruka ava ku ntebe y’ubwami, maze abenshi muri ba bandi bari bunamye bahagurukana na We. Nta na kimwe mu mirasire y’umucyo nabonye iva kuri Yesu ngo igere kuri rya teraniro ry’abantu b’indangare amaze guhaguruka, maze basigara mu mwijima mwinshi rwose. Abahagurukanye na Yesu igihe yahagurukaga, bakomeje guhanga amaso kuri We ubwo yavaga ku ntebe y’ubwami akabajyana imbere hato. Hanyuma azamura ukuboko kwe kw’iburyo, maze twumva ijwi rye ryiza rivuga riti: ‘Mugumane hano; ndagiye kwa Data kwakira ubwami; mujye murinda imyambaro yanyu kugira ikomeze kutagira ikizinga, kandi mu gihe gito nzagaruka mvuye mu bukwe mbakire iwanjye.’ Hanyuma igare ry’igicu, rifite amapine ameze nk’umuriro waka, rikikijwe n’abamarayika, riza aho Yesu yari ari. Arizamukamo, rijyanwa Ahera Cyane, aho Data yari yicaye. Aho ni ho naboneye Yesu, Umutambyi Mukuru ukomeye, ahagaze imbere ya Data. Ku musozo w’umwambaro We hariho inzogera n’ikomamanga, inzogera n’ikomamanga. Abahagurukanye na Yesu boherezaga ukwizera kwabo kuri We Ahera Cyane, bagasenga bati: ‘Data wa twese, duhe Umwuka Wawe.’ Nuko Yesu akabahumekaho Umwuka Wera. Muri uko guhumeka harimo umucyo, imbaraga, n’urukundo rwinshi, ibyishimo, n’amahoro.”

> “I turned to look at the company who were still bowed before the throne; they did not know that Jesus had left it. Satan appeared to be by the throne, trying to carry on the work of God. I saw them look up to the throne, and pray, ‘Father, give us Thy Spirit.’ Satan would then breathe upon them an unholy influence; in it there was light and much power, but no sweet love, joy, and peace. Satan’s object was to keep them deceived and to draw back and deceive God’s children.” Early Writings, 55, 56.

> “Narahindukiye ndeba kuri rya teraniro ry’abantu bari bagikubitse imbere y’intebe y’ubwami; ntibari bazi ko Yesu yari yayivuyeho. Satani asa n’uwari iruhande rw’intebe y’ubwami, agerageza gukomeza umurimo w’Imana. Nababonye bareba hejuru ku ntebe y’ubwami, maze bagasenga bati: ‘Data, duhe Umwuka Wawe.’ Nuko Satani akabahuhaho ubuhumekero butari ubwera; muri bwo harimo umucyo n’imbaraga nyinshi, ariko hatarimo urukundo rwiza rurangwa n’ubwuzu, ibyishimo, n’amahoro. Intego ya Satani yari ukubagumisha mu bushukanyi no gukururira inyuma no kuyobya abana b’Imana.” Early Writings, 55, 56.

The sanctuary was identified as the “key” that explained all of the misunderstandings that were engendered by the misunderstanding of the sanctuary. It was the “key” that explained the disappointment. In the latter days, the “key” is the disappointment, which explains the misunderstanding of the temple.

Ahera heretsweho nk’“urufunguzo” rwasobanuraga neza ukwibeshya kose kwavutse kubera kutumva neza ahera heretsweho. Ni rwo “rufunguzo” rwasobanuraga ugucika intege. Mu minsi y’imperuka, “urufunguzo” ni ugucika intege, gusobanura ukutumva neza urusengero.

As of October 22, 1844 “time is no longer,” and the error of the disappointment of July 18, 2020 must now be corrected, but not in terms of time, for time is no longer.

Uhereye ku wa 22 Ukwakira 1844, “igihe ntikikiriho,” kandi ikosa ry’ugucika intege ryo ku wa 18 Nyakanga 2020 rigomba gukosorwa noneho, ariko si mu birebana n’igihe, kuko igihe kitakiriho.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> Nuko marayika nabonye ahagaze ku nyanja no ku isi, azamura ukuboko kwe yerekeza mu ijuru, arahira uwo uriho iteka ryose, waremye ijuru n’ibiririmo, n’isi n’ibiyirimo, n’inyanja n’ibiyirimo, ko igihe kitazaba kikiriho ukundi; ahubwo mu minsi y’ijwi rya marayika wa karindwi, ubwo azaba atangiye kuvuza impanda, ubwiru bw’Imana buzaba busohoye, nk’uko yabutangarije abagaragu bayo, ari bo bahanuzi. Ibyahishuwe 10:5–7.

The location of the prediction that must be corrected is Nashville, Tennessee, and the location cannot be changed, for it is identified not by Future for America, but by Ellen White, and the Spirit of Prophecy never fails.

Aho ubuhanuzi bugomba gukosorerwa ni Nashville, Tennessee, kandi aho hantu ntihashobora guhindurwa, kuko hatagaragajwe na Future for America, ahubwo hagaragajwe na Ellen White, kandi Umwuka w’Ubuhanuzi ntajya unanirwa.

> “When I was in Nashville, I had been speaking to the people, and in the night season, there was an immense ball of fire that came right from heaven and settled in Nashville. There were flames going out like arrows from that ball; houses were being consumed; houses were tottering and falling. Some of our people were standing there. ‘It is just as we expected,’ they said, ‘we expected this.’ Others were wringing their hands in agony and crying unto God for mercy. ‘You knew it,’ said they ‘you knew that this was coming, and never said a word to warn us!’ They seemed as though they would almost tear them to pieces, to think they had never told them or given them any warning at all.” Manuscript 188, 1905.

> “Igihe nari i Nashville, nari ndimo mvugisha abantu, maze mu ijoro mbona umupira munini cyane w’umuriro uzamuka uvuye mu ijuru maze urohama muri Nashville. Muri uwo mupira havaga ibirimi by’umuriro nk’imyambi; amazu yarashiraga; amazu yaradandabiranaga maze arasenyuka. Bamwe mu bantu bacu bari bahagaze aho. Baravuze bati: ‘Ni ko twari tubyiteze rwose; twari tubyiteze.’ Abandi bo bari bakubitisha amaboko yabo kubera umubabaro mwinshi, kandi batakira Imana bayisaba imbabazi. Baravuze bati: ‘Warabimenye, warabimenye ko ibi byari bigiye kuza, nyamara ntiwagize ijambo na rimwe utuburira!’ Basa n’abari hafi kubacagaguramo ibice, batekereza yuko batigeze bababwira cyangwa ngo babahe umuburo n’umwe namba.” Manuscript 188, 1905.

The internal issue of the fireballs upon Nashville is that it identifies that Laodicean Seventh-day Adventism knew of the Nashville warning message, but kept silent. This is the point in prophetic history where the “shame” or “joy” of the message of the Midnight Cry is manifested. This is the point that those who are to become the ensign begin to be lifted up in distinction with those who then being shamed by those in the world who are exasperated and angry that Laodicean Seventh-day Adventism gave no Nashville warning. This same prophetic distinction was represented at Mount Carmel between Elijah and the prophets of Baal, and in the history of the second angel of Millerite history, when the Protestants changed to apostate Protestants and began their role as the false prophet, becoming the daughters of Rome. In 1989, the political horn through Reagan did the very same thing, only Reagan did not become the daughters of Rome, he became Ahab and Clovis the first, paramours of Rome.

Ikibazo cy’imbere kijyanye n’udupira tw’umuriro twagwiririye Nashville ni uko kigaragaza ko Ubutumwa bw’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya bwari bwaramenye ubutumwa bw’imbuzi bwa Nashville, ariko bukicecekera. Aha ni ho mu mateka y’ubuhanuzi “isoni” cyangwa “ibyishimo” by’ubutumwa bw’Induru yo mu Gicuku bigaragarira. Aha ni ho abagomba kuzahinduka ibendera batangirira kuzamurwa no gutandukanywa n’abariho icyo gihe bagakorwa n’isoni n’abo mu isi, barakaye kandi barambiwe n’uko Ubutumwa bw’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya butatanze imiburo ya Nashville. Uko gutandukanywa nyakubahanuzi ni ko kwagereranyirijwe ku Musozi wa Karumeli hagati ya Eliya n’abahanuzi ba Baali, no mu mateka y’umumarayika wa kabiri wo mu mateka y’Abamilerite, igihe Abaporotesitanti bahindukaga Abaporotesitanti b’abagome bavuye ku kuri maze bagatangira uruhare rwabo nk’umuhanuzi w’ibinyoma, bahinduka abakobwa ba Roma. Mu 1989, ihembe rya politiki binyuze kuri Reagan ryakoze icyo kintu nyine, gusa Reagan ntiyahindutse abakobwa ba Roma, yahindutse Ahabu na Clovis wa mbere, abakunzi ba Roma.

> “There was a scene presented to me. It was the night before the Sabbath. That is when that scene was presented. I looked out of the window, and there was an immense ball of fire that had come from heaven, and it fell where they were casting buildings with pillars, especially the pillars were presented to me. And it seemed as if the ball came right to the building and crushed it, and they saw that it was branching out, branching out, enlarging, and they began to cry and mourn and mourn, and wring their hands; and I thought some of our people stood by there, saying, ‘Well, it is just what we have been expecting; it is just what we have been talking about; it is just what we have been talking about.’ ‘You knew it?’ said the people. ‘You knew it, and never told us about it?’ I thought there was such an agony in their face, such an agony in their appearance.’” Manuscript 152; 1904.

> “Herekanywe ikintu nk’icyerekanwa. Hari nijoro ryabanjirije Isabato. Icyo ni cyo gihe icyo cyerekanwa cyanyeretswemo. Narebye nkiri ku idirishya, mbona umupira munini cyane w’umuriro waturutse mu ijuru, ugwa aho barimo bubaka inyubako zifite inkingi; by’umwihariko izo nkingi ni zo nerekanyijwe. Kandi byasaga n’aho uwo mupira waje ugana kuri iyo nyubako maze urayimenagura, maze babona ko wari ugenda ushamikiye hirya no hino, ushamikiye hirya no hino, waguka, kandi batangira gutaka no kuririra no kuririra, no kwikunkumura amaboko; maze nibwira ko bamwe mu bantu bacu bahagaze aho iruhande, bavuga bati: ‘Ni byo rwose twari twiteze; ni byo rwose twagiye tuvuga; ni byo rwose twagiye tuvuga.’ Abantu baravuga bati: ‘Mwabimenye?’ ‘Mwabimenye, ntimwatubwira ibyabyo?’ Nibwiye ko mu maso habo hari harimo umubabaro ukomeye bene ako kageni, umubabaro ukomeye mu mimerere yabo.” Inyandiko y’intoki 152; 1904.

