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# The Book of Daniel - Number Sixty-Four

Igitabo cya Daniyeli - Umubare wa Mirongo Itandatu n'Enye

Unveiling Prophecy: Connecting September 11, 2001 to the Sealing Time, Latter Rain, and the Final Work of Christ

Guhishurwa k’Ubuhanuzi: Guhuza tariki ya 11 Nzeri 2001 n’Igihe cyo Gushyirwaho Ikimenyetso, Imvura y’Itumba, n’Umurimo wa Nyuma wa Kristo

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Jeff Pippenger

Published

January 28, 2024

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In the recent articles we have been referring to a few passages from the Spirit of Prophecy that identify a period of time from September 11, 2001 until Michael stands up and human probation closes. During that period of time, there are a handful of prophetic illustrations which identify the final work of Christ in the Most Holy Place.

Mu nyandiko ziheruka twagiye twerekeza ku bice bimwe byo mu Mwuka w’Ubuhanuzi bigaragaza igihe gitangira ku wa 11 Nzeri 2001 kikageza igihe Mikayeli ahagurukira kandi igihe cy’igeragezwa cy’abantu kigafungwa. Muri icyo gihe, hari amashusho make y’ubuhanuzi agaragaza umurimo wa nyuma wa Kristo Ahera Cyane.

The work of Christ in the sanctuary is represented in the vision of the Ulai River of Daniel chapter eight, and Sister White has informed us that the vision of the Ulai River is now in the process of fulfillment. The final work accomplished in the heavenly sanctuary, which is now in the process of fulfillment, is represented in a variety of prophetic terms. It is represented as, among other prophetic representations, the sealing time, the latter rain, the closing work of salvation, and the cleansing of the temple. It is important to bring those terms together, and also to place them in their correct historical setting.

Umurimo wa Kristo mu buturo bwera ugaragazwa mu iyerekwa ry’Umugezi wa Ulai ryo muri Daniyeli igice cya munani, kandi Mushiki wa White yatumenyesheje ko iyerekwa ry’Umugezi wa Ulai ubu ririmo gusohora. Umurimo wa nyuma urangirizwa mu buturo bwera bwo mu ijuru, ubu uri mu nzira yo gusohora, ugaragazwa mu buryo bunyuranye bw’imvugo z’ubuhanuzi. Ugaragazwa, mu zindi ngero z’imvugo z’ubuhanuzi, nk’igihe cyo gushyirwaho ikimenyetso, imvura y’itumba, umurimo usoza w’agakiza, no kwezwa kw’urusengero. Ni iby’ingenzi guhuriza hamwe ayo magambo, kandi no kuyashyira mu mwanya wayo ukwiye mu mateka.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Muri icyo gihe, mu gihe umurimo w’agakiza uzaba usozwa, amakuba azaba aje ku isi, kandi amahanga azaba arakaye, nyamara akumirwe kugira ngo atabangamira umurimo wa marayika wa gatatu. Muri icyo gihe ‘imvura y’itumba,’ cyangwa ugusubizwamo imbaraga guturutse imbere y’Umwami, izaza, kugira ngo ihe imbaraga ijwi riranguruye rya marayika wa gatatu, kandi itegure abera guhagarara muri cya gihe ubwo ibyago birindwi bya nyuma bizasukwa.” Early Writings, 85.

The “work of the third angel” is also “the work of salvation,” which prepares “the saints to stand in the period when the seven last plagues shall be poured out.”

“Igikorwa cy’umumarayika wa gatatu” ni na cyo “gikorwa cy’agakiza,” gitegura “abera guhagarara mu gihe ibyago birindwi bya nyuma bizasukwa.”

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Amahanga ararakara, umujinya wawe uraza, n’igihe cy’abapfuye ngo bacirwe urubanza, n’igihe cyo guha ingororano abagaragu bawe b’abahanuzi, n’abera, n’abubaha izina ryawe, aboroheje n’abakomeye; kandi cyo kurimbura abarimbura isi. Ibyahishuwe 11:18.

The nations are angered before probation closes (which is when God’s wrath is poured out), yet when the nations are angered, they are also “held in check.” The “time” when the nations are angered, identifies the beginning of the closing work of salvation, and the closing work of salvation is the sealing of God’s people.

Amahanga ararakara mbere y’uko igihe cy’igeragezwa kirangira (ari bwo uburakari bw’Imana busukwa), nyamara igihe amahanga arakara, na yo kandi aba “afashwe ngo adakomeza.” “Igihe” amahanga arakariramo kigaragaza itangiriro ry’umurimo wo gusoza agakiza, kandi umurimo wo gusoza agakiza ni ugushyiraho ikimenyetso ku bwoko bw’Imana.

