We are putting in place the prophetic rule that was identified by the Lion of the tribe of Judah in His work of unsealing the last six verses of Daniel eleven, at the “time of the end,” in 1989, when the Soviet Union was swept away by an secret alliance between Ronald Reagan and the pope of Rome. We have shown that the triple applications of Rome and the fall of Babylon identify the woman and the beast she rides upon and reigns over in Revelation seventeen.
Turimo gushyiraho ihame ry’ubuhanuzi ryamenyekanishijwe n’Intare yo mu muryango wa Yuda mu murimo Wayo wo gukuraho ibimenyetso ku mirongo itandatu ya nyuma ya Daniyeli cumi n’umwe, mu “gihe cy’imperuka,” mu mwaka wa 1989, igihe Ubumwe bw’Abasoviyeti bwakuweho n’ubumwe bw’ibanga hagati ya Ronald Reagan na papa w’i Roma. Twerekanye ko imikoreshereze itatu ya Roma no kugwa kwa Babuloni bigaragaza umugore n’inyamaswa agenda hejuru kandi ategeka, bivugwa mu Byahishuwe cumi n’irindwi.
The portrayal of the woman and the beast in chapters seventeen and eighteen identify the progressive judgment which God brings upon Modern Babylon, beginning at the soon-coming Sunday law and lasting until Michael stands up and human probation closes. That period of time marks the first part of God’s Executive Judgment that is accomplished with a mixture of His mercy. Then with the seven last plagues, no mercy is mixed with His judgments. The two steps have been also inferred in the Investigative Judgment, which began on October 22, 1844. The investigative judgment began with the investigation and judgment of the dead, and on September 11, 2001, the investigative judgment of the living began.
Ishusho ry’umugore n’iry’inyamaswa mu bice bya cumi na karindwi na cumi na munani rigaragaza urubanza rugenda rutera imbere Imana izanira Babuloni ya Kijyambere, rutangirira ku itegeko rya Dimanche rigiye kuza vuba kandi rukageza igihe Mikayeli ahagurukiye kandi igihe cy’igeragezwa cy’abantu kigafungwa. Icyo gihe kigaragaza igice cya mbere cy’Urubanza Rusoza rw’Imana gusohozwa kivanzemo imbabazi zayo. Hanyuma, hamwe n’ibyago birindwi bya nyuma, nta mbabazi zivangwa n’imanza zayo. Izo ntambwe ebyiri nanone zasobanuwe mu Rubanza rw’Iperereza, rwatangiye ku wa 22 Ukwakira 1844. Urubanza rw’iperereza rwatangiranye n’iperereza n’urubanza by’abapfuye, kandi ku wa 11 Nzeri 2001, urubanza rw’iperereza rw’abazima ruratangira.
The judgment of the living is also divided into two periods, the first beginning on September 11, 2001, with the investigation and judgment of those that are candidates to be among the one hundred and forty-four thousand, for judgment begins with the house of God. The investigative judgment of the dead was only accomplished upon those whose names had, at some time in their life, been recorded in the book of life. The names of the dead that were written and registered were then compared with the book of sins. If they had unconfessed sins their names were removed from the book of life. The investigative judgment of the Living is qualified as beginning with the house of God, whereas there needed to be no qualification in the investigative judgment of the dead.
Urubanza rw’abazima na rwo rugabanyijemo ibihe bibiri, icya mbere gitangira ku wa 11 Nzeri 2001, hatangizwa iperereza n’urubanza by’abakandida bo kuzaba mu bihumbi ijana na mirongo ine na bine, kuko urubanza ruhera ku nzu y’Imana. Urubanza rw’iperereza rw’abapfuye rwakorerwaga gusa abari baranditswe amazina yabo, mu gihe runaka cy’ubuzima bwabo, mu gitabo cy’ubugingo. Amazina y’abapfuye yari yaranditswe kandi yarandikishijwe yahise agereranywa n’igitabo cy’ibyaha. Niba bari bafite ibyaha batigeze batura, amazina yabo yakurwagamo mu gitabo cy’ubugingo. Urubanza rw’iperereza rw’abazima rugaragazwa ko rutangirira ku nzu y’Imana, mu gihe mu rubanza rw’iperereza rw’abapfuye nta kugaragaza gutyo kwari gukenewe.