The disappointment of July 18, 2020 is the “key” to identify the temple that is to be lifted up as an ensign. The distinction of two classes of Adventists is a major theme of biblical prophecy. Jeremiah refused to join with the “assembly of mockers,” and the churches of Smyrna and Philadelphia were both contrasted with the synagogue of Satan, who claimed they were Jews, but were not. The distinction between the two classes of professed Adventists is represented by the methodology they employ to study the Bible. It is the distinction between true education and “higher education, so-called” as Sister White calls it.

Ugucika intege kwabayeho ku wa 18 Nyakanga 2020 ni rwo “rufunguzo” rwo kumenya urusengero rugomba kuzamurwa nk’ibendera. Itandukaniro ry’amatsinda abiri y’Abadiventisti ni insanganyamatsiko ikomeye y’ubuhanuzi bwa Bibiliya. Yeremiya yanze kwifatanya n’“iteraniro ry’abakobanyi,” kandi amatorero y’i Simuruna n’i Filadelifiya yombi yashyizwe mu buryo butandukanye n’isinagogi ya Satani, abavugaga ko ari Abayuda ariko atari bo. Itandukaniro riri hagati y’ayo matsinda abiri y’Abadiventisti biyemerera rigereranywa n’uburyo bakoresha mu kwiga Bibiliya. Ni itandukaniro riri hagati y’uburezi nyakuri n’“uburezi bwo hejuru, bwitwa ko ari bwo,” nk’uko Mushiki wa White abyita.

Nashville is known as the “Athens of the South,” and the most famous building that represents Greece in Nashville is the Parthenon in Centennial Park, built in 1897 as a full-scale replica of the ancient Greek Parthenon. It was built to celebrate the centennial of Tennessee’s entrance into statehood in 1796, and was intended to be torn down after the celebration. Instead, the land was turned into a park in 1903 and the Parthenon was rebuilt permanently from 1920 unto 1931.

Nashville izwi nka “Atene yo mu Majyepfo,” kandi inyubako izwi cyane igereranya Ubugiriki muri Nashville ni Parthenon yo muri Centennial Park, yubatswe mu 1897 ari kopi yuzuye y’inyubako ya kera y’Abagereki yitwaga Parthenon. Yubatswe kugira ngo hizihizwe isabukuru y’imyaka ijana ya Tennessee kuva yinjiye mu bihugu byunze ubumwe nk’intara mu 1796, kandi yari igenewe gusenywa nyuma y’uwo muhango wo kwizihiza. Ahubwo, mu 1903 ubwo butaka bwahinduwemo pariki, maze Parthenon yongera kubakwa ku buryo buhoraho kuva mu 1920 kugeza mu 1931.

The name “Parthenon” derives from the Greek word parthénos, meaning “virgin” or “maiden,” referring to Athena in her aspect as the untouched, wise, and warlike goddess of wisdom, strategy, arts, crafts, and civilization. Built between 447–432 BC on the Acropolis in Athens, it housed a massive chryselephantine (gold and ivory) statue of Athena by the sculptor Phidias—essentially serving as her “house” or divine residence, where she was believed to be present.

Izina “Parthenon” rikomoka ku ijambo ry’Ikigiriki *parthénos*, risobanura “umwari” cyangwa “inkumi,” ryerekeza kuri Athena mu ishusho ye y’umudakorwa, w’umunyabwenge, kandi w’imirwano, nk’imanakazi y’ubwenge, amayeri y’intambara, ubuhanzi, ubukorikori, n’umuco w’abagize umuryango nyarwanda. Yubatswe hagati ya 447–432 mbere ya Kristo ku Acropolis i Atene, yari ibitsemo igishushanyo kinini cya Athena cya *chryselephantine* (zahabu n’amahembe y’inzovu) cyakozwe n’umubazi Phidias—mu by’ukuri ikaba yarakoraga nk’“inzu” ye cyangwa ubuturo bwe bw’ubumana, aho bizerwaga ko yari ahari.

The Western educational system’s emphasis on broad knowledge, critical inquiry, civic preparation, and the liberal arts framework is fundamentally rooted in ancient Greek philosophy and practice. Without Plato’s Academy, Aristotle’s Lyceum, or the Athenian paideia, modern schooling as we know it would look very different.

Uburyo bw’uburezi bw’Iburengerazuba, bushyira imbaraga ku bumenyi bwagutse, ku bushakashatsi bunenga bukasesengura, ku gutegurira ubwenegihugu, no ku nkingi y’amasomo y’ubugeni n’ubumenyi rusange, bushingiye mu mizi yabwo ya shingiro ku mitekerereze no ku mikorere by’Abagiriki ba kera. Iyo hatabaho Akademiya ya Plato, Lise ya Aristote, cyangwa paideia y’i Atenayi, amashuri ya none uko tuyazi yari kuba asa mu buryo butandukanye cyane.

In 1904, the Madison School was founded nine miles outside of Nashville. Ellen White was a charter board member of the original Madison School (formally the Nashville Agricultural and Normal Institute, and later known as Madison College). She served as a charter member of the board of directors from its inception in 1904. She remained on the board until around 1914 (the year before her death in 1915).

Mu wa 1904, Ishuri rya Madison ryashinzwe ku bilometero icyenda uvuye i Nashville. Ellen White yari umwe mu bagize bwa mbere inama y’ubuyobozi y’Ishuri rya Madison rya mbere (mu buryo bwemewe ryitwaga Nashville Agricultural and Normal Institute, nyuma riza kumenyekana nka Madison College). Yabaye umwe mu banyamuryango ba mbere b’inama y’abayobozi kuva ritangira mu wa 1904. Yakomeje kuba mu nama y’ubuyobozi kugeza ahagana mu wa 1914 (umwaka umwe mbere y’urupfu rwe mu wa 1915).

This was the only college or institutional board she ever agreed to join or serve on. She deliberately limited such formal positions in other Adventist organizations, but made an exception for Madison because of its alignment with her educational counsels (self-supporting, farm-based, missionary-focused training emphasizing Bible, manual labor, and practical preparation for service in the South and beyond). The Nashville messages from Sister White came in 1904 and 1905, the same time period Madison School was beginning, and the Parthenon exhibit was being changed into a permanent fixture at permanent park. The symbol of Greek education and heavenly education both marking their beginnings in the same short period of time, which was the same period of time the visions of Nashville’s fireballs were given.

Iyi ni yo kaminuza yonyine cyangwa inama y’ubuyobozi y’ikigo yigeze yemera kwinjiramo cyangwa gukoreramo. Yabigambiriye kugabanya iyo myanya yemewe mu buryo bwemewe n’amategeko mu yandi mashyirahamwe y’Abadivantisiti, ariko agira Madison umwihariko kubera ko yahuzwaga n’inama ze ku byerekeye uburezi (ubwisungane, bushingiye ku mirima, bwibanda ku butumwa bw’ivugabutumwa, bushyira imbere Bibiliya, umurimo w’amaboko, no gutegurirwa umurimo mu buryo bufatika kugira ngo hakorwe umurimo mu Majyepfo no hakurya yayo). Ubutumwa bwa Nashville bwaturutse kuri Sister White bwaje mu 1904 no mu 1905, ari na cyo gihe Ishuri rya Madison ryatangiraga, kandi imurikagurisha rya Parthenon ryahindurwaga rikagirwa ikimenyetso gihoraho muri parike ihoraho. Ikimenyetso cy’uburezi bw’Abagiriki n’uburezi bwo mu ijuru byombi byarangiye gutangira mu gihe kimwe kigufi, ari na cyo gihe kimwe aho hatangiwe iyerekwa ry’imipira y’umuriro ya Nashville.

> “Last night a scene was presented before me. I may never feel free to reveal all of it, but I will reveal a little.

> “Ijoro ryakeye neretswe ikintu. Birashoboka ko ntazigera numva nisanzuye guhishura byose, ariko hari bike nzahishura.

> “It seemed that an immense ball of fire came down upon the world and crushed large houses. From place to place rose the cry, ‘The Lord has come! The Lord has come!’ Many were unprepared to meet Him, but a few were saying, ‘Praise the Lord!’

> Byasaga nk’aho umupira munini cyane w’umuriro wamanukiye isi maze ujanjagura amazu manini. Hirya no hino humvikanye induru ivuga iti: “Umwami araje! Umwami araje!” Benshi ntibari biteguye guhura na We, ariko bake baravugaga bati: “Nimuhimbazwe Uwiteka!”

> “‘Why are you praising the Lord?’ enquired those upon whom was coming sudden destruction.

> “‘Ni iki gituma muhimbaza Uwiteka?’ babajije abo kurimbuka gutunguranye kwari kubatunguye.”

> “’Because we now see what we have been looking for.’

> “Kuko ubu noneho tubona icyo twashakishaga.”

> “‘If you believed that these things were coming, why did you not tell us?’ was the terrible response. ‘We did not know about these things. Why did you leave us in ignorance? Again and again you have seen us; why did you not become acquainted with us and tell us of the judgment to come, and that we must serve God, lest we perish? Now we are lost!’” Manuscript 102, 1904.

> “‘Iyo mwizeraga ko ibyo bintu byari bigiye kuza, ni iki cyatumye mutabitubwira?’ ni yo yari igisubizo giteye ubwoba. ‘Nta cyo twari tuzi kuri ibyo bintu. Kuki mwadusize mu bujiji? Inshuro nyinshi mwagiye mudubona; ni iki cyatumye mutatumenya neza ngo mutubwire iby’urubanza rugiye kuza, kandi ko tugomba gukorera Imana, kugira ngo tudapfa? Ubu turazimiye!’” Inyandiko y’Intoki 102, 1904.