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

> “Abantu b’Imana b’ukuri, bafite ku mutima umwuka w’umurimo w’Umwami n’agakiza k’ubugingo, bazahora babona icyaha mu mimerere yacyo nyakuri, y’icyaha. Buri gihe bazahagarara ku ruhande rw’imikorere yo gucyaha ibyaha mu budahemuka no mu buryo bweruye, ibyaha byoroshye kugota ubwoko bw’Imana. By’umwihariko cyane mu murimo wa nyuma ukorerwa itorero, mu gihe cyo gushyirwaho ikimenyetso kwa bamwe ibihumbi ijana na mirongo ine na bine bagomba guhagarara batagira inenge imbere y’intebe y’Imana, ni ho bazumva byimbitse cyane ibibi by’abiyita ubwoko bw’Imana. Ibi byagaragajwe mu buryo bukomeye n’igereranya ry’umuhanuzi ry’umurimo wa nyuma, riri mu ishusho y’abagabo buri wese afite intwaro yo kwica mu kuboko kwe. Umwe muri bo yari yambaye imyenda y’ibitare byiza, afite icupa ririmo wino ry’umwanditsi ku rubavu rwe. ‘Nuko Uwiteka aramubwira ati, Genda unyure mu murwa rwagati, unyure i Yerusalemu rwagati, ushire ikimenyetso ku gahanga k’abantu baboroga bakarira bazira ibizira byose bikorerwa hagati yaho.’” Testimonies, volume 3, 266.

The nations are held in check so as to not prevent the sealing of the one hundred and forty-four thousand. In Revelation chapter seven, the angry nations that are held in check are represented as four winds that are held in check during that very same period of time, and that time is specifically identified as a period of time.

Amahanga abujijwe kugira icyo akora kugira ngo adakoma mu nkokora ishyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine. Mu Ibyahishuwe igice cya karindwi, ayo mahanga arakaye abujijwe kugira icyo akora agereranywa n’imiyaga ine ibujijwe gukora muri iyo ngingo y’igihe nyine, kandi icyo gihe kigaragazwa by’umwihariko ko ari igihe runaka.

> “Satan is now using every device in this sealing time to keep the minds of God’s people from the present truth and to cause them to waver. I saw a covering that God was drawing over His people to protect them in the time of trouble; and every soul that was decided on the truth and was pure in heart was to be covered with the covering of the Almighty.

> “Saatani ubu arakoresha uburyo bwose muri iki gihe cyo gushyirwaho ikimenyetso kugira ngo akure intekerezo z’ubwoko bw’Imana ku kuri kw’iki gihe kandi abatere guhuzagurika. Nabonye igitwikirizo Imana yarimo iramburira ubwoko bwayo kugira ngo iburinde mu gihe cy’umubabaro; kandi buri muntu wese wari warafashe icyemezo ku byerekeye ukuri kandi akaba afite umutima uboneye yagombaga gutwikirwa n’igitwikirizo cy’Ishoborabyose.

> “Satan knew this, and he was at work in mighty power to keep the minds of as many people as he possibly could wavering and unsettled on the truth. …

> “Satani yari abizi, kandi yakoranaga imbaraga zikomeye kugira ngo agumane ibitekerezo by’abantu benshi uko bishoboka kose bihuzagurika kandi bitarashinga ku kuri. …

> “I saw that Satan was at work in these ways to distract, deceive, and draw away God’s people, just now in this sealing time. I saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.

> “Nabonye ko Satani yakoraga muri ubu buryo kugira ngo arangaze, ayobye, kandi akure abantu b’Imana ku nzira, muri iki gihe nyine cyo gushyirwaho ikimenyetso. Nabonye bamwe batari bahagaze bashikamye ku kuri kw’iki gihe. Amavi yabo yahindagurikaga, n’ibirenge byabo bikanyerera, kuko batari bashinze imizi neza ku kuri, kandi igitwikiro cy’Imana Ishoborabyose nticyashoboraga kubatwikira mu gihe bari bagihindagurika batyo.

> “Satan was trying his every art to hold them where they were, until the sealing was past, until the covering was drawn over God’s people, and they left without a shelter from the burning wrath of God, in the seven last plagues. God has begun to draw this covering over His people, and it will soon be drawn over all who are to have a shelter in the day of slaughter. God will work in power for His people; and Satan will be permitted to work also.” Early Writings, 43, 44.

> “Satani yarimo akoresha ubuhanga bwe bwose kugira ngo abarindire aho bari, kugeza ubwo gushyirwaho ikimenyetso kuba kurangiye, kugeza ubwo icyo gitwikiro gitwikirwa ubwoko bw’Imana, maze bagasigara badafite ubwugamo bwo kubakingira umujinya ukongora w’Imana, mu byago birindwi bya nyuma. Imana yatangiye gutwikiriza ubwoko bwayo icyo gitwikiro, kandi bidatinze kizaba gitwikiriye abantu bose bagomba kugira ubwugamo ku munsi wo kwicwa. Imana izakorera ubwoko bwayo mu mbaraga; kandi Satani na we azemererwa gukora.” Early Writings, 43, 44.