In the investigative judgment of the living, God’s Word was careful to identify that judgment during the sealing time of the one hundred and forty-four thousand began at Jerusalem, which is God’s church. The Bible provides a second direct witness to this fact.
Mu rubanza rw’igenzura rw’abazima, Ijambo ry’Imana ryitondeye kugaragaza ko urwo rubanza, mu gihe cyo gushyiraho ikimenyetso ku bantu ibihumbi ijana na mirongo ine na bine, rwatangiriye i Yerusalemu, ari yo torero ry’Imana. Bibiliya itanga ikindi gihamya cya kabiri gitaziguye cy’ukwo kuri.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Kuko igihe gisohoye ngo urubanza rutangirire mu nzu y’Imana; kandi niba rutangirira kuri twe, iherezo ry’abatumvira ubutumwa bwiza bw’Imana rizaba irihe? 1 Petero 4:17.
The judgment of the living begins at Jerusalem, the house of God, and there is a specific time when that judgment begins. The judgment of the living begins in Jerusalem when the writer’s inkhorn goes through Jerusalem and places a mark upon the men and women who sigh and cry for the abominations that are done in the church and also the land.
Urubanza rw’abazima rutangirira i Yerusalemu, ari yo nzu y’Imana, kandi hariho igihe cyihariye urwo rubanza rutangiriraho. Urubanza rw’abazima rutangirira i Yerusalemu igihe igikoresho cy’umwanditsi cyo kwandikishirizaho wino kinyura i Yerusalemu maze kigashyira ikimenyetso ku bagabo n’abagore banihira kandi bakaririra ibizira bikorerwa mu itorero no mu gihugu.
The class that does not obey the gospel is identified in Revelation chapter seven in contrast with the one hundred and forty-four thousand, where John there identifies them as the great multitude. The great multitude represents a class of living souls that are judged during the period of the judgment of the living who have not fully obeyed God’s law, for they have been worshipping on the pope’s day of the sun. At the soon-coming Sunday law in the United States those who have been sealed by the angel with the writer’s inkhorn in Ezekiel chapter nine, which is also the sealing of Revelation chapter seven, are lifted up as an ensign. Then those who are currently not obeying the gospel will be held accountable to the seventh-day Sabbath.
Itsinda ritumvira ubutumwa bwiza rigaragara mu Ibyahishuwe igice cya karindwi, ritandukanyijwe n’abo ibihumbi ijana na mirongo ine na bine, aho Yohana arirangiriza aho nk’imbaga nyamwinshi. Iyo mbaga nyamwinshi igereranya itsinda ry’imitima y’abazima bacirwaho urubanza mu gihe cy’urubanza rw’abazima, batumviye byuzuye amategeko y’Imana, kuko basengaga ku munsi w’izuba wa papa. Itegeko ryo ku Cyumweru rigiye kuza vuba muri Leta Zunze Ubumwe z’Amerika niribaho, abazaba barashyizweho ikimenyetso na marayika ufite ihembe ririmo wino y’umwanditsi mu Ezekieli igice cya cyenda, ari na ko gushyirwaho ikimenyetso ko mu Ibyahishuwe igice cya karindwi, bazamurwa nk’ibendera. Maze noneho abatarimo kumvira ubutumwa bwiza muri iki gihe bazabazwa Isabato y’umunsi wa karindwi.
“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.
“Ariko Abakristo bo mu bihe byahise bazirikanaga ku Cyumweru, bibwira yuko muri ubwo buryo bubahirizaga Isabato ya Bibiliya; kandi no muri iki gihe hari Abakristo nyakuri mu matorero yose, hatarimo no gusubiza inyuma Umuryango wa Kiliziya Gatolika y’Abaroma, bizera babikuye ku mutima ko ku Cyumweru ari yo Sabato yashyizweho n’Imana. Imana yemera ukuri kw’umugambi wabo n’ubutungane bwabo imbere yayo. Ariko igihe kwizihiza ku Cyumweru bizategekwa n’amategeko, kandi isi ikazaba imurikiwe ku byerekeye inshingano yo kubahiriza Isabato nyakuri, icyo gihe uzica itegeko ry’Imana kugira ngo yumvire itegeko ridafite ububasha burenze ubw’i Roma, azaba ahesheje icyubahiro ubupapa kuruta Imana. Azaba aha icyubahiro i Roma no ku butegetsi bushyira mu bikorwa urwego rwashyizweho na Roma. Azaba asenga ya nyamaswa n’igishushanyo cyayo. Nuko abantu nibanga urwego Imana yatangaje ko ari ikimenyetso cy’ubutware bwayo, maze mu cyimbo cyarwo bakubaha icyo Roma yatoranyijeho kuba ikimenyetso cy’ubukuru bwayo, bazaba bityo bemeye ikimenyetso cyo kugandukira Roma—‘ikimenyetso cya ya nyamaswa.’ Kandi ikibazo ntikizaba cyashyizwe mu buryo busobanutse gutyo imbere y’abantu, kandi ntibazaba bazanywe guhitamo hagati y’amategeko y’Imana n’amategeko y’abantu, kugeza ubwo abakomeza kwica amategeko ari bwo bazahabwa ‘ikimenyetso cya ya nyamaswa.’” The Great Controversy, 449.
The ensign of those who are sealed are who calls those who obey not the gospel into obedience.
Ibendera ry’abashyizweho ikimenyetso ni ryo rihamagara abatubaha ubutumwa bwiza ngo bumvire.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Kandi kuri uwo munsi hazabaho umuzi wa Yesayi, uzahagarara nk’ibendera ry’amoko; abanyamahanga bazamushakaho: kandi uburuhukiro bwe buzaba ubw’ikuzo. Kandi kuri uwo munsi, Uwiteka azongera kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye bo mu bwoko bwe, abazaba barasigaye, abakure muri Ashuri, no muri Egiputa, no muri Paturo, no muri Kushi, no muri Elamu, no muri Shinari, no muri Hamati, no mu birwa byo mu nyanja. Kandi azamanika ibendera ry’amahanga, kandi azateranya abirukanywe bo muri Isirayeli, maze akoranye abatatanye ba Yuda abakure mu mpera enye z’isi. Yesaya 11:10–12.
Those who currently do not obey not the gospel are judged while they are living, but their judgment must follow the investigative judgment of the living one hundred and forty-four thousand, for they can only be warned by seeing men and women with the seal of God during the crisis of the soon coming Sunday law.
Abadasanzwe ubu batumvira ubutumwa bwiza bacirwa urubanza bakiri bazima, ariko urubanza rwabo rugomba gukurikira urubanza rw’iperereza rw’abo bazima ibihumbi ijana na mirongo ine na bine, kuko bashobora gusa kuburirwa no kubona abagabo n’abagore bafite ikimenyetso cy’Imana mu gihe cy’ihungabana ry’itegeko rya ku Cyumweru rigiye kuza vuba.
“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.
“Umurimo wa Mwuka Wera ni uwo guhamiriza ab’isi ibyaha, no gukiranuka, no gucirwaho iteka. Isi ishobora gusa kuburirwa binyuze mu kubona abizera ukuri bejejwe n’ukuri, bakora bakurikije amahame yo hejuru kandi yera, bagaragaza mu buryo bukomeye kandi bwo mu rwego rwo hejuru umurongo utandukanya abarinda amategeko y’Imana n’abayatambira mu birenge. Kwezwa na Mwuka kugaragaza itandukaniro riri hagati y’abafite ikimenyetso cy’Imana n’abarinda umunsi w’ikiruhuko w’impimbano. Igihe cy’igeragezwa nikigera, bizagaragazwa neza icyo ikimenyetso cy’inyamaswa ari cyo. Ni ukurinda ku Cyumweru. Abantu, bamaze kumva ukuri, bagakomeza gufata uyu munsi nk’uwera, bitwaza umukono w’umuntu w’icyaha, watekereje guhindura ibihe n’amategeko.” Bible Training School, December 1, 1903.
The executive judgment, which is where the work of the third Elijah is accomplished, begins at the soon-coming Sunday law. It is two periods of time; in the first period God’s judgments are mixed with mercy for those who do not now obey the gospel, and then it is followed by the seven last plagues that are poured out without mercy.
Urubanza nyakurema, ari na rwo umurimo wa Eliya wa gatatu urangiriramo, rutangirira ku itegeko ryo kubahiriza Ku Cyumweru rigiye kuza vuba. Rugizwe n’ibihe bibiri by’igihe; mu gihe cya mbere, imanza z’Imana zivanze n’imbabazi ku batumvira ubutumwa bwiza muri iki gihe, hanyuma rugakurikirwa n’ibyago birindwi bya nyuma bisukwa bitarimo imbabazi.
“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.
“Igihe cy’igeragezwa ntikizasubira gukomeza igihe kirekire. Ubu Imana iri gukuraho ikiganza cyayo cyabuzaga ibintu ku isi. Imaze igihe kirekire ivugana n’abagabo n’abagore ibinyujije mu murimo wa Mwuka Wera wayo; ariko ntibumvise uwo muhamagaro. Ubu irimo kuvugana n’ubwoko bwayo n’isi, ibinyujije mu manza zayo. Igihe cy’izo manza ni igihe cy’imbabazi ku bantu batarabona amahirwe yo kumenya ukuri icyo ari cyo. Uwiteka azabarebana ubwuzu. Umutima wayo w’imbabazi urakabakabye; kandi ikiganza cyayo kiracyarambuye ngo ikize. Umubare munini w’abantu bazemererwa kwinjira mu rugo rw’umutekano, bo muri iyi minsi y’imperuka bazumva ukuri bwa mbere.” Review and Herald, November 22, 1906.
Those who obey not the gospel are the “other sheep,” Jesus promised to call, and they will hear His voice when He calls.
Abatumvira ubutumwa bwiza ni bo “andi mashyo” Yesu yasezeranyije kuzahamagara, kandi bazumva ijwi rye ubwo azabahamagara.
And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:16.
Kandi mfite n’izindi ntama zitari iz’uyu mukumbi: na zo ngomba kuzizana, kandi zizumva ijwi ryanjye; maze hazabaho umukumbi umwe n’umwungeri umwe. Yohana 10:16.
The “voice” they hear is the second “voice” of Revelation chapter eighteen, that cries loudly at the soon-coming Sunday law when the judgment of the great whore is doubled, for she has filled up her probationary cup of sin.
“Ijwi” bumva ni ryo “jwi” rya kabiri ryo mu Ibyahishuwe igice cya cumi n’umunani, rirangurura cyane mu gihe cy’itegeko rya Sande rigiye kuza vuba, ubwo urubanza rw’indaya ikomeye rukubwirwa kabiri, kuko yuzuje igikombe cyayo cy’icyaha mu gihe cyayo cy’igeragezwa.
“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 ubutware bukomeye; kandi isi imurikirwa n’ubwiza bwe. Nuko arangurura ijwi rikomeye cyane, ati: Babuloni ikomeye iraguye, iraguye, kandi yahindutse ubuturo bw’abadayimoni” (Ibyahishuwe 18:1, 2). Ubu ni bwo butumwa bwatanzwe n’umumarayika wa kabiri. Babuloni yaguye, “kuko yatesheje amahanga yose vino y’uburakari bw’ubusambanyi bwayo” (Ibyahishuwe 14:8). Iyo vino ni iki?—Ni inyigisho zayo z’ibinyoma. Yahaye abatuye isi Isabato y’ibinyoma mu cyimbo cy’Isabato y’itegeko rya kane, kandi yasubiyemo ikinyoma Satani yabwiye Eva bwa mbere muri Edeni—ko ubugingo budapfa ku buryo bwa kamere. Yakwirakwije henshi cyane n’andi makosa menshi yo muri ubwo bwoko, “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).” Selected Messages, book 2, 118.
“Igihe Yesu yatangiraga umurimo We wo mu ruhame, yejeje Urusengero arukura mu guhumanywa kwarwo kw’ubutukanyi. Mu bikorwa bya nyuma by’umurimo We harimo kweza Urusengero ubwa kabiri. Ni ko no mu murimo wa nyuma wo kuburira isi, amatorero ahabwa ihamagarwa ribiri ritandukanye. Ubutumwa bwa marayika wa kabiri ni ubu: ‘Babuloni iraguye, iraguye, wa murwa mukuru, kuko yanywesheje amahanga yose vino y’uburakari bw’ubusambanyi bwayo’ (Ibyahishuwe 14:8). Kandi mu ijwi rirenga ry’ubutumwa bwa marayika wa gatatu humvikana ijwi riturutse mu ijuru rivuga riti, ‘Nimusohoke muri wo, bantu banjye, kugira ngo mudaharanira ibyaha byawo, kandi kugira ngo mutazagerwaho n’ibyago byawo. Kuko ibyaha byawo byarundanye bikagera mu ijuru, kandi Imana yibutse gukiranirwa kwayo’ (Ibyahishuwe 18:4, 5).” Selected Messages, igitabo cya 2, 118.
At the soon coming Sunday law in the United States the progressive executive judgment upon Modern Babylon commences, and the last period of the judgment of the living begins as the two judgments overlap. The third messenger who prepares the way for the Messenger of the Covenant work represents the work during the time of the judgment of the living that began on September 11, 2001, and ends when the last of those who currently do not obey the gospel hear the second voice of Revelation chapter eighteen, and come out of Babylon. That work identifies the purification and purging of the temple of the one hundred and forty-four thousand at the beginning of the ministry of the messenger who prepares the way, and then a purging and purification of the temple of the great multitude at the ending of the ministry of the messenger who prepares the way for the Messenger of the Covenant.
Ku cyumweru amategeko yerekeye isabato ya ku cyumweru azaba agiye gushyirwaho muri Leta Zunze Ubumwe z’Amerika, urubanza rw’ubuyobozi rugenda rutera imbere ku Babuloni ya Kijyambere ruratangira, kandi igihe cya nyuma cy’urubanza rw’abazima kigatangira ubwo izo manza zombi zihurirana. Intumwa ya gatatu itegura inzira y’umurimo w’Intumwa y’Isezerano ihagarariye umurimo wo mu gihe cy’urubanza rw’abazima rwatangiye ku wa 11 Nzeri 2001, kandi rugasozwa igihe aba nyuma mu batumvira ubutumwa bwiza muri iki gihe bazaba bumvise ijwi rya kabiri ryo mu Byahishuwe igice cya cumi n’umunani, maze bakava i Babuloni. Uwo murimo ugaragaza kwezwa no guhanagurwa k’urusengero rw’ab’ibihumbi ijana na mirongo ine na bine mu ntangiriro z’umurimo w’intumwa itegura inzira, hanyuma hakabaho guhanagurwa no kwezwa k’urusengero rw’imbaga y’abantu benshi ku iherezo ry’umurimo w’intumwa itegura inzira y’Intumwa y’Isezerano.
At the soon coming Sunday law the manifestation of the power of God that occurred at Pentecost is repeated.
Mu gihe cya vuba cy’itegeko ryo ku Cyumweru rigiye kuza, kwigaragaza kw’imbaraga z’Imana kwabaye kuri Pentekote kuzongera kubaho.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . . .
“Nta n’umwe muri twe uzigera ahabwa ikimenyetso cy’Imana mu gihe imico yacu ikiriho ikizinga cyangwa umwanda na muto biyanditseho. Twebwe ni twe twasigiwe inshingano yo gukosora inenge ziri mu mico yacu, no kweza urusengero rw’ubugingo umwanda wose. Ni bwo imvura y’itumba izatugwaho nk’uko imvura y’umuhindo yagwiriye abigishwa ku Munsi wa Pentekote....”
“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, 214, 216.
“Bene Data, ni iki murimo gukora muri uyu murimo ukomeye wo kwitegura? Abishyira hamwe n’isi bari kwakira ishusho y’isi kandi bari kwitegurira ikimenyetso cy’inyamaswa. Abatitaye ku kwiringira ubwabo, bicisha bugufi imbere y’Imana kandi bejesha ubugingo bwabo kubwo kumvira ukuri—abo ni bo bari kwakira ishusho yo mu ijuru kandi bari kwitegurira ikimenyetso cy’Imana ku gahanga kabo. Itegeko niriramuka risohotse kandi ikimenyetso kigashyirwaho, imico yabo izaguma itanduye kandi itagira inenge iteka ryose.” Testimonies, igitabo cya 5, 214, 216.
