Sister White often identifies the golden image on the plain of Dura as the Sunday law.
Mushiki wacu White akunze kugaragaza ko igishushanyo cy’izahabu cyo mu kibaya cya Dura ari itegeko ryo ku cyumweru.
“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.
“Isabato y’ikigirwamana yashyizweho, nk’uko ishusho ya zahabu yashyizwe ku bibaya bya Dura. Kandi nk’uko Nebukadinezari, umwami w’i Babuloni, yatanze itegeko ko abatazunama ngo basenge iyo shusho bagomba kwicwa, ni ko n’itangazo rizatangwa ko abatazubaha umugenzo wo ku Cyumweru bazahanishwa gufungwa no gupfa. Bityo Isabato y’Umwami igasiribangwa n’ibirenge. Ariko Uwiteka yaravuze ati: ‘Bazabona ishyano abategeka amategeko atari ayo gukiranuka, kandi bakandika agahato bategetse’ [Yesaya 10:1]. [Zefaniya 1:14–18; 2:1–3, harasubiwemo.]” Manuscript Releases, volume 14, 91.
In this particular passage Sister White references the book of Zephaniah, and in so doing she adds to the prophetic connection of Daniel chapter two and chapter three. Zephaniah identifies that God’s people are to gather together before the decree. He also identifies a trumpet message, which is a symbol of a warning message that is directed against the cities (States) and towers (Churches). He identifies a gathering, which is the element of the “seven times,” that occurs when the Leviticus twenty-six prayer is offered. He identifies a “nation that is not desired,” all the while emphasizing the arrival of God’s executive judgment that begins at the Sunday law and escalates through to the Second Coming of Christ.
Muri uyu murongo wihariye, Mushiki wa White yerekeza ku gitabo cya Zefaniya, kandi muri uko kubikora yongeraho ku isano y’ubuhanuzi iri muri Daniyeli igice cya kabiri n’igice cya gatatu. Zefaniya agaragaza ko ubwoko bw’Imana bugomba guteranira hamwe mbere y’itegeko. Nanone agaragaza ubutumwa bw’impanda, ari bwo kimenyetso cy’ubutumwa bw’imbuzi bugenewe kurwanya imigi (Leta) n’iminara (Amatorero). Agaragaza igiterane, ari cyo gice cy’“ibihe birindwi,” kibaho igihe isengesho ryo muri Abalewi makumyabiri na gatandatu ritambwe. Agaragaza “ishyanga ritifuzwa,” mu gihe cyose ashimangira ukuza kw’urubanza rw’Imana nyubahirizategeko rutangirira ku itegeko ryo ku Cyumweru kandi rukarushaho gukomera kugeza ku Kugaruka kwa Kabiri kwa Kristo.
What precedes the decree of the Sunday law is the formation of the image of the beast. The formation of the image of the beast is the visual test that confronts those of God’s people, who have previously passed the dietary test. Before the decree, which is the third (the litmus test), God’s people, who Zephaniah identifies as a “nation that is not desired,” are called to gather together. The first prophecy of Ezekiel is the gathering message, but it is only accomplished for those who recognize their scattered condition and pray the Leviticus twenty-six prayer, as did Daniel, in chapter nine.
Icyabanza itegeko ry’umunsi w’Icyumweru ni ukubumbwa kw’ishusho y’inyamaswa. Kubumbwa kw’ishusho y’inyamaswa ni ikigeragezo kigaragara gihangara abagize ubwoko bw’Imana, bo bamaze gutsinda mbere ikigeragezo cy’ibyokurya. Mbere y’itegeko, ari ryo rya gatatu (ikigeragezo gikemura byose), ubwoko bw’Imana, Zefaniya avuga ko ari “ishyanga ritifuzwa,” buhamagarirwa guteranira hamwe. Ubuhanuzi bwa mbere bwa Ezekiyeli ni ubutumwa bwo gukoranirizwa hamwe, ariko busohora gusa ku bamenya ko batatanye kandi bagasenga isengesho ryo muri Abalewi makumyabiri na gatandatu, nk’uko Daniyeli yabigenje, mu gice cya cyenda.
The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, A day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. Zephaniah 1:14–2:3.
Umunsi ukomeye w’Uwiteka uri hafi; uri hafi kandi urihuta cyane, ndetse n’ijwi ry’umunsi w’Uwiteka: intwari izaririra aho ibabaye cyane. Uwo munsi ni umunsi w’uburakari, umunsi w’amakuba n’amarushwa, umunsi wo kurimbuka n’ubutayu, umunsi w’umwijima n’icuraburindi, umunsi w’ibicu n’umwijima w’icuraburindi, umunsi w’impanda n’impuruza zo gutera imidugudu ikomeye n’iminara miremire. Kandi nzateza amakuba abantu, ku buryo bazagenda nk’impumyi, kuko bacumuye ku Uwiteka; kandi amaraso yabo azasandazwa nk’umukungugu, n’umubiri wabo uzaba nk’amase. Nta feza yabo cyangwa izahabu yabo bizabasha kubakiza ku munsi w’uburakari bw’Uwiteka; ahubwo igihugu cyose kizakongorwa n’umuriro w’ishyari rye, kuko azarimbura vuba rwose abatuye igihugu bose. Nimuteranirize hamwe, koko, nimukoranirize hamwe, wa bwoko butifuzwa we; mbere y’uko itegeko risohora, mbere y’uko uwo munsi uhita nk’umurama, mbere y’uko uburakari bukaze bw’Uwiteka bubageraho, mbere y’uko umunsi w’uburakari bw’Uwiteka ubageraho. Mushake Uwiteka, mwa bicisha bugufi bo mu isi mwese, mwebwe mukoze ibikwiriye mu rubanza rwe; mushake gukiranuka, mushake ubugwaneza: ahari mwazahishwa ku munsi w’uburakari bw’Uwiteka. Zefaniya 1:14–2:3.
A “mighty man” in the Scriptures is a man of power, and the first reference to a “mighty man” is Gideon.
Mu Byanditswe, “umunyambaraga” ni umuntu ufite imbaraga, kandi aho bwa mbere havugwa “umunyambaraga” ni kuri Gideyoni.
And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house. And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. Judges 6:11–16.
Nuko marayika w’Uwiteka araza, yicara munsi y’igiti cy’umushishi cyari i Ofura, cya Yowasi w’Umwabiyezeri; maze umuhungu we Gideyoni ahura ingano iruhande rw’ikorwa rya divayi, kugira ngo azihishe Abamidiyani. Marayika w’Uwiteka aramubonekera, aramubwira ati: “Uhoraho ari kumwe nawe, wa mugabo w’intwari we.” Gideyoni aramubwira ati: “Nyagasani wanjye, niba Uwiteka ari kumwe natwe, ni iki gitumye ibi byose bitubaho? Kandi ibitangaza bye byose ba sogokuruza bacu batubwiye biri he, bavuga bati: ‘Mbese Uwiteka si we wadukuye muri Egiputa?’ Ariko noneho Uwiteka yaradutaye, adushyikiriza mu maboko y’Abamidiyani.” Uwiteka aramureba, aramubwira ati: “Genda muri ubu bubasha bwawe, kandi uzakiza Abisirayeli mu maboko y’Abamidiyani. Mbese si jye ugutumye?” Aramubwira ati: “Nyagasani wanjye, ni iki nzakoresha nkize Abisirayeli? Dore umuryango wanjye ni wo woroheje muri Manase, kandi ni jye woroheje mu nzu ya data.” Uwiteka aramubwira ati: “Ni ukuri, nzabana nawe, kandi uzica Abamidiyani nk’aho ari umuntu umwe.” Abacamanza 6:11–16.
In Zephaniah the mighty man, who is also Gideon, is to cry bitterly. The word “cry” is a symbol of the Midnight Cry in the last days, and the word “bitter” represents righteous indignation. Gideon, or Zephaniah’s “mighty man,” is a symbol of the Elijah message that has the responsibility of showing God’s people their sins, and of course the sins of their fathers.
Muri Zefaniya, umugabo w’intwari, ari na we Gideyoni, agomba gutaka cyane cyane mu mubabaro. Ijambo “gutaka” ni ikimenyetso cy’Induru yo mu Gicuku yo mu minsi y’imperuka, kandi ijambo “gusharira” rihagarariye uburakari bukiranuka. Gideyoni, cyangwa “umugabo w’intwari” wa Zefaniya, ni ikimenyetso cy’ubutumwa bwa Eliya bufite inshingano yo kugaragariza ubwoko bw’Imana ibyaha byabwo, kandi koko n’ibyaha bya ba sekuruza babo.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Rangurura n’ijwi rirenga, ntukagire icyo ubabarira, uzamure ijwi ryawe nk’impanda, umenyeshe ubwoko bwanjye ibicumuro byabwo, n’inzu ya Yakobo ibyaha byayo. Yesaya 58:1.
All the prophets align with one another in the last days, so the trumpet message of Isaiah is also the “cry” of the mighty man of Zephaniah, who is Gideon, and they all are identifying the Elijah messenger and his work in the last days. In Isaiah the following verses identify their sins as presumption, for they believe they are actually worshipping and serving the Lord.
Abahanuzi bose bahuriza hamwe ku bihe bya nyuma, bityo ubutumwa bw’inzamba bwa Yesaya na bwo ni yo “gutaka” kw’umunyambaraga wa Zefaniya, ari we Gideyoni, kandi bose bagaragaza intumwa ya Eliya n’umurimo wayo mu bihe bya nyuma. Muri Yesaya, imirongo ikurikira igaragaza ibyaha byabo nk’ubwibone bwo kwihandagaza, kuko bizera ko mu by’ukuri barimo kuramya no gukorera Uwiteka.
Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. Isaiah 58:2.
Nyamara banshaka uko bukeye, kandi bishimira kumenya inzira zanjye, nk’ishyanga ryakiranukaga, kandi ritatereranye amategeko y’Imana yaryo: bansaba amategeko yo gukiranuka; bishimira kwegera Imana. Yesaya 58:2.
The bitter cry of the mighty man is the message of the Midnight Cry, which includes the revelation that July 18, 2020 was a presumptuous sin against the Lord that must be repented of and confessed. The nuts and bolts of the message of the Midnight Cry is the formation of the image of the beast, and the subsequent judgment brought upon the United States, and then the world, by Islam.
Gutaka kurakaye kw’umunyambaraga ni ubutumwa bw’Induru yo mu Gicuku, bukubiyemo ihishurirwa ko tariki ya 18 Nyakanga 2020 yabaye icyaha cyo kwikuza imbere y’Umwami kigomba kwicuzwaho kandi kikaturwa. Intima n’ishingiro ry’ubutumwa bw’Induru yo mu Gicuku ni ugushyirwaho kw’ishusho y’inyamaswa, n’urubanza rwakurikiyeho ruzanwa kuri Leta Zunze Ubumwe za Amerika, hanyuma no ku isi, n’Ubuyisilamu.
When the Leviticus twenty-six prayer is accomplished at the end of the wilderness of the three and a half days of Revelation eleven, the precious and vile will be separated. The wise and foolish will either have the golden oil or they will not, and at that time they will be as Gideon’s “one man.” According to Zephaniah, before the Sunday law decree, Gideon, who is Elijah, who is Ezekiel, who is the mighty man will present the message of the Midnight Cry, in conjunction with the bitterness of showing God’s people their sin of participating in the prediction of July 18, 2020, and their unjustified attempt to vindicate their prediction after it utterly failed.
Igihe isengesho ryo muri Levitiki makumyabiri n’itandatu rizaba risohoye ku iherezo ry’ubutayu bw’iminsi itatu n’igice bwo mu Byahishuwe cumi n’umwe, icy’igiciro n’ikizira bizatandukanywa. Abanyabwenge n’abapfapfa bazaba bafite amavuta ya zahabu cyangwa batayafite, kandi muri icyo gihe bazaba bameze nk’“umuntu umwe” wa Gideyoni. Dukurikije Zefaniya, mbere y’itegeko ryo ku cyumweru, Gideyoni, ari we Eliya, ari we Ezekiyeli, ari we munyembaraga, azatanga ubutumwa bwo Gutaka kwa Saa Sita z’Ijoro, bufatanyije n’ubusharire bwo kwereka ubwoko bw’Imana icyaha cyabwo cyo kugira uruhare mu guhanura kwa 18 Nyakanga 2020, no kugerageza kwabo kutagira ishingiro kugaragaza ko ubuhanuzi bwabo bwari ukuri nyuma y’uko bwananiwe rwose.
Zephaniah identifies a gathering together of God’s people in the last days that precedes the Sunday law decree. The gathering together is also represented by Ezekiel’s first prophecy in chapter thirty-seven.
Zefaniya agaragaza guteranira hamwe kw’ubwoko bw’Imana mu minsi ya nyuma kubanziriza itegeko ryo ku cyumweru. Uko guteranira hamwe kandi gushushanywa n’ubuhanuzi bwa mbere bwa Ezekiyeli mu gice cya mirongo itatu na karindwi.
So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.
Nuko ndahanura nk’uko nategetswe; maze nkiri guhanura, humvikana urusaku, kandi dore haba kunyeganyega, maze amagufa ahurira hamwe, igufa rigasanga iryari rigenzaniye na ryo. Nuko nditegereje, dore imitsi n’inyama bibizaho, uruhu rubitwikira hejuru; ariko nta mwuka wari urimo. Ezekiyeli 37:7, 8.
Ezekiel prophesied to the dry bones that lay dead in the street of that city of Revelation chapter eleven, where also our Lord was crucified. They are first gathered together.
Ezekiyeli yahanuye ku magufwa yumye yari aryamye apfuye mu muhanda w’uwo murwa wo mu Byahishuwe igice cya cumi na kimwe, aho kandi Umwami wacu yabambwe. Mbere na mbere arateranywa hamwe.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.
Kandi intumbi zabo zizaryama mu muhanda w’umurwa mukuru, uwo mu buryo bw’umwuka witwa Sodomu na Egiputa, aho n’Umwami wacu yabambwe. Kandi abo mu moko n’imiryango n’indimi n’amahanga bazitegereza izo ntumbi zabo iminsi itatu n’igice, kandi ntibazemera ko izo ntumbi zabo zishyingurwa. Kandi abatuye mu isi bazazishimira, banezerwe, bohererezanye impano; kuko abo bahanuzi babiri bababaje abatuye mu isi. Ibyahishuwe 11:8–10.
They are gathered as the three and a half days are coming to a conclusion. The three and a half days represents the tarrying time of Matthew chapter twenty-five, but it is also the scattering of the “seven times” of Leviticus twenty-six. Those that are gathered have previously been scattered, and Zephaniah identifies them as a “nation not desired.” The nation that is not desired are those who have been dead in the streets while the world rejoiced over their dead bodies, but who are gathered together and then become the nation that is the point of attack of the dragon power of the last days, who lift up the whore of Tyre as their head.
Barakoraniye hamwe mu gihe iyo minsi itatu n’igice iri kugera ku musozo. Iminsi itatu n’igice igereranya igihe cyo gutinda kivugwa muri Matayo igice cya makumyabiri na gatanu, ariko kandi ni no gutatanywa kwa “ibihe birindwi” bivugwa mu Balewi makumyabiri na gatandatu. Abakoranyijwe ni abari baratatanijwe mbere, kandi Zefaniya abavugaho ko ari “ishyanga ritifuzwa.” Ishyanga ritifuzwa ni abari barapfiriye mu mihanda mu gihe isi yishimiraga intumbi zabo, ariko bakaza gukoranirizwa hamwe, hanyuma bakaba ishyanga rihinduka igitero cy’ububasha bw’ikiyoka bwo mu minsi y’imperuka, bo bizeza maraya wa Tiro kuba umutwe wabo.
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. Psalm 83:1–5.
Indirimbo cyangwa Zaburi ya Asafu. Mana, ntuceceke; ntugume wicecekeye, kandi ntube nk’utuje, Mana. Dore, abanzi bawe bateza imidugararo; kandi abakwangaye bashyize umutwe hejuru. Bafatiye imigambi y’uburiganya ku bwoko bwawe, kandi bajujubije inama ku bo uhisha. Baravuze bati: “Nimuze, tubarandure kugira ngo bataba ishyanga; kugira ngo izina rya Isirayeli ritazongera kwibukwa.” Kuko bagiriye inama hamwe bahuje umutima umwe; bafatanyije kurwanya wowe. Zaburi 83:1–5.
Their intent is to take spiritual Israel of the last days and throw them into Nebuchadnezzar’s fiery furnace. When the dead bones first hear Isaiah’s “voice,” crying the message of the Midnight Cry, they are still in the wilderness of the three and a half days. They then must choose to receive or reject the Comforter that Christ promised to send which convicts them of their sin of July 18, 2020.
Umugambi wabo ni ukujyana Isirayeli y’umwuka yo mu minsi y’imperuka no kuyijugunya mu itanura ry’umuriro rya Nebukadinezari. Igihe amagufa yumye abanza kumva “ijwi” rya Yesaya, ritangaza ubutumwa bw’Imborogo yo mu Gicuku, aba agikiri mu butayu bw’iminsi itatu n’igice. Hanyuma agomba guhitamo kwakira cyangwa kwanga Umuhumuriza Kristo yasezeranyije kuzaboherereza, ubemeza icyaha cyabo cyo ku wa 18 Nyakanga 2020.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.
Nimuhumurize, nimuhumurize ubwoko bwanjye, ni ko Imana yanyu ivuga. Muvugane neza n’i Yerusalemu, kandi muyibwire n’ijwi riranguruye yuko imirimo yayo y’intambara irangiye, ko gukiranirwa kwayo kubabariwe; kuko yakiriye mu kuboko kw’Uwiteka incuro ebyiri z’ibyaha byayo byose. Ijwi ry’uwarangururira mu butayu riti: Nimutegure inzira y’Uwiteka, muhigure mu kidaturwa umuhanda w’Imana yacu. Buri gikombe kizashyirwa hejuru, kandi buri musozi n’agasozi bizacishwa bugufi; ibigoramye bizagororwa, n’ahantu habi hahindurwe aharinganiye; kandi ubwiza bw’Uwiteka buzahishurwa, kandi abafite umubiri bose bazabubonera hamwe; kuko akanwa k’Uwiteka ari ko kabivuze. Yesaya 40:1–5.
The passage identifying the work of the voice crying in the wilderness has some very detailed information. His message will be based upon a revelation of Christ’s character, as represented by the fact that the “glory,” which is Christ’s character, will be revealed. The Revelation of Jesus Christ that is unsealed just before the close of probation is an unsealing of Christ’s character as represented by the element of His character that is represented as Alpha and Omega. It will also be revealed that His character is “truth.”
Igice kigaragaza umurimo w’ijwi rirangurura mu butayu gikubiyemo amakuru arambuye cyane. Ubutumwa bwe buzashingira ku ihishurirwa ry’imico ya Kristo, nk’uko bigaragazwa n’uko “ubwiza,” ari bwo mico ya Kristo, buzahishurwa. Ibyahishuwe bya Yesu Kristo bikurwaho ikimenyetso gato mbere y’iherezo ry’igihe cy’imbabazi ni ugukurwaho ikimenyetso ku mico ya Kristo nk’uko ihagarariwe n’igice cy’imico ye kigereranywa na Alufa na Omega. Kandi na none bizahishurwa ko imico ye ari “ukuri.”
Another detail is that when the voice begins to cry, he is still in the wilderness of the three and a half days, for he is crying in the wilderness. Prophetically when his work begins the two witnesses are still dead in the street that runs through Ezekiel’s valley. Another specific fact is that when the voice begins his work, the entire world shall have access to the message. Another observation is that the message is given in the period of the last days when Christ is blotting out the sins of the one hundred and forty-four thousand, for their iniquity has been pardoned. The sad fact that is also revealed “line upon line,” is that only those who meet the requirements of the gospel will receive the pardon that is being accomplished in that history.
Ikindi kintu kindi ni uko igihe ijwi ritangira gutaka, aba akiri mu butayu bw’iminsi itatu n’igice, kuko ari gutakira mu butayu. Mu buryo bw’ubuhanuzi, igihe umurimo we utangiye, abagabo babiri b’abahamya baba bakiri bapfuye mu muhanda unyura mu kibaya cya Ezekiyeli. Ikindi kintu cyihariye ni uko igihe ijwi ritangira umurimo warwo, isi yose izaba ishobora kugera kuri ubwo butumwa. Ikindi cyitonderwa ni uko ubutumwa butangwa mu gihe cy’iminsi y’imperuka, ubwo Kristo ari guhanagura ibyaha by’abantu ibihumbi ijana na mirongo ine na bine, kuko gukiranirwa kwabo kwababaririwe. Ukuri kubabaje na ko guhishurwa “umurongo ku wundi murongo,” ni uko abazahabwa imbabazi zirimo gusohozwa muri ayo mateka ari gusa abujuje ibisabwa n’ubutumwa bwiza.
Only those that respond to the demands associated with the Leviticus twenty-six prayer will have their sins and their father’s sins blotted out, for they will have received “double for all her sins.” The Lord’s “hand” that is associated with their sins and the sins of their fathers is a symbol of the first disappointment, where the Lord held His hand over a mistake that produced the first disappointment. In Millerite history His hand prevented God’s people from seeing a hidden truth. His hand in that history represented His divine providence. In the last days His hand represents God’s peoples rejection of a revealed truth by God’s people, and His hand then represents His divine judgment.
