All the prophets speak of the end of the world, and all the prophecies meet and end in the book of Revelation. In the book of Revelation, the same line is taken up as in the book of Daniel, for they are the same book. All of these prophetic principles have been firmly recorded in the previous articles. In the book of Revelation, we are informed that just before probation closes there is a prophecy that has been sealed up that is unsealed. These articles have been setting forth the prophetic elements connected to the message in the book of Revelation that is now being unsealed. The message is not a singular prophetic truth, and every element of the message that is being unsealed falls into the category of the Revelation of Jesus Christ.

Abahanuzi bose bavuga iby’iherezo ry’isi, kandi ubuhanuzi bwose buhurira bukarangirira mu gitabo cy’Ibyahishuwe. Mu gitabo cy’Ibyahishuwe, hafatwa umurongo umwe n’uwafashwe mu gitabo cya Daniyeli, kuko ari igitabo kimwe. Izi ngingo zose z’ubuhanuzi zanditswe zishikamye mu ngingo zabanje. Mu gitabo cy’Ibyahishuwe, tubwirwa yuko mbere gato y’uko igihe cy’igeragezwa gifungwa hariho ubuhanuzi bwari bwarashyizweho ikimenyetso, bukazavanwaho icyo kimenyetso. Izi ngingo zagiye zigaragaza ingingo z’ubuhanuzi zifitanye isano n’ubutumwa bwo mu gitabo cy’Ibyahishuwe ubu burimo gukurwaho ikimenyetso. Ubutumwa si ukuri kumwe kw’ubuhanuzi kwihariye, kandi buri ngingo yose y’ubutumwa burimo gukurwaho ikimenyetso iri mu rwego rw’Iyahishurwa rya Yesu Kristo.

The message is unsealed just before the close of probation, when the “time is at hand.” The books of Daniel and Revelation, in association with the commentary from the writings of the Spirit of Prophecy, are very specific concerning the process associated with the unsealing of a prophetic message. It is the Lion of the tribe of Judah who accomplishes the unsealing, and when he does so he employs a structured method for presenting the message. He receives the message from the Father, who is represented as holding the Bible as it is sealed with seven seals. The Lion of the tribe of Judah, who is also the root of David and the Lamb that was slain, takes the book from the Father and removes the seals.

Ubutumwa burahishurwa mbere gato y’isozwa ry’igihe cy’igeragezwa, igihe “igihe kiri bugufi.” Ibitabo bya Daniyeli n’Ibyahishuwe, bifatanije n’inyandiko zisobanura zo mu byanditswe bya Mwuka w’Ubuhanuzi, birasobanutse cyane ku byerekeye uburyo bujyanye no guhishura ubutumwa bw’ubuhanuzi. Intare yo mu muryango wa Yuda ni yo isohoza icyo guhishura, kandi iyo ibikoze ikoresha uburyo buteguye neza mu kugeza ubutumwa ku bantu. Irahabwa ubwo butumwa na Data wa twese, ushushanywa afashe Bibiliya nk’uko iba ifatanywe ibimenyetso birindwi. Intare yo mu muryango wa Yuda, ari na yo mizi ya Dawidi n’Umwana w’Intama watambwe, ifata icyo gitabo kwa Data wa twese maze ikavanaho ibyo bimenyetso.

Jesus then gives the message to Gabriel, who along with other angels conveys the message to a prophet who writes the message and sends it to the churches. When the time to unseal the prophetic message is at hand the opening of the prophetic message produces a three-step testing process, that tests those within the churches who are the target audience of the prophet’s writing, and based upon the individual response of those church members, they determine whether they are in one of two classes. Those that accept the increase of knowledge which is produced by the message that is unsealed are identified as the “wise,” and those who do not are identified by Daniel as the “wicked,” and by Matthew as the “foolish”.

Hanyuma Yesu aha ubutumwa Gaburiyeli, na we hamwe n’abandi bamarayika bakabushyikiriza umuhanuzi, maze uwo muhanuzi akabwandika akabwoherereza amatorero. Iyo igihe cyo gukuraho ikimenyetso ku butumwa bw’ubuhanuzi kigeze, ifungurwa ry’ubwo butumwa bw’ubuhanuzi ritera kubaho uburyo bw’igeragezwa bw’intambwe eshatu, bugerageza abari mu matorero ari bo ubutumwa bw’inyandiko y’umuhanuzi bugenewe; kandi hashingiwe ku gisubizo cya buri muntu muri abo bagize itorero, bo ubwabo bagena niba bari muri kimwe mu byiciro bibiri. Abemera ukwiyongera k’ubumenyi guterwa n’ubutumwa bwakuweho ikimenyetso bamenyekanishwa nk’“abanyabwenge,” naho abatabyemera Daniyeli abita “ababi,” na Matayo akabita “abapfu.”

All of these factors connected with the unsealing of the final prophetic secret are addressed and emphasized in verse nine of Revelation seventeen, for it identifies an element of the Revelation of Jesus Christ that will test the two classes of worshippers. It does so by identifying that it is the “wise” that will understand the message that follows the warning flag of the verse.

Ibi bintu byose bifitanye isano no gukurwaho ikimenyetso cy’ibanga rya nyuma ry’ubuhanuzi biravugwa kandi bigashimangirwa mu murongo wa cyenda wa Ibyahishuwe cumi na birindwi, kuko hagaragaza ikintu kiri mu Ihishurwa rya Yesu Kristo kizagerageza ibyiciro bibiri by’abaramya. Ibyo ibikora igaragaza ko ari “abanyabwenge” bazasobanukirwa ubutumwa bukurikira ikimenyetso cy’umuburo cyo muri uwo murongo.

And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

Kandi ngiyi ubwenge bufite ubushishozi. Iyo mitwe irindwi ni yo misozi irindwi, uwo mugore yicayeho. Kandi hariho abami barindwi: batanu baraguye, umwe arahari, undi ntaraza; kandi niyaza, akwiriye kumara igihe gito. Kandi ya nyamaswa yariho, none ikaba itakiriho, ni yo wa munani, kandi iva muri ba bandi barindwi, kandi ijya mu kurimbuka. Ibyahishuwe 17:9–11.

The “mind that has wisdom,” is the mind of the “wise.” The “wise” understand the increase of knowledge, and the increase of knowledge that is represented immediately after the prophetic marker, which identifies a truth that will be understood by the wise and rejected by the wicked, is the truth associated with the kingdoms of Bible prophecy set forth in the verses that follow. Those verses represent the last illustration of the kingdoms of Bible prophecy, and what is unsealed in the last days is that those eight kingdoms have also been represented in the first illustration of the kingdoms of Bible prophecy in Daniel chapter two.

“Ubwenge bufite ubwenge,” ni ubwenge bw’“abanyabwenge.” “Abanyabwenge” basobanukirwa no kwiyongera kw’ubumenyi, kandi uko kwiyongera kw’ubumenyi kugaragajwe ako kanya nyuma y’ikirango cy’ubuhanuzi, kigaragaza ukuri kuzamenyekana n’abanyabwenge ariko kukangwa n’abanyabyaha, ni ukuri gufitanye isano n’ubwami bwo mu buhanuzi bwa Bibiliya bugaragazwa mu mirongo ikurikiraho. Iyo mirongo ihagarariye ishusho ya nyuma y’ubwami bwo mu buhanuzi bwa Bibiliya, kandi ikizahishurwa mu minsi y’imperuka ni uko ubwo bwami umunani na bwo bwari bwaragaragajwe no mu ishusho ya mbere y’ubwami bwo mu buhanuzi bwa Bibiliya muri Daniyeli igice cya kabiri.

The revelation of the truth upholds the limited view of the kingdoms of Bible prophecy that made up one of Miller’s jewels, but it shone ten times brighter, for it possesses much more truth than the Millerites understood from their limited point in history, and it represents a test as represented by the number “ten,” and by the warning beacon of the introductory warning of “here is the mind that has wisdom,” prophetically interpreted as, the following truth will test the churches that are sent the message that is unsealed just before the close of probation.

Ihishurwa ry’ukuri rishyigikira imyumvire igarukira ku bwami bwo mu buhanuzi bwa Bibiliya yari imwe mu mabuye y’agaciro ya Miller, ariko ryamuritse inshuro cumi kurushaho, kuko rifite ukuri kurenze cyane uko Abamillerite basobanukiwe bivuye ku rwego rwabo rugarukira rw’igihe cy’amateka, kandi rigereranya ikigeragezo nk’uko bigaragazwa n’umubare “cumi,” ndetse no n’ikirango cy’imbuzi cy’umuburo w’itangiriro ugira uti “dore ubwenge buri hano,” busobanurwa mu buryo bw’ubuhanuzi ngo: ukuri gukurikira kuzakoresha ibigeragezo ku matorero yohererezwa ubutumwa bukurwaho ikimenyetso mbere gato y’iherezo ry’igihe cy’imbabazi.

In Revelation seventeen John was carried into the wilderness of twelve hundred and sixty years of papal darkness. He was placed at the very end of that period in 1798, which is the identical history he was placed at in Revelation thirteen.

Mu Byahishuwe igice cya cumi na karindwi, Yohana yajyanywe mu butayu bw’imyaka igihumbi na magana abiri na mirongo itandatu bw’umwijima wa papa. Yashyizwe ku mpera nyazo z’icyo gihe mu wa 1798, ari bwo mateka nyir’izina yashyizwemo no mu Byahishuwe igice cya cumi na gatatu.

And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. Revelation 13:1.

Nuko mpagarara ku musenyi wo ku nyanja, mbona inyamaswa izamuka iva mu nyanja, ifite imitwe irindwi n’amahembe icumi, no ku mahembe yayo hariho amakamba icumi, kandi ku mitwe yayo handitswe izina ryo gutuka Imana. Ibyahishuwe 13:1.

The “sand of the sea” represents 1798, for it represents the historical vantage point where John was shown the papacy (the beast of the sea) in the past tense, and the United States (the beast of the earth) rising up, and ultimately speaking as a dragon at the soon-coming Sunday law. Then the earth beast forces the world to accept the “image of the beast,” that would speak and implement Sunday legislation upon the entire world.

“Umusenyi wo ku nyanja” ugereranya umwaka wa 1798, kuko ugereranya aho amateka yari ageze John yeretsