We were considering Jeremiah chapter fifty in the previous article, and in the passage the judgment upon Babylon, that begins at the soon coming Sunday law in the United States and ends with the wrath of God. The executive judgment is the day of the Lord’s vengeance that was represented by the destruction of Jerusalem in the year 70 AD. The destruction of Jerusalem accomplished by Rome in 70 AD, had been typified by the destruction of Jerusalem carried out by Nebuchadnezzar. Together they provided two witnesses of the Executive Judgment of the whore of Tyre, who is also the whore of Revelation chapter seventeen.
Mu nyandiko ibanziriza iyi, twatekerezaga kuri Yeremiya igice cya mirongo itanu, no kuri uwo murongo havugwamo urubanza ruzaba kuri Babuloni, rutangira ku itegeko rya Ku Cyumweru rigiye kuza vuba muri Leta Zunze Ubumwe za Amerika, rukarangirana n’uburakari bw’Imana. Urubanza nyakurikizwa ni umunsi wo kwihorera k’Umwami, washushanyijwe no kurimbuka kwa Yerusalemu mu mwaka wa 70 Nyuma ya Kristo. Kurimbuka kwa Yerusalemu kwakozwe n’Abaroma mu mwaka wa 70 Nyuma ya Kristo, kwari kwaragereranyijwe mbere no kurimbuka kwa Yerusalemu kwakorewe na Nebukadinezari. Byombi hamwe byatanze abagabo babiri bo guhamya urubanza nyakurikizwa rw’indaya y’i Tiro, ari na yo ndaya ivugwa mu Ibyahishuwe igice cya cumi na karindwi.
Jeremiah informs us that when the Lord’s vengeance is accomplished upon modern Babylon, beginning with the soon-coming Sunday law, that “In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve.” In those days, the sealing of the one hundred and forty-four thousand will have already been accomplished.
Yeremiya atumenyesha yuko igihe ukwihorera k’Umwami ku Babuloni ya none kuzaba gusohojwe, guhera ku itegeko rya vuba ryo ku Cyumweru, ko “Muri iyo minsi no muri icyo gihe, ni ko Uwiteka avuga, gukiranirwa kwa Isirayeli kuzashakishwa, ariko ntikuzaboneka; n’ibyaha bya Yuda na byo ntibizaboneka: kuko abo nzarokora nzabababarira.” Muri iyo minsi, gushyirwaho ikimenyetso kwa ba bantu ibihumbi ijana na mirongo ine na bine kuzaba kwamaze gusohozwa.
“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.
“Bene Data, murakora iki muri iki gikorwa gikomeye cyo kwitegura? Abishyira hamwe n’ab’isi barimo kwakira ishusho y’isi kandi barimo kwitegurira ikimenyetso cy’inyamaswa. Abatifitiye icyizere, bicisha bugufi imbere y’Imana kandi bakezesha ubugingo bwabo kumvira ukuri, abo ni bo barimo kwakira ishusho yo mu ijuru kandi barimo kwitegurira ikidodo cy’Imana mu ruhanga rwabo. Igihe itegeko rizasohoka kandi ikimenyetso kigashyirwaho, imico yabo izaguma itunganye kandi itanduye iteka ryose.” Testimonies, volume 5, 216.
The executive judgment begins with the second voice of Revelation chapter eighteen, who calls men and women to flee from Babylon, and Jeremiah says, “their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her.” Her judgment is accomplished by the “archers.” The first reference to an archer in the Scriptures is concerning Ishmael.
Urubanza nyakuri rutangirana n’ijwi rya kabiri ryo mu Ibyahishuwe igice cya cumi n’umunani, rihamagarira abagabo n’abagore guhunga Babuloni; kandi Yeremiya aravuga ati: “umunsi wabo urageze, igihe cyo guhanirwa kwabo kirageze. Ijwi ry’abahunga n’abarokoka bava mu gihugu cya Babuloni, kugira ngo bamamaze muri Siyoni kwihorera k’Uwiteka Imana yacu, kwihorera kw’urusengero rwe. Nimuteranye abarashi ngo batera Babuloni: mwese abarura umuheto, nimukambike muyigote impande zose; ntihakagire n’umwe ucika: muyiture ibihwanye n’imirimo yayo; uko yakoze kose, abe ari ko muyikorera.” Urubanza rwayo rushyirwa mu bikorwa n’abo “barashi.” Uko Ibyanditswe Byera bibanza kuvuga umurashi ni ku byerekeye Ishimayeli.
