We are currently looking very closely at the prophetic characteristics of the history where the papacy returns to the throne of the earth as the eighth head, that is of the seven heads. We are doing so, in order to carefully identify the prophetic characteristics of the history when the eighth president, that is of the seven presidents, fulfills the formation of the image of the papal beast. We have begun our considerations of these truths with Mount Carmel and Herod’s birthday. Both sacred illustrations represent the soon-coming Sunday law in the United States, which is also represented in verse forty-one of Daniel chapter eleven.

Ubu turimo kurebera hafi cyane ibiranga ubuhanuzi bw’ibihe aho ubupapa buzongera gusubira ku ntebe y’isi nk’umutwe wa munani, ari wo uva mu mitwe irindwi. Ibyo turimo kubikora kugira ngo tumenye neza, twitonze, ibiranga ubuhanuzi bw’ibihe igihe perezida wa munani, ari we wo muri ba perezida barindwi, asohozanya ishusho y’inyamaswa y’ubupapa. Twatangiye kuzirikana kuri uku kuri duhereye ku Musozi Karumeli no ku munsi w’amavuko wa Herodi. Ibyo bishushanyo byombi byera bihagarariye itegeko ryo ku Cyumweru rigiye kuza vuba muri Leta Zunze Ubumwe z’Amerika, na ryo rikaba rihagarariwe no mu murongo wa mirongo ine n’umwe wo muri Daniyeli igice cya cumi na kimwe.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Azinjira no mu gihugu cy’ikuzo na cyo, kandi ibihugu byinshi bizatsindwa; ariko aba ni bo bazarokoka ukuboko kwe: Edomu, na Mowabu, n’abatware b’abana ba Amoni. Danieli 11:41.

The counterfeit king of the north enters the glorious land in the verse. The glorious land in the history of ancient Israel was the land of Judah, and it was represented as a land flowing with milk and honey, and for this reason, among others, it was glorious. It was glorious because Christ chose its capital city Jerusalem, as the place of His temple, and the city where he chose to place His name.

Umwami w’impimbano wo mu majyaruguru yinjira mu gihugu cy’icyubahiro muri uwo murongo. Igihugu cy’icyubahiro, mu mateka ya Isirayeli ya kera, cyari igihugu cy’u Buyuda, kandi cyagereranywaga n’igihugu gitemba amata n’ubuki; kandi kubera iyo mpamvu, hamwe n’izindi, cyari icy’ubwiza. Cyari icy’ubwiza kuko Kristo yahisemo umurwa mukuru wacyo, Yerusalemu, ngo ube ahantu h’urusengero Rwe, kandi ube umujyi aho yahisemo gushyira Izina Rye.

Since the day that I brought forth my people out of the land of Egypt I chose no city among all the tribes of Israel to build an house in, that my name might be there; neither chose I any man to be a ruler over my people Israel: But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel. 2 Chronicles 6:5, 6.

Uhereye umunsi nakuye ubwoko bwanjye mu gihugu cya Egiputa, sinigeze ntoranya umudugudu n’umwe mu miryango yose ya Isirayeli ngo nyubakemo inzu izaberamo izina ryanjye; kandi sinigeze ntoranya umuntu n’umwe ngo abe umutware w’ubwoko bwanjye bwa Isirayeli. Ariko natoye Yerusalemu, kugira ngo izina ryanjye ribe yo; kandi natoye Dawidi ngo ategeke ubwoko bwanjye bwa Isirayeli. 2 Ngoma 6:5, 6.

The literal land of Judah was the glorious land for literal ancient Israel, and the United States is the spiritual land of Judah, the glorious land for spiritual modern Israel.

Igihugu nyakuri cy’u Buyuda cyari igihugu cy’ikuzo kuri Isirayeli ya kera nyakuri, kandi Leta Zunze Ubumwe za Amerika ni igihugu cy’u Buyuda mu buryo bw’umwuka, igihugu cy’ikuzo kuri Isirayeli ya none yo mu buryo bw’umwuka.

“When the land which the Lord provided as an asylum for His people, that they might worship Him according to the dictates of their own consciences, the land over which for long years the shield of Omnipotence has been spread, the land which God has favored by making it the depository of the pure religion of Christ,—when that land shall, through its legislators, abjure the principles of Protestantism, and give countenance to Romish apostasy in tampering with God’s law,—it is then that the final work of the man of sin will be revealed.” Signs of the Times, June 12, 1893.

“Igihe igihugu Uwiteka yatanze nk’ubuhungiro bw’ubwoko Bwe, kugira ngo bumusenge bukurikije ibyo imitima yabwo ibutegeka, igihugu imyaka myinshi cyane cyakingiwe n’ingabo z’Ishoborabyose, igihugu Imana yagiriye ubuntu ikigira ububiko bw’idini ritunganye rya Kristo,—igihe icyo gihugu, binyuze mu bagishyiriraho amategeko, kizihakana amahame y’Ubuporotesitanti, kandi kigashyigikira ubuhakanyi bw’Abaroma mu kwivanga mu mategeko y’Imana,—ni bwo umurimo wa nyuma w’umuntu w’icyaha uzahishurwa.” Signs of the Times, June 12, 1893.

