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# The Book of Daniel - Number Sixty-Six

Igitabo cya Daniyeli - Umubare wa Mirongo Itandatu n’Itandatu

Unveiling the Prophetic Symphony: The Sealing Time, Latter Rain, and the Call Out of Babylon

Guhishura Urujyano rw’Ubuhanuzi: Igihe cyo Gushyirwaho Ikimenyetso, Imvura y’Igihe Cy’Imperuka, n’Umuhamagaro wo Gusohoka i Babuloni

Author

Jeff Pippenger

Published

January 30, 2024

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The passage we considered in the previous article said that, “the great outpouring of the Holy Spirit” of Revelation chapter eighteen, “will not come until we have an enlightened people, that know by experience what it means to be laborers together with God.” But the promise is that when “we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.” The identification of the “great outpouring” infers a lesser outpouring (a measuring).

Igice twasesenguyeho mu nyandiko ibanziriza iyi cyavuze ko, “isukwa rikomeye rya Mwuka Wera” ryo mu Ibyahishuwe igice cya cumi n’umunani, “ritazaza tudafite abantu bamurikiwe, bazi kubw’uburambe icyo bisobanura kuba abakozi bakoranije n’Imana.” Ariko isezerano ni uko igihe “tuzagira kwihebera rwose, k’umutima wose, ku murimo wa Kristo, Imana izamenya uko kuri ikabigaragariza mu gusuka Mwuka wayo ku rugero rutagerwa.” Kugaragazwa kw’“isukwa rikomeye” byumvikanisha ko hariho isukwa rito kurirusha (igipimo).

On September 11, 2001, the mighty angel of Revelation eighteen descended, but “the largest portion of the church” were then, and still “are not laborers together with God.” Between September 11, 2001, and the point when God identifies the fact there is finally a group who have attained to “entire, whole-hearted consecration to the service of Christ,” the latter rain is “measured,” the judgment of the living occurs, and judgment begins with the house of God.

Ku wa 11 Nzeri 2001, marayika ukomeye wo mu Ibyahishuwe cumi n’umunani yaramanutse, ariko “igice kinini kurusha ibindi cy’itorero” icyo gihe, kandi n’ubu, “si abakorana n’Imana.” Hagati ya 11 Nzeri 2001 n’igihe Imana igaragaza ukuri kw’uko amaherezo hariho itsinda ryageze ku “kwiyegurira rwose, n’umutima wose, umurimo wa Kristo,” imvura y’itumba “iragerwa,” urubanza rw’abazima rukabaho, kandi urubanza rugatangirira ku nzu y’Imana.

Revelation chapter eighteen, identifies two voices, which Sister White informs us are two calls to the churches. The second voice (call), is the call out of Babylon that occurs at the soon-coming Sunday law. The first voice arrived on September 11, 2001. The outpouring of the Holy Spirit that then began was “measured,” for Christ first needed to cleanse the people He would ultimately pour out the Holy Spirit upon “without measure”, as He lifted them up as an ensign in the hour of the great earthquake. That group needed to be purified before the second voice of Revelation eighteen sounded, for they are to be those who would proclaim that message.

Ibyahishuwe igice cya cumi n’umunani, hagaragaza amajwi abiri, ayo Mushiki wa White atumenyesha ko ari ubutumire bubiri buhamagarira amatorero. Ijwi rya kabiri (ihamagarwa), ni ihamagarwa ryo kuva i Babuloni riba ku gihe cy’amategeko yo ku cyumweru yenda kuza vuba. Ijwi rya mbere ryageze ku wa 11 Nzeri 2001. Isukwa rya Mwuka Wera ryahise ritangira icyo gihe ryari “rigereranyije,” kuko Kristo yabanje kweza abantu yari kuzaheraho amaherezo asuka Mwuka Wera “atagereranyije”, ubwo yabazamuraga nk’ibendera mu isaha y’umutingito ukomeye. Iryo tsinda ryagombaga kubanza kwezwa mbere y’uko ijwi rya kabiri ryo mu Ibyahishuwe igice cya cumi n’umunani rivuga, kuko ari bo bagomba kuba abari kwamamaza ubwo butumwa.

At the first disappointment in the spring of 1844, the Protestants became apostate Protestants and the faithful who then found themselves in the tarrying time, represented the temple of those who were formerly not the people of God. On September 11, 2001, the mighty angel of Revelation eighteen descended, and the first step in the cleansing and raising up of God’s last-day temple began, and it began with the testing of Laodicean Adventism. On July 18, 2020, the second step of the testing process began. At Christ’s baptism the process of separating ancient Israel began as Christ then selected the first disciples, which were the foundation of the Christian temple that He was erecting in that history.

Mu icika intege kwa mbere kwabaye mu mpeshyi yo mu mwaka wa 1844, Abaporotesitanti bahindutse Abaporotesitanti b’abahakanyi, kandi abizerwa bo muri icyo gihe basanze bari mu gihe cyo gutinda, bahagarariye urusengero rw’abahoze batari ubwoko bw’Imana. Ku wa 11 Nzeri 2001, marayika ukomeye wo mu Ibyahishuwe 18 yaramanutse, maze intambwe ya mbere yo kweza no guhagurutsa urusengero rw’Imana rw’iminsi y’imperuka iratangira, kandi yatangiranye no kugeragezwa kwa Adiventisime ya Lawodikiya. Ku wa 18 Nyakanga 2020, intambwe ya kabiri y’igikorwa cyo kugerageza yaratangiye. Mu mubatizo wa Kristo, igikorwa cyo gutandukanya Isirayeli ya kera cyaratangiye, kuko icyo gihe Kristo yahisemo abigishwa ba mbere, ari bo bashingiyeho urusengero rwa Gikristo yubakaga muri ayo mateka.

At the beginning of his three and a half year ministry, Christ cleansed the temple, which He identified as “His Father’s house,” and at the end of His ministry, when He had cleansed the temple the second and final time, His pronouncement was “your house is left unto you desolate.” The previous covenant people had been passed by and His new covenant people were established as “His Temple”. At the Sunday law the corporate structure of the Seventh-day Adventist church will be desolate.

Mu ntangiriro z’umurimo wa Kristo wamaze imyaka itatu n’igice, yejeje urusengero, urwo yise “inzu ya Se”; kandi ku iherezo ry’umurimo We, ubwo yari amaze kweza urusengero ubwa kabiri kandi bwa nyuma, amagambo Ye yo guca urubanza yagiraga ati: “inzu yanyu mubasigiwe ari umusaka.” Abantu bo mu isezerano rya mbere bari barenganyijwe, maze abantu Be b’isezerano rishya bashyirwaho nk’“Urusengero Rwe”. Ku itegeko ryo ku Cyumweru, imiterere y’itorero ry’Abadiventisiti b’Umunsi wa Karindwi izaba umusaka.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> Umuhanuzi aravuga ati: “Nabonye undi mumarayika amanuka ava mu ijuru, afite ubushobozi bukomeye; isi imurikirwa n’ubwiza bwe. Arangurura ijwi rikomeye, avuga ati: Babuloni Ikomeye iraguye, iraguye, ihindutse ubuturo bw’abadayimoni” (Ibyahishuwe 18:1, 2). Ubu ni bwo butumwa bwatanzwe n’umumarayika wa kabiri. Babuloni yaraguye, “kuko yanywesheje amahanga yose vino y’uburakari bw’ubusambanyi bwayo” (Ibyahishuwe 14:8). Iyo vino ni iki?—Ni inyigisho zayo z’ibinyoma. Yahaye ab’isi isabato y’ibinyoma mu cyimbo cy’Isabato y’itegeko rya kane, kandi yasubiyemo ikinyoma Satani yabwiye Eva bwa mbere muri Edeni—ukutapfa kwa kamere k’ubugingo. Yakwije hose ibindi binyoma byinshi by’inkomoko imwe, “yigisha amategeko y’abantu nk’aho ari inyigisho” (Matayo 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Review and Herald, December 6, 1892.

> “Igihe Yesu yatangizaga umurimo We wo mu ruhame, yejeje Urusengero aruvanamo uguhumanywa kwarwo kw’igitutsi cyera. Mu bikorwa bya nyuma by’umurimo We harimo kweza Urusengero ubwa kabiri. Ni ko no mu murimo wa nyuma wo kuburira isi, amatorero ahabwa guhamagarwa kubiri gutandukanye. Ubutumwa bw’umumarayika wa kabiri ni ubu: ‘Babuloni iraguye, iraguye, wa murwa mukuru, kuko yanyweshaga amahanga yose vino y’uburakari bw’ubusambanyi bwayo’ (Ibyahishuwe 14:8). Kandi mu gutaka kuranguruye k’ubutumwa bw’umumarayika wa gatatu humvikana ijwi rivuye mu ijuru rivuga riti: ‘Nimusohoke muri yo, bwoko bwanjye, kugira ngo mudaharana mu byaha byayo, kandi kugira ngo mutagerwaho n’ibyago byayo. Kuko ibyaha byayo byageze no mu ijuru, kandi Imana yibutse gukiranirwa kwayo’ (Ibyahishuwe 18:4, 5).” Review and Herald, December 6, 1892.

The first temple cleansing aligns with the first voice of Revelation chapter eighteen, and the second voice is the loud cry that calls God’s other flock out of Babylon. Verses one through three were fulfilled when the great buildings of New York City were thrown down. That happened on September 11, 2001, and the first temple cleansing, or the first of two calls to the churches was made. The first call began at Christ baptism, when the Holy Spirit came down out of heaven and the test for ancient Israel began. On August 11, 1840, the first temple cleansing, or the first of two calls to the churches was made to the Millerite movement.

Ugusukurwa kwa mbere kw’urusengero guhuje n’ijwi rya mbere ryo mu Byahishuwe igice cya cumi n’umunani, kandi ijwi rya kabiri ni ugutaka gukomeye guhamagara izindi ntama z’Imana gusohoka i Babuloni. Imirongo ya mbere kugeza ku ya gatatu yasohoye ubwo inyubako nini z’Umujyi wa New York zahanurwaga hasi. Ibyo byabaye ku wa 11 Nzeri 2001, maze haturwa ugusukurwa kwa mbere kw’urusengero, ari ko guhamagara kwa mbere muri bibiri guhabwa amatorero. Uko guhamagara kwa mbere kwatangiye igihe Kristo yabatizwaga, ubwo Mwuka Wera yamanukaga ava mu ijuru maze ikigeragezo ku Bisirayeli ba kera kiratangira. Ku wa 11 Kanama 1840, ugusukurwa kwa mbere kw’urusengero, ari ko guhamagara kwa mbere muri bibiri guhabwa amatorero, kwahawe urugaga rw’Abamilerite.

At that time, the latter rain and the sealing of the one hundred and forty-four thousand began, in conjunction with the final scenes of the Investigative Judgment. In those final scenes the work of Christ is represented as His blotting out the sins of the faithful from the book of sins, or the blotting out of the names of the professed Christians from the book of life. That period of time is the period of the sprinkling of the latter rain, for God will only pour out the Holy Spirit without measure when the church is pure. At the Sunday law, the outpouring of the Holy Spirit will be without measure.

Muri icyo gihe ni ho imvura y’itumba yatangiye, hamwe no gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane, bijyanye n’ibice bya nyuma by’Urubanza rw’Iperereza. Muri ibyo bice bya nyuma umurimo wa Kristo ugaragazwa nk’uwo guhanagura ibyaha by’abizerwa mu gitabo cy’ibyaha, cyangwa guhanagura amazina y’abiyita Abakristo mu gitabo cy’ubugingo. Icyo gihe ni cyo gihe cyo kuminjagirwamo imvura y’itumba, kuko Imana izayisuka Umwuka Wera nta rugero gusa igihe itorero rizaba ritunganye. Mu gihe cy’itegeko ryo ku Cyumweru, gusukwa k’Umwuka Wera kuzaba nta rugero.

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.

> “Muri gukora iki, bene Data, muri uyu murimo ukomeye wo kwitegura? Abishyira hamwe n’isi barimo kwakira ishusho y’isi kandi barimo kwitegurira ikimenyetso cy’inyamaswa. Abatazigirira icyizere ubwabo, bicisha bugufi imbere y’Imana kandi bagatunganya ubugingo bwabo bubahiriza ukuri, abo ni bo barimo kwakira ishusho yo mu ijuru kandi barimo kwitegurira ikimenyetso cy’Imana ku gahanga kabo. Itegeko nirijya ahagaragara kandi ikimenyetso kigashyirwaho, imico yabo izaguma itunganye kandi idafite inenge iteka ryose.” Testimonies, volume 5, 216.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Igikorwa cya Mwuka Wera ni ukwemeza ab’isi iby’icyaha, n’ibyo gukiranuka, n’iby’urubanza. Isi ishobora gusa kuburirwa binyuze mu kubona abizera ukuri bejejwe n’ukuri, bakora bakurikije amahame yo hejuru kandi yera, bagaragaza mu buryo bwo hejuru kandi busumba byose, umurongo utandukanya abitondera amategeko y’Imana n’abayanyuranya bakayakandagira munsi y’ibirenge byabo. Kwezwa kwa Mwuka kugaragaza itandukaniro riri hagati y’abafite ikimenyetso cy’Imana n’abubahiriza umunsi w’ikiruhuko w’impimbano. Igihe ikigeragezo kizaza, bizahita bigaragara neza icyo ikimenyetso cy’inyamaswa ari cyo. Ni ukubahiriza ku Cyumweru. Abantu bumvise ukuri hanyuma bagakomeza gufata uyu munsi nk’uwera, bitwaza ikimenyetso cy’umuntu w’icyaha, watekereje guhindura ibihe n’amategeko.” Bible Training School, December 1, 1903.

Isaiah identifies the “day of the east wind,” which he also identifies as the “rough wind,” that is restrained (stayeth), as the point when “the measuring” begins.

Yesaya agaragaza “umunsi w’umuyaga wo mu burasirazuba,” kandi nanone akawita “umuyaga ukaze,” uba ufashwe cyangwa uhagaritswe, ko ari cyo gihe “gupima” gutangirira.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.

> Mu rugero, ubwo irashibuka, uzajya uburana na yo; ahagarika umuyaga we ukaze ku munsi w’umuyaga w’iburasirazuba. Ni cyo gituma ubugome bwa Yakobo buzakurwaho; kandi iki ni cyo kizaba imbuto yose yo gukuraho icyaha cye: igihe azagira amabuye yose y’igicaniro nk’amabuye y’ingwa amenaguritse, insengero z’ibigirwamana n’ibishushanyo ntibizongera guhaguruka. Nyamara umudugudu ukomeye uzahinduka umusaka, n’aho gutura hazasigara hataye, hakorwe nk’ubutayu; ni ho inyana izarisha, kandi ni ho izayama, ikarigata amashami yaho. Amashami yaho namara kuma, azavunagurwa: abagore bazaza bayatwike; kuko ari ubwoko butagira ubwenge: ni cyo gituma uwayiremye atazayigirira imbabazi, kandi uwayibumbye ntazayereka ubuntu. Kandi kuri uwo munsi bizabaho ko Uwiteka azahungura uhereye ku muyoboro w’uruzi ukageza ku mugezi wa Egiputa, namwe muzateranywa umwe umwe, yemwe bana ba Isirayeli. Kandi kuri uwo munsi bizabaho ko impanda nini izavuzwa, maze hazaze abari hafi kurimbukira mu gihugu cya Ashuri, n’abirukanywe bari mu gihugu cya Egiputa, kandi bazaramya Uwiteka ku musozi wera i Yerusalemu. Yesaya 27:6–13.

The “east wind” is the power that sinks the “ships of Tarshish” and brings judgment upon the whore of Tyre. The “east wind” is the power that causes the kings to be afraid. The “east wind” is what brought the “blasting” blight upon Egypt, that produced the seven years of famine, as Joseph and Pharaoh brought the entire world (Egypt), into bondage, and it was the “east wind” that brought the “locusts” that ate up everything during the deliverance from Egypt. Islam is the “east wind.”

“Umuyaga w’iburasirazuba” ni wo mbaraga ziroha “amato y’i Tarushishi” kandi zikazana urubanza ku maraya w’i Tiro. “Umuyaga w’iburasirazuba” ni wo mbaraga zitera abami kugira ubwoba. “Umuyaga w’iburasirazuba” ni wo wazanye “igihombo” cy’icyorezo kuri Egiputa, kikabyara imyaka irindwi y’inzara, ubwo Yosefu na Farawo bazanaga isi yose (Egiputa) mu bubata; kandi ni “umuyaga w’iburasirazuba” wazanye “inzige” zariye byose mu gihe cyo kurokorwa kuva muri Egiputa. Ubuyisilamu ni “umuyaga w’iburasirazuba.”

The reform movements of Bible prophecy establish that each reform movement has its own peculiar theme. The theme of the reform movement of the one hundred and forty four thousand is Islam. On September 11, 2001, Islam of the third Woe attacked the earth beast, and George W. Bush, “the second”, immediately placed a restraint upon the “east wind.” At that event, as Sister White records, when the great buildings of New York City are brought down, Revelation eighteen, verses one through three were fulfilled. Those three verses represent the first of two voices in Revelation chapter eighteen. The second voice is located in verse four, and it identifies the call out of Babylon, which begins at the Sunday law in the United States. Islam of the third woe, is restrained by the four angels of Revelation chapter seven, while the one hundred and forty-four thousand are sealed.

Imyigaragambyo yo kuvugurura yo mu buhanuzi bwa Bibiliya igaragaza ko buri mwigaragambyo wo kuvugurura ugira insanganyamatsiko yihariye. Insanganyamatsiko y’umwigaragambyo wo kuvugurura w’abihumbi ijana na mirongo ine na bane ni Ubusilamu. Ku wa 11 Nzeri 2001, Ubusilamu bwo muri ishyano rya gatatu bwateraga inyamaswa y’isi, maze George W. Bush, “uwa kabiri,” ahita ashyiraho ikibuza ku “muyaga w’iburasirazuba.” Muri icyo gikorwa, nk’uko Mushiki wa White abyandika, ubwo inyubako nini z’Umujyi wa New York zahanurwaga hasi, Ibyahishuwe igice cya cumi n’umunani, umurongo wa mbere kugeza ku wa gatatu, byarasohoye. Iyo mirongo itatu ihagarariye ijwi rya mbere mu majwi abiri ari mu gice cya cumi n’umunani cy’Ibyahishuwe. Ijwi rya kabiri riri mu murongo wa kane, kandi rigaragaza umuhamagaro wo gusohoka i Babuloni, utangira ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika. Ubusilamu bwo muri ishyano rya gatatu bubuzwa n’abamalayika bane bo mu gice cya karindwi cy’Ibyahishuwe, mu gihe abihumbi ijana na mirongo ine na bane bashyirwaho ikimenyetso.

> “The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.

> “Uwiteka Imana ni Imana ifuha, nyamara yihanganira igihe kirekire ibyaha n’ibicumuro by’ubwoko bwayo muri iki gihe cy’iyi si. Iyo ubwoko bw’Imana buba bwaragendeye mu nama yayo, umurimo w’Imana uba warateye imbere, kandi ubutumwa bw’ukuri bukagezwa ku bantu bose batuye ku isi hose. Iyo ubwoko bw’Imana buba bwarayizeye kandi bukaba abakora ijambo ryayo, iyo buba bwaritondeye amategeko yayo, marayika aba ataraje aguruka anyura mu ijuru azanye ubutumwa bwo kubwira ba marayika bane bari bagiye kurekura imiyaga ngo ihuhire ku isi, ababwira ati: Nimufate, nimufate iyo miyaga ine, kugira ngo itazahuhira ku isi kugeza igihe nzaba maze gushyira ikimenyetso ku ruhanga rw’abagaragu b’Imana. Ariko kuko abantu batumvira, batagira gushimira, batari abera, nk’uko Isirayeli ya kera yari iri, igihe cyarongerewe kugira ngo bose bumve ubutumwa bwa nyuma bw’imbabazi butangazwa mu ijwi rirenga. Umurimo w’Uwiteka wabangamiwe, igihe cyo gushyirwaho ikimenyetso kiratinzwa. Benshi ntibarumvise ukuri. Ariko Uwiteka azabaha uburyo bwo kukumva no guhinduka, kandi umurimo ukomeye w’Imana uzakomeza ujye mbere.” Manuscript Releases, volume 15, 292.

Those who are sealed, are sealed before the Sunday law, for the world can only be warned, and therefore called out of Babylon, by seeing men and women in the Sunday law crisis with the seal of God. The sealing of the one hundred and forty-four thousand began on September 11, 2001, but the sealing time was delayed.

Abashyizweho ikimenyetso, bashyirwaho ikimenyetso mbere y’itegeko ryo ku Cyumweru, kuko isi ishobora gusa kuburirwa, bityo igahamagarirwa gusohoka i Babuloni, binyuze mu kubona abagabo n’abagore mu gihe cy’ingorane z’itegeko ryo ku Cyumweru bafite ikimenyetso cy’Imana. Gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine byatangiye ku wa 11 Nzeri 2001, ariko igihe cyo gushyirwaho ikimenyetso cyakererejwe.

All the prophets are addressing the last generation, and this passage is directly referenced to the final generation. In this final generation God’s people did not “walk in His counsel,” and for that reason the sealing time was hindered and delayed. It was delayed and hindered by the beast from the bottomless pit in Revelation chapter eleven, that murdered the two prophets. That beast in the time of the French Revolution was atheism, and it typified the atheistic movement introduced by those who introduced the “woke-ism,” that is now confronting the world, into the movement of Future for America, and then Future for America ceased to walk in God’s counsel and allowed the influence of those who promoted their modern homosexual agenda, in conjunction with others who promoted the setting of time, to hinder the sealing time.

Abahanuzi bose bavugana n’igisekuru giheruka, kandi uyu murongo werekeza mu buryo butaziguye ku gisekuru giheruka. Muri iki gisekuru giheruka ubwoko bw’Imana ntibwagenze “mu nama Ye,” kandi kubera iyo mpamvu igihe cyo gushyirwaho ikimenyetso cyarabangamiwe kandi kiradindizwa. Caradindijwe kandi kibangamirwa n’inyamaswa iva ikuzimu ivugwa mu Ibyahishuwe igice cya cumi na kimwe, yishe abo bahanuzi babiri. Iyo nyamaswa, mu gihe cya Revolisiyo y’Abafaransa, yari ukutemera ko Imana iriho, kandi yagereranyaga umutwe w’ukutemera Imana watangijwe n’abazanye “woke-ism,” ubu uhanganye n’isi, mu mutwe wa Future for America; maze Future for America ihagarika kugendera mu nama y’Imana kandi yemera ingaruka z’abateje imbere gahunda yabo y’ubu ya kuryamana kw’abahuje ibitsina, bafatanije n’abandi bateje imbere gushyiraho ibihe, kubangamira igihe cyo gushyirwaho ikimenyetso.

> “Much that has been revealed to me crowds upon my mind, which I hardly know how to express. Yet I cannot hold my peace. The Lord is indignant at men who set themselves up to rule their fellow-men, and to carry out plans which the Holy Spirit has condemned. I am more surprised than I can express at your failure to discern that God has not set up these men. The new order of things ought to alarm you, for it had not the sanction of heaven.

> “Ibyinshi mu byo nahishuriwe byuzuye mu mutima no mu bitekerezo byanjye, ku buryo ntamenya neza uko nabivuga. Nyamara sinshobora guceceka. Uwiteka arakariye abantu biyimikisha gutegeka bagenzi babo, no gushyira mu bikorwa imigambi Umwuka Wera yamaganye. Ndatangazwa cyane kurusha uko nabivuga n’ukunanirwa kwanyu gutahura ko Imana itashyizeho abo bantu. Uburyo bushya bw’ibintu bwagombye kubatera ubwoba, kuko butemejwe n’ijuru.”

> “The natural heart is not to bring its own tainted, corrupting principles into the work of God. There must be no concealing of the principles of our faith. The third angel’s message is to be sounded by God’s people. It is to swell to the loud cry. The Lord has a time appointed when he will bind off the work; but when is that time? When the truth to be proclaimed for these last days shall go forth as a witness to all nations, then shall the end come. If the power of Satan can come into the very temple of God, and manipulate things as he pleases, the time of preparation will be prolonged.

> “Umutima wa kamere kamuntu ntukwiriye kuzana amahame yawo yandujwe kandi yonona mu murimo w’Imana. Nta guhisha amahame y’ukwizera kwacu kugomba kubaho. Ubutumwa bwa marayika wa gatatu bugomba kwamamazwa n’ubwoko bw’Imana. Bugomba gukura bugahinduka ijwi rirenga. Uwiteka afite igihe yagennye cyo kurangiza umurimo; ariko se icyo gihe ni ryari? Ni igihe ukuri kugomba kwamamazwa kuri iyi minsi y’imperuka kuzajya kugera mu mahanga yose kuba ubuhamya, ni bwo iherezo rizaza. Niba imbaraga za Satani zishobora kwinjira mu rusengero rw’Imana ubwarwo, kandi zigakoresha ibintu uko zishaka, igihe cyo kwitegura kizongerwa.”

> “Here is the secret of the movements made to oppose the men whom God sent with a message of blessing for his people. These men were hated. The men and God’s message were despised, as verily as Christ himself was hated and despised at his first advent. Men in responsible positions have manifested the very attributes that Satan has revealed. They have sought to rule minds, to bring their reason and their talents under human jurisdiction. There has been an effort to bring God’s servants under the control of men who have not the knowledge and wisdom of God, or an experience under the Holy Spirit’s guidance. Principles have been born that should never have seen the light of day. The illegitimate child should have been stifled as soon as it breathed the first breath of life. Finite men have been warring against God and the truth and the Lord’s chosen messengers, counterworking them by every means they dared to use. Please consider what virtue there came in the wisdom and plans of those who have slighted God’s messages, and, like the scribes and Pharisees, have despised the very men whom God has used to present light and truth which his people needed.” The 1888 Materials, 1525.