And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:17–20.
Nuko Imana yumva ijwi ry’umuhungu; maze marayika w’Imana ahamagara Hagari ari mu ijuru, aramubwira ati: “Hagari, ufite iki? Witinya, kuko Imana yumvise ijwi ry’umuhungu aho ari. Haguruka, uterure umuhungu, umufate neza ukuboko; kuko nzamugira ihanga rikomeye.” Nuko Imana ihumura amaso ye, abona iriba ry’amazi; ajyayo, yuzuza umuvure amazi, maze aha umuhungu kunywa. Kandi Imana ibana n’uwo muhungu; arakura, aba mu butayu, ahinduka umurashi. Itangiriro 21:17–20.
The “hour of the great earthquake” in Revelation eleven identifies the beginning of the executive judgment upon the whore of Rome, that begins at the soon-coming Sunday law in the United States. In the “hour” “the third woe cometh quickly. And the seventh angel sounded.” The third woe, is the seventh trumpet. It is the archers of Islam that are employed to bring His judgment upon those who enforce the mark of papal authority (Sunday worship), and persecute those who uphold the mark of God’s authority (Sabbath worship).
“Igihe cy’umutingito ukomeye” kivugwa mu Ibyahishuwe igice cya cumi na kimwe kigaragaza intangiriro y’urubanza rw’ikorwa ku maraya y’i Roma, rutangira igihe cya vuba cy’itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika. Muri icyo “gihe,” “ishyano rya gatatu riza vuba. Maze marayika wa karindwi avuza impanda.” Iryo shyano rya gatatu ni yo mpanda ya karindwi. Ni abarashi b’Abayisilamu bakoreshwa mu kuzana urubanza rwe ku bahatiriza ikimenyetso cy’ubutware bwa papa (gusenga ku Cyumweru), kandi bagatoteza abashikamye ku kimenyetso cy’ubutware bw’Imana (gusenga ku Isabato).
In Luke chapter twenty-one Jesus in answering the disciple’s questions about the destruction of Jerusalem and the temple, provides an historical narrative that also represents the history of the last days. He references the “days of vengeance,” which was an essential prophetic attribute of His ministry as the Messiah, which He identified in His opening announcement of His ministry by reading from the prophet Isaiah to the church in Nazareth. The announcement at Nazareth, and the passage from Isaiah represented not only His ministry, but the message of His disciples, and more specifically the work and ministry of the movement of the one hundred and forty-four thousand.
Mu gice cya makumyabiri na rimwe cy’Ivanjili ya Luka, Yesu, asubiza ibibazo abigishwa bamubajije byerekeye kurimbuka kwa Yerusalemu n’urusengero, atanga inkuru y’amateka inagaragaza amateka y’iminsi y’imperuka. Avuga ibyerekeye “iminsi yo guhorera,” byari ikimenyetso cy’ingenzi cy’ubuhanuzi kiranga umurimo We nk’Um Messiah, ibyo akaba yarabigaragaje mu itangazo rya mbere ry’umurimo We ubwo yasomeraga itorero ry’i Nazareti mu muhanuzi Yesaya. Iryo tangazo ry’i Nazareti, ndetse n’umurongo wo muri Yesaya, ntibyagereranyaga umurimo We gusa, ahubwo byagereranyaga n’ubutumwa bw’abigishwa Be, kandi cyane cyane umurimo n’ubutumwa bw’umutwe w’abihumbi ijana na mirongo ine na bine.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.
Umwuka w’Umwami Imana undiho; kuko Uwiteka yansize amavuta kugira ngo mbwirize abagwaneza ubutumwa bwiza; yantumye gupfuka inguma z’abamenetse imitima, gutangaza umudendezo ku banyagano, no gukingurira imfungwa abo baboshywe; gutangaza umwaka w’imbabazi z’Uwiteka, n’umunsi wo guhorera w’Imana yacu; guhumuriza abarira bose; no guha abaririra i Siyoni ikamba ry’ubwiza mu cyimbo cy’ivu, amavuta y’ibyishimo mu cyimbo cy’icyunamo, n’umwambaro wo gushima mu cyimbo cy’umwuka w’umubabaro; kugira ngo bitwe ibiti byo gukiranuka, igiterwa n’Uwiteka, kugira ngo ahimbazwe. Kandi bazubaka amatongo ya kera, bazasubizaho amatongo ya mbere, kandi bazasana imigi yasenyutse, amatongo yamaze ibihe byinshi. Kandi abanyamahanga bazahagarara baragire amashyo yanyu, n’abana b’abinjira bazaba abahinzi banyu n’abita ku mizabibu yanyu. Ariko mwebwe muzitwa abatambyi b’Uwiteka: abantu bazabita abakozi b’Imana yacu: muzarya ubutunzi bw’amahanga, kandi muzīratanira mu cyubahiro cyayo. Mu cyimbo cy’isoni zanyu muzahabwa incuro ebyiri; no mu cyimbo cy’urujijo bazishimira umugabane wabo: ni cyo gituma bazaragwa incuro ebyiri mu gihugu cyabo: ibyishimo by’iteka bizaba ibyabo. Kuko jyewe Uwiteka nkunda guca imanza zitabera, nanga ubwambuzi no mu bitambo byoswa; kandi nzayobora umurimo wabo mu kuri, kandi nzasezerana na bo isezerano ry’iteka ryose. Kandi urubyaro rwabo ruzamenyekana mu mahanga, n’ababakomokaho bamenyekane mu moko: abazababona bose bazabemera, ko ari urubyaro Uwiteka yahaye umugisha. Nzanezererwa cyane mu Uwiteka, umutima wanjye uzishimira Imana yanjye; kuko yambitse imyambaro y’agakiza, antwikirije umwitero wo gukiranuka, nk’uko umukwe yishariza imitako, kandi nk’uko umugeni yirimbisha ibihogo bye. Kuko nk’uko isi imeza igitotsi cyayo, kandi nk’uko umurima umeza ibyo bibibwamo; ni ko Umwami Uwiteka azameza gukiranuka no guhimbazwa imbere y’amahanga yose. Yesaya 61:1–11.
The one hundred and forty-four thousand who are sealed in Ezekiel chapter nine, are those who are mourning over the sins in the church and in the world. “The acceptable year of the Lord, and the day of vengeance of our God,” is when those who mourn in Zion are comforted, and become “trees of righteousness” in order to “glorify the Lord.” They glorify the Lord, for “in those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none.” Those who mourn are those who have been sealed and they are those who “shall build the old wastes,” who “shall raise up the former desolations, and” who “shall repair the waste cities, the desolations of many generations.” They shall “be named the Priests of the Lord,” and men shall call them “the Ministers of our God.”
Abantu ibihumbi ijana na mirongo ine na bine bashyizweho ikimenyetso muri Ezekiyeli igice cya cyenda, ni ba bandi baborogera ibyaha biri mu itorero no mu isi. “Umwaka wemerwa w’Umwami, n’umunsi wo guhora kw’Imana yacu,” ni wo gihe abaririra i Siyoni bahumurizwamo, maze bakaba “ibiti byo gukiranuka” kugira ngo “bahimbaze Umwami.” Bahimbaza Umwami, kuko “muri iyo minsi, no muri icyo gihe, ni ko Uwiteka avuga, ubugome bwa Isirayeli buzashakishwa, ariko ntibuzaboneka.” Abaririra ni bo bashyizweho ikimenyetso, kandi ni bo “bazubaka ahahoze amatongo kera,” ni bo “bazasubizaho amatongo ya mbere,” kandi ni bo “bazasanūra imidugudu yasenyutse, amatongo y’ibisekuru byinshi.” Bazitwa “Abatambyi b’Uwiteka,” kandi abantu bazabahamagara “Abakozi b’Imana yacu.”
The righteousness of the one hundred and forty-four thousand is to “spring forth before all nations,” when they are lifted up as an ensign in the hour of the great earthquake. Their righteousness is caused progressively, for it is “as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth.” The sealing of the one hundred and forty-four thousand began at the arrival of the latter rain on September 1, 2001. It is then that the buds of earth were brought forth. Isaiah identifies when the buds spring forth.
Gukiranuka kw’abo ibihumbi ijana na mirongo ine na bine kuzamera imbere y’amahanga yose, igihe bazamurirwaho nk’ikimenyetso mu gihe cy’umutingito ukomeye. Gukiranuka kwabo gutuma kubaho buhoro buhoro, kuko “nk’uko isi imeza ikimera cyayo, kandi nk’uko umurima umeza ibyabibwe mo; ni ko Uwiteka Imana izatuma gukiranuka n’ishimwe bimerera imbere y’amahanga yose.” Gushyirwaho ikimenyetso kw’abo ibihumbi ijana na mirongo ine na bine kwatangiye igihe imvura y’itumba rya nyuma yageraga ku wa 1 Nzeri 2001. Ni ho utumera tw’isi twamejwe. Yesaya agaragaza igihe utwo tumera tumerera.
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. Isaiah 27:8, 9.
Mu rugero, igihe uyihana, uyigororerana ku rugero; ayihagarika umuyaga wayo ukaze ku munsi w’umuyaga w’iburasirazuba. Ni cyo gituma, rero, ubugome bwa Yakobo buzahanagurwa; kandi iyi ni yo mbuto yose yo gukurwaho kw’icyaha cye: igihe azahindura amabuye yose y’igicaniro nk’amabuye ya rukara amenaguwe mo ibice, insengero zo mu biti n’ibishushanyo ntibizongera guhagarara. Yesaya 27:8, 9.
In “the day of the east wind” which is His “rough wind” that “He stayeth,” the “shooting forth” of the buds will begin when the rain is “measured.” “Stayeth” means restrained. When the four winds are restrained by the four angels of Revelation chapter seven, the sealing of the one hundred and forty-four thousand begins. At that time the latter rain begins to “sprinkle” in moderation, for the word “measure” in the verse means moderation. At the beginning of the period of the sealing of the one hundred and forty-four thousand the latter rain is measured, and at the end of the period it is without measure.
Mu “munsi w’umuyaga w’iburasirazuba” ari wo “muyaga ukaze” We “abuza,” “kumera” kw’imishibu kuzatangira igihe imvura “igipimwe.” “Abuza” bisobanura ko ihagaritswe. Igihe imiyaga ine ibujijwe n’abamarayika bane bo mu Byahishuwe igice cya karindwi, ni bwo ugushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine gutangira. Muri icyo gihe ni bwo imvura y’itumba itangira “kumisha” mu rugero, kuko ijambo “gupima” muri uwo murongo risobanura urugero. Mu itangiriro ry’igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine, imvura y’itumba irapimwa, kandi ku iherezo ry’icyo gihe ikaba itakigira urugero.
“The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. 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; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“Isukwa rikomeye rya Mwuka w’Imana, rizamurikisha isi yose ikuzwe n’ubwiza bwe, ntirizaza tudafite ubwoko bwamurikiwe, bumenya ku bunararibonye icyo bisobanura kuba abafatanyabikorwa n’Imana. Igihe tuzaba dufite ukwiyegurira rwose, n’umutima wose, umurimo wa Kristo, Imana izemera iyo ngingo ibigaragaje binyuze mu gusukwa kwa Mwuka wayo kutagira urugero; ariko ibyo ntibizaba mu gihe igice kinini cyane cy’itorero kitari abafatanyabikorwa n’Imana. Imana ntishobora gusuka Mwuka wayo igihe kwikunda no kwinezeza bigaragara cyane; igihe hategeka umwuka w’uko, iyo ushyizwe mu magambo, wagaragaza ya gisubizo cya Kayini,—‘Ndi umurinzi wa mwene Data?’ Niba ukuri kw’iki gihe, niba ibimenyetso birushaho kwiyongera impande zose, bihamya ko iherezo rya byose riri hafi, bidahagije gukangura imbaraga zisinziriye z’abavuga ko bazi ukuri, ubwo umwijima uhwanye n’umucyo wakomeje kubamurikira uzabatungura abo bantu. Nta n’igisa n’urwitwazo rw’ubwo kutita kwabo bazashobora kugaragariza Imana ku munsi ukomeye wo kubarirwa kwa nyuma. Nta mpamvu bazatanga yerekana impamvu batabayeho kandi ngo bagendere kandi bakore mu mucyo w’ukuri kwera kw’ijambo ry’Imana, bityo bakahishurira isi yijimishijwe n’icyaha, binyuze mu myifatire yabo, impuhwe zabo, n’umwete wabo, ko imbaraga n’ukuri nyakuri kw’ubutumwa bwiza bitashoboraga kunyomozwa.” Review and Herald, 21 Nyakanga 1896.
The testing period of the latter rain and sealing of the one hundred and forty-four thousand begins with the measuring of the outpouring of the Holy Spirit for the wheat and tares have reached the time of the harvest. The rain brings both classes to maturity, then at the end of the testing period the wheat and tares are separated, and the wheat will then “know by experience what it means to be laborers together with God” They will then “have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.”
Igihe cy’igeragezwa cy’imvura y’itumba n’ishyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine gitangirana no kugererwa kw’isukwa rya Mwuka Wera, kuko ingano n’urukungu byageze igihe cy’isarura. Imvura izageza ayo matsinda yombi ku gukura kuzuye; hanyuma, ku iherezo ry’igihe cy’igeragezwa, ingano n’urukungu bizatandukanywa, maze ingano zizahita “zimenya binyuze mu byababayeho icyo bisobanura kuba abakozi bakorana n’Imana.” Hanyuma “bazaba bafite ukwiyegurira umurimo wa Kristo kuzuye, kutagabanije kandi n’umutima wose; Imana izamenya icyo kintu ibigaragarize isukwa rya Mwuka wayo ridafite urugero.”
The “day of the rough east wind” arrived on September 11, 2001, and Habakkuk’s debate over the counterfeit peace and safety message of the latter rain message, as opposed to the message identifying the day of God’s vengeance, began. At that point the plants, both wheat and tares began to bud and bring forth the fruit they would manifest at the judgment of the soon-coming Sunday law.
“Umunsi w’umuyaga ukaze w’iburasirazuba” wageze ku itariki ya 11 Nzeri 2001, maze impaka za Habakuki ku butumwa bw’amahoro n’umutekano by’impimbano bwo mu butumwa bw’imvura y’itumba, butandukanye n’ubutumwa bugaragaza umunsi wo guhora kw’Imana, ziratangira. Muri icyo gihe ibimera, ari byo ingano n’urumamfu, byatangiye gushinga no kwera imbuto zari kuzagaragazwa mu rubanza rw’itegeko ryo ku Cyumweru rigiye kuza vuba.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Nanone kandi, iyi migani yigisha ko hatazabaho igihe cy’igeragezwa nyuma y’urubanza. Iyo umurimo w’ubutumwa bwiza urangiye, hahita hakurikiraho gutandukanya abatunganye n’ababi, kandi iherezo rya buri tsinda rigahoraho rishyirwaho iteka ryose.” Christ’s Object Lessons, 123.
One class bows to the sun in Ezekiel chapter eight, and the other receives the seal of God in Ezekiel chapter nine. In Luke chapter twenty-one, Christ is identifying the one hundred and forty-four thousand, and He sets forth a sign that marks the final generation of earth’s history. He identified the sign that Christians must recognize in order to flee the destruction of Jerusalem.
Itsinda rimwe ryunamira izuba muri Ezekiyeli igice cya munani, irindi na ryo rikakira ikimenyetso cya Mungu muri Ezekiyeli igice cya cyenda. Muri Luka igice cya makumyabiri na rimwe, Kristo arimo aramenyekanisha abari ijana na mirongo ine na bane, kandi ashyiraho ikimenyetso kiranga urubyaro rwa nyuma rwo mu mateka y’isi. Yagaragaje ikimenyetso Abakristo bagomba kumenya kugira ngo bahunge irimbuka rya Yerusalemu.
And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.
Kandi nimubona Yerusalemu ikikijwe n’ingabo, muzamenye ko kurimbuka kwayo kwegereje. Icyo gihe, abari i Yudaya bahungire ku misozi; n’abari hagati muri yo bayivemo; kandi abari mu byaro ntibayinjiremo. Kuko iyo ni iminsi yo guhorera, kugira ngo ibyanditswe byose bisohore. Luka 21:20–22.
Jesus identified, “line upon line,” more prophetic characteristics of the sign, for His words are recorded not only by Luke, but also by Matthew and Mark.
Yesu yagaragaje, “umurongo ku wundi,” ibindi biranga by’ubuhanuzi by’icyo kimenyetso, kuko amagambo Ye atanditswe na Luka gusa, ahubwo yanditswe na Matayo na Mariko na bo.