It is here that a seeming discrepancy in the prophetic Word might be stumbled over, though it is not necessary to do so. At Pentecost in the time of the disciples the message that was empowered was not carried to the Gentiles, which are those who do not obey the gospel at the soon-coming Sunday law. The message that was empowered at Pentecost was carried to ancient Israel, that for another three and a half years were still in their final probationary time.
Aha ni ho hashobora kugwaho n’igitsitaza gisa n’ikitumvikana neza mu Ijambo ry’ubuhanuzi, nubwo bitari ngombwa ko biba bityo. Kuri Pentekote mu gihe cy’abigishwa, ubutumwa bwahawe imbaraga ntibwagejejwe ku banyamahanga, ari bo batumvira ubutumwa bwiza mu gihe cy’itegeko ryo ku Cyumweru rigiye kuza vuba. Ubutumwa bwahawe imbaraga kuri Pentekote bwagejejwe kuri Isirayeli ya kera, yo yari igifite indi myaka itatu n’igice iri mu gihe cyayo cya nyuma cy’igeragezwa.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.
Ibyumweru mirongo irindwi byagenewe ubwoko bwawe n’umurwa wawe wera, kugira ngo ibicumuro bishyirwe iherezoho, kandi ngo ibyaha birangizwe, kandi ngo haboneke impongano y’ubugome, kandi ngo hazanwe gukiranuka kw’iteka ryose, kandi ngo ibyerekanywe n’ubuhanuzi bishyirweho ikimenyetso, kandi ngo Ahera Cyane asigweho amavuta. Daniel 9:24.
The message that was empowered at Pentecost would not be carried to those who obeyed not the gospel until Stephen was stoned in the year 34. Sister White often identifies this fact.
Ubutumwa bwahawe imbaraga kuri Pentekote ntibwari kugezwa ku batumviye ubutumwa bwiza kugeza igihe Sitefano yaterwaga amabuye mu mwaka wa 34. Mushiki wacu White akunze kugaragaza uku kuri.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
“Nuko marayika aravuga ati: ‘Kandi azasezeranira isezerano na benshi mu cyumweru kimwe [imyaka irindwi].’ Mu myaka irindwi nyuma y’uko Umukiza atangiye umurimo We, ubutumwa bwiza bwagombaga kwamamazwa by’umwihariko ku Bayuda; imyaka itatu n’igice bukamamazwa na Kristo ubwe; hanyuma bugakwirakwizwa n’intumwa. ‘Kandi mu gice cy’icyumweru azahagarika igitambo n’ituro.’ Daniyeli 9:27. Mu mpeshyi yo mu mwaka wa 31 Nyuma ya Kristo, Kristo, ari We gitambo nyakuri, yatambwe i Kaluvari. Maze umwenda ukingiriza Ahera h’urusengero ushwanyuka mo kabiri, byerekana ko ukwera n’ubusobanuro bw’umurimo w’ibitambo byari bivuyeho. Igihe cyari kigeze ngo igitambo n’ituro byo mu isi bihagarare.”
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Icyumweru kimwe—ni ukuvuga imyaka irindwi—cyarangiye mu mwaka wa 34 nyuma ya Kristo. Hanyuma, mu gutera Sitefano amabuye, Abayahudi bahamije burundu ko banga ubutumwa bwiza; abigishwa bari batataniye mu bihugu bitandukanye bitewe n’itotezwa ‘bagendaga hose babwiriza ijambo’ (Ibyakozwe n’Intumwa 8:4); kandi bidatinze nyuma yaho, Sawuli, umutotezi, yarahindutse, aba Pawulo, intumwa y’abanyamahanga.” The Desire of Ages, 233.
The message which was empowered at Pentecost, fifty days after Christ’s resurrection, aligns with the Sunday law where the gospel calls Christ’s other flock out of Babylon, yet it was not for three and a half years after the cross that the Jews “sealed their rejection of the gospel,” and the message then went to the Gentiles, who are those who then did not obey the gospel. The seeming contradiction is magnified by the identification that in 34 AD the Jews sealed their rejection of the gospel, for Sister White says otherwise.