After the counterfeit king of the north conquered the king of the south (the former Soviet Union), in verse forty, in 1989, it then conquers the glorious land (the United States). In verse forty-one the word “countries” is a supplied word, and is not fully accurate, for at the Sunday law, the “many” who are overthrown are a class of people who knew the distinction between the seventh-day Sabbath and the day of the sun, before the Sunday law arrived.

Umwami wo mu majyaruguru w’ibinyoma amaze kunesha umwami wo mu majyepfo (icyahoze ari Ubumwe bw’Abasoviyeti), mu murongo wa mirongo ine, mu mwaka wa 1989, hanyuma anesha igihugu cy’ikuzo (Leta Zunze Ubumwe z’Amerika). Mu murongo wa mirongo ine n’umwe, ijambo “ibihugu” ni ijambo ryongewemo, kandi ntirisobanutse neza mu buryo bwuzuye, kuko ku itegeko ryo ku Cyumweru, abo “benshi” barimburwa baba ari itsinda ry’abantu bari basanzwe bazi itandukaniro riri hagati y’Isabato y’umunsi wa karindwi n’umunsi w’izuba, mbere y’uko itegeko ryo ku Cyumweru riza.

“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.

“Guhindura Isabato ni cyo kimenyetso cyangwa ikirango cy’ubutware bw’Itorero ry’i Roma. Abasobanukiwe n’ibyo itegeko rya kane risaba, maze bagahitamo kwizihiza Isabato y’ikinyoma mu mwanya w’iy’ukuri, baba bityo bahaye icyubahiro ubwo butware ari na bwo bwonyine bwategetse ko ikorwa. Ikimenyetso cy’inyamaswa ni Isabato ya gipapa, ari yo 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 cyagenwe mu buhanuzi, ntikiragera. Igihe cy’igeragezwa ntikiraza. Muri buri torero harimo Abakristo b’ukuri, ndetse n’Urugaga rwa Roma Gatolika ntirusigaye inyuma. Nta n’umwe acirwaho iteka mbere y’uko ahabwa umucyo kandi akabona ko itegeko rya kane rimureba. Ariko igihe itegeko rizasohoka rishyiraho Isabato y’impimbano, kandi igihe ijwi riranguruye ry’umumarayika wa gatatu rizaburira abantu kwirinda kuramya inyamaswa n’igishushanyo cyayo, umurongo uzatandukanya neza ikinyoma n’ukuri. Ni bwo abazaba bagikomeje kugomera amategeko bazahabwa ikimenyetso cy’inyamaswa mu ruhanga rwabo cyangwa mu 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 turi kwegera iki gihe. Igihe amatorero y’Abaporotesitanti azifatanya n’ububasha bw’isi kugira ngo ashyigikire idini ry’ibinyoma, ari ryo ba sekuruza babo bihanganiye akarengane k’ubukana bukomeye cyane bazira kurirwanya, ni bwo Isabato ya gipapa izashyirwa mu bikorwa ku bw’ububasha buhuriweho bw’itorero na Leta. Hazabaho ubuhakanyi bw’ishyanga, kandi buzarangirira gusa mu irimbuka ry’ishyanga.” Bible Training School, February 2, 1913.

The class of “many” who are overthrown at the soon-coming Sunday law, are those who will be held accountable to the light of the Sabbath, which is the light that is given for that time, which is a turning point, and a crisis in the history of both the church and the nations. That class is the church of Laodicean Adventism that has reached their conclusion of wandering in the wilderness of rebellion. It is there that they are spewed out of the mouth of the Lord for eternity. Laodicean Adventism are those who were called unto the light of the third angel, either at the first Kadesh in the history of 1844, unto 1863, or at the second Kadesh in the history of 2001, unto the Sunday law.

Itsinda rya “benshi” bazahirikwa igihe cy’itegeko ryo ku Cyumweru rigiye kuza vuba, ni abazarwaho umucyo w’Isabato, uwo ni wo mucyo utangwa ku bw’icyo gihe, kikaba ari ihinduranya rikomeye n’igihe cy’amakuba mu mateka y’itorero n’ay’amahanga. Iryo tsinda ni ryo torero ry’Abadiventisiti b’i Lawodikiya ryageze ku musozo wo kuzerera kwaryo mu butayu bw’ubwigomeke. Aho ni ho barutswa mu kanwa k’Umwami iteka ryose. Abadiventisiti b’i Lawodikiya ni abahamagawe ku mucyo w’umumarayika wa gatatu, haba kuri Kadeshi ya mbere mu mateka ya 1844 kugeza mu 1863, cyangwa kuri Kadeshi ya kabiri mu mateka ya 2001 kugeza ku itegeko ryo ku Cyumweru.

And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.