And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:14–16.
Kandi ubu butumwa bwiza bw’ubwami buzigishwa mu isi yose, bube ubuhamya ku mahanga yose; maze ni bwo imperuka izaherako ize. Nuko rero nimubona ikizira cy’ubutayu, cyavuzwe na Daniyeli umuhanuzi, gihagaze ahantu hera, (usoma abyumve:) icyo gihe abari i Yudaya bazahungire ku misozi. Matayo 24:14–16.
And the gospel must first be published among all nations. But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved. But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:10–14.
Kandi ubutumwa bwiza bugomba kubanza kwamamazwa mu mahanga yose. Ariko ubwo bazabajyana bakabashyikiriza, ntimuzahagarike imitima yanyu mbere y’igihe mwibaza icyo muzavuga, kandi ntimuzabitegure mbere; ahubwo ibyo muzahabwa muri uwo mwanya, abe ari byo muvuga; kuko atari mwe muvuga, ahubwo ni Mwuka Wera. Kandi umuvandimwe azagambanira umuvandimwe ngo yicwe, na se agambanire umwana we; abana bazahagurukira ababyeyi babo, babicishe. Kandi muzangwa n’abantu bose babahora izina ryanjye; ariko uzihangana akageza ku mperuka, uwo ni we uzakizwa. Ariko nimubona ikizira cy’ubutayu, cyavuzweho na Daniyeli umuhanuzi, gihagaze aho kidakwiriye, (usoma abyumve,) icyo gihe abari i Yudaya bazahungire ku misozi. Mariko 13:10–14.
Before the seven last plagues, which is the final and perfect fulfillment of the “days of vengeance,” is accomplished upon two classes the gospel of the kingdom must be preached and published among all nations. The gospel message is given to the nations at the soon-coming Sunday law in the United States, when the one hundred and forty-four thousand are lifted up as an ensign. The “days of vengeance” represents the period of the Executive Judgment of the whore of Babylon, which begins with the Sunday law in the United States and ends when Michael stands up and human probation closes, and the wrath of God is poured out in the seven last plagues.
Mbere y’uko ibyago birindwi bya nyuma, ari byo bisohora mu buryo bwa nyuma kandi butunganye “iminsi y’ihōra,” bisohorerwa ku matsinda abiri, ubutumwa bwiza bw’ubwami bugomba kubwirizwa kandi bugatangazwa mu mahanga yose. Ubutumwa bwiza buhabwa amahanga igihe itegeko ryo ku Cyumweru rigiye kuza vuba muri Leta Zunze Ubumwe za Amerika, ubwo abihumbi ijana na mirongo ine na bine bazamurwa nk’ikirango. “Iminsi y’ihōra” igereranya igihe cy’Urubanza Nyobozi rw’indaya ya Babuloni, gitangirana n’itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika kandi kigasozwa igihe Mikayeli ahagurutse, igihe cy’igeragezwa cy’abantu kigafungwa, maze umujinya w’Imana ugasukwa mu byago birindwi bya nyuma.
The period of time is the “hour” which Mark identifies, and the “hour” of the “great earthquake,” and the “hour” the ten kings agree to give their seventh kingdom unto the papacy. When the last soul has accepted the gospel that is published to all nations, probation closes, and God’s wrath is poured out without mercy. That period begins with the gospel being proclaimed to all nations as the ensign is lifted up, and ends when the last person responds to the gospel message proclaimed and preached and published by the ensign. That period of time is the “days of vengeance.”
Igihe ni cyo “saha” Mariko agaragaza, kandi ni yo “saha” y’“umutingito ukomeye,” kandi ni yo “saha” abami icumi bemeranya guha ubutware bwabo bwa karindwi ubupapa. Iyo ubugingo bwa nyuma bwamaze kwemera ubutumwa bwiza bwatangajwe mu mahanga yose, igihe cy’imbabazi kirarangira, maze uburakari bw’Imana bugasukwa butagira imbabazi. Icyo gihe gitangirana no gutangazwa kw’ubutumwa bwiza mu mahanga yose igihe ibendera rizamuwe, kandi kigasozerwa igihe umuntu wa nyuma asubije ubutumwa bwiza bwatangajwe, bukabwirizwa kandi bugakwirakwizwa n’ibendera. Icyo gihe ni cyo “minsi yo guhora.”