Sister White wrote these words in 1851, five years before God’s people entered into the Laodicean condition, and delayed the sealing process by rejecting the increased light of the “seven times.” That light would have increased and finished God’s work of covering His people in advance of the seven last plagues. Instead, God’s people rebelled and were consigned to wander in the wilderness of Laodicea, as typified by ancient Israel’s rebellion and wilderness wandering. How many of ancient Israel’s rebels entered into the Promised Land? What passage in the Bible, or the Spirit of Prophecy identifies any Laodiceans that will be saved? The answer is, “None!” for a Laodicean is just as lost as those of ancient Israel who died in the wilderness.

Mushiki White yanditse aya magambo mu wa 1851, imyaka itanu mbere y’uko ubwoko bw’Imana bwinjira mu mimerere y’i Lawodikiya, maze bugatiza umuvuduko igikorwa cyo gushyirwaho ikimenyetso kubwo kwanga umucyo wongereweho w’“ibihe birindwi.” Uwo mucyo wari kongera kandi ugasoza umurimo w’Imana wo gutwikiriza ubwoko Bwayo mbere y’ibyago birindwi bya nyuma. Ahubwo, ubwoko bw’Imana bwarigometse, maze burekwa kuzerera mu butayu bwa Lawodikiya, nk’uko byagereranyijwe n’ubwigomeke bwa Isirayeli ya kera no kuzerera kwayo mu butayu. Ni bangahe mu bigometse bya Isirayeli ya kera binjiye mu Gihugu cy’Isezerano? Ni uwuhe murongo wo muri Bibiliya, cyangwa Umwuka w’Ubuhanuzi, ugaragaza Lawodikiya uwo ari we wese uzakizwa? Igisubizo ni iki: “Nta n’umwe!” kuko Umunya-Lawodikiya yazimiye kimwe n’abo muri Isirayeli ya kera bapfiriye mu butayu.

The sealing of the one hundred and forty-four thousand is a period of time, and it begins when the four angels restrain the four winds, which is also when the nations are angered, yet held in check. During the sealing time God prepares His people to stand in the time of the seven last plagues, and that preparation is represented as pulling “a covering” over His people, and it is also represented as finishing the work of salvation and finishing the work of the third angel. The preparation which is represented by all these illustrations is based upon the reception of “present truth.”

Gushyirwaho kw’abihumbi ijana na mirongo ine na bine ni igihe runaka, kandi gitangira igihe abamarayika bane bahagarika imiyaga ine, ari na cyo gihe amahanga arakara, nyamara agafatirwa ku ngoyi. Muri icyo gihe cyo gushyirwaho ikimenyetso, Imana itegurira abantu Bayo guhagarara mu gihe cy’ibyago birindwi bya nyuma, kandi uko gutegurwa kugereranywa no kubambika “umwenda wo kubatwikira” ku bantu Bayo; kandi nanone kugereranywa no kurangiza umurimo w’agakiza no kurangiza umurimo w’umumarayika wa gatatu. Uko gutegurwa kugaragazwa n’izo ngero zose gushingiye ku kwakira “ukuri kw’iki gihe.”

Those who will not stand “stiffly for present truth,” are those who were “wavering,” because their minds were not focused upon “present truth.” She writes that she “saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.”

Abatazahagarara “bashikamye ku kuri kw’iki gihe,” ni ba bandi “bajegajegaga,” kuko intekerezo zabo zitari zishingiye ku “kuri kw’iki gihe.” Arandika ati yabonye “bamwe batari bahagaze bashikamye ku kuri kw’iki gihe. Amavi yabo yahindagarikaga, n’ibirenge byabo bikanyerera, kuko batari bashinze imizi mu kuri, kandi igitwikiro cy’Imana Ishoborabyose nticyashoboraga kubagerekwaho mu gihe bari bagihindagurika batyo.”

The “present truth” is what provides the “covering” and the “covering” is also represented as the “seal of God.” The “seal of God” was typified by the blood that covered the doors of the Hebrews, that allowed the destroying angel to pass over the homes where the door was “covered” with the blood. The “covering” is the “sealing,” and the “sealing” is accomplished by the “present truth.”

“Ukuri kw’iki gihe” ni ko gutanga “igikingirizo,” kandi “igikingirizo” na cyo kigereranywa kandi n’ “ikimenyetso cy’Imana.” “Ikimenyetso cy’Imana” cyashushanywaga n’amaraso yatwikaga inzugi z’Abaheburayo, ayo yatumaga marayika urimbura arenga amazu aho urugi rwari “rutwikiriwe” n’ayo maraso. “Igikingirizo” ni cyo “gushyirwaho ikimenyetso,” kandi “gushyirwaho ikimenyetso” gusohozwa n’ “ukuri kw’iki gihe.”