Aramubwira ati: Ncuti, winjiye ute hano utambaye umwambaro w’ubukwe? Aho araceceka. Umwami aherako abwira abagaragu ati: Nimumubohe amaboko n’amaguru, mumujyane, mumuterere mu mwijima w’inyuma; ni ho hazaba kurira no guhekenya amenyo. Kuko abahamagawe ari benshi, ariko abatoranyijwe ni bake. Matayo 22:12–14.

The voice of the third angel, either in 1844, or 2001, was a call unto the wedding. The “many” that are overthrown at the Sunday law, are the “many” who rejected the wedding garment of Christ’s righteousness, and instead become part of the marriage party of the ten kings unto the whore of Rome. For that marriage, a person can keep their own garments, for all they need to take away their reproach is to be called by the surname of the whore that reigns over the ten kings.

Ijwi ry’umumarayika wa gatatu, haba mu 1844 cyangwa mu 2001, ryari umuhamagaro ujya ku bukwe. “Benshi” barimburwa ku cyumweru gishyizweho n’itegeko, ni bo “benshi” banze umwambaro w’ubukwe, ari wo gukiranuka kwa Kristo, maze ahubwo bahinduka abagize umutwe w’abagiye mu bukwe bw’abami icumi n’indaya y’i Roma. Muri ubwo bukwe, umuntu ashobora kugumana imyambaro ye bwite, kuko icyo akeneye gusa kugira ngo akurweho igisuzuguriro cye ari ukwitwa izina ry’indaya itegeka abami icumi.

And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. Isaiah 4:1.

Kandi muri uwo munsi abagore barindwi bazafata umugabo umwe, bavuga bati: Tuzirya ibyokurya byacu ubwacu, kandi twambare imyambaro yacu ubwacu; icyo dusaba gusa ni uko twitwa izina ryawe, kugira ngo dukurweho igisebo cyacu. Yesaya 4:1.

They failed the first dietary test, for they chose to eat their own bread, instead of the bread of heaven. They failed the second test where they were to glorify God by manifesting His character, but they chose instead to wear their own garments. They failed the third litmus test, for they manifested the name (character) of the beast, for they chose to reject the name (character) of Christ. The purpose that Nimrod built a city (state), and a tower (church), in the first mention of Babylon, was that he might make himself a name.

Bananiwe mu kigeragezo cya mbere cyerekeye ibyo kurya, kuko bahisemo kurya umugati wabo bwite, aho kurya umugati wo mu ijuru. Bananiwe mu kigeragezo cya kabiri aho bagombaga guhimbaza Imana bagaragaza imico yayo, ariko ahubwo bahisemo kwambara imyambaro yabo bwite. Bananiwe mu kigeragezo cya gatatu gikomeye cyo kugenzura ukuri, kuko bagaragaje izina (imico) ry’inyamaswa, kuko bahisemo kwanga izina (imico) rya Kristo. Intego Nimurodi yari afite igihe yubakaga umudugudu (leta), n’umunara (itorero), mu kuvugwa kwa mbere kwa Babuloni, yari ukugira ngo yiheshe izina.

And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

Nuko baravuga bati: “Nimucyo twiyubakire umugi n’umunara, umutwe wawo uzagere mu ijuru; kandi twiheshe izina, kugira ngo tutatatana hirya no hino ku isi yose.” Itangiriro 11:4.

Name is a symbol of character, and the prophetic character of the eighth beast, that is of the seven, is the twofold nature of the combination of Church (tower) and State (city). In the crisis of the last days men will separate into two classes.

Izina ni ikimenyetso cy’imico, kandi imico y’ubuhanuzi y’inyamaswa ya munani, ari yo yo muri za ndwi, ni kamere y’impande ebyiri y’uguhuriza hamwe Itorero (umunara) n’Ubutegetsi bw’Igihugu (umujyi). Mu gihe cy’akaga ko mu minsi y’imperuka, abantu bazitandukanya mu byiciro bibiri.

“There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan’s black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory.” Review and Herald, January 30, 1900.

“Hashobora kubaho amatsinda abiri gusa. Buri ruhande ruba rwarashyizweho ikimenyetso kigaragara neza, ari ikashe ry’Imana nzima, cyangwa ikimenyetso cy’inyamaswa cyangwa cy’igishushanyo cyayo. Buri muhungu n’umukobwa wa Adamu ahitamo Kristo cyangwa Baraba ngo abe umutware we. Kandi abishyira ku ruhande rw’abatizera guhama bahagaze munsi y’ibendera ry’umukara rya Satani, kandi babarwaho kwanga Kristo no kumukoresha agasuzuguro. Babarwaho kubamba nkana Umwami w’ubugingo n’ubwiza.” Review and Herald, 30 Mutarama 1900.

One class will represent the image of the beast, and the other class will represent the image of Christ. One will be wearing Christ’s wedding garment, and the other class will be wearing “their own apparel.” One class will be eating the heavenly diet, and the other will be eating their “own bread.” The class that eats their own bread, and retains their own apparel, represent the “many” who were called by the voice of the third angel, and they are the “many” who are overthrown at the soon-coming Sunday law. Their attempt to redeem their lost condition when their characters are manifested at the crisis of the Sunday law is the false hope that if they can accept the name of the whore of Rome, that doing so will take away their “reproach.”

Itsinda rimwe rizagereranya ishusho y’inyamaswa, irindi tsinda na ryo rizagereranya ishusho ya Kristo. Rimwe rizaba ryambaye umwambaro w’ubukwe wa Kristo, naho irindi tsinda rizaba ryambaye “imyambaro yaryo bwite.” Itsinda rimwe rizaba rirya indyo yo mu ijuru, naho irindi rizaba rirya “umugati waryo bwite.” Itsinda rirya umugati waryo bwite, kandi rigakomeza kugira imyambaro yaryo bwite, rigereranya “benshi” bahamagawe n’ijwi ry’umumarayika wa gatatu, kandi ni bo “benshi” bazarimburwa n’itegeko ryo ku Cyumweru rigiye kuza vuba. Kugerageza kwabo gucungura imimerere yabo yazimiye igihe imico yabo izaba igaragajwe mu gihe cy’akaga k’itegeko ryo ku Cyumweru ni ibyiringiro by’ibinyoma by’uko, nibemera izina ry’indaya y’i Roma, kubikora gutyo bizakuraho “igitutsi” cyabo.

At that time, the few who are chosen are lifted up as the ensign of the one hundred and forty-four thousand, and there is then another group in verse forty-one who then “escape” the hand of the counterfeit king of the north. The Hebrew word translated as “escape,” in verse forty-one, means to escape as if by slipperiness, and the definition conveys the idea of holding a bar of soap in the water, and due to the slipperiness of the soap, it slips out of your hand. The primary element of the definition of the word, when it is employed in the Hebrew language is that whatever it is that escapes, is something that had, prior to the escape, been under the control of whatever it escapes from.

Muri icyo gihe, bake batoranyijwe bazamurwa nk’ibendera ry’abahumbi ijana na mirongo ine na bine, hanyuma muri umurongo wa mirongo ine n’umwe hakagaragara irindi tsinda “rirokoka” ukuboko k’umwami w’amajyaruguru w’impimbano. Ijambo ry’Igiheburayo ryahinduwemo “kurokoka,” mu murongo wa mirongo ine n’umwe, risobanura kurokoka nk’uhunze kubera kunyerera, kandi iryo somo ritanga igitekerezo cyo gufata isabune mu mazi, maze kubera ubunyerere bwayo ikanyerera ikava mu kuboko kwawe. Ikintu nyamukuru kiri mu busobanuro bw’iryo jambo, iyo rikoreshejwe mu rurimi rw’Igiheburayo, ni uko icyaricyo cyose kiba kirorotse, mbere yo kurokoka kwacyo, cyabanje kuba kiri munsi y’ubutware bw’icyo cyarokotseho.

In verse forty-one, the threefold union of the dragon, the beast and false prophet is accomplished.

Mu murongo wa mirongo ine n’umwe, ubumwe bw’inshuro eshatu bw’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma burasozwa.

“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

“Abaporotesitanti bo muri Leta Zunze Ubumwe za Amerika ni bo bazaba aba mbere mu kurambura amaboko yabo hakurya y’umworera kugira ngo bafate ukuboko kw’Ubupfumu bw’imyuka; bazambuka ikuzimu kugira ngo bahane ibiganza n’ububasha bw’Abaroma; kandi bitewe n’ingaruka z’ubu bumwe bw’impande eshatu, iki gihugu kizakurikira mu ntambwe z’i Roma mu kurenganya uburenganzira bw’umutimanama.” The Great Controversy, 588.

When the United States joins hands with the United Nations, and the papacy at the Sunday law, there is a group of people who have previously been in the hand of the papacy, who then “escape” from the counterfeit king of the north’s hand. Those people were previously held in the grasp of the papal power. Those people are represented at Herod’s birthday party by John the Baptist, who was then in the captivity of the Roman dungeons, awaiting death or deliverance. The class of people who escape the captivity of the papacy at the Sunday law, are represented by three tribes, and thus symbolize the threefold makeup of modern Babylon.

Igihe Leta Zunze Ubumwe z’Amerika zifatanyije n’Umuryango w’Abibumbye, n’ubupapa ku itegeko ryo ku Cyumweru, hari itsinda ry’abantu ryari ryarabanje kuba mu kuboko kw’ubupapa, hanyuma “rigacika” mu kuboko k’umwami w’amajyaruguru w’impimbano. Abo bantu mbere bari bafashwe mu nzara z’ububasha bwa gipapa. Abo bantu bashushanywa, ku munsi mukuru w’isabukuru ya Herode, na Yohana Umubatiza, wari icyo gihe ufungiye mu magereza y’Abaroma, ategereje urupfu cyangwa kubohorwa. Icyiciro cy’abantu bacika mu bunyage bw’ubupapa ku itegeko ryo ku Cyumweru, gishushanywa n’imiryango itatu, bityo kikaba kigereranya imiterere igizwe n’ibice bitatu ya Babuloni ya none.

At that very time, the second voice of Revelation chapter eighteen, calls those people to flee out of Babylon, that they not partake of her judgments that are then to begin. That second voice, is the voice of Christ, but it represents the voice of the one hundred and forty-four thousand who are then proclaiming the third angels’ message with a loud voice. When those who escape the hand (a symbol of submission), they escape the hand of the counterfeit king of the north, and they then find the hand of the true king of the north.

Muri icyo gihe nyir’izina, ijwi rya kabiri ryo mu Byahishuwe igice cya cumi n’umunani, rihamagarira abo bantu guhunga bakava i Babuloni, kugira ngo batagabana naryo mu manza zaryo zari zigiye gutangira icyo gihe. Iryo jwi rya kabiri ni ijwi rya Kristo, ariko rigereranya ijwi ry’abihumbi ijana na mirongo ine na bine bari icyo gihe bamamaza ubutumwa bw’umumarayika wa gatatu mu ijwi rirenga. Igihe abacika ku kuboko (ikimenyetso cyo kwishyikiriza), baba bacitse ku kuboko kw’umwami w’impimbano wo mu majyaruguru, maze bagasanga kuboko kw’umwami w’ukuri wo mu majyaruguru.

At Mount Carmel the prophets of Baal were slain, and as the masculine false deity they represent the State, and the prophets of Ashtaroth represent the Church. Elijah slew the prophets of Baal, thus identifying the end of the sixth kingdom, though the religion of apostate Protestantism as represented by Salome, was still represented. Salome, Apostate Protestantism, as Salome, seduces Herod, and the ten kings agree to enter into a Church and State alliance with the eighth head, that was of the seven heads. Salome is the one who the incestuous Herod lusts after in his heart.

Ku Musozi Karumeli, abahanuzi ba Bāli barishwe; kandi nk’imana y’ikinyoma y’umugabo bahagarariye Leta, naho abahanuzi ba Ashtaroti bo bagahagararira Itorero. Eliya yishe abahanuzi ba Bāli, bityo agaragaza iherezo ry’ubwami bwa gatandatu, nubwo idini ry’Abaporotesitanti b’abahakanyi, nk’uko rihagarariwe na Salome, ryari rikiriho. Salome, ni ukuvuga Ubuporotesitanti bw’ubuhakanyi, nk’uko ari Salome, ashuka Herodi, maze abami icumi bemeranya kugirana ubumwe bw’Itorero na Leta n’umutwe wa munani, wari uwo muri ya mitwe irindwi. Salome ni we uwo Herodi w’uwaryamanye n’uwo bafitanye isano y’amaraso yifuzanya mu mutima we.

But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matthew 5:28.

Ariko ndababwira yuko umuntu wese ureba umugore ngo amwifuze, aba amaze gusambana na we mu mutima we. Matayo 5:28.

Herod’s incestuous lust in his heart, joined their flesh together in his heart, and he therefore became one with Salome.

Irari rya Herode ryo kurarikira uwo bafitanye isano y’amaraso mu mutima we ryabateranyije nk’umubiri umwe mu mutima we, bityo ahinduka umwe na Salome.

Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.

Ni cyo gituma umugabo azasiga se na nyina, akifatanya n’umugore we; kandi bombi bazaba umubiri umwe. Itangiriro 2:24.

At Herod’s birthday party, Herod and Salome became united, and Herod, who was typified by Ahab, is the head of the ten kings of the northern kingdom. At the soon coming Sunday law, the sixth kingdom of the earth beast ends when the horns that had become one horn representing the combination of the horns of Church and State (the image of the beast), is slain by Elijah. Salome then seduces Herod, becomes one with him, and convinces him to give half his kingdom (the world-wide State) to her mother (the world-wide Church). Salome has then taken control of Ahab and his ten tribes, for the ten kings all agree with each other.

Mu birori byo kwizihiza isabukuru ya Herode, Herode na Salome bahindutse umwe, kandi Herode, washushanywaga na Ahabu, ni we mutware w’abami cumi b’ubwami bwo mu majyaruguru. Mu itegeko rya Sunday rigiye kuza vuba, ubwami bwa gatandatu bw’inyamaswa yo ku isi burangira igihe amahembe yari yarahindutse ihembe rimwe rihagarariye ihuriro ry’amahembe y’Itorero na Leta (ishusho y’inyamaswa), yicwa na Eliya. Hanyuma Salome ashuka Herode, agahinduka umwe na we, maze akamwumvisha guha nyina kimwe cya kabiri cy’ubwami bwe (Leta yo ku isi yose). Bityo Salome aba amaze gutegeka Ahabu n’imiryango ye cumi, kuko abami cumi bose bahuriza hamwe.

And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:12, 13.