The context of the Nashville messages was geographically placed into a spiritual setting of true or false education. An education that prepares a soul to be a citizen of either heaven or earth. There is no reference to Islam in Sister White’s Nashville visions, so what would be the justification to attach Islam to the vision of fireballs on Nashville? How would a correction of the Nashville message of 2020 align with the work of Josiah Litch and Samuel Snow? Their corrections were made when they recognized that the same evidence that had led to the first prediction, was the evidence that established the corrected prediction.

Imiterere y’ubutumwa bwa Nashville yashyizwe mu buryo bw’ahantu mu mimerere y’umwuka yerekeye uburezi nyakuri cyangwa uburezi bw’ibinyoma. Uburezi butegurira ubugingo kuba umuturage wo mu ijuru cyangwa wo mu isi. Nta hantu na hamwe Islamu ivugwa mu iyerekwa rya Nashville rya Mushiki wa White, bityo ni iki cyaba ishingiro ryo gufatanya Islamu n’iyerekwa ry’imipira y’umuriro kuri Nashville? Ni mu buhe buryo gukosora ubutumwa bwa Nashville bwo mu 2020 byahuzwa n’umurimo wa Josiah Litch na Samuel Snow? Gukosora kwabo kwakozwe igihe bamenyaga ko ibihamya bimwe byari byaratumye habaho ubuhanuzi bwa mbere, ari byo bihamya byashyizeho ubuhanuzi bwakosowe.

The evidence of Islam was established long before it was connected with the warning message of Nashville. The message of Islam is directly attached to the message of the third angel. This fact is illustrated upon several biblical witnesses. The warning of the third angel represents a warning about the mark of the king of the north’s authority, and the warning of Islam is represented by the warning of the children of the east.

Ibimenyetso by’Islam byari byaramaze gushyirwaho kera cyane mbere y’uko bihuzwa n’ubutumwa bw’imbuzi bwa Nashville. Ubutumwa bwa Islam bufitanye isano itaziguye n’ubutumwa bw’umumarayika wa gatatu. Uku kuri kugaragazwa n’abahamya benshi bo muri Bibiliya. Imbuzi y’umumarayika wa gatatu igereranya imbuzi yerekeye ikimenyetso cy’ubutware bw’umwami wo mu majyaruguru, kandi imbuzi ya Islam igereranwa n’imbuzi y’abana bo mu burasirazuba.

> 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 ziturutse iburasirazuba n’iziturutse amajyaruguru zizamutera umutima uhagaze; ni cyo kizamutera gusohokana uburakari bwinshi kugira ngo arimbure kandi atsembe rwose benshi. Daniel 11:44.

The third angel arrived into history on October 22, 1844 when the seventh trumpet began to sound. The seventh trumpet is also the third woe of Islam. The rebellion of 1863 silenced the sounding of the seventh trumpet until 9/11, when the third angel descended in Revelation chapter eighteen as the great buildings of New York were brought down by a touch of God’s power.

Marayika wa gatatu yinjiye mu mateka ku wa 22 Ukwakira 1844 igihe impanda ya karindwi yatangiraga kuvuza. Impanda ya karindwi ni na yo makuba ya gatatu ya Isilamu. Ubugome bwo kwigomeka bwo mu 1863 bwacecekesheje ukuvuza kw’impanda ya karindwi kugeza ku wa 9/11, igihe marayika wa gatatu yamanukaga mu Ibyahishuwe igice cya cumi n’umunani, ubwo inyubako nini za New York zasenywaga no gukozwaho n’imbaraga z’Imana.

9/11 was the alpha or beginning of the sealing time, which ends at the omega or ending of the sealing of the one hundred and forty-four thousand at the soon-coming Sunday law.

9/11 yari alpha, cyangwa intangiriro y’igihe cyo gushyirwaho ikimenyetso, kikazarangirana na omega, cyangwa iherezo ry’ishyirwaho ry’ikimenyetso ku bihumbi ijana na mirongo ine na bine, mu gihe cy’itegeko ryo ku Cyumweru rigiye kuza vuba.

9/11 is the alpha of the image of the beast testing time in the United States, which ends at the omega of the image of the beast testing time in the United States, which occurs when the mark of the beast is enforced in the United States.

9/11 ni yo alufa y’igihe cyo kugeragezwa kw’ishusho y’inyamaswa muri Leta Zunze Ubumwe z’Amerika, kikazarangira kuri omega y’igihe cyo kugeragezwa kw’ishusho y’inyamaswa muri Leta Zunze Ubumwe z’Amerika, ibaho igihe ikimenyetso cy’inyamaswa gishyizweho ku gahato muri Leta Zunze Ubumwe z’Amerika.

9/11 is the alpha or beginning of the judgment of the living upon the earth beast, including its Republican and Protestant horns, which ends at the soon-coming Sunday law.

9/11 ni yo alfa, ari yo ntangiriro y’urubanza rw’abazima ku nyamaswa y’isi, harimo amahembe yayo y’Abarepubulikani n’ay’Abaporotesitanti, rukazarangira ku itegeko ryo ku Cyumweru rigiye kuza vuba.

9/11 is the alpha of “the day of the Lord’s preparation,” which ends at the test over the day of the Lord’s Sabbath.

9/11 ni yo ntangiriro y’“umunsi wo kwitegura k’Umwami,” urangirana n’ikigeragezo cyo ku munsi w’Isabato y’Umwami.

9/11 is the alpha of the temple erection represented by the foundation stone which ends when the omega capstone is placed upon the temple.

9/11 ni yo alfa y’iyubakwa ry’urusengero, ihagarariwe n’ibuye ry’ifatizo, bikazarangira igihe omega, ari ryo buye ryo ku mutwe, rishyizwe ku rusengero.

9/11 is the alpha of the third woe in the United States, which ends at the earthquake of Revelation eleven, which is the soon-coming Sunday law. At that earthquake the third woe cometh quickly. The history of the Nashville fireballs is before probation closes at the Sunday law, in spite of the proclamation of those who condemn the Laodicean Adventists claiming, “Now we are lost.”

9/11 ni alufa y’ishyano rya gatatu muri Leta Zunze Ubumwe za Amerika, kandi iryo shyano rirangirira ku mutingito wo mu Ibyahishuwe 11, ari wo tegeko ryo ku Cyumweru rigiye kuza vuba. Kuri uwo mutingito ni ho ishyano rya gatatu riza vuba. Amateka y’imipira y’umuriro ya Nashville aba mbere y’uko igihe cy’imbabazi gifungwa ku itegeko ryo ku Cyumweru, n’ubwo hari itangazo ry’abaciraho iteka Abadiventisti b’i Lawodikiya bavuga bati: “Ubu turazimiye.”

The book of Joel and its fulfillment at Pentecost set forth the debate of the message of the Midnight Cry when one class who cannot understand the increase of knowledge accuses those who understand of being drunk. The confrontation of the drunkards of Ephraim and the wise is a subject that is often addressed in God’s prophetic Word. One element of the truth is that the message is a two-step message, as illustrated by Peter in the upper room and thereafter in the temple. It is represented by judgment beginning upon God’s house and then followed by those outside of God’s house. The judgment process is also represented by the two voices of Revelation eighteen, where the first voice is 9/11 unto the Sunday law, and then the second voice of verse four marks the Sunday law. The distinction of the true and false prophetic message of the latter rain is also illustrated by Elijah, who Malachi identifies as returning just before the close of probation.

Igitabo cya Yoweli no gusohora kwacyo kuri Pentekote byashyize ahagaragara impaka zerekeye ubutumwa bw’Imboro ya Saa Sita z’Igicuku, igihe itsinda rimwe ridashobora gusobanukirwa n’ukwiyongera kw’ubumenyi rishinja abasobanukiwe ko basinze. Guhangana kw’abasinzi ba Efurayimu n’abanyabwenge ni ingingo ikunze kuvugwa mu Ijambo ry’ubuhanuzi ry’Imana. Kimwe mu bice by’ukuri ni uko ubutumwa ari ubutumwa bw’icyiciro bibiri, nk’uko byagaragajwe na Petero mu cyumba cyo hejuru hanyuma nyuma yaho mu rusengero. Bigaragazwa n’urubanza rutangirira ku nzu y’Imana, maze rugakurikirwa n’abari hanze y’inzu y’Imana. Uburyo bw’urubanza na bwo bugaragazwa n’amajwi abiri yo mu Ibyahishuwe cumi n’umunani, aho ijwi rya mbere ari 9/11 kugeza ku itegeko ryo ku Cyumweru, hanyuma ijwi rya kabiri ryo mu murongo wa kane rikagaragaza itegeko ryo ku Cyumweru. Itandukaniro ry’ubutumwa nyakuri n’ubutumwa bw’ibinyoma bw’ubuhanuzi bw’imvura y’itumba na ryo ryerekanwa na Eliya, uwo Malaki yerekana ko azagaruka mbere gato y’iherezo ry’igihe cy’imbabazi.

The symbols of the wise and foolish on Mount Carmel was ‘Elijah the wise” and the foolish prophets of Baal. Elijah is Peter and the prophets of Baal are the drunkards of Ephraim. Once the foolish drunkards are manifested as the false prophets of Baal, through the outpouring of fire; the people finally answer that, “the Lord He is God.” Laodicean Seventh-day Adventists are manifested as such, at the fulfillment of the Nashville prediction. Those outside of Adventism who are then awakened to the unfaithfulness of the foolish are brought under conviction, but their probation has not yet closed. The illustration of the manifestation of the wise and foolish virgins represented by the Nashville warning message is a waymark in the final perfect fulfillment of the parable of the ten virgins.

Ibimenyetso by’abanyabwenge n’abapfapfa ku Musozi wa Karumeli byari “Eliya umunyabwenge” n’abahanuzi b’abapfapfa ba Bali. Eliya ni Petero, kandi abahanuzi ba Bali ni ibisindisha bya Efurayimu. Iyo ibisindisha by’abapfapfa bimaze kugaragazwa nk’abahanuzi b’ibinyoma ba Bali, binyuze mu isukwa ry’umuriro, abantu amaherezo barasubiza bati: “Uwiteka ni we Mana.” Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya bagaragazwa batyo, mu isohozwa ry’ubuhanuzi bwa Nashville. Abari hanze y’Ubwadiventisiti, maze bagakangukira ubwo kutizerwa kw’abapfapfa, bazanwa mu kwemezwa n’icyaha, ariko igihe cy’igeragezwa cyabo ntikiraba gisojwe. Ishusho yo kugaragazwa kw’abakobwa b’abanyabwenge n’ab’abapfapfa, ihagarariwe n’ubutumwa bw’umuburo bwa Nashville, ni ikimenyetso cy’inzira mu isohozwa rya nyuma ritunganye ry’umugani w’abakobwa icumi.