In Luke, chapter twenty-one, Jesus is pinpointing that history, for He is identifying the final generation, that will not die before His second coming. He identifies a sign, which is represented as the abomination of desolation spoken of by Daniel the prophet. The sign is when the abomination of desolation stands in the “holy place,” and when it is “standing where it ought not,” which is also when Jerusalem is “compassed with armies.”
Mu gice cya makumyabiri na rimwe cy’Ivanjili ya Luka, Yesu arerekana neza uwo mwanya mu mateka, kuko arimo aramenyesha igisekuru cya nyuma kitazashira ataraza ubwa kabiri. Aratanga ikimenyetso, kigereranywa n’ikizira cy’umwirare cyavuzwe na Daniyeli umuhanuzi. Icyo kimenyetso ni igihe ikizira cy’umwirare gihagaze ahantu hera, kandi igihe “gihagaze aho kitagomba guhagarara,” ari na bwo Yerusalemu iba “igose n’ingabo.”
When Jerusalem was compassed by armies in the year 66 by Cestius, the Christians in Jerusalem fled the city, and Sister White identifies that not one Christian died during the destruction that ultimately ended in the year 70. Cestius initiated a siege, and then withdrew for apparently unknown reasons, and the Christians in the city fled in agreement with the warning associated with the sign. In the year 70 Titus completed the destruction by once again instituting a siege. The siege of Cestius was the beginning of what is called the First Jewish-Roman War, and the siege and destruction accomplished by Titus was the end of the First Jewish-Roman War.
Igihe Yerusalemu yagotwaga n’ingabo mu mwaka wa 66 na Cestius, Abakristo bari i Yerusalemu bahunze uwo murwa, kandi Mushiki wa White agaragaza ko nta Mukristo n’umwe wapfuye mu irimbuka ryaje kurangira mu mwaka wa 70. Cestius yatangije igotwa, hanyuma arivanaho ku mpamvu zisa n’izatamenyekanye, maze Abakristo bari muri uwo murwa barahunga, bahuje n’umuburo wari ufitanye isano n’icyo kimenyetso. Mu mwaka wa 70 Tito yujuje iryo rimbuka, yongera gushyiraho igotwa. Igotwa rya Cestius ni ryo ryari intangiriro y’icyitwa Intambara ya Mbere y’Abayahudi n’Abaroma, kandi igotwa n’irimbuka byakozwe na Tito ni byo byari iherezo ry’Intambara ya Mbere y’Abayahudi n’Abaroma.
The entire history lasted three and a half years, began and ended with a siege, and the beginning contained a sign for God’s people. That history was identified as the days of God’s vengeance by Christ, which was a specific element that He was to identify in His ministry. Those days represent the executive judgment upon the whore of Rome that begins at the soon-coming Sunday law, and ends when human probation closes. At the beginning of the executive judgment of the whore of Babylon, the one hundred and forty-four thousand are lifted up as an ensign, which is a sign. When God’s other flock see the sign, they are to flee out of Babylon, whose destruction was typified by the destruction of Jerusalem.
Amateka yose yamaze imyaka itatu n’igice, yatangiye kandi arangirana no kugotwa, kandi intangiriro yayo yarimo ikimenyetso cy’ab’Imana. Ayo mateka Kristo yayagaragaje ko ari iminsi yo guhoreramo kw’Imana, akaba yari ikintu cyihariye yagombaga kugaragaza mu murimo we. Iyo minsi igereranya urubanza nyir’izina rucirwa indaya y’i Roma, rutangira ku itegeko rya Sunday rigiye kuza vuba, rukarangira igihe igihe cy’igeragezwa cy’abantu gifunzwe. Ku ntangiriro y’urubanza nyir’izina rw’indaya y’i Babuloni, abo ibihumbi ijana na mirongo ine na bine bashyirwa hejuru nk’ibendera, ari na ryo kimenyetso. Iyo izindi ntama z’Imana zibonye icyo kimenyetso, zigomba guhunga zisohoka i Babuloni, kurimbuka kwayo kukaba kwarashushanyijwe no kurimbuka kwa Yerusalemu.
We will continue to consider Luke chapter twenty-one in the next article.
Tuzakomeza gusuzuma Luka igice cya makumyabiri na rimwe mu nyandiko ikurikira.