Kandi amahembe icumi wabonye ni abami icumi, batari bahabwa ubwami kugeza ubu; ahubwo bahabwa ubutware nk’abami isaha imwe hamwe n’iyo nyamaswa. Abo bafite umutima umwe, kandi bazaha iyo nyamaswa ubushobozi bwabo n’imbaraga zabo. Ibyahishuwe 17:12, 13.

The beast they give their power and strength unto is the beast that the whore rides upon. The beast represents the character of the image, which is the combination of Church and State, with the woman (Church) in control of the relationship, for it is a Latin marriage, where the surname is the name of the wife, and where the woman rules over the man, in rebellion against the true marriage relationship.

Iyo nyamaswa baha imbaraga n’ubushobozi bwabo ni ya nyamaswa ya maraya yicaraho. Iyo nyamaswa igereranya kamere y’icyo gishushanyo, ari cyo guhuriza hamwe Itorero na Leta, umugore (Itorero) akaba ari we uyobora uwo mubano, kuko ari ishyingiranwa ry’Ikiromani, aho izina ry’umuryango ari izina ry’umugore, kandi aho umugore ategeka umugabo, mu kwigomeka ku mubano nyakuri w’ishyingiranwa.

Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. Genesis 3:16.

Abwira umugore ati: Nzagwiza cyane agahinda kawe n’umubabaro wo gusama kwawe; uzabyarana abana ubabara; kandi kwifuza kwawe kuzaba ku mugabo wawe, na we azagutwara. Itangiriro 3:16.

The ten kings are of one mind, and one heart.

Abami icumi bahuje umugambi, kandi bahuje umutima.

“Revelation 17:13–14 quoted. ‘These have one mind.’ There will be a universal bond of union, one great harmony, a confederacy of Satan’s forces. ‘And shall give their power and strength unto the beast.’ Thus is manifested the same arbitrary, oppressive power against religious liberty, freedom to worship God according to the dictates of conscience, as was manifested by the papacy, when in the past it persecuted those who dared to refuse to conform with the religious rites and ceremonies of Romanism.

“Ibyahishuwe 17:13–14 harasubiwemo. ‘Aba bose bafite umutima umwe.’ Hazabaho umurunga rusange w’ubumwe, ubwumvikane bukomeye bumwe, ihuriro ry’ingabo za Satani. ‘Kandi bazaha inyamaswa ubushobozi bwabo n’imbaraga zabo.’ Bityo ni ko hagaragazwa ubwo butegetsi bw’ubugome n’igitugu burwanya umudendezo mu by’idini, umudendezo wo kuramya Imana hakurikijwe ibyo umutimanama utegeka, nk’uko byagaragajwe n’ubupapa, igihe mu bihe byashize bwarenganyaga abahirimbaniraga kwanga guhuza n’imihango n’imigenzo y’idini ry’Abaroma.”

“In the warfare to be waged in the last days there will be united, in opposition to God’s people, all the corrupt powers that have apostatized from allegiance to the law of Jehovah. In this warfare the Sabbath of the fourth commandment will be the great point at issue; for in the Sabbath commandment the great Law-giver identifies Himself as the Creator of the heavens and the earth.” The Seventh-day Adventist Bible Commentary, 983.

“Mu ntambara izarwanwa mu minsi y’imperuka, imbaraga zose zononekaye zaretse kuba indahemuka ku mategeko ya Yehova zizishyira hamwe zirwanye ubwoko bw’Imana. Muri iyo ntambara, Isabato y’itegeko rya kane izaba ingingo nkuru izaba irimo impaka; kuko mu itegeko ry’Isabato, Utanga Amategeko Ukomeye yigaragaza ko ari We Muremyi w’ijuru n’isi.” The Seventh-day Adventist Bible Commentary, 983.

The ten kings, whose leader is Ahab, or Herod, have been seduced by Salome, the daughter of Herodias. The United Nations, who at the Sunday law is seduced by Salome, the false religion of apostate Protestantism, and who was formerly the sixth kingdom of Bible prophecy, takes control of the kingdom of ten kings, who all agree to give half their kingdom unto the religion of Catholicism. They make this unanimous decision, for all the kings were seduced by Salome’s seductive dance. They agree to place their united strength into the work of killing those represented by John the Baptist.

Abami icumi, umuyobozi wabo akaba ari Ahabu, cyangwa Herode, bashutswe na Salome, umukobwa wa Herodiya. Umuryango w’Abibumbye, uzashukwa na Salome ku itegeko ryo ku Cyumweru, ari ryo dini ry’ibinyoma rya Porotesitanti y’ubuhakanyi, kandi wahoze ari ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya, ufata ubutegetsi bw’ubwami bw’abami icumi, bose bemera guha idini Gatolika igice cya kabiri cy’ubwami bwabo. Bafata uwo mwanzuro umwe, kuko abami bose bashutswe n’umubyino ushukana wa Salome. Bemera gushyira imbaraga zabo zishyize hamwe mu murimo wo kwica abagereranywa na Yohana Umubatiza.

The beast (the United Nations) is governed by a premier king (the daughter of Jezebel). Jezebel had directed her daughter to initiate the adulterous and incestuous relationship with Herod and the other kings, for she is the mother of harlots. She is the pimp of her own daughter. Herod, Ahab and the United Nations were seduced by the false prophet, who is the United States. The United States, ceases to be the sixth kingdom when the prophets of Baal were slain, and the prophets of Ashtaroth (Salome) immediately become the governing power of the seventh kingdom, as it duplicates in the world, what it just accomplished in the United States.

Inyamaswa (Umuryango w’Abibumbye) iyoborwa n’umwami mukuru (umukobwa wa Yezebeli). Yezebeli yari yarategetse umukobwa we gutangiza umubano w’ubusambanyi n’uwo kurarana kw’abafitanye isano na Herode n’abandi bami, kuko ari we nyina w’indaya. Ni we mucuruzi w’ubusambanyi bw’umukobwa we bwite. Herode, Ahabu n’Umuryango w’Abibumbye bashukanyijwe n’umuhanuzi w’ibinyoma, ari wo Leta Zunze Ubumwe za Amerika. Leta Zunze Ubumwe za Amerika ireka kuba ubwami bwa gatandatu igihe abahanuzi ba Baali bicwaga, maze abahanuzi ba Asitaroti (Salome) bagahita baba ubutegetsi buyobora ubwami bwa karindwi, nk’uko bwigana mu isi ibyo bwari bumaze kugeraho muri Leta Zunze Ubumwe za Amerika.

The beast is the kings who are in a relationship with the whore’s daughter, and the whore is the woman that rules over the beast. Jesus illustrates the end of a thing, with the beginning of a thing. Just as Revelation chapter seventeen’s illustration of eight kingdoms unsealed the eight kingdoms of Daniel chapter two, the beast and the woman that rides upon the beast unseals another prophetic truth, that is based upon the first representing the last.

Inyamaswa ni abami bari mu mibanire n’umukobwa wa maraya, kandi maraya ni wa mugore utegeka inyamaswa. Yesu agaragaza iherezo ry’ikintu, akoresheje intangiriro y’ikintu. Nk’uko ishusho yo mu Ibyahishuwe igice cya cumi n’irindwi y’ubwami umunani yahishuye ubwami umunani bwo muri Daniyeli igice cya kabiri, ni ko inyamaswa n’umugore uyicayeho bihishura ukundi kuri k’ubuhanuzi, gushingiye ku ihame ry’uko icya mbere gihagarariye icya nyuma.

Revelation chapter seventeen is the last reference to the kingdoms of Bible prophecy, and therefore demands that Daniel chapter two, which is the first reference to the kingdoms of Bible prophecy, of prophetic necessity must also represent eight kingdoms, of which the eighth kingdom was of the seven. So too, the judgment of the woman and the beast she rides upon in chapter seventeen, must be represented in the first judgment of the whore in 1798.

Ibyahishuwe igice cya cumi na karindwi ni ryo herezo rivuga ku bwami bwo mu buhanuzi bwa Bibiliya, bityo bisaba ko Daniyeli igice cya kabiri, ari na ryo herezo rya mbere rivuga ku bwami bwo mu buhanuzi bwa Bibiliya, ku bw’impamvu z’ingenzi z’ubuhanuzi, na ryo rigomba guhagararira ubwami umunani, muri bwo ubwami bwa munani bwakomotse kuri bwa burindwi. Ni na ko kandi urubanza rw’umugore n’inyamaswa agenda yicayeho byo mu gice cya cumi na karindwi, rugomba guhagararirwa mu rubanza rwa mbere rw’imanzi ya maraya mu mwaka wa 1798.

The angel informed John at the opening of chapter seventeen, that he was going to show the judgment of the great whore and of the beast she rides upon. The first time the whore was judged has been correctly understood as 1798 when the papacy received its deadly wound, and the time of the end arrived. Yet when a “time of the end” is represented in prophetic history there are always two waymarks symbolized by people. The birth of Aaron and his brother Moses was the time of the end in that history. Those two waymarks typified the birth of John the Baptist, and sixth months later his cousin Jesus, thus marking the time of the end for that history. At the end of the seventy-year captivity, which typifies the time of the end in 1798, Darius and his nephew Cyrus are the two waymarks of the time of the end. Together, they typify Reagan and Bush the first, in the time of the end of 1989.