Ubutumwa bwahawe imbaraga kuri Pentekote, iminsi mirongo itanu nyuma yo kuzuka kwa Kristo, buhuje n’itegeko ryo ku Cyumweru aho ubutumwa bwiza buhamagara izindi ntama za Kristo gusohoka muri Babuloni, nyamara nyuma y’imyaka itatu n’igice umusaraba ubambwe ni bwo Abayuda “bashyize ikimenyetso ku kwanga kwabo ubutumwa bwiza,” maze ubutumwa buhita bugera ku Banyamahanga, ari bo bari batarumviye ubutumwa bwiza icyo gihe. Uku gusa n’ukwivuguruza kurushaho gukomera bitewe no kuvuga ko mu wa 34 nyuma ya Kristo Abayuda bashyize ikimenyetso ku kwanga kwabo ubutumwa bwiza, kuko Sister White we avuga ibitandukanye n’ibyo.
“Since the whole ritual economy was symbolical of Christ, it had no value apart from Him. When the Jews sealed their rejection of Christ by delivering Him to death, they rejected all that gave significance to the temple and its services. Its sacredness had departed. It was doomed to destruction. From that day sacrificial offerings and the service connected with them were meaningless. Like the offering of Cain, they did not express faith in the Saviour. In putting Christ to death, the Jews virtually destroyed their temple. When Christ was crucified, the inner veil of the temple was rent in twain from top to bottom, signifying that the great final sacrifice had been made, and that the system of sacrificial offerings was forever at an end.” The Desire of Ages, 165.
“Kuko imihango yose y’urusengero yari ikimenyetso cya Kristo, nta gaciro yari ifite itamufatiyeho. Igihe Abayahudi bahamyaga ko banze Kristo bamushyikiriza urupfu, banze n’ibyahaga urusengero n’imirimo yarwo ubusobanuro. Ubutagatifu bwarwo bwari bwararuvuyemo. Rwari rwaraciriweho kurimbuka. Kuva uwo munsi, ibitambo n’umurimo wabyo byari bitakigira icyo bivuze. Nk’igitambo cya Kayini, ntibyagaragazaga kwizera Umukiza. Mu kwica Kristo, Abayahudi mu by’ukuri barimbuye urusengero rwabo. Igihe Kristo yabambwaga, umwenda wo imbere mu rusengero watabutsemo kabiri uhereye hejuru ugeze hasi, bigaragaza ko igitambo gikomeye kandi cya nyuma cyari gitanzwe, kandi ko gahunda y’ibitambo yari irangiye burundu.” The Desire of Ages, 165.
Did the Jews seal their rejection of the gospel at the stoning of Stephen or the cross of Christ? This seeming contradiction is associated with the seeming contradiction of identifying the manifestation of the power of God at Pentecost to the soon-coming Sunday law.
Mbese Abayahudi bashyize ikimenyetso ku kwanga kwabo ubutumwa bwiza igihe Sitefano yaterwaga amabuye, cyangwa ku musaraba wa Kristo? Uku kugaragara nk’ukwivuguruza guhuzwa n’ukundi kugaragara nk’ukwivuguruza ko kumenya ko igaragazwa ry’imbaraga z’Imana kuri Pentekote rifitanye isano n’itegeko ryo ku cyumweru rigiye kuza vuba.
We intend to sort the seeming contradiction out in the next article, but I wish to remind us that the purpose of this particular consideration is based upon the fact that is identified by the prophets that God’s Laodicean people in the last days do not understand the judgment. We have taken time to review the various periods and purposes of the judgment in order to be clear about how the investigative and executive judgments both meet at the soon-coming Sunday law. In order to see the revelation associated with the seeming contradictions we have just raised these elements needed to be reviewed.