> “Dore ibanga ry’imigendere yakoreshejwe mu kurwanya abantu Imana yatumye bafite ubutumwa bw’umugisha bugenewe ubwoko bwayo. Abo bantu baranzwe n’urwango. Abo bantu n’ubutumwa bw’Imana barasuzuguwe, nk’uko rwose Kristo ubwe yangiwe kandi asuzugurwa mu kuza kwe kwa mbere. Abantu bari mu myanya y’inshingano bagaragaje imico nyakuri Satani yagaragaje. Bashatse gutegeka ibitekerezo by’abandi, no gushyira imitekerereze yabo n’impano zabo munsi y’ubutegetsi bw’abantu. Habayeho umuhati wo gushyira abagaragu b’Imana munsi y’ubugenzuzi bw’abantu badafite ubumenyi n’ubwenge by’Imana, cyangwa ubunararibonye buyobowe na Mwuka Wera. Havutse amahame atagombaga na rimwe kubona umucyo w’amanywa. Uwo mwana w’ikirara yagombaga kunigirwa akimara guhumeka umwuka wa mbere w’ubuzima. Abantu b’abanyantege nke bagiye barwanya Imana n’ukuri n’intumwa z’Umwami yitoranyirije, bababangamira uko bashoboye kose, bakoresheje uburyo bwose batinyutse gukoresha. Nyabuneka mutekereze ku cyo ubwenge n’imigambi by’abasuzuguye ubutumwa bw’Imana byagize umumaro, kandi nk’abanditsi n’Abafarisayo, bagasuzugura abo bantu nyine Imana yakoresheje mu gutanga umucyo n’ukuri ubwoko bwayo bwari bukeneye.” The 1888 Materials, 1525.

The sealing time that began on September 11, 2001, was hindered for the representatives of Satan were allowed to come into the “very temple of God.” The issue that should be seen here is that from 1798 unto 1844, the Millerite temple was erected, and on October 22, 1844, the messenger of the covenant suddenly came unto his temple. The temple and the host had been trampled down by the papacy for twelve hundred and sixty years, and when the papacy received its deadly wound Christ began the work of erecting the Millerite temple, and the symbol of the temple is the number forty-six, on several witnesses.

Igihe cyo gushyirwaho ikimenyetso cyatangiye ku wa 11 Nzeri 2001 cyadindijwe, kuko abahagarariye Satani bemerewe kwinjira mu “rusengero rw’Imana ubwarwo.” Ikigomba kubonwa hano ni uko kuva mu 1798 kugeza mu 1844, urusengero rw’Abamileriti rwubatswe, kandi ku wa 22 Ukwakira 1844, intumwa y’isezerano yahise iza mu rusengero rwayo. Urusengero n’ingabo byari byarakandagiwe n’ubupapa imyaka igihumbi na magana abiri na mirongo itandatu, kandi igihe ubupapa bwahabwaga uruguma rwarwo rwica, Kristo yatangiye umurimo wo kubaka urusengero rw’Abamileriti, kandi ikimenyetso cy’urusengero ni umubare mirongo ine na gatandatu, ku buhamya bwinshi.

On August 11, 1840, the angel of Revelation ten descended, and the judgment of Protestantism began. That history is repeated to the very letter.

Ku wa 11 Kanama 1840, marayika uvugwa mu Ibyahishuwe icumi yaramanutse, kandi urubanza rwa Giprotestanti rutangira. Ayo mateka arasubirwamo uko yakabaye ijambo ku rindi.

In the Scriptures it is the “east wind” that sinks the ships of Tarshish, and brings down that great city Tyrus, and causes the kings and merchants to three times cry out, “woe, woe” (alas, alas). But in the passage of Isaiah we are considering, the day of the “east wind” is the day when God “stayeth his rough wind.” In this passage the “east wind” is held in check, so as to not prevent the work of the third angel; a work that is accomplished during the time of the latter rain. In this passage the subject of the “east wind” that is held in check, is identifying the latter rain, the work of the third angel, and the gathering out of God’s other children in Babylon. In that time period, the four angels are holding the four winds, during the time of the sealing of the one hundred and forty-four thousand.