Marayika yabwiye Yohana mu ntangiriro z’igice cya cumi na karindwi ko yari igiye kumwereka urubanza rw’indaya ikomeye n’urw’inyamaswa iyitwaye. Ubwa mbere iyo ndaya yaciriwe urubanza hasobanuwe neza ko ari mu mwaka wa 1798, igihe ubupapa bwahabwaga uruguma rwica, maze igihe cy’imperuka kigera. Nyamara iyo “igihe cy’imperuka” kigaragajwe mu mateka y’ubuhanuzi, buri gihe haba hari ibimenyetso bibiri by’inzira bigereranywa n’abantu. Ivuka rya Aroni na murumuna we Mose ni ryo ryari igihe cy’imperuka muri ayo mateka. Ibyo bimenyetso bibiri by’inzira byashushanyaga ivuka rya Yohana Umubatiza, hanyuma nyuma y’amezi atandatu hakavuka mubyara we Yesu, bityo bikaranga igihe cy’imperuka kuri ayo mateka. Ku mpera y’ubunyage bw’imyaka mirongo irindwi, bushushanya igihe cy’imperuka cyo mu 1798, Dariyo na mwishywa we Kuro ni bo bimenyetso bibiri by’inzira by’igihe cy’imperuka. Bafatanyije, bashushanya Reagan na Bush wa mbere, mu gihe cy’imperuka cyo mu 1989.

1798, which was the time of the end when the book of Daniel was unsealed in Millerite history, identified the prophetic death of the political element of the beast of Catholicism. Napoleon’s general Berthier walked right into the Vatican, arrested the pope and ended the political authority of the beast of Catholicism. A year later, in 1799, the woman who had ridden that beast through the centuries, represented by the pope, died in captivity. The judgment of the whore, includes the judgment upon the beast she employed to govern the nations. Revelation chapter seventeen identifies both the judgment of the beast, and also the whore who rules over and rides upon the beast.

1798, ari na yo igihe cy’imperuka igihe igitabo cya Daniyeli cyafungurwaga mu mateka y’Abamilerite, yagaragaje urupfu rw’ubuhanuzi rw’igice cya politiki cy’inyamaswa ya Gatolika. Jenerali wa Napoleon, Berthier, yinjiye rwose i Vatikani, afata papa maze ahagarika ubutware bwa politiki bw’inyamaswa ya Gatolika. Umwaka umwe nyuma yaho, mu 1799, umugore wari waragenderaga kuri iyo nyamaswa mu binyejana byinshi, ugereranywa na papa, yapfiriye mu bunyage. Urubanza rw’indaya rukubiyemo no gucirwaho urubanza kw’inyamaswa yakoresheje mu gutegeka amahanga. Ibyahishuwe igice cya cumi na karindwi kigaragaza byombi urubanza rw’iyo nyamaswa, kandi n’urw’indaya iyitegeka kandi ikayigendaho.

“The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.

“Isi yuzuye umuvurungano n’intambara n’amacakubiri. Nyamara, iyobowe n’umutwe umwe—ububasha bwa gipapa—abantu bazishyira hamwe kugira ngo barwanye Imana mu muntu w’abahamya bayo.” Testimonies, volume 7, 182.

The eighth head, that is of the seven, is the papal power that reigns over the beast that is made up of ten kings who are governed by the daughter of the whore who rides upon the beast. The elements of the eighth kingdom, that is of the seven must be seen in the eighth and last president, who is of the seven presidents, when the image of the beast is formed within the United States. The combination of the apostate horns of Republicanism and Protestantism must have a “head” that rules over the image of the beast, and that ruler will be a dictator extraordinaire.

Umutwe wa munani, ukomoka kuri ba barindwi, ni ubushobozi bwa gipapa butegeka inyamaswa igizwe n’abami icumi bayoborwa n’umukobwa wa maraya ugendera ku nyamaswa. Ibigize ubwami bwa munani, bukomoka kuri ba barindwi, bigomba kubonwa muri perezida wa munani kandi wa nyuma, ukomoka kuri ba perezida barindwi, igihe ishusho y’inyamaswa izaba iremwe muri Leta Zunze Ubumwe z’Amerika. Ihuriro ry’amahembe yahakanye ya Repubulikanisimu n’Abaporotesitanti bugomba kugira “umutwe” utegeka ishusho y’inyamaswa, kandi uwo mutegetsi azaba umunyagitugu uruta abandi.

We will continue this study in the next article.

Tuzakomeza iri somo mu ngingo ikurikira.

A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.

Indirimbo cyangwa Zaburi ya Asafu. Mana, we gukomeza guceceka; ntuceceke, kandi we gutuza, Mana. Kuko dore, abanzi bawe barimo guteza umuvurungano; kandi abakwanga bishyize hejuru. Bacuze imigambi y’uburiganya ku bwoko bwawe, kandi bajyanye inama ku bo wahishe. Baravuze bati: Nimuze, tubatsembe kugira ngo batakiri ishyanga; kugira ngo izina rya Isirayeli ritazongera kwibukwa ukundi. Kuko bajyanye inama bahuje umutima; bagiranye isezerano bakurwanya: amahema ya Edomu n’Abishimayeli; aba Mowabu n’Abahagari; Gebali, na Amoni, na Amaleki; Abafilisitiya hamwe n’abatuye i Tiro; na Ashuri na we yifatanyije na bo: batabaye abana ba Loti. Sela. Zaburi 83:1–8.