The disappointment of July 18, 2020 defines the message which must be corrected, and the manifestation of those within Adventism who have the oil, and those who don’t. Those who lacked the message of oil that warns Nashville are then contrasted with those who do possess the oil. Of the two classes that either do or do not have the oil of the message, one class has experienced a disappointment that was represented by the first disappointment of Millerite history, the other does not have that experience. Without the disappointment typified by the Millerites there is no correction to be made to any failed prediction. The fact that the Nashville prediction of 2020 was identifying Islam is consistent with an element of a failed message which needs to be corrected.

Ugucika intege kwabayeho ku wa 18 Nyakanga 2020 gusobanura ubutumwa bugomba gukosorwa, ndetse no kugaragaza abari muri Adventism bafite amavuta, n’abatayafite. Abo batari bafite ubutumwa bw’amavuta butanga umuburo kuri Nashville bahita bagereranywa n’abafite ayo mavuta. Muri ayo matsinda abiri—iry’abafite cyangwa abatari bafite amavuta y’ubutumwa—itsinda rimwe ryanyuze mu gucika intege kwagereranyijwe no gucika intege kwa mbere mu mateka y’Abamillerite, irindi ryo ntiryagize iyo mibereho. Hatabayeho ugucika intege kwagereranyijwe n’Abamillerite, nta gukosorwa kwakorwa ku buhanuzi ubwo ari bwo bwose butasohoye. Kuba ubuhanuzi bwa Nashville bwo mu 2020 bwarerekezaga kuri Islamu bihuye n’ingingo y’ubutumwa bwananiwe busaba gukosorwa.

An evidence of this is found in the fact that the history where the fireballs of Nashville arrive is not only that it agrees with the history of the Millerites first disappointment, and the correction of the message thereafter, but also because it occurs within a history that begins with the arrival of the third angel on 9/11, marking the arrival of Islam of the third woe, and that Islam arrives prophetically again at the Sunday law earthquake of Revelation eleven. Retaining Islam in the message without any direct reference by Sister White to Islam and the Nashville warning is based upon the theme of the history, being Islam.

Ikimenyetso cy’ibi kiboneka mu kuba amateka arimo ukuza kw’imipira y’umuriro ya Nashville atari gusa ay’uko ahura n’amateka y’ugucika intege kwa mbere kw’Abamilerite, n’ikorwa ry’ikosorwa ry’ubutumwa nyuma yaho, ahubwo kandi kubera ko abera mu mateka atangirana no kuza kw’umumarayika wa gatatu ku wa 9/11, bikaranga ukuza kwa Isilamu y’ishyano rya gatatu, kandi iyo Isilamu ikaza nanone mu buryo bw’ubuhanuzi ku mutingito w’itegeko ryo ku Cyumweru wo mu Ibyahishuwe igice cya cumi na kimwe. Kugumana Isilamu mu butumwa, hatabayeho kuvugwa kwayo mu buryo butaziguye na Mushiki waacu White ku byerekeye Isilamu n’umuburo wa Nashville, bishingiye ku nsanganyamatsiko y’ayo mateka, ari yo Isilamu.

In the one hundredth and fifty-third article of the series titled The Book of Daniel we identified that in agreement with the testimony of Balaam and the ass Islam, represented by the ass would have three primary interactions with the United States in the history of 9/11 unto the Sunday law. We identified 9/11 as the first, then October 7, 2022 as the second. We noted that the first attack was on the spiritual glorious land and the second attack was upon the literal glorious land of Israel, and that the third attack would be the attack at the earthquake of the Sunday law. We pointed out that the history of Balaam at this prophetic level bore the signature of truth, for the first and last attack was upon the spiritual glorious land and the middle attack was upon the literal glorious land, which is a symbol of rebellion. We now see that a fourth strike which marks the beginning of the Midnight Cry message will take place in the spiritual glorious land when Nashville’s fireballs are fulfilled. This means that the second strike of Balaam and his ass is double with the first of two strikes upon the literal and the second upon the spiritual glorious land.

Mu ngingo ya ijana na mirongo itanu n’eshatu y’uruhererekane rufite umutwe uvuga ngo Igitabo cya Daniyeli twagaragaje ko, dukurikije ubuhamya bwa Balamu n’indogobe, Islamu, ihagarariwe n’indogobe, yari kuzagira imikoranire itatu y’ingenzi na Leta Zunze Ubumwe z’Amerika mu mateka ahera ku wa 9/11 akageza ku itegeko ryo ku Cyumweru. Twagaragaje ko 9/11 ari yo ya mbere, hanyuma ko ku wa 7 Ukwakira 2022 ari yo ya kabiri. Twabonye ko igitero cya mbere cyibasiye igihugu cy’ubwiza cyo mu mwuka, naho igitero cya kabiri kikagabwa ku gihugu cy’ubwiza nyakuri cya Isirayeli, kandi ko igitero cya gatatu kizaba igitero kizabaho ku gihe cy’umutingito w’itegeko ryo ku Cyumweru. Twerekanye ko amateka ya Balamu kuri uru rwego rw’ubuhanuzi yari afite ikimenyetso cy’ukuri, kuko igitero cya mbere n’icya nyuma byagabwe ku gihugu cy’ubwiza cyo mu mwuka, naho igitero cyo hagati kikagabwa ku gihugu cy’ubwiza nyakuri, kikaba ikimenyetso cy’ubwigomeke. Ubu noneho tubona ko igitero cya kane, kiranga intangiriro y’ubutumwa bw’Induru yo mu Gicuku, kizabera mu gihugu cy’ubwiza cyo mu mwuka igihe imipira y’umuriro ya Nashville izaba isohoye. Ibi bivuga ko igitero cya kabiri cya Balamu n’indogobe ye gikubye kabiri, aho icya mbere muri ibyo bitero bibiri kizagabwa ku gihugu cy’ubwiza nyakuri, naho icya kabiri kikagabwa ku gihugu cy’ubwiza cyo mu mwuka.

The article presented an incomplete truth which the Lion of the tribe of Judah has now revealed as another witness of the prophetic connection of Islam to the fireballs of Nashville. Another argument to support the association of Islam with the fireballs is found within the reform lines of sacred history. Every reform movement has its own peculiar theme unto itself that permeates the entire reform movement. In the reform movement of Moses, it was about entering into covenant with a chosen people. With Christ’s reform line it was about the Messiah. With the reform line of David, it was about the Ten Commandments and the sanctuary. With the Millerites the theme was prophetic time, for the Millerites bore the “message of time.” With the arrival of the third angel at 9/11 the theme for the reform line of the one hundred and forty-four thousand was identified as Islam of the third woe, the children of the east, the ass of Bible prophecy, the war horses of Revelation nine, the east wind, the locusts, and the angering of the nations.

Iyo ngingo yagaragaje ukuri kutuzuye, ariko Intare yo mu muryango wa Yuda ubu yahishuye nk’ikindi gihamya cy’isano y’ubuhanuzi ihuza Islamu n’imipira y’umuriro ya Nashville. Indi mpamvu ishyigikira isano rya Islamu n’imipira y’umuriro iboneka mu mirongo y’ivugurura y’amateka yera. Buri gikorwa cyose cy’ivugurura kigira insanganyamatsiko yacyo bwite yihariye, ikwira hose muri icyo gikorwa cyose cy’ivugurura. Mu gikorwa cy’ivugurura cya Mose, cyari kijyanye no kwinjira mu isezerano n’ubwoko bwatoranyijwe. Mu murongo w’ivugurura wa Kristo, cyari kijyanye na Mesiya. Mu murongo w’ivugurura wa Dawidi, cyari kijyanye n’Amategeko Cumi n’Ubuturo Bwera. Ku ba Millerite, insanganyamatsiko yari igihe cy’ubuhanuzi, kuko ba Millerite bitwaje “ubutumwa bw’igihe.” Igihe marayika wa gatatu yageraga ku wa 9/11, insanganyamatsiko y’umurongo w’ivugurura w’abijana na mirongo ine na bane yamenyekanye ko ari Islamu yo muri wo wa gatatu, abana b’iburasirazuba, indogobe y’ubuhanuzi bwa Bibiliya, amafarashi y’intambara yo mu Ibyahishuwe cya cyenda, umuyaga w’iburasirazuba, inzige, no kurakaza amahanga.

The earthquake of Revelation eleven marks Islam of the third woe, while also representing the conclusion of the message of the Midnight Cry. The Midnight Cry was typified by the triumphal entry of Christ into Jerusalem, which began with the releasing of the ass. The beginning of the Midnight Cry in Millerite history was the arrival of Samuel Snow on horseback at the Exeter camp meeting. The beginning of the period of the Midnight Cry is marked by symbols of Islam. There is abundant witnesses to confirm that the corrected message of July 18, 2020 includes Islam as part of the warning message. There is not a date identified, but Nashville’s fireballs identify the controversy of “new wine” in the latter days, so Nashville’s fireballs include Islam, but what about the identification of the fireballs as nuclear weapons?

Umutingito wo mu Byahishuwe igice cya cumi na kimwe uranga Isilamu yo muri ishyano rya gatatu, kandi nanone ugahagararira iherezo ry’ubutumwa bw’Induru yo mu Gicuku. Induru yo mu Gicuku yagereranyijwe no kwinjira kwa Kristo i Yerusalemu mu buryo bw’ubwami, byatangiriye ku kurekurwa kw’indogobe. Intangiriro y’Induru yo mu Gicuku mu mateka y’Abamilerite yabaye ukuza kwa Samuel Snow ageze ku ifarashi mu materaniro y’ingando yabereye i Exeter. Intangiriro y’igihe cy’Induru yo mu Gicuku irangwa n’ibimenyetso bya Isilamu. Hariho ubuhamya bwinshi bwemeza ko ubutumwa bwakosowe bwo ku wa 18 Nyakanga 2020 bukubiyemo Isilamu nk’igice cy’ubutumwa bw’imbuzi. Nta tariki yagaragajwe, ariko ibisongo by’umuriro bya Nashville byerekana impaka zerekeye “vino nshya” mu minsi y’imperuka, bityo ibisongo by’umuriro bya Nashville bikubiyemo Isilamu; ariko se bite ku kumenya ibyo bisongo by’umuriro nk’intwaro za nikleyeri?