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Ubereshe mu kuri kwawe: ijambo ryawe ni ryo kuri. Yohana 17:17.

Every reform movement had its own specific theme, and the theme of the reformatory movement of the one hundred and forty-four thousand is “Islam of the third Woe”. The “present truth” in the last days is Islam of the third Woe.

Buri rugendo bwose bw’ivugurura bwari bufite insanganyamatsiko yabwo yihariye, kandi insanganyamatsiko y’urugendo rw’ivugurura rw’abihumbi ijana na mirongo ine na bine ni “Isilamu y’Ibyago bya gatatu”. “Ukuri kw’iki gihe” mu minsi y’imperuka ni Isilamu y’Ibyago bya gatatu.

> “The Scriptures are constantly opening to the people of God. There always has been and always will be a truth specially applicable to each generation.” Review and Herald, June 29, 1886.

> “Ibyanditswe Byera bihora bikingukira abantu b’Imana. Habayeho ukuri kwahoraga kandi hazahora kubaho ukuri gukoreshwa mu buryo bwihariye kuri buri gisekuru.” Review and Herald, 29 Kamena 1886.

It is a present truth “message” that seals God’s people in the last days, and the sealing time is represented as beginning when the four winds are held in check. The nations were angered on September 11, 2001, and at that point the sealing of the one hundred and forty-four thousand began, as the latter rain, which is “a message”, began to be unsealed.

Ni “butumwa” bw’ukuri kuriho muri iki gihe bushyira ikimenyetso ku bwoko bw’Imana mu minsi y’imperuka, kandi igihe cyo gushyirwaho ikimenyetso kigaragazwa nk’igitangira igihe imiyaga ine ifatiriwe. Amahanga yararakaye ku wa 11 Nzeri 2001, kandi kuri uwo mwanya ni bwo gutangirwaho gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane byatangiye, ubwo imvura y’itumba ya nyuma, ari yo “butumwa”, yatangiraga guhishurwa.

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> “Yohana yahishuriwe ibintu by’inyungu ndende kandi bikora ku mutima byerekeye imibereho y’itorero. Yabonye uko ubwoko bw’Imana buhagaze, akaga kabugarije, intambara zabwo, n’agakiza kabwo ka nyuma. Yanditse ubutumwa bwo ku iherezo bugomba guteza imyaka y’isi kwera neza, kugira ngo ibe imiganda yo mu kigega cyo mu ijuru cyangwa ibe imifungo y’inkwi yo gutwikirwa mu muriro wo kurimbuka. Yahishuriwe ingingo zifite akamaro gakomeye cyane, by’umwihariko ku itorero ryo ku iherezo, kugira ngo abazava mu buyobe bakerekeza ku kuri baburirwe ibyerekeye akaga n’intambara bibategereje imbere. Nta n’umwe ukwiriye kuba mu mwijima ku byerekeye ibigiye kuza ku isi.” Intambara Ikomeye, 341.

When the nations were angered, they were simultaneously held in check, and the “latter rain” began to fall, and the latter rain is the message of “present truth” that seals God’s people.

Igihe amahanga yarakazwaga, ni bwo icyarimwe yakomwaga mu nkokora, kandi “imvura y’itumba” itangira kugwa; kandi imvura y’itumba ni ubutumwa bw’“ukuri kw’iki gihe” bushyira ikimenyetso ku bwoko bw’Imana.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> “Umurimo wo muri Battle Creek uri ku murongo umwe n’uwo. Abayobozi bo muri sanatori bavanganye n’abatizera, babinjiza mu nama zabo, ku rugero runaka, ariko ibyo ni nko kujya gukora bahumye amaso. Babuze ubushishozi bwo kubona ibigiye kutugeraho igihe icyo ari cyo cyose. Hariho umwuka wo kwiheba, w’intambara n’umena-maraso, kandi uwo mwuka uziyongera kugeza ku iherezo nyir’izina ry’ibihe. Ako kanya ubwoko bw’Imana nibumara gushyirwaho ikimenyetso mu ruhanga—si ikimenyetso cyangwa akara gashobora kubonwa, ahubwo ni ugushinga imizi mu kuri, mu bwenge no mu mwuka, ku buryo badashobora kunyeganyezwa—ako kanya ubwoko bw’Imana nibumara gushyirwaho ikimenyetso kandi bugategurirwa kunyeganyezwa, bizaza. Mu by’ukuri, byaratangiye. Imanza z’Imana ubu ziri ku isi, kugira ngo ziduhane umuburo, kugira ngo tumenye ibigiye kuza.” Manuscript Releases, volume 10, 252.

The “sealing” is “a settling into truth.” In the context of the sealing time she writes, “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time.” When the nations are angered, they will be held in check, but the “war and bloodshed,” represented as the four winds “will increase until the very close of time.” Islam of the third Woe progressively escalates its warfare until the very close of time, and the prophetic understanding of Islam as the “theme” in the reformation of the one hundred and forty-four thousand, simultaneously increases during the same period of time. The progressive escalation accomplished by Islam runs parallel to the outpouring of the latter rain during the identical period of time, for the latter rain is a “message”.

“Gushyirwaho ikimenyetso” ni “gushikama mu kuri.” Mu rwego rw’igihe cyo gushyirwaho ikimenyetso, yaranditse ati: “Hariho umwuka wo kwiheba, uwo kurwana no kumena amaraso, kandi uwo mwuka uziyongera kugeza ku iherezo nyakuri ry’igihe.” Igihe amahanga azarakara, azafatwa ngo adakomeza, ariko “intambara no kumena amaraso,” bigaragazwa nk’imiyaga ine, “biziyongera kugeza ku iherezo nyakuri ry’igihe.” Ubuyisilamu bwo mu byago bya gatatu bugenda bwongera intambara yabwo buhoro buhoro kugeza ku iherezo nyakuri ry’igihe, kandi no gusobanukirwa kwa gihanuzi ku Buisilamu nk’“insanganyamatsiko” mu ivugurura ry’abihumbi ijana na mirongo ine na bane, na ko kwiyongera muri icyo gihe nyine. Uko kwiyongera buhoro buhoro gusohozwa n’Ubuyisilamu kugendana n’isukwa ry’imvura y’itumba rya nyuma muri icyo gihe nyir’izina, kuko imvura y’itumba rya nyuma ari “ubutumwa”.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Abasizwe bahagaze iruhande rw’Umwami w’isi yose bafite umwanya Satani yigeze guhabwa wo kuba kerubi utwikira. Binyuze ku biremwa byera bikikije intebe ye y’ubwami, Umwami akomeza itumanaho rihoraho n’abatuye isi. Amavuta ya zahabu agereranya ubuntu Imana ikomeza guha amatabaza y’abizera, kugira ngo atazazima cyangwa ngo apagase. Iyo aya mavuta yera ataba asukwa aturutse mu ijuru mu butumwa bw’Umwuka w’Imana, ibikoresho by’ikibi byaba bifite kuganza abantu rwose.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Imana isuzugurwa iyo tutakiriye ubutumwa itwoherereza. Bityo twanga amavuta ya zahabu yashaka gusuka mu bugingo bwacu kugira ngo agezwe no ku bari mu mwijima. Igihe umuhamagaro uzaza uti: ‘Dore umukwe araje; nimusohoke mujye kumusanganira,’ abatarakiriye amavuta yera, abatarabungabunze ubuntu bwa Kristo mu mitima yabo, bazasanga, nk’abakobwa b’abapfu, ko batiteguye guhura n’Umwami wabo. Nta bushobozi bafite ubwabo bwo kubona ayo mavuta, kandi imibereho yabo irasenyuka. Ariko niba Dusabye Umwuka Wera w’Imana, niba twingingira nk’uko Mose yabigenje tuti: ‘Nyereka ubwiza bwawe,’ urukundo rw’Imana ruzasukwa mu mitima yacu. Binyuze mu miyoboro ya zahabu, amavuta ya zahabu azatugeraho. ‘Si ku bw’ubushobozi, kandi si ku bw’imbaraga, ahubwo ni ku bw’Umwuka wanjye, ni ko Uwiteka Nyiringabo avuga.’ Mu kwakira imirasire irabagirana y’Izuba ryo Gukiranuka, abana b’Imana baramurika nk’amatabaza mu isi.” Review and Herald, July 20, 1897.

The latter rain begins to “sprinkle” and ultimately escalates to a full outpouring. The “sprinkling” of the latter rain is identified as the rain being “measured”, and the full outpouring is when it is poured out “without measure”. Sister White clearly identifies a time when the latter rain is falling, and some receive it, and some don’t. At that time the rain is being “measured”, or it is “sprinkling”.

Imvura y’umuhindo itangira “gucuruzaho utudondu” kandi amaherezo ikiyongera kugeza ku isukwa ryuzuye rwose. “Ugucuruzaho utudondu” kw’imvura y’umuhindo kugaragazwa nk’igihe imvura iba “iri kugerwa”, naho isukwa ryuzuye rikaba igihe isukwa “idafite urugero”. Mushiki wacu White agaragaza neza igihe imvura y’umuhindo iba iri kugwa, bamwe bakayakira, abandi ntibayakire. Muri icyo gihe imvura iba “iri kugerwa”, cyangwa “iri gucuruzaho utudondu”.

Some people will recognize that something is happening, but it will only frighten them.

Bamwe bazamenya ko hari ikintu kiri kuba, ariko bizabateza ubwoba gusa.

> “There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of their heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their expectations and ideal, they will oppose the work. “Why,” they say, “should we not know the Spirit of God, when we have been in the work so many years?” Because they did not respond to the warnings, the entreaties, of the messages of God, but persistently said, “I am rich, and increased with goods, and have need of nothing.”” Maranatha, 219

> “Mu matorero hazabaho kugaragarizwa gutangaje kw’imbaraga z’Imana, ariko ntibizakorera kuri abo baticishije bugufi imbere y’Umwami, kandi ntibakingurire urugi rw’imitima yabo binyuze mu kwatura ibyaha no kwihana. Mu kugaragarira kw’izo mbaraga kimurikisha isi ubwiza bw’Imana, bo bazabonamo gusa ikintu, mu buhumyi bwabo, batekereza ko ari icyago, ikintu kizakangura ubwoba bwabo, maze bihagarare bashikamye kugira ngo bakirwanye. Kubera ko Umwami adakora akurikije ibyo biteze n’icyitegererezo cyabo, bazarwanya uwo murimo. “Ni kuki,” ni ko bavuga, “tutabasha kumenya Umwuka w’Imana, kandi tumaze imyaka myinshi muri uyu murimo?” Ni ukubera ko batitabiriye imiburo n’ukwinginga bikubiye mu butumwa bw’Imana, ahubwo bakomeje kuvuga bashikamye bati: “Ndi umutunzi, ndatunganiwe, kandi nta cyo nkennye.”” Maranatha, 219

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> “Benshi cyane, ku rugero runini, bananiwe kwakira imvura y’umuhindo wa mbere. Ntibabonye inyungu zose Imana yabateganyirije muri ubwo buryo. Biringira ko icyo babuze kizuzuzwa n’imvura y’itumba. Igihe ubuntu buzaba butanzwe ku bwinshi buruseho, bafite umugambi wo gukingura imitima yabo kugira ngo babwakire. Barimo gukora ikosa riteye ubwoba. Umurimo Imana yatangiye mu mutima w’umuntu, imuha umucyo n’ubumenyi, ugomba gukomeza kujya mbere ubudahwema. Buri muntu wese agomba kumenya ubwe icyo akennye. Umutima ugomba gukurwamo umwanda wose kandi ugasukurwa kugira ngo Umwuka awubemo. Ni mu kwatura no kureka ibyaha, mu gusenga byimazeyo no kwiyegurira Imana, ni ko abigishwa ba mbere biteguye gusukwaho Umwuka Wera ku Munsi wa Pentekote. Uwo murimo nyine, ariko ku rugero runini kurushaho, ni wo ugomba gukorwa noneho. Icyo gihe umukozi wa kimuntu yasabwaga gusa gusaba umugisha no gutegereza ko Umwami asohoza umurimo umwerekeyeho. Imana ni yo yatangiye uwo murimo, kandi izasoza umurimo wayo, itunganya umuntu muri Yesu Kristo. Ariko ntihakagire kwirengagiza ubuntu bushushanywa n’imvura y’umuhindo wa mbere. Ababaho bakurikije umucyo bafite ni bo bonyine bazahabwa umucyo urushijeho kuba mwinshi. Keretse dutera imbere buri munsi mu kugaragaza imico ya Gikristo ikora, ntituzamenya ibikorwa by’Umwuka Wera mu mvura y’itumba. Ishobora kuba igwa ku mitima idukikije hose, ariko ntituzayitahura cyangwa ngo tuyakire.” Testimonies to Ministers, 506, 507.

In the passage she identifies that there is a time when “the richest abundance of grace shall be bestowed,” thus identifying a time when the latter rain is poured out without measure. In connection with that fact, she identifies that only those who are living up to the light they have will receive greater light. In that principle, it is clear that the light (which is the present truth) progressively increases. In the last sentence she identifies a time when the latter rain is falling, and some are recognizing and receiving it, and others are not. If you don’t recognize the message, which is the latter rain, you will not receive it.

Muri uwo murongo agaragaza ko hari igihe “ubuntu buzasesekazwa mu bwinshi buruta ubundi bwose,” bityo akerekana igihe imvura y’itumba izasukwa nta rugero. Mu isano n’uko kuri, agaragaza ko abazahabwa umucyo urushijeho kuba mwinshi ari gusa abariho bagendera ku mucyo bafite. Muri iyo ngingo ngenderwaho, biragaragara ko umucyo (ni ukuvuga ukuri kw’iki gihe) ugenda wiyongera buhoro buhoro. Mu nteruro ya nyuma agaragaza igihe imvura y’itumba iri kugwa, kandi bamwe bayimenya kandi bakayakira, naho abandi ntibabigenze batyo. Niba utamenya ubutumwa, ari bwo mvura y’itumba, ntuzabwakira.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Ntidukwiriye gutegereza imvura y’umuhindo. Iza ku bantu bose bazamenya kandi bakiyitirira ikime n’imvura by’ubuntu bitugwirira. Iyo dutoragura uduce tw’umucyo, iyo duha agaciro imbabazi zizewe z’Imana, ikunda ko tuyiringira, ni bwo buri sezerano rizasohora. [Yesaya 61:11 yaravuzwe.] Isi yose igomba kuzura ubwiza bw’Imana.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

At the time when the angry nations are held in check, the latter rain begins to be “measured.” When “the richest abundance of grace shall be bestowed,” is identifying when the latter rain is poured out without measure.

Mu gihe amahanga arakaye afashwe ntakomeze, imvura y’itumba itangira “gupimwa.” Iyo “ubuntu bwinshi cyane kurusha ubundi buzaba butanzwe,” ni ho herekana igihe imvura y’itumba isukwa itagira urugero.

At the time when the nations are angered, yet held in check, the latter rain begins to fall, but it is “measured” because the church at that point is mixed with wheat and tares. It is the rain that brings both the wheat and the tares to maturity, and the latter rain is the message of present truth that is either recognized and received, or not. All of these prophetic concepts are clearly identified in the Scriptures. On September 11, 2001, the latter rain began to “sprinkle”, and it escalates progressively until the Midnight Cry message arrives and the wise and foolish virgins are forever separated.

Mu gihe amahanga arakazwa n’uburakari, nyamara agakomwa mu nkokora, imvura y’itumba itangira kugwa, ariko iba “yaragenewe urugero,” kuko icyo gihe itorero riba rivanzemo ingano n’urumamfu. Iyo ni yo mvura izana ingano n’urumamfu byombi ku bukure, kandi imvura y’itumba ni ubutumwa bw’ukuri kw’iki gihe, bushobora kumenyekana no kwakirwa, cyangwa se ntibumenyekane kandi ntibwakirwe. Izo ngingo zose z’ubuhanuzi zigaragazwa neza mu Byanditswe. Ku wa 11 Nzeri 2001, imvura y’itumba yatangiye “kunyanyagiza,” kandi igenda yiyongera buhoro buhoro kugeza ubwo ubutumwa bw’Induru ya Saa Sita z’ijoro bugera, maze abakobwa b’abanyabwenge n’abapfu bahora batandukanijwe iteka ryose.

The wise are then lifted up as an ensign to call God’s other flock out of Babylon, and the latter rain is then poured out without measure, and continues to fall until Michael stands up and human probation closes.

Hanyuma abanyabwenge bazamurwa nk’ibendera ryo guhamagara undi mukumbi w’Imana ngo usohoke i Babuloni, maze imvura y’itumba igasukwa nta rugero, kandi igakomeza kugwa kugeza igihe Mikayeli azahagurukira kandi igihe cy’igeragezwa ry’umuntu kikazarangirira.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Nabonye ko abamarayika bane bazakomeza gufata imyuka ine kugeza igihe umurimo wa Yesu uzarangirira ahera, hanyuma hakazakurikiraho ibyorezo birindwi bya nyuma.” Early Writings, 36.

The holding of the four winds, represents God’s providential control over the escalating judgments that he allows to take place in the last days. The four angels hold the four winds during the sealing time of the one hundred and forty-four thousand, but in that period of time there is the “spirit of desperation, of war and bloodshed, and that spirit will increase.” When the last of God’s children have been sealed, Michael will stand up and the four winds will be fully released, and the Seven Last Plagues will arrive.

Gufata kwa ya miyaga ine kugereranya ubutware bw’Imana mu kugenzura kwayo kw’iteganyirize imanza zigenda zirushaho gukara yemera ko ziba mu minsi y’imperuka. Abamarayika bane bafata iyo miyaga ine mu gihe cyo gushyirwaho ikimenyetso kw’abo ibihumbi ijana na mirongo ine na bine, ariko muri icyo gihe hariho “umwuka wo kwiheba, w’intambara n’imeneka ry’amaraso, kandi uwo mwuka uziyongera.” Igihe uwa nyuma mu bana b’Imana azaba amaze gushyirwaho ikimenyetso, Mikayeli azahaguruka maze ya miyaga ine irekurwe rwose, kandi Ibyago Birindwi bya Nyuma bizaza.

In the “hour of the great earthquake” of Revelation chapter eleven, the “troublous times,” of Daniel chapter nine, when the street and wall are finished, is the time when “the nations will be angry.” In that time period, the latter rain will be poured out in “measure.” Isaiah identifies the time when the latter rain is measured, and he marks that time as the “day of the east wind.” The “day of the east wind,” was September 11, 2001.