Turateganya gukemura uko kunyuranya kugaragara mu nyandiko ikurikira, ariko ndashaka kutwibutsa ko intego y’uku kwiga by’umwihariko ishingiye ku kuri kwagaragajwe n’abahanuzi ko ubwoko bw’Imana bw’i Lawodikiya bwo mu minsi y’imperuka butumva urubanza. Twafashe igihe cyo gusubiramo ibihe bitandukanye n’intego z’urubanza kugira ngo dusobanukirwe neza uburyo urubanza rw’igenzura n’urubanza rw’ishyirwa mu bikorwa byombi bihurira ku itegeko ryo ku Cyumweru rigiye kuza vuba. Kugira ngo tubone ihishurirwa rifitanye isano n’uku kunyuranya kugaragara tumaze kuvuga, byari ngombwa ko ibi bintu bisubirwamo.
We will continue this study in the next article.
Tuzakomeza iki cyigisho mu nyandiko ikurikira.
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.
Abagatolika b’i Roma bemera ko guhindura Isabato byakozwe n’itorero ryabo, kandi iryo hinduka nyir’izina bariryifashisha nk’igihamya cy’ububasha bw’ikirenga bw’itorero. Bavuga ko, mu kwizihiza umunsi wa mbere w’icyumweru nk’Isabato, Abaporotesitanti baba bemera ububasha bwaryo bwo gushyiraho amategeko mu byerekeye iby’Imana. Itorero ry’i Roma ntiryigeze rirekura icyo risaba cy’uko ridashobora kwibeshya; kandi iyo isi n’amatorero y’Abaporotesitanti bemeye Isabato y’ibinyoma ryahimbye, mu gihe banga Isabato ya Yehova, baba mu by’ukuri bemeye icyo risaba. Bashobora kuvuga ububasha bushingirwaho muri iryo hinduka, ariko ubuyobe bw’imitekerereze yabo bugaragara bitaruhije. Umupapa akangutse bihagije ku buryo abona ko Abaporotesitanti barimo kwishuka ubwabo, bakinga amaso babigambiriye ku kuri kw’iki kibazo. Uko gahunda y’umunsi w’icyumweru irushaho kwemerwa, arishima, yumva yizeye ko amaherezo izashyira isi yose y’Abaporotesitanti munsi y’ibendera rya Roma.
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Ihindurwa ry’Isabato ni cyo kimenyetso cyangwa ikimenyetso kiranga ubutware bw’itorero ry’i Roma. Abumva ibyo itegeko rya kane risaba, maze bagahitamo kwizihiza Isabato y’ikinyoma mu mwanya w’iy’ukuri, baba bityo bubashye ubwo butware ari bwo bwonyine bwategetse ibyo. Ikimenyetso cya ya nyamaswa ni Isabato ya gipapa, isi yemeye mu mwanya w’umunsi Imana yatoranyije.
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Ariko igihe cyo kwakira ikimenyetso cy’inyamaswa, nk’uko cyagennwe mu buhanuzi, ntikiragera. Igihe cy’igeragezwa ntikiraza. Mu matorero yose harimo Abakristo b’ukuri, ndetse n’Itorero Gatolika ry’Abaroma ntirisigaye inyuma. Nta n’umwe acirwaho iteka mbere y’uko ahabwa umucyo kandi akabona ko afite inshingano yo kwitondera itegeko rya kane. Ariko ubwo itegeko rizasohoka rishyiraho Isabato y’impimbano ku gahato, kandi ubwo ijwi riranguruye ry’umumarayika wa gatatu rizaburira abantu ku byerekeye kuramya inyamaswa n’igishushanyo cyayo, umurongo uzacibwa neza hagati y’ikinyoma n’ukuri. Ubwo ni bwo abazagumya gukomeza mu gucumura bazahabwa ikimenyetso cy’inyamaswa ku ruhanga rwabo cyangwa ku biganza byabo.
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
“N’intambwe zihuta turimo kwegera iki gihe. Igihe amatorero y’Abaporotesitanti azishyira hamwe n’ubutegetsi bw’isi kugira ngo ashyigikire idini ry’ikinyoma, iryo ba sekuruza babo bihanganiye irenganywa rikaze cyane kubera kurirwanya, ni bwo Isabato ya gipapa izahatirizwa n’ububasha bwahurijwe hamwe bw’itorero na Leta. Hazabaho ubuhakanyi bw’ishyanga, buzasoza gusa mu kurimbuka kw’ishyanga.” Bible Training School, February 2, 1913.