Mu Byanditswe byera ni ho “umuyaga wo mu burasirazuba” uroha amato y’i Tarushishi, ugasenya wa murwa mukuru wa Tiro, kandi ugatuma abami n’abacuruzi bataka incuro eshatu bati: “mbega ishyano, mbega ishyano” (alas, alas). Ariko mu gice cya Yesaya turimo gusuzuma, umunsi w’“umuyaga wo mu burasirazuba” ni wo munsi Imana “ihagarika umuyaga wayo ukaze.” Muri iki gice “umuyaga wo mu burasirazuba” urabuzwa, kugira ngo utabangamira umurimo wa marayika wa gatatu; umurimo usohozwa mu gihe cy’imvura y’itumba. Muri iki gice, ingingo y’“umuyaga wo mu burasirazuba” ubujijwe, igaragaza imvura y’itumba, umurimo wa marayika wa gatatu, no gukura mu Babuloni abandi bana b’Imana. Muri icyo gihe, abamarayika bane bafashe imiyaga ine, mu gihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Hanyuma y’ibyo mbona abamarayika bane bahagaze ku mfuruka enye z’isi, bafashe imiyaga ine y’isi, kugira ngo umuyaga udahuhira ku isi, cyangwa ku nyanja, cyangwa ku giti na kimwe. Nuko mbona undi mumarayika azamuka aturutse iburasirazuba, afite ikimenyetso cya wa Mana nzima; arangurura ijwi rirenga abwira ba bamarayika bane, abo bahawe kwangiza isi n’inyanja, ati: Ntimukangize isi, cyangwa inyanja, cyangwa ibiti, kugeza ubwo tumaze gushyira ikimenyetso ku ruhanga rw’abagaragu b’Imana yacu. Ibyahishuwe 7:1–3.

The staying of the “east wind,” the holding of the “angry nations” and the holding of the “four winds” all occur during the latter rain, for it is the period of the latter rain that the seal of God is placed upon His people. The four winds that are being restrained by the four angels are a symbol of Islam.

Guhagarikwa kwa “umuyaga wo mu burasirazuba,” gufatirwa kw’“amahanga arakaye” n’ifungwa ry’“imiyaga ine” byose bibaho mu gihe cy’imvura y’itumba, kuko ari mu gihe cy’imvura y’itumba ikimenyetso cy’Imana gishyirwa ku bwoko bwayo. Imiyaga ine ifatiriwe n’abamarayika bane ni ikimenyetso cya Islamu.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Abamarayika bafashe imiyaga ine, igereranywa n’ifarashi irakaye ishaka kwigobotora no kwihutira kugenda ku isi yose, itwaye kurimbuka n’urupfu mu nzira yayo.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Mbese tuzasinzira turi ku nkombe rwose z’isi y’iteka? Mbese tuzaba ibipfamatwi, dukonje kandi dupfuye? Yoo, iyaba mu matorero yacu twagira Umwuka n’umwuka w’ubugingo by’Imana bihumetswe mu bwoko bwayo, kugira ngo bubashe guhaguruka bugahagarara ku birenge byabwo kandi bukabaho. Dukeneye kubona ko inzira ifunganye, kandi ko irembo rifunganye. Ariko uko tunyura muri iryo rembo rifunganye, ubugari bwaryo ntibugira iherezo.” Manuscript Releases, volume 20, 217.

We will consider these realities further in the next article, for it is “in the days of these kings”, represented by the eighth kingdom of Bible prophecy, that “is of the seven” kingdoms, that God sets up an everlasting kingdom.

Tuzarushaho birushijeho muri iyi mbonerahamwe ikurikira, kuko ari “mu minsi y’abo bami”, bagaragajwe n’ubwami bwa munani bw’ubuhanuzi bwa Bibiliya, “bukomoka kuri bwa burindwi” bwami, ari bwo Imana ishyiraho ubwami bw’iteka ryose.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.

> Kandi mu minsi y’abo bami, Imana yo mu ijuru izashyiraho ubwami butazigera burimburwa na hato; kandi ubwo bwami ntibuzasigirwa abandi bantu, ahubwo buzamenagura kandi buherezeho rwose ubwo bwami bwose, kandi buzahoraho iteka ryose. Nk’uko wabonye rya buye ricukuwe mu musozi ritakozwe n’amaboko, kandi rikamenagura ibyuma, umuringa, ibumba, ifeza, n’izahabu; Imana ikomeye yamenyesheje umwami ibizaba hanyuma y’ibyo. Kandi iyo nzozi ni ukuri, n’ubusobanuro bwazo burahamye. Daniyeli 2:44, 45.

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