Mu “isaha y’umutingito ukomeye” yo mu gitabo cy’Ibyahishuwe igice cya cumi na kimwe, ari yo “ibihe by’amakuba” byo muri Daniyeli igice cya cyenda, igihe umuhanda n’urukuta bizaba birangiye, ni cyo gihe “amahanga azarakarira.” Muri icyo gihe, imvura y’itumba izasukwa ku rugero. Yesaya agaragaza igihe iyo mvura y’itumba igenerwa urugero, kandi agashyira ikimenyetso kuri icyo gihe ko ari “umunsi w’umuyaga w’iburasirazuba.” “Umunsi w’umuyaga w’iburasirazuba” wari ku wa 11 Nzeri 2001.

We will continue to consider the “measuring” of the latter rain in the next article, but it should be remembered that the jewel of Miller’s dream that is represented upon the sacred tables of Habakkuk as the three Woes of Islam, is to shine ten times brighter in the last days, than when it was first gathered together by Miller.

Mu nyandiko ikurikira tuzakomeza gutekereza ku “gupima” kw’imvura y’itumba, ariko dukwiriye kwibuka ko ibuye ry’agaciro ryo mu nzozi za Miller, rigereranywa ku bisate byera bya Habakuki nk’Ibyago bitatu by’Isilamu, rizamurika inshuro icumi kurushaho mu minsi y’imperuka kuruta uko ryamurikiye igihe ryabanje gukoranyirizwa hamwe na Miller.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “Igihe kimwe, ubwo nari mu Mujyi wa New York, nijoro nahamagawe kureba inyubako zizamuka urusenge ku rundi zerekeza mu ijuru. Izo nyubako zari zarahamijwe ko zidashya, kandi zari zubatswe kugira ngo ziheshe ikuzo abazifite n’abazubatse. Zarushagaho kuzamuka, hejuru kurushaho, kandi muri zo hakoreshwaga ibikoresho bihenze cyane. Abari bafite izo nyubako ntibibazaga bati: ‘Twakora dute ngo duheshe Imana ikuzo kurushaho?’ Uwiteka ntiyari mu bitekerezo byabo.”

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> Natekereje nti: “Iyaba abashora ubutunzi bwabo muri ubwo buryo bashoboraga kubona inzira yabo nk’uko Imana iyibona! Barundarunda inyubako z’akataraboneka, ariko mbega ukuntu imigambi yabo n’amayeri yabo ari ubupfapfa imbere y’Umutegetsi w’ijuru n’isi. Ntibiga n’imbaraga zose z’umutima n’iz’ubwenge uko bahimbaza Imana. Baburiye amaso kuri iki, ari cyo nshingano ya mbere y’umuntu.”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Ubwo izo nyubako ndende zazamukaga, ba nyirazo bishimanaga bafite ubwibone bwuzuye irari, bibwira ko bafite amafaranga yo gukoresha mu kunezeza ukwikunda no gutera abaturanyi babo ishyari. Igice kinini cy’amafaranga bashoyemo batyo cyari cyabonetse binyuze mu guhuguza, mu kurenganya no kunyunyuza abakene. Bibagiwe ko mu ijuru habikwa imibare y’ibikorwa byose by’ubucuruzi; ko buri masezerano arimo akarengane, buri gikorwa cyose cy’uburiganya, bihandikwa aho. Igihe kiraza ubwo mu buriganya bwabo no mu bwibone bwabo abantu bazagera aho Uwiteka atazabemerera kurenga, kandi bazamenya ko kwihangana kwa Yehova gufite aho kugarukira.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> Icyakurikiyeho nabonye ni icyateye ubwoba cy’umuriro. Abantu barebye inyubako ndende kandi bakekaga ko zidashobora gushya, maze bavuga bati: “Zitekanye rwose.” Ariko izo nyubako zarakongotse nk’aho zari zubakishijwe igishashara. Imodoka zizimya inkongi ntacyo zashoboraga gukora kugira ngo ziburizemo irimbuka. Abazimya umuriro ntibashoboye gukoresha ibyo bikoresho.

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.” Testimonies, volume 9, 12, 13.

> “Nategetswe ko igihe cy’Umwami nikigera, niba nta mpinduka izaba yarabaye mu mitima y’abantu b’abibone, bifuza icyubahiro, abantu bazamenya ko ukuboko kwari gukomeye ko gukiza kuzaba gukomeye no kurimbura. Nta mbaraga zo mu isi zishobora kubuza ukuboko kw’Imana. Nta kintu na kimwe gishobora gukoreshwa mu kubaka inyubako ngo kizirinde kurimburwa igihe cyagenwe n’Imana nikigera cyo kohereza igihano ku bantu ku bw’uko birengagije amategeko yayo no ku bw’irari ryabo ry’ubwikunde ryo gushaka icyubahiro.” Testimonies, volume 9, 12, 13.

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