The message must retain the designation of Islam as the antagonist in the attack based upon many witnesses. The error of time-setting which needs to be corrected is typified by both 1840 and 1844. Time is no longer to be part of the prophetic message, though numbers still are. The error represented by the sanctuary misunderstanding must also be resolved, but before it can be resolved and incorporated into the corrected message, the error which was typified by the sanctuary misunderstanding must be identified. What did that sanctuary misunderstanding represent in the July 18 Nashville warning?

Ubutumwa bugomba gukomeza kugumana kwita Isilamu umwanzi mu gitero, bushingiye ku bahamya benshi. Ikosa ryo gushyiraho igihe rigomba gukosorwa rigereranywa na 1840 na 1844 zombi. Igihe ntikikiri kuba igice cy’ubutumwa bw’ubuhanuzi, nubwo imibare yo ikiri yo. Ikosa rigereranywa no kutumva neza ibyerekeye ubuturo bwera na ryo rigomba gukemurwa; ariko mbere y’uko rikemurwa kandi rikinjizwa mu butumwa bwakosowe, ikosa ryagereranyijwe no kutumva neza ibyerekeye ubuturo bwera rigomba kubanza kumenyekana. Ni iki uko kutumva neza ibyerekeye ubuturo bwera kwagereranyaga mu muburo wa Nashville wo ku wa 18 Nyakanga?

I contend that the answers are to be found in the light that has been being unsealed since the end of 2023. The three parallel lines of eleven chapters, beginning with chapters eleven and ending with chapter twenty-two in Genesis, Matthew and Revelation are the renewal of God’s covenant with the one hundred and forty-four thousand. Do we reject His offer of mercy by acting as if we did not hear His call, or do we bow down and proclaim in our human strength, “all that He commands, I will do?” Or do we allow the Holy Spirit to write His law upon our hearts and minds?

Ndemeza ko ibisubizo biboneka mu mucyo umaze guhishurwa buhoro buhoro kuva mu mpera za 2023. Imirongo itatu ibangikanye y’ibice cumi na kimwe, itangirira ku gice cya cumi na kimwe ikarangirira ku gice cya makumyabiri na kabiri mu Itangiriro, Matayo n’Ibyahishuwe, ni ugusubizwaho kw’isezerano ry’Imana n’ibihumbi ijana na mirongo ine na bine. Mbese twanga impano yayo y’imbabazi twitwara nk’aho tutumvise ihamagara ryayo, cyangwa dupfukama maze tukavuga mu mbaraga zacu za kimuntu tuti: “ibyo ategeka byose, nzabikora?” Cyangwa se twemerera Umwuka Wera kwandika amategeko yayo ku mitima no mu bwenge bwacu?

The answers are also found in Daniel chapter twelve’s unsealing of the three verses that present time as the first, second and third angels’ messages. Those three verses also mark December 31, 2023 in verse seven, July 18, 2020 in verse twelve and then 1989 unto the Sunday law and on to the close of probation is represented in verse eleven. Those three truths, within those three verses are located in the very passage of Scripture where the threefold testing process that always occurs when a prophecy is unsealed is set forth!

Ibisubizo biboneka kandi mu ihishurwa rya Daniyeli igice cya cumi na kabiri, mu gufungurwa kw’iyo mirongo itatu igaragaza igihe nk’ubutumwa bw’abamarayika ba mbere, uwa kabiri n’uwa gatatu. Iyo mirongo itatu kandi ishyira ikimenyetso kuri 31 Ukuboza 2023 mu murongo wa karindwi, 18 Nyakanga 2020 mu murongo wa cumi na kabiri, maze kuva mu 1989 kugeza ku itegeko ryo ku cyumweru no gukomeza kugera ku iherezo ry’igihe cy’imbabazi bigahagarara, ibyo bishushanywa mu murongo wa cumi na rimwe. Uko kuri uko ari kutatu, muri iyo mirongo itatu, kuboneka muri uwo mwanya nyirizina w’Ibyanditswe aho hatanzwe gahunda y’ibigeragezo by’inshuro eshatu ihora ibaho igihe cyose ubuhanuzi bufunguwe!

Christ didn’t simply unseal Daniel twelves’ threefold test, but He also identified those tests as a foundational test, followed by a temple test, followed by a litmus test. He further identified the foundational test began on December 31, 2023 and was based upon the foundational test of the Millerite movement, as represented by the antichrist being the symbol that establishes the external vision.

Kristo ntiyahishuye gusa ikigeragezo cy’inshuro eshatu cyo muri Daniyeli 12, ahubwo yanagaragaje ko ibyo bigeragezo ari ikigeragezo cy’ishingiro, kigakurikirwa n’ikigeragezo cy’urusengero, hanyuma kigakurikirwa n’ikigeragezo cyo gupima ukuri. Yakomeje kandi agaragaza ko ikigeragezo cy’ishingiro cyatangiye ku wa 31 Ukuboza 2023 kandi ko cyashingiye ku kigeragezo cy’ishingiro cy’umutwe w’Abamillerite, nk’uko bigaragazwa n’uko antikristo ari ikimenyetso gishyiraho iyerekwa ry’inyuma.

He then identified the second and temple test as represented by Daniel’s vision of Christ in the temple in chapter ten. That test is currently under way. Daniel twelves unsealing of the dates of 1989, July 18, 2020, December 31, 2023, and the Sunday law includes the vision of Rome and the vision of Christ. Both visions are set forth in the very same vision where the unsealing of chapter twelve is found. The three chapters are one vision, and the vision of Christ is the temple test in chapter ten, the vision of antichrist is the foundation test in chapter eleven and the waymarks of the one hundred and forty-four thousand in chapter twelve represent the third and litmus test where the foolish are separated from the wise as many are purified, made white and tried.

Hanyuma yagaragaje ikigeragezo cya kabiri n’icy’urusengero nk’uko kigereranywa n’iyerekwa rya Kristo mu rusengero Daniyeli yabonye mu gice cya cumi. Icyo kigeragezo kirimo kuba ubu. Guhishurwa kwa Daniyeli 12 kw’amatariki ya 1989, 18 Nyakanga 2020, 31 Ukuboza 2023, n’itegeko ryo ku Cyumweru bikubiyemo iyerekwa rya Roma n’iyerekwa rya Kristo. Ayo mayerekwa yombi ashyirwa ahagaragara mu iyerekwa rimwe na ryo nyine aho guhishurwa kw’igice cya cumi na kabiri kuboneka. Ibyo bice bitatu ni iyerekwa rimwe, kandi iyerekwa rya Kristo ni ikigeragezo cy’urusengero mu gice cya cumi, iyerekwa rya antikristo ni ikigeragezo cy’ishingiro mu gice cya cumi na kimwe, kandi ibimenyetso by’inzira by’abihumbi ijana na mirongo ine na bane mu gice cya cumi na kabiri bigereranya ikigeragezo cya gatatu n’icya nyuma gihamya, aho abapfapfa batandukanirizwa n’abanyabwenge, mu gihe benshi bejeshwa, bazezwa umweru, kandi bageragezwa.

The temple test opened the light of Leviticus twenty-three, which was the light of the ark of the covenant, which is the alpha light of the seventh-day Sabbath and the omega light of the seventh-year Sabbath. The light of the alpha and omega Sabbaths identify the light of the incarnation. That light identifies God taking human flesh for the purpose of restoring the combination of Divinity with humanity, which is the work which Christ began on October 22, 1844; the work He is now concluding in the judgment of the living.

Ikigeragezo cy’urusengero cyafunguye umucyo wo mu Balewi makumyabiri na gatatu, ari wo mucyo w’isanduku y’isezerano, ari na wo mucyo wa alufa w’Isabato y’umunsi wa karindwi n’umucyo wa omega w’Isabato y’umwaka wa karindwi. Umucyo w’izo Sabato za alufa na omega ugaragaza umucyo wo kwigira umuntu. Uwo mucyo ugaragaza Imana yambara umubiri wa kimuntu kugira ngo isubizeho ubumwe bw’Ubumana n’ubumuntu, ari wo murimo Kristo yatangiye ku wa 22 Ukwakira 1844; umurimo asoza ubu mu rubanza rw’abazima.

The light of Leviticus twenty-three brought together the alpha spring feasts with the omega fall feasts to produce the very history of December 31, 2023 through to the close of human probation. Within the line, the foundational test is marked as arriving on December 31, 2023, and the temple test is identified as beginning in 2025, which continues until the litmus test of the feast of trumpets. The voice in the wilderness that began in July of 2023 is marked by the feast of unleavened bread that ended five days after the waymark of three parts. Then a thirty-day period which was followed by a waymark of three parts that was followed by five days, thus illustrating the three steps of the everlasting gospel. The alpha waymark of three parts followed by five days being the first angel, the thirty days being the second angel and the omega waymark of three parts followed by five days to the Sunday law of Pentecost is the third angel.

Umucyo wo mu gitabo cy’Abalewi makumyabiri na gatatu wahuje iminsi mikuru y’itumba ya alfa n’iminsi mikuru y’umuhindo ya omega kugira ngo uzane amateka nyirizina kuva ku ya 31 Ukuboza 2023 kugeza ku irangira ry’igihe cy’igeragezwa cy’umuntu. Muri uwo murongo, ikigeragezo cy’ishingiro kigaragazwa ko kigeze ku ya 31 Ukuboza 2023, kandi ikigeragezo cy’urusengero kigaragazwa ko gitangira mu 2025, kikazakomeza kugeza ku kigeragezo ntarengwa cy’umunsi mukuru w’amakondera. Ijwi riri mu butayu ryatangiye muri Nyakanga 2023 rigaragazwa n’umunsi mukuru w’imigati idasembuwe warangiye iminsi itanu nyuma y’ikirangirire cy’ibice bitatu. Hanyuma hakurikiraho igihe cy’iminsi mirongo itatu, cyakurikiwe n’ikirangirire cy’ibice bitatu, nacyo kigakurikirwa n’iminsi itanu, bityo bikagaragaza intambwe eshatu z’ubutumwa bwiza bw’iteka ryose. Ikirangirire cya alfa cy’ibice bitatu gikurikiwe n’iminsi itanu kikaba marayika wa mbere, iminsi mirongo itatu ikaba marayika wa kabiri, kandi ikirangirire cya omega cy’ibice bitatu gikurikiwe n’iminsi itanu kugeza ku itegeko ryo ku Cyumweru rya Pentekote kikaba marayika wa gatatu.

Christ also opened the light of Leviticus twenty-three constructing the ark of the covenant in the temple testing time. The message or angel of the seventh-day Sabbath on one side of the ark, and the angel of the seventh-year Sabbath on the other side of the ark represent the covering cherubs looking into the ark. In the history of the sealing of the one hundred and forty-four thousand, the dual light of those two angels represent the seventh-day Sabbath and the doctrine of the incarnation represent a subject that will be studied for eternity.

Kristo na we yafunguye umucyo wa Abalewi makumyabiri na batatu, yubaka isanduku y’isezerano mu rusengero mu gihe cy’igeragezwa. Ubutumwa cyangwa marayika w’Isabato y’umunsi wa karindwi ku ruhande rumwe rw’isanduku, na marayika w’Isabato y’umwaka wa karindwi ku rundi ruhande rw’isanduku, bahagarariye abakerubi batwikiriye bareba mu isanduku. Mu mateka yo gushyirwaho ikimenyetso cy’abantu ibihumbi ijana na mirongo ine na bine, umucyo w’impande ebyiri w’abo bamarayika bombi ugereranya Isabato y’umunsi wa karindwi, kandi inyigisho yo kwigira umuntu igereranya ingingo izakomeza kwigwa iteka ryose.

Of course, if you aren’t able to see the seven times as the symbol of the jubilee, the spiritual Emancipation Proclamation of 1863, then you will not see that the alpha and omega prophecies of William Miller were the seven times and the twenty-three hundred days. Not being able to see the significance of those two related time prophecies prevents any recognition that 1798 represents the seven times, and 1844 represents the twenty-three hundred days. With that lack of knowledge it would be virtually impossible to see that when Leviticus twenty-three is brought together line upon line, placing its first twenty-two verses that set forth the spring feasts with the last twenty-two verses of the fall feasts; that the line begins with the seventh-day Sabbath represented by 1844, and the Sabbath that ends the line of forty-four verses is the Sabbath of the land represented by 1798.

Birumvikana, niba udashoboye kubona ibihe birindwi nk’ikimenyetso cya yubile, Itangazo ry’Umwuka ryo Kubohoza ryo mu 1863, icyo gihe ntuzabona ko ubuhanuzi bwa alfa na omega bwa William Miller bwari ibihe birindwi n’iminsi ibihumbi bibiri na magana atatu. Kutabasha kubona akamaro k’ubwo buhanuzi bubiri bw’igihe bufitanye isano bibangamira kumenya na gato ko 1798 ihagarariye ibihe birindwi, kandi ko 1844 ihagarariye iminsi ibihumbi bibiri na magana atatu. Kubura ubwo bumenyi byatuma kuba wabasha kubona ko, igihe Abalewi makumyabiri na gatatu ihuzwa hamwe umurongo ku wundi murongo, ugahuza imirongo yayo makumyabiri n’ibiri ya mbere igaragaza iminsi mikuru yo mu mpeshyi n’imirongo makumyabiri n’ibiri ya nyuma y’iminsi mikuru yo mu gihe cy’isarura; uwo murongo utangirana n’Isabato y’umunsi wa karindwi ihagarariwe na 1844, kandi Isabato isoza uwo murongo w’imirongo mirongo ine n’ine ni Isabato y’igihugu ihagarariwe na 1798.

The inability to see the relation of the two Sabbaths represents the inability to see that the seven times of 1798 is humanity and the twenty-three hundred days of 1844 is Divinity. With a blindness that deep, it would seem virtually impossible to recognize that the alpha light of the seventh-day Sabbath and the omega light of the doctrine of the incarnation is identifying the work of Christ in combining His Divinity with fallen man’s humanity. The work of Christ in combining His Divinity with our humanity is the work of combining 1798 with 1844, for 1798 represents human flesh and 1844 represents Divinity.

Kunanirwa kubona isano iri hagati y’amasabato yombi bigaragaza kunanirwa kubona ko ibihe birindwi byo mu 1798 ari ubumuntu, kandi ko iminsi ibihumbi bibiri na magana atatu yo mu 1844 ari Ubumana. Mu buhumyi bungana butyo, byasa n’aho ari ibintu bitashoboka rwose kumenya ko umucyo wa alufa w’Isabato y’umunsi wa karindwi n’umucyo wa omega w’inyigisho y’ukwigira umuntu biri kugaragaza umurimo wa Kristo wo guhuza Ubumana bwe n’ubumuntu bw’umuntu wacumuye. Umurimo wa Kristo wo guhuza Ubumana bwe n’ubumuntu bwacu ni wo murimo wo guhuza 1798 na 1844, kuko 1798 ihagarariye umubiri wa kimuntu kandi 1844 ihagarariye Ubumana.

Humanity was created in the image of God, possessing a higher and lower nature. The higher nature of man is carnal and sold to sin. Christ gives a converted soul His mind at the moment of conversion, for conversion is where justification takes place, and to be justified is to be made righteous. The lower nature cannot be redeemed instantaneously, and the gospel promise of the lower nature is that we receive a glorified body at Christ’s return. The higher nature is the mind and the lower nature is the flesh. The higher nature is the prophecy of seven times that concluded on October 22, 1844 on the Day of Atonement when the seventh trumpet and the jubilee trumpet both began to sound. The seven times of the lower nature ended in 1798, for it cannot be renewed until the Second Coming of Christ.

Muntu yaremwe mu ishusho y’Imana, afite kamere yo hejuru na kamere yo hasi. Kamere yo hejuru y’umuntu ni iya kamere y’icyaha kandi yagurishijwe kuba imbata y’icyaha. Kristo aha umutima wahindutse ubwenge Bwe mu gihe cyo guhinduka, kuko guhinduka ari ho gutsindishirizwa kubera, kandi gutsindishirizwa ni ukugirwa umukiranutsi. Kamere yo hasi ntishobora gucungurwa ako kanya, kandi isezerano ry’ubutumwa bwiza ku byerekeye kamere yo hasi ni uko tuzahabwa umubiri uheshejwe ikuzo mu kugaruka kwa Kristo. Kamere yo hejuru ni ubwenge, kandi kamere yo hasi ni umubiri. Kamere yo hejuru ni ubuhanuzi bw’ibihe birindwi bwasojwe ku wa 22 Ukwakira 1844 ku Munsi w’Impongano, igihe impanda ya karindwi n’impanda ya yubile byombi byatangiraga kuvuza. Ibihe birindwi bya kamere yo hasi byarangiye mu 1798, kuko idashobora guhindurwa nshya kugeza ku Kuza kwa Kabiri kwa Kristo.

The seven times of 1798, the seven times of 1844 and the twenty-three hundred years of 1844 represent the work of Christ that began on October 22, 1844. That work was to combine His Divinity with humanity, but when the temple that is made up of humanity and Divinity was to be united in 1844, 1798 was not to be included, for it represents the courtyard of the Gentiles.

Ibihe birindwi byo mu 1798, ibihe birindwi byo mu 1844, n’imyaka ibihumbi bibiri na magana atatu byo mu 1844 bigaragaza umurimo wa Kristo watangiye ku wa 22 Ukwakira 1844. Uwo murimo wari uwo guhuza Ubumana bwe n’ubumuntu, ariko igihe urusengero rugizwe n’ubumuntu n’Ubumana rwagombaga kwifatanya mu 1844, 1798 ntiyari ikwiye kubarwamo, kuko igaragaza urugo rw’Abanyamahanga.

The temple test includes the measuring of the temple, and early in the history of the unsealing that began in 2023, the unsealing of the seven thunders identified the history of the first disappointment to the great disappointment as the final and perfect manifestation of the history represented by the seven thunders, which inspiration says represent the events that transpired during the history of the first and second angels, and also of future events that would be disclosed in their order. The perfect fulfillment was placed within the framework of truth that was one of the first revelations that came in 2023. The disappointment at the beginning represented the omega disappointment, and in the middle was the Exeter camp meeting where the wise and foolish were separated based upon the “oil” of the message.

Ikigeragezo cy’urusengero gikubiyemo gupima urusengero, kandi mu ntangiriro y’amateka yo guhishurirwa kwatangiriye mu mwaka wa 2023, uguhishurwa kw’inkuba ndwi kwagaragaje amateka ava ku gutenguha kwa mbere kugera ku gutenguha gukomeye nk’iyerekana rya nyuma kandi ritunganye ry’amateka ahagarariwe n’inkuba ndwi, ayo ihumekerwa rivuga ko ahagarariye ibyabaye mu gihe cy’amateka y’umumarayika wa mbere n’uwa kabiri, kandi nanone n’ibyabaye by’igihe kizaza byagombaga guhishurwa mu buryo bwabyo bukurikirana. Isohozwa ritunganye ryashyizwe mu rwego rw’ukuri rwari rumwe mu byahishuwe bya mbere byaje mu mwaka wa 2023. Ugutenguha kwabaye ku ntangiriro kwahagarariye ugutenguha kwa omega, kandi hagati hari inama y’inkambi yo muri Exeter, aho abanyabwenge n’abapfapfa batandukanyijwe hashingiwe ku “mavuta” y’ubutumwa.

The temple of the Millerites was erected from disappointment to disappointment, thus identifying the temple of the one hundred and forty-four thousand is erected from July 18, 2020 unto the soon-coming Sunday law where the door closes in the parable, just as it did on October 22, 1844. The history represented by the seven thunders is the same history represented in the light of Daniel twelve. The light of Daniel twelve’s twelve hundred and ninety days directly connects to the thirty year period that is represented in verse eleven. It is also connected in the thirty years that are distinguished by the first representative of the covenant with a chosen people and the prophet who was raised up to identify the change of covenant relationship of literal Israel to spiritual Israel. The 30-days in the middle of the framework of Leviticus twenty-three is the same thirty years of the first step of Abraham’s threefold covenant with God. The thirty years from 508 to 538 in verse eleven is a symbol of the priesthood of the one hundred and forty-four thousand.

Urusengero rw’Abamillerite rwubatswe ruva mu gucika intege kujya mu gucika intege, bityo bikagaragaza ko urusengero rw’abihumbi ijana na mirongo ine na bine rwubatswe ruhera ku ya 18 Nyakanga, 2020, rukageza ku itegeko rya ku Cyumweru rigiye kuza vuba aho urugi ruzafungirwa mu mugani, nk’uko byagenze ku ya 22 Ukwakira, 1844. Amateka agaragazwa n’inkuba ndwi ni na yo mateka agaragazwa mu mucyo wa Daniyeli cumi na kabiri. Umucyo w’iminsi igihumbi na magana abiri na mirongo cyenda yo muri Daniyeli cumi na kabiri uhuza mu buryo butaziguye n’igihe cy’imyaka mirongo itatu kigaragazwa mu murongo wa cumi na umwe. Nanone uhuzwa n’iyo myaka mirongo itatu irangwa n’uhagarariye bwa mbere isezerano ryagiranye n’ubwoko bwatoranyijwe hamwe n’umuhanuzi wahagurukijwe kugira ngo agaragaze ihinduka ry’umubano w’isezerano uva kuri Isirayeli ya busanzwe ujya kuri Isirayeli ya mwuka. Iyo minsi mirongo itatu iri hagati mu rwego rwa Abalewi makumyabiri na gatatu ni yo myaka mirongo itatu y’intambwe ya mbere y’isezerano ry’Imana ry’inshuro eshatu yagiranye na Aburahamu. Iyo myaka mirongo itatu kuva mu wa 508 kugeza mu wa 538 yo mu murongo wa cumi na umwe ni ikimenyetso cy’ubutambyi bw’abihumbi ijana na mirongo ine na bine.

The 30-days in the Leviticus twenty-three structure are part of the forty days Christ taught His disciples face to face until He ascended. Thirty is a symbol of the priests who would begin to serve at thirty years of age. The thirty years of 508 unto 538 identify the transition of pagan Rome unto papal Rome, and in doing so they identify the transition of the Laodicean priesthood of the one hundred and forty-four thousand unto the Philadelphian priesthood of the one hundred and forty-four thousand. The transition takes place in three steps as represented by 508 when the “daily” was taken away, the decree of Justinian in 533, followed by the Sunday law of 538, as the transition was finalized.

Iminsi mirongo itatu iri mu miterere ya Levitiko makumyabiri na gatatu ni igice cy’iminsi mirongo ine Kristo yigishijemo abigishwa Be ababwiriza imbonankubone kugeza ubwo azamuriwe mu ijuru. Mirongo itatu ni ikimenyetso cy’abatambyi batangiraga umurimo wabo bagejeje ku myaka mirongo itatu. Imyaka mirongo itatu yo kuva mu wa 508 kugeza mu wa 538 iranga ihinduka riva kuri Roma y’abapagani rijya kuri Roma ya gipapa, kandi mu kubigenza gutyo ikaranga ihinduka riva ku butambyi bwa Lawodikiya bw’abihumbi ijana na mirongo ine na bine rijya ku butambyi bwa Filadelifiya bw’abihumbi ijana na mirongo ine na bine. Iryo hinduka riba mu ntambwe eshatu nk’uko bigaragazwa n’umwaka wa 508 igihe “ibya buri munsi” byakuweho, n’itegeko rya Yusitiniyani ryo mu wa 533, rikurikiwe n’itegeko ryo ku Cyumweru ryo mu wa 538, ubwo iryo hinduka ryari rirangijwe burundu.

Those thirty years represent 1989 unto the Sunday law, where God’s sealed Philadelphian people, will as His temple, be lifted up for all the world to see. The world will then judge between Christ who is represented by His people, who are seated in heavenly places with Christ and therefore are in the temple of God; or with the man of sin who is seated in the temple of God showing himself that he is God. At the soon-coming Sunday law the eleventh-hour workers, who are also the great multitude will be confronted with a foundational test. Is the seventh-day Sabbath God’s Sabbath or is the day of the sun, God’s Sabbath.

Iyo myaka mirongo itatu ishushanya igihe cyo mu 1989 kugeza ku itegeko ryo ku Cyumweru, ubwo ubwoko bw’Imana bwa Filadelifiya bwashyizweho ikimenyetso cye, buzamurwa nk’urusengero rwayo kugira ngo isi yose ibubone. Hanyuma isi izacira urubanza hagati ya Kristo ugereranywa n’ubwoko bwe, bwicaye mu ijuru hamwe na Kristo bityo bukaba buri mu rusengero rw’Imana; cyangwa hagati y’umuntu w’icyaha wicaye mu rusengero rw’Imana yerekana ko ari Imana. Mu itegeko ryo ku Cyumweru riri hafi kuza, abakozi bo ku isaha ya cumi n’imwe, ari na bo mbaga y’abantu benshi, bazahura n’ikigeragezo shingiro. Mbese Isabato y’umunsi wa karindwi ni yo Sabato y’Imana, cyangwa umunsi w’izuba ni wo Sabato y’Imana?

> “And now another scene passed before him. He had been shown the work of Satan in leading the Jews to reject Christ, while they professed to honor His Father’s law. He now saw the Christian world under a similar deception in professing to accept Christ while they rejected God’s law. He had heard from the priests and elders the frenzied cry, ‘Away with Him!’ ‘Crucify Him, crucify Him!’ and now he heard from professedly Christian teachers the cry, ‘Away with the law!’ He saw the Sabbath trodden under foot, and a spurious institution established in its place. Again Moses was filled with astonishment and horror. How could those who believed in Christ reject the law spoken by His own voice upon the sacred mount? How could any that feared God set aside the law which is the foundation of His government in heaven and earth? With joy Moses saw the law of God still honored and exalted by a faithful few. He saw the last great struggle of earthly powers to destroy those who keep God’s law. He looked forward to the time when God shall arise to punish the inhabitants of the earth for their iniquity, and those who have feared His name shall be covered and hid in the day of His anger. He heard God’s covenant of peace with those who have kept His law, as He utters His voice from His holy habitation and the heavens and the earth do shake. He saw the second coming of Christ in glory, the righteous dead raised to immortal life, and the living saints translated without seeing death, and together ascending with songs of gladness to the City of God.” Patriarchs and Prophets, 476.

> “Maze noneho haca hanyura imbere ye. Yari yarerekanywe umurimo wa Satani wo kuyobya Abayuda ngo bange Kristo, kandi biyemerera ko bubaha amategeko ya Se. Noneho abona ko isi yitwa iya Gikristo iri mu buyobe nk’ubwo, yiyemerera ko yakiriye Kristo nyamara yanga amategeko y’Imana. Yari yarumvise abatambyi n’abakuru bavuga mu gutaka kw’ubusazi bati: ‘Mumukuraho!’ ‘Mubambishe, mubambishe ku musaraba!’ kandi noneho yumva abarimu biyita Abakristo bavuga bati: ‘Mukuraho amategeko!’ Abona Isabato ihonyorwa, maze hashyirwaho urwego rwahimbwe ruyisimbura. Mose yongeye kuzuzwa no gutangara n’ubwoba. Byashobokaga bite ko abizera Kristo banga amategeko yavuzwe n’ijwi rye bwite ku musozi wera? Byashobokaga bite ko umuntu wese utinya Imana ashyira ku ruhande amategeko ari yo shingiro ry’ubutegetsi bwayo mu ijuru no mu isi? Mose yabonye n’ibyishimo ko amategeko y’Imana agihabwa icyubahiro kandi agashyirwa hejuru n’abake bake bizerwa. Yabonye urugamba rukomeye rwa nyuma rw’abafite ububasha bwo ku isi rwo kurimbura abubahiriza amategeko y’Imana. Yarebye mbere ku gihe Imana izahagurukira guhana abaturage bo mu isi kubera gukiranirwa kwabo, kandi abatinye izina ryayo bazatwikirwa kandi bahishwe ku munsi w’uburakari bwayo. Yumvise isezerano ry’Imana ry’amahoro rigirirwa abubahirije amategeko yayo, igihe ivugira ijwi ryayo ahantu hayo hera maze ijuru n’isi bigahinda umushyitsi. Yabonye ukuza kwa kabiri kwa Kristo mu bwiza, abapfuye bakiranuka bazurwa bagahabwa ubugingo butazapfa, kandi abera bakiriho bagahindurwa batabonye urupfu, maze bose hamwe bakazamukanwa n’indirimbo z’ibyishimo bajya mu Murwa w’Imana.” Patriarchs and Prophets, 476.

The great multitude, who are Gentiles and one-hour laborers are tested by a foundational test, that is immediately followed by a temple test. Is the human temple of Rome with the man of sin going to be the rock or the sand which you build your faith upon? Or is it the temple of the incarnation, which is Divinity and humanity combined, which is the temple of the one hundred and forty-four thousand that Peter calls “a spiritual house?” In that period of testing of the foundation and temple the persecution will accomplish the litmus test of the third step and then human probation will close.

Abantu benshi cyane, ari bo Banyamahanga n’abakozi b’isaha imwe, bageragezwa n’ikigeragezo cy’ishingiro, maze ako kanya hagakurikiraho ikigeragezo cy’urusengero. Mbese urusengero rw’umuntu rwa Roma rufite umuntu w’icyaha ni rwo rutare cyangwa ni wo musenyi muzubakaho ukwizera kwanyu? Cyangwa se ni urusengero rw’ukwigira umuntu, ari rwo bumenyamana n’ubumuntu byahujwe, ari na rwo rusengero rw’abihumbi ijana na mirongo ine na bine Petero yita “inzu y’umwuka?” Muri icyo gihe cyo kugeragezwa kw’ishingiro n’urusengero, gutotezwa kuzasohoza ikigeragezo gikemura cyo mu ntambwe ya gatatu, maze igihe cy’igeragezwa cy’umuntu kirangire.

The Lion of the tribe of Judah is now filling in the hidden history of verse forty, and has introduced even more light with the three, two hundred and fifty-year prophecies of Cyrus, Nero and Trump; and he did so in the very time when He had emphasized the work of proclaiming the corrected message of Nashville. Nero’s line provides the framework of the final setting up of the image of the beast in the United States and then the world. Cyrus’ line of 457 BC identifies the history between Raphia and Panium, the history between the Ukrainian War and the Third World War that begins as Panium combines with Actium at the soon-coming Sunday law. Trump’s line ends this year on July 4th.

Intare yo mu muryango wa Yuda ubu irimo kuzuza amateka yahishwe yo mu murongo wa mirongo ine, kandi yazanye umucyo urushijeho kuba mwinshi binyuze mu buhanuzi butatu bw’imyaka magana abiri na mirongo itanu bwa Kuro, Nero na Trump; kandi yabikoze muri cya gihe nyirizina ubwo Yari yashimangiye umurimo wo kwamamaza ubutumwa bwakosowe bwa Nashville. Umurongo wa Nero utanga imiterere y’ishingwa rya nyuma ry’igishushanyo cy’inyamaswa muri Leta Zunze Ubumwe za Amerika hanyuma no mu isi. Umurongo wa Kuro wo mu 457 mbere ya Kristo ugaragaza amateka ari hagati ya Raphia na Panium, ari yo mateka ari hagati y’Intambara ya Ukraine n’Intambara ya Gatatu y’Isi Itangira igihe Panium ihurira na Actium mu itegeko ryo ku Cyumweru rigiye kuza vuba. Umurongo wa Trump urangira muri uyu mwaka ku wa 4 Nyakanga.

Nero is a symbol of persecution; the church of Smyrna identifies the history that continues until persecution ends 250 years later at the church of Pergamos and compromise. The line identifies the setting up of the image, and therefore aligns with the history when the image of Christ is being set up in His temple. The “edict” is the starting point that leads to the first Sunday law that is followed by the closed door of division between east and west, wise and foolish, wheat and tares and the saved or lost. The “edict” that begins the period is also the “edict” that begins the same testing period for the world. The “edict” is therefore the first and the last. Every waymark of Nero’s seventeen-year line is identifying the escalating persecution of the Sunday law crisis that begins with an “edict,” something of the order of a presidential “executive order.”

Nero ni ikimenyetso cy’itotezwa; itorero rya Simuruna rigaragaza amateka akomeza kugeza ubwo itotezwa rirangira nyuma y’imyaka 250, ku itorero rya Perigamo no ku bwumvikane bwo kwitesha ukuri. Uwo murongo ugaragaza ishyirwaho ry’ishusho, bityo ugahuza n’amateka igihe ishusho ya Kristo iri gushyirwaho mu rusengero Rwe. “Itegeko” ni ryo ntangiriro iyobora ku itegeko rya mbere ryo kubahiriza ku Cyumweru, rikurikirwa n’urugi rufunze rw’itandukaniro hagati y’iburasirazuba n’iburengerazuba, abanyabwenge n’abapfu, ingano n’urumamfu, n’abakijijwe cyangwa abarimbuka. “Itegeko” ritangiza icyo gihe ni na ryo “tegeko” ritangiza icyo gihe nyine cy’igeragezwa ku isi. Bityo rero, “itegeko” ni ryo rya mbere kandi ni ryo rya nyuma. Buri kimenyetso cy’inzira ku murongo wa Nero w’imyaka cumi n’irindwi kigaragaza itotezwa rigenda rikaza umurego ry’ikibazo cy’itegeko ryo ku Cyumweru ritangirana n’“itegeko,” ikintu kimeze nk’itegeko ry’umukuru w’igihugu ryo gushyira mu bikorwa icyemezo.

Cyrus’s three decrees of 457 BC identify a seventeen-year period with three waymarks at the end, as does Nero’s line and as does Cyrus’s other line, that ended with the arrival of the first, second and third angels from 1798 unto 1844. Cyrus’s three steps are the battle of Raphia, then ten years to the second step, and then seven years to the battle of Panium. The beginning and ending are both battles, thus bear the signature of the Alpha and Omega. The first period of ten years represents a period of testing that began in 2014 with the Ukrainian War and the second period ends seven years later at the battle of Panium.

Amategeko atatu ya Kuro yo mu wa 457 mbere ya Kristo agaragaza igihe cy’imyaka cumi n’irindwi gifite ibimenyetso bitatu ku iherezo ryacyo, nk’uko umurongo wa Nero ubikora kandi nk’uko undi murongo wa Kuro ubikora, warangijwe no kuza kw’abamarayika ba mbere, aba kabiri n’aba gatatu kuva mu wa 1798 kugeza mu wa 1844. Intambwe eshatu za Kuro ni intambara ya Raphia, hanyuma imyaka icumi kugeza ku ntambwe ya kabiri, maze nyuma yaho imyaka irindwi kugeza ku ntambara ya Panium. Intangiriro n’iherezo byombi ni intambara, bityo bikaba bitwaje ikimenyetso cya Alufa na Omega. Igihe cya mbere cy’imyaka icumi kigereranya igihe cy’igeragezwa cyatangiye mu wa 2014 n’Intambara yo muri Ukraine, kandi igihe cya kabiri kirangira nyuma y’imyaka irindwi ku ntambara ya Panium.

## Palmoni

Palumoni

Palmoni unsealed the message of time to the Millerites of the first and second angels’ history, and He unseals the message of numbers in the history of the one hundred and forty-four thousand, which is the history of the third angel.

Palumoni yahishuye ku Bamilerite ubutumwa bw’igihe mu mateka y’abamarayika ba mbere n’uwa kabiri, kandi ahishura ubutumwa bw’imibare mu mateka y’abihumbi ijana na mirongo ine na bine, ari bwo mateka y’umumarayika wa gatatu.

The symbolic prophetic histories, such as the twenty-two years from 1776 unto 1798 represented by the Maccabean revolt identify the cause of the sixth kingdom’s beginning, and the cause of the fifth kingdom’s ending. The twenty-second president, Grover Cleveland was the alpha of presidents typifying the omega president of Donald Trump, as the only two presidents that served two non-consecutive terms. Trump is the twenty-second president to win a second term, when counting the other presidents who took over in a previous president’s term, together with the presidents that won a second term for themselves. The sixth kingdom of Bible prophecy began in 1798, after the twenty-two years from the Declaration of Independence. 1798 unto 2026 is represented by 22 at the alpha date and 22 at the omega date.

Amateka y’ubuhanuzi y’ikigereranyo, nk’ayo myaka makumyabiri n’ibiri kuva mu 1776 kugeza mu 1798 yashushanyijwe n’ubwigomeke bw’Abamakabayo, agaragaza icyateye intangiriro y’ubwami bwa gatandatu, n’icyateye iherezo ry’ubwami bwa gatanu. Perezida wa makumyabiri na kabiri, Grover Cleveland, yari alufa y’abaperezida bashushanya perezida wa omega ari we Donald Trump, nk’uko ari bo baperezida babiri bonyine bakoze manda ebyiri zitakurikiranye. Trump ni perezida wa makumyabiri na kabiri watsindiye manda ya kabiri, iyo habazwe n’abandi baperezida basimbuye abandi bari muri manda ya perezida wababanjirije, hamwe n’abaperezida batsindiye manda ya kabiri ku bwabo. Ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya bwatangiye mu 1798, nyuma y’imyaka makumyabiri n’ibiri ikurikira Itangazo ry’Ubwigenge. 1798 kugeza mu 2026 hagereranywa na 22 ku itariki ya alufa na 22 ku itariki ya omega.

Three lines of eleven chapters that begin with the eleventh chapter and end in the twenty-second chapter. Each of the three eleven chapter lines contain an exact middle point represented by three verses. Genesis identifies when “circumcision” was given as the symbol of a covenant relationship with a chosen people. It was the first time a chosen people were given a sign representing a covenant people, and in Matthew the center three verses identify the Rock on which Christ would build His church. Those verses identify when Simon Barjona’s name was changed to Peter, which equates to one hundred and forty-four thousand. The middle of the line in Revelation identifies the covenant of death as it identifies the papacy as the eighth head that is of the seven. What do you suppose the implications are that chapter eleven in the Desire of Ages identifies the message of John the Baptist, and that chapter twenty-two identifies John’s death?

Imirongo itatu igizwe n’ibice cumi na kimwe, itangirira ku gice cya cumi na kimwe ikarangirira ku cya makumyabiri na kabiri. Buri murongo muri iyo mirongo itatu y’ibice cumi na kimwe ugira hagati nyakuri ihagarariwe n’imirongo itatu. Itangiriro rigaragaza igihe “gukebwa” kwatangiweho nk’ikimenyetso cy’isezerano ry’umubano n’ubwoko bwatoranijwe. Iyo ni yo nshuro ya mbere ubwoko bwatoranijwe bwahawe ikimenyetso gihagarariye ubwoko bw’isezerano, kandi muri Matayo imirongo itatu yo hagati igaragaza Ibuye Kristo yari kubakiraho itorero Rye. Iyo mirongo igaragaza igihe izina rya Simoni Bariyona ryahinduriwemo Petero, ibyo bikangana n’ibihumbi ijana na mirongo ine na bine. Hagati h’uwo murongo muri Ibyahishuwe hagaragaza isezerano ry’urupfu kuko hagaragaza ubupapa nk’umutwe wa munani ukomoka kuri wa barindwi. Utekereza ko ingaruka zabyo ari izihe, kuba igice cya cumi na kimwe cyo mu *Uwifuzwa Ibihe Byose* kigaragaza ubutumwa bwa Yohana Umubatiza, kandi ko igice cya makumyabiri na kabiri kigaragaza urupfu rwa Yohana?

The middle of those chapters takes you to page 168, where the chapter titled Nicodemus begins. Chapter eleven is titled The Baptism and chapter twenty-two is titled Imprisonment and Death of John. Chapter eleven is a symbol of death, burial and resurrection, as is chapter seventeen and Nicodemus, and as is the death of John.

Hagati muri ibyo bice ibageza ku rupapuro rwa 168, aho umutwe ufite umutwe uvuga ngo Nikodemu utangirira. Igice cya cumi na kimwe gifite umutwe uvuga ngo Umubatizo, naho igice cya makumyabiri na kabiri gifite umutwe uvuga ngo Gufungwa no Gupfa kwa Yohana. Igice cya cumi na kimwe ni ikimenyetso cy’urupfu, ugushyingurwa no kuzuka, nk’uko bimeze no ku gice cya cumi na karindwi na Nikodemu, kandi nk’uko bimeze no ku rupfu rwa Yohana.

We will continue these things in the next article.

Tuzakomeza ibi bintu mu nyandiko ikurikira.

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