Abazitabira gusa ibyo ibisabwa bijyanye n’isengesho ryo muri Lewi 26 ni bo bazahanagurwaho ibyaha byabo n’ibyaha bya ba sekuruza babo, kuko bazaba barahawe “incuro ebyiri ku bw’ibyaha bye byose.” “Ukuboko” k’Uwiteka kugendana n’ibyaha byabo n’ibyaha bya ba sekuruza babo ni ikimenyetso cy’ugucika intege kwa mbere, aho Uwiteka yarambitse ukuboko kwe ku ikosa ryateje ugucika intege kwa mbere. Mu mateka y’Abamillerite, ukuboko kwe kwabujije ubwoko bw’Imana kubona ukuri kwari kwihishwe. Ukuboko kwe muri ayo mateka kwagereranyaga ubuyobozi bwe bw’ijuru. Mu minsi y’imperuka, ukuboko kwe kugereranya kwangwa, n’ubwoko bw’Imana, ukuri kwahishuwe n’Imana, kandi icyo gihe ukuboko kwe kukagereranya urubanza rwe rw’Imana.
With the voice of Ezekiel’s first prophecy the dead are formed together, but not yet standing as a mighty army. The second prophecy of Ezekiel chapter thirty-seven, accomplishes that by bringing the breath that comes from the four winds.
Ijwi rya mbere rya Ezekiyeli ni ryo rituma abapfuye barematanirizwa hamwe, ariko bakaba batarahagarara nk’ingabo ikomeye. Ubuhanuzi bwa kabiri bwo muri Ezekiyeli igice cya mirongo itatu na karindwi ni bwo bubisohoza, buzana umwuka uturuka mu miyaga ine.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:9–14.
Nuko arambwira ati: Hanurira umuyaga, hanura, wa mwana w’umuntu we; ubwire umuyaga uti: Uku ni ko Uwiteka Imana ivuga iti: Turuka mu muyaga ine, wa mwuka we, uhumekere aba bishwe, kugira ngo babeho. Nuko mpanura uko yantegetse, maze umwuka ubinjiramo, barabaho, bahagarara ku birenge byabo, baba umutwe w’ingabo munini cyane. Maze arambwira ati: Wa mwana w’umuntu we, aya magufa ni inzu ya Isirayeli yose; dore baravuga bati: Amagufa yacu yumye, ibyiringiro byacu birashize, twaciweho rwose. Nuko bahanurire ubabwire uti: Uku ni ko Uwiteka Imana ivuga iti: Dore mwa bwoko bwanjye we, nzabumbura imva zanyu, mbakure mu mva zanyu, mbagarure mu gihugu cya Isirayeli. Kandi muzamenya yuko ndi Uwiteka, ubwo nzaba mbumbuye imva zanyu, mwa bwoko bwanjye we, nkabakura mu mva zanyu. Nzabashyiramo Umwuka wanjye, namwe muzabaho, kandi nzabatuza mu gihugu cyanyu; ni bwo muzamenya yuko jyewe Uwiteka nabivuze kandi nkabikora, ni ko Uwiteka avuga. Ezekiyeli 37:9–14.
That breath of Ezekiel’s prophecy is the sealing message, for it comes from the four winds.
Uwo mwuka w’ubuhanuzi bwa Ezekiyeli ni ubutumwa bwo gushyirwaho ikimenyetso, kuko buva mu miyaga ine.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Hanyuma y’ibyo mbona abamarayika bane bahagaze ku mpera enye z’isi, bafashe imiyaga ine y’isi, kugira ngo umuyaga utahuhira ku isi, no ku nyanja, cyangwa ku giti na kimwe. Mbona undi mumarayika azamuka aturutse iburasirazuba, afite ikimenyetso cy’Imana ihoraho; maze arangurura ijwi rirenga abwira ba bamarayika bane bahawe guteza ibyago isi n’inyanja, ati: Ntimukagire icyo mukora ku isi, cyangwa ku nyanja, cyangwa ku biti, kugeza aho tuzaba tumaze gushyira ikimenyetso ku ruhanga rw’abagaragu b’Imana yacu. Ibyahishuwe 7:1–3.
The four winds arise from the east, and prophetically, Islam is both “the east wind” and “the children of the east.” Ezekiel’s “breath,” which transforms the formed bodies into “a great and exceeding army” is the message that seals the one hundred and forty-four thousand. The sealing message of Revelation chapter seven, arises from the east. That message is the message of the Midnight Cry, and Zephaniah identifies it as the trumpet “alarm against the fenced cities, and against the high towers.”
Imiyaga ine iva iburasirazuba, kandi mu buryo bw’ubuhanuzi, Islamu ni yo yombi, “umuyaga w’iburasirazuba” n’“abana b’iburasirazuba.” “Umwuka” wa Ezekiyeli, uhindura imibiri yari yararemwe ukayigira “ingabo nini cyane rwose,” ni ubutumwa bushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine. Ubutumwa bwo gushyirwaho ikimenyetso bwo mu Ibyahishuwe igice cya karindwi, buturuka iburasirazuba. Ubutumwa ni ubutumwa bw’Induru yo mu Gicuku, kandi Zefaniya ibwita impanda y’“impuruza irwanya imidugudu ikikijwe n’inkike, kandi irwanya iminara miremire.”
A tower is a symbol of the church.
Umunara ni ikimenyetso cy’itorero.
“In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” The Desire of Ages, 597.
“Mu mugani, nyir’urugo yagereranyaga Imana, uruzabibu rukagereranya ishyanga ry’Abayuda, kandi uruzitiro rukagereranya amategeko y’Imana yari uburinzi bwabo. Umunara wari ikimenyetso cy’urusengero.” The Desire of Ages, 597.
A city is a kingdom in Bible prophecy. The papacy is “Babylon,” “that great city.” France and thereafter the United States are “the great city,” of “Sodom and Egypt.” Jerusalem is the “great city,” that comes down out of heaven. Zephaniah’s message is against the cities and towers, or against the combination of church and state, which by definition is the image of the beast. It is the “secret” message of Daniel chapter two.
Mu buhanuzi bwa Bibiliya, umujyi ni ubwami. Ubuyobozi bwa papa ni “Babuloni,” “uwo mujyi ukomeye.” U Bufaransa, hanyuma nyuma yabwo Leta Zunze Ubumwe za Amerika, ni “umujyi ukomeye,” wa “Sodomu na Egiputa.” Yerusalemu ni “umujyi ukomeye,” umanuka uvuye mu ijuru. Ubutumwa bwa Zefaniya burwanya imijyi n’iminara, cyangwa burwanya ihuriro ry’itorero na leta, ari ryo ku busobanuro bwaryo nyir’izina shusho y’inyamaswa. Ni bwo butumwa “bw’ibanga” bwo muri Daniyeli igice cya kabiri.
Just before the Sunday law decree, that is Nebuchadnezzar’s golden image test of Daniel chapter three, the dead bodies awaken and are transformed into a mighty army to proclaim the message identifying and opposing the formation of the combination of church and state, while also identifying that Islam is the providential tool which God employs to exercise His judgment upon those who enforce Sunday worship as He has in past history. The message identifies that when the image is fully developed, and enforces the mark of the beast, the judgment will be delivered.
Mbere gato mbere y’itegeko ryo ku cyumweru, ari ryo geragezo ry’igishushanyo cya zahabu cya Nebukadinezari rivugwa muri Daniyeli igice cya gatatu, intumbi z’abapfuye zirakanguka kandi zigahindurwa ingabo ikomeye kugira ngo zitangaze ubutumwa bugaragaza kandi burwanya ishyirwaho ry’ihuriro ry’itorero na leta, ari na ko bugaragaza ko Isilamu ari igikoresho cy’ubuyobozi bw’Imana ikoresha mu gushyira mu bikorwa urubanza rwayo ku bahatira gusenga ku cyumweru, nk’uko yabikoze mu mateka ya kera. Ubutumwa bugaragaza ko igihe icyo gishushanyo kizaba cyuzuye rwose, kandi kigashyiraho ikimenyetso cya ya nyamaswa, urubanza ruzasohorwa.
There is no direct reference in Daniel chapter three to the image of the beast that leads to and reaches its maturity at the Sunday law, but there cannot be a third message without a first and second, for chapter two of Daniel must be included in the revelation of the truths represented in Daniel chapter three. The “secret” of the image dream of chapter two identifies God’s people coming to recognize the life and death implications of Nebuchadnezzar’s image of the beast.
Nta hantu hagaragaramo ishusho y’inyamaswa ivugwa muri Daniyeli igice cya gatatu, ishusho iyobora ikagera no ku bukure bwayo mu itegeko ryo ku Cyumweru, ariko ntihashobora kubaho ubutumwa bwa gatatu hatabanje kubaho ubwa mbere n’ubwa kabiri, kuko Daniyeli igice cya kabiri igomba gushyirwa mu ihishurirwa ry’ukuri gushushanywa muri Daniyeli igice cya gatatu. “Ibanga” ry’inzozi z’ishusho yo mu gice cya kabiri rigaragaza ubwoko bw’Imana bugera ku kumenya ingaruka zirebana n’ubugingo n’urupfu z’ishusho y’inyamaswa ya Nebukadinezari.
Sanctified logic requires that when Nebuchadnezzar determined that he was going to have a dedication ceremony to his golden idol, that the idol must first be built, and the musicians would need to practice the music they would play at the ceremony. There had to be advance preparation of construction going on over a period of time with excavation, a foundation laid, scaffolding, and workmen coming and going, and that preparation was the formation of the image of Nebuchadnezzar’s dream, but Nebuchadnezzar’s pride determined to make an image of only one beast, not all the kingdoms of Bible prophecy. The construction of that image is the test that God’s people must pass before probation closes, and before they are sealed, before the music plays.
Ubwenge bwera busaba ko igihe Nebukadinezari yiyemezaga ko agiye gukora umuhango wo kweza ikigirwamana cye cya zahabu, icyo kigirwamana cyabanje kubakwa, kandi n’abacuranzi bagombaga kubanza kwimenyereza umuziki bari kuzaririmbira muri uwo muhango. Hagombaga kubaho imyiteguro y’imbere yo kubaka yamaze igihe runaka, irimo gucukura, gushyiraho urufatiro, kubaka amateme yo gukoreraho, n’abakozi baza kandi bagenda; kandi iyo myiteguro ni yo yari ugushyirwaho kw’ishusho y’inzozi za Nebukadinezari, nyamara ubwibone bwa Nebukadinezari bwamutegetse gukora ishusho y’inyamaswa imwe gusa, atari iy’ubwami bwose bwo mu buhanuzi bwa Bibiliya. Kubakwa kw’iyo shusho ni ikigeragezo ubwoko bw’Imana bugomba gutsinda mbere y’uko igihe cy’imbabazi gifungwa, kandi mbere y’uko bashyirwaho ikimenyetso, mbere y’uko umuziki ucurangwa.
Sanctified logic also identifies that Shadrach, Meshach and Abednego were not the only Hebrew slaves that witnessed the advance preparation for the dedication of the golden image. They were simply the only Hebrews that understood the implications of those preparations as a life and death warning, and made their own personal preparation for the coming crisis.
Ubwenge bwejejwe na bwo bugaragaza ko Shaduraki, Meshaki na Abedunego batari bo bonyine bari abacakara b’Abaheburayo babonye imyiteguro y’imbere yakorwaga ku bw’iyegurirwa ry’ishusho ya zahabu. Ahubwo ni bo bonyine mu Baheburayo basobanukiwe n’ingaruka z’iyo myiteguro nk’umuburo w’ubuzima n’urupfu, maze bakora imyiteguro yabo bwite ku bw’ikibazo cyari kigiye kuza.
In the passage from Sister White at the beginning of this article, she not only aligns Zephaniah’s decree with Nebuchadnezzar’s golden image and the Sunday law, she also identifies Isaiah’s unrighteous decree.
Mu gice cy’amagambo ya Mushiki wa White kiri mu ntangiriro y’iyi ngingo, ntiyahuza gusa itegeko rya Zefaniya n’igishushanyo cya zahabu cya Nebukadinezari hamwe n’itegeko ryo ku Cyumweru, ahubwo yanagaragaje itegeko ritari iryo gukiranuka rya Yesaya.
Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:1–3.
Bazabona abategeka amategeko y’uburiganya, n’abandika iby’agahato bategetse; kugira ngo bayobye abakene mu rubanza, no kwambura uburenganzira abakene bo mu bwoko bwanjye, kugira ngo abapfakazi bababere umuhigo, kandi ngo banyage impfubyi! Kandi muzagira mute ku munsi wo guhanwa no mu kurimbuka kuzaturuka kure? Muzahungira kuri nde ngo abatabare? Kandi icyubahiro cyanyu muzagisigira he? Yesaya 10:1–3.
Isaiah’s “unrighteous decree,” is the Sunday law, and it is “the day of visitation” and “desolation,” for the United States, for “national apostasy” is followed by “national ruin.” According to Isaiah, at the Sunday law, which is also Nebuchadnezzar’s golden image, the “desolation” “shall come from far.”
“Itegeko ridakiranuka” rya Yesaya ni itegeko ryo ku Cyumweru, kandi ni ryo “munsi wo guhanirwa” n’“umupfagaro” ku byerekeye Leta Zunze Ubumwe z’Amerika, kuko “ubuyobe bw’igihugu” bukurikirwa n’“irimbuka ry’igihugu.” Dukurikije Yesaya, igihe cy’itegeko ryo ku Cyumweru, ari na ryo shusho ya zahabu ya Nebukadinezari, “umupfagaro” “uzaturuka kure.”
Remember this, and show yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness: it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. Isaiah 46:8–13.
Mwibuke ibi, kandi mwiyereke ko muri abagabo; mwongere mubitekerezeho, mwa nkozi z’ibibi mwe. Mwibuke ibyahise bya kera: kuko ndi Imana, kandi nta yindi ibaho; ndi Imana, kandi nta n’imwe imeze nkanjye, mbwira iherezo nkiri ku ntangiriro, kandi kuva kera nkiri kuvuga ibitaraba, mvuga nti: Inama yanjye izahama, kandi nzasohoza ibyo nshaka byose; mpamagara inyoni y’inkazi iturutse iburasirazuba, umuntu usohoza umugambi wanjye akava mu gihugu cya kure: koko narabivuze, kandi nzabisohoza; narabigambiriye, kandi nzabikora. Nimunyumve, mwa bafite imitima inangiye mwe, muri kure yo gukiranuka: nzegereza gukiranuka kwanjye; ntikuzaba kure, kandi agakiza kanjye ntikazatinda: kandi nzashyira agakiza muri Siyoni ku bw’Isirayeli, icyubahiro cyanjye. Yesaya 46:8–13.
Isaiah places this passage at the end of the tarrying time, for then his “salvation shall” no longer “tarry.” It is at the end of Revelation eleven’s three and a half days. The end of the tarrying time is marked by the arrival of the message of the Midnight Cry, when Ezekiel’s great army stands up. When they stand up, they are lifted up as an ensign in Revelation chapter eleven.
Yesaya ashyira iki gice ku iherezo ry’igihe cyo gutinda, kuko icyo gihe “agakiza ke” kitazongera “gutinda.” Ni ku iherezo ry’iminsi itatu n’igice yo mu Ibyahishuwe igice cya cumi na kimwe. Iherezo ry’igihe cyo gutinda rirangwa no kuza kw’ubutumwa bw’Induru ya Saa Sita z’Ijoro, igihe ingabo nini ya Ezekiyeli ihaguruka. Igihe ihagurutse, izamurirwa hejuru nk’ikimenyetso mu gitabo cy’Ibyahishuwe igice cya cumi na kimwe.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:11–14.
Nuko nyuma y’iminsi itatu n’igice, umwuka w’ubugingo uturutse ku Mana ubinjiramo, bahagarara ku birenge byabo; maze ubwoba bwinshi bugwira ababibonye. Nuko bumva ijwi rikomeye riturutse mu ijuru ribabwira riti: Nimuze hano hejuru. Nuko bazamurwa bajyanwa mu ijuru bari mu gicu; kandi abanzi babo barababona. Muri icyo gihe nyine haba umutingito ukomeye, kimwe cya cumi cy’umudugudu kiragwa, kandi muri uwo mutingito hapfa abantu ibihumbi birindwi; abasigaye bagira ubwoba, bahimbaza Imana yo mu ijuru. Ishyano rya kabiri rirarangiye; kandi dore, ishyano rya gatatu rije vuba. Ibyahishuwe 11:11–14.
The two witnesses of Revelation eleven ascend to heaven as the ensign, in the same hour as the earthquake, which is the Sunday law. At that time, or as John says, “in that hour,” according to Isaiah, chapter forty-six, God calls “the man” who executes His counsel, who is also “a ravenous bird from the east”. The ravenous bird, that is “the man” God employs to execute His counsel comes from “a far country”. In Isaiah chapter ten, at the time of the “unrighteous decree” which is the Sunday law, the “desolation” of the United States comes from “far.” “East” is a symbol of Islam, for in prophecy they are both “the children of the east,” and “the east wind.” A “bird” in prophecy is a religion, as represented by Babylon being a cage full of hateful and unclean birds. The “ravenous bird” that comes from a far country in the east, is the religion of Islam.
Abahamya babiri bo mu Byahishuwe igice cya cumi na kimwe bazamukira mu ijuru nk’ibendera, mu isaha imwe n’umutingito, ari wo tegeko ryo ku Cyumweru. Muri icyo gihe, cyangwa nk’uko Yohana abivuga ati, “muri iyo saha,” nk’uko biri muri Yesaya, igice cya mirongo ine na gatandatu, Imana ihamagara “uwo muntu” usohoza umugambi Wayo, akaba ari na we “inyoni y’inkazi iturutse iburasirazuba.” Inyoni y’inkazi, ari yo “uwo muntu” Imana ikoresha kugira ngo isohoze umugambi Wayo, iva mu “gihugu cya kure.” Muri Yesaya igice cya cumi, mu gihe cy’“itegeko ridatunganye” ari ryo tegeko ryo ku Cyumweru, “ubutayu” bwa Leta Zunze Ubumwe za Amerika buturuka “kure.” “Iburasirazuba” ni ikimenyetso cya Isilamu, kuko mu buhanuzi bombi ari “abana b’iburasirazuba,” kandi ari “umuyaga w’iburasirazuba.” “Inyoni” mu buhanuzi ni idini, nk’uko bigaragazwa na Babuloni kuba ikibuga cyuzuye inyoni zose zangwa kandi zihumanye. “Inyoni y’inkazi” ituruka mu gihugu cya kure iburasirazuba, ni idini rya Isilamu.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Maze arangurura n’ijwi rikomeye cyane, ati: Babuloni ikomeye iraguye, iraguye, kandi ihindutse ubuturo bw’abadayimoni, n’indiri ya buri mwuka wanduye, n’akaruri ka buri nyoni yanduye kandi yangwa. Ibyahishuwe 18:2.
The three-fold-union of modern Babylon represents three forms of government, and also three forms of religion. The religion of the United Nations is spiritualism, the religion of the United States is apostate Protestantism and the religion of the pope is Catholicism. All those religious persuasions are sometimes symbolized as women, but also as birds. It is the religious and political force of the United Nations, with the United States as the primary king, that places the papacy on the throne of the earth. In the book of Zechariah, it is two birds that establish the pope, who is identified as that “wicked” by the apostle Paul in second Thessalonians.
Ubumwe bw’inshuro eshatu bwa Babuloni ya none bugereranya uburyo butatu bw’ubutegetsi, kandi bukagereranya n’uburyo butatu bw’idini. Idini ry’Umuryango w’Abibumbye ni ubupfumu bwo mu by’umwuka, idini rya Leta Zunze Ubumwe za Amerika ni Ubuporotesitanti bwagomeye ukuri, naho idini rya papa ni Gatolika. Ibyo byemezo by’idini byose rimwe na rimwe bigereranywa nk’abagore, ariko kandi no nk’inyoni. Ni imbaraga z’idini n’iza politiki z’Umuryango w’Abibumbye, Leta Zunze Ubumwe za Amerika zikaba ari yo mwami mukuru, zishyira ubupapa ku ntebe y’ubwami bw’isi. Mu gitabo cya Zekariya, ni inyoni ebyiri zishinga papa, we uwo intumwa Pawulo yise “umunyabyaha” mu rwa kabiri rwandikiwe Abatesalonike.
Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.
Nuko wa mumarayika wavuganaga nanjye arahaguruka, arambwira ati: “Ubu rahura amaso yawe, urebe iki kigiye gusohoka.” Nanjye ndamubaza nti: “Ni iki?” Aransubiza ati: “Iki ni efa igiye gusohoka.” Arongera ati: “Iyi ni yo shusho yabo mu isi yose.” Nuko, dore, hazamurwa ibuye ry’isasi rifite uburemere bw’italanto; kandi uyu ni umugore wicaye hagati muri iyo efa. Aravuga ati: “Uku ni ububi.” Nuko amujugunya hagati muri iyo efa; maze ashyira rya buye ry’isasi ku munwa wayo. Hanyuma ndahura amaso yanjye ndareba, maze dore, haza abagore babiri, kandi umuyaga wari mu mababa yabo; kuko bari bafite amababa asa n’amababa y’igishongore; nuko baterura iyo efa bayishyira hagati y’isi n’ijuru. Maze mbwira wa mumarayika wavuganaga nanjye nti: “Aba bajyanye he iyo efa?” Aransubiza ati: “Kuyubakira inzu mu gihugu cya Shinari; kandi izahashinga imizi, ishyirweyo ku gishingiro cyayo.” Zekariya 5:5–11.
An ephah is a basket used for measuring. The two women that place the ephah, or basket that the papacy sits in the midst of, are two churches. Two religions will take the religion that is defined in the Bible as “that wicked” and build her a house in the land of Shinar. Shinar is another name for Babylon, and the Catholic church is Babylon the great in the last days.
Efa ni igitebo gikoreshwa mu gupima. Abagore babiri bashyira efa, ari yo nkangara ubupapa bwicaye hagati, ni amatorero abiri. Amadini abiri azafata idini risobanurwa muri Bibiliya ko ari “uwo munyabyaha” maze aryubakire inzu mu gihugu cya Shinari. Shinari ni irindi zina rya Babuloni, kandi Itorero Gatolika ni Babuloni Ikomeye yo mu minsi y’imperuka.
The two women that “establish” the wicked woman in Babylon, have “wind in their wings.” Those women are also birds, for they have “wings,” and their justification for placing the woman is the “wind” of Islam, for Islam brings together every man’s hand. The woman that is lifted up, has been trapped in the ephah since her deadly wound in 1798, for there had been a leaden weight placed upon the mouth of the ephah she was in. But when the music of Nebuchadnezzar’s worship ceremony begins, the two women of apostate Protestantism and Spiritualism remove the leaden weight, and lift up the eighth head, that is of the seven.
Abagore babiri “bashinga” umugore mubi i Babuloni, bafite “umuyaga mu mababa yabo.” Abo bagore na bo ni inyoni, kuko bafite “amababa,” kandi impamvu yabo yo gushyira uwo mugore aho ni “umuyaga” wa Isilamu, kuko Isilamu ihuriza hamwe ukuboko kwa buri muntu. Umugore uzamurwa yari yarafatiwe mu efa kuva ku gikomere cye cyica cyo mu 1798, kuko ku munwa w’efa yarimo hari harashyizweho uburemere bw’isasu. Ariko iyo umuziki w’umuhango wo kuramya wa Nebukadinezari utangiye, abagore babiri b’Abaporotesitanti bayobye n’Abemera imyuka bakuraho ubwo buremere bw’isasu, maze bakazamura umutwe wa munani, ari wo ukomoka kuri ba barindwi.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. 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. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Mu gihe twegereza ibihe by’iherezo by’amakuba akomeye, ni ngombwa cyane ko habaho ubwumvikane n’ubumwe hagati y’ibikoresho by’Umwami. Isi yuzuye umuyaga mwinshi n’intambara n’amakimbirane. Nyamara abantu bazahurira hamwe bayobowe n’umutwe umwe—ububasha bwa papa—kugira ngo barwanye Imana mu muntu w’abahamya Bayo. Ubu bumwe bushimangirwa n’uwo mukuru wo kugomera Imana. Mu gihe ashaka guhuza ibyegera bye mu kurwanya ukuri, azakora no kugira ngo abatambutsa ubutumwa bwakwo bacikemo ibice kandi batatane. Ishyari, gukeka ibibi, no kuvuga nabi, byose aterwa na we kugira ngo bitere kutumvikana no gucikamo ibice.” Testimonies, volume 7, 182.
The threefold union lifts up the papacy as the head, for they intend to destroy the nation not desired.
Ubumwe bw’inyabutatu bushyira imbere ubupapa nk’umutwe, kuko bugamije kurimbura ishyanga ridashakwa.
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. Psalm 83:2–4.
Kuko, dore, abanzi bawe bateje umuvurungano; kandi abakwanga bāzamuriye umutwe. Bafatiye inama y’uburiganya ubwoko bwawe, kandi bagiriye inama abo wahishe. Bavuze bati: Nimuze, tubaceho ishyanga, kugira ngo izina rya Isirayeli ritazongera kwibukwa ukundi. Zaburi 83:2–4.
A bird is a religion, and the “ravenous bird from the east” which God calls at the “hour” of the Sunday law, when the message of the Midnight Cry is being proclaimed, is Islam. That is why in the very hour that the resurrected dead ascend into heaven as the ensign, the “third woe” of Islam comes quickly. This is why Isaiah states in verse one of chapter ten, “Woe” unto them that declare unrighteous decrees. The “Woes” of Revelation are Islam, and Islam is the providential judgment, or tool, or staff (Isaiah 10:5) that God uses to punish the United States for enforcing Sunday worship.
Inyoni ni idini, kandi “inyoni inyagagura iva iburasirazuba” Imana ihamagara mu “isaha” y’itegeko ryo ku Cyumweru, ubwo ubutumwa bw’Amarira yo mu Gicuku burimo butangazwa, ni Isilamu. Ni cyo gituma muri iyo saha nyine abapfuye bazutse bazamuka bajya mu ijuru nk’ikimenyetso, “ishyano rya gatatu” rya Isilamu rikaza vuba. Ni cyo gituma Yesaya avuga mu murongo wa mbere w’igice cya cumi ati: “Ishyano” riri ku bategeka amategeko atari ayo gukiranuka. “Amakuba” yo mu Byahishuwe ni Isilamu, kandi Isilamu ni urubanza rw’ubushobozi bw’Imana, cyangwa igikoresho, cyangwa inkoni (Yesaya 10:5) Imana ikoresha mu guhana Leta Zunze Ubumwe za Amerika kubera guhatira kuramya ku Cyumweru.
Isaiah chapter forty-six, identifies the “ravenous bird from the east,” as “the man that executeth my counsel.” That “man” is Islam, and he is called “from a far country,” for God “purposed” to judge the United States, and thereafter the world, for Sunday enforcement, as He did in former times with pagan Rome and the first four trumpets, and then with papal Rome in the fifth and sixth “Woe” trumpets. His purpose in Isaiah chapter forty-six is to call the “ravenous bird from the east,” and He informs His people who desire to understand His counsel and purpose “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”
Mu gitabo cya Yesaya igice cya mirongo ine na gatandatu, hagaragaza “inyoni y’inkazi iturutse iburasirazuba” ko ari “umuntu usohoza umugambi wanjye.” Uwo “muntu” ni Islamu, kandi yitwa “uturutse mu gihugu cya kure,” kuko Imana “yagambiriye” gucira urubanza Leta Zunze Ubumwe z’Amerika, hanyuma nyuma yaho isi, kubera ishyirwa mu bikorwa ry’icyumweru, nk’uko yabigenje mu bihe bya kera kuri Roma ya gipagani no ku mahoni ane ya mbere, hanyuma no kuri Roma ya gipapa mu mahoni ya gatanu n’aya gatandatu y’“Ibyago.” Umugambi wayo muri Yesaya igice cya mirongo ine na gatandatu ni uguhamagara “inyoni y’inkazi iturutse iburasirazuba,” kandi ibwira ubwoko bwayo bwifuza gusobanukirwa inama yayo n’umugambi wayo iti: “Mwibuke ibintu bya kera byo mu gihe cya cyera: kuko ndi Imana, kandi nta yindi ibaho; ndi Imana, kandi nta n’imwe imeze nkanjye, Menyesha iherezo uhereye mu itangiriro, kandi uhereye mu bihe bya kera nkavuga ibyari bitarakorwa, mvuga nti, Umugambi wanjye uzahama, kandi nzasohoza ibyo nishimira byose.”
In verse three Isaiah chapter ten, Isaiah records three important questions:
Mu murongo wa gatatu wo mu gice cya cumi cya Yesaya, Yesaya yandika ibibazo bitatu by’ingenzi:
And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:3.
Kandi se icyo muzagira ku munsi wo guhanwa no ku murimbu uzaturuka kure? Ni nde muzahungiraho ngo abatabare? Kandi icyubahiro cyanyu muzagisigira he? Yesaya 10:3.
The final question identifies that the glorious land loses her glory at the unrighteous decree. The glory of the United States is the Constitution, which is fully overturned at the Sunday law.
Ikibazo cya nyuma kigaragaza ko igihugu cy’icyubahiro gitakaza ubwiza bwacyo binyuze ku itegeko ridakiranuka. Icyubahiro cya Leta Zunze Ubumwe z’Amerika ni Itegeko Nshinga, kandi rihindurwa burundu igihe itegeko ryo ku Cyumweru rishyizweho.
“And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity.” The Great Controversy, 441.
“Kandi Itegeko Nshinga ryemeza ko rubanda rufite uburenganzira bwo kwiyobora, riteganya ko abahagarariye abaturage batorwa n’itora rya rubanda ari bo bagena amategeko kandi bakayashyira mu bikorwa. N’ubwisanzure bwo kwizera mu by’idini na bwo bwaratanzwe, buri muntu yemerewe kuramya Imana akurikije ibyo umutimanama we umutegeka. Repubulikanisimu n’Ubutesitanti byabaye amahame shingiro y’icyo gihugu. Ayo mahame ni yo ibanga ry’imbaraga n’iterambere byacyo.” The Great Controversy, 441.
It is the Constitution that identifies the glory that is left in the dust at the Sunday law.
Ni Itegeko Nshinga rigaragaza icyubahiro gisigara mu mukungugu ku itegeko ryo ku Cyumweru.
“When the nation for which God has worked in such a marvelous manner, and over which He has spread the shield of Omnipotence, abandons Protestant principles, and through its legislature gives countenance and support to Romanism in limiting religious liberty, then God will work in His own power for His people that are true. The tyranny of Rome will be exercised, but Christ is our refuge.” Testimonies to Ministers, 206.
“Iyo igihugu Imana yakoreye mu buryo butangaje bene ako kageni, kandi ikakiramburiraho ingabo y’Ushoborabyose, kizareka amahame y’Abaporotesitanti, maze binyuze mu rwego rwacyo rw’amategeko kigatera inkunga kandi kigashyigikira Uromanizimu mu kugabanya umudendezo w’idini, ni bwo Imana izakorana n’imbaraga zayo bwite ku bw’ubwoko bwayo bw’ukuri. Igitugu cya Roma kizakoreshwa, ariko Kristo ni we buhungiro bwacu.” Testimonies to Ministers, 206.
At Isaiah’s “unrighteous decree,” which is the Sunday law, the glory of the United States is gone, and it immediately answers Isaiah’s second question as it prophetically flees to the United Nations, the ten-king confederacy of Revelation chapter seventeen for help to address the attack of Islam of the third “Woe”. The first of the three questions identifies the setting of the Sunday law desolation that causes the United States to begin its next work of forcing the entire world to accept the combination of church and state, as represented by the unification of the United Nations and the Catholic Church, with the pope in control of the unholy relationship. It calls that desolation “the day of visitation”. All these prophetic realities align with Nebuchadnezzar’s dedication service for the golden image.
Ku “itegeko ridakiranuka” rya Yesaya, ari ryo tegeko ryo ku Cyumweru, icyubahiro cya Leta Zunze Ubumwe z’Amerika kiba kirashize, kandi ako kanya igahita isubiza ikibazo cya kabiri cya Yesaya ubwo, mu buryo bw’ubuhanuzi, ihungira ku Muryango w’Abibumbye, ihuriro ry’abami icumi ryo mu Byahishuwe igice cya cumi na karindwi, isaba ubufasha bwo guhangana n’igitero cya Isilamu cyo kuri “Bara” ya gatatu. Icya mbere mu bibazo bitatu kigaragaza imiterere y’ubutayu bw’itegeko ryo ku Cyumweru butuma Leta Zunze Ubumwe z’Amerika zitangira umurimo wazo ukurikiraho wo guhatira isi yose kwemera ihuriro ry’itorero na leta, nk’uko bigaragazwa n’ubumwe bw’Umuryango w’Abibumbye na Kiliziya Gatolika, papa ari we uyobora uwo mubano utagatifu. Uwo mubabaro uwita “umunsi wo kugendererwaho”. Ibi by’ukuri byose by’ubuhanuzi bihurirana n’umuhango wa Nebukadinezari wo kweza igishushanyo cya zahabu.
We will continue chapter three of Daniel in the next article.
Mu nyandiko itaha tuzakomeza igice cya gatatu cy’igitabo cya Daniyeli.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today. The condemnation that will fall upon the inhabitants of the earth in this day will be because of their rejection of light. Our condemnation in the judgment will not result from the fact that we have lived in error, but from the fact that we have neglected Heaven-sent opportunities for discovering truth. The means of becoming conversant with the truth are within the reach of all; but, like the indulgent, selfish king, we give more attention to the things that charm the ear, and please the eye, and gratify the palate, than to the things that enrich the mind, the divine treasures of truth. It is through the truth that we may answer the great question, ‘What must I do to be saved?’” Bible Echo, September 17, 1894.
“Mu mateka ya Nebukadinezari na Belushazari, Imana ivugana n’ab’abantu b’iki gihe. Urubanza ruzagwira abatuye isi muri iki gihe ruzaterwa n’uko banze umucyo. Gucirwaho iteka kwacu mu rubanza ntikuzaterwa n’uko twabayeho mu buyobe, ahubwo kuzaterwa n’uko twirengagije amahirwe yo mu ijuru twoherejweho yo kumenya ukuri. Uburyo bwo kumenyera ukuri buri mu bushobozi bwa bose; nyamara, nk’uwo mwami wiha indulugensiya kandi wikunda, twita cyane ku bintu bishimisha amatwi, bishimisha amaso, kandi bishimisha ururimi, kuruta uko twita ku bintu bikungahaza ubwenge, ari byo butunzi bw’ukuri bwavuye ku Mana. Ni mu kuri dushobora gusubiriza icyo kibazo gikomeye, ‘Nkore iki ngo nkizwe?’” Bible Echo, Nzeri 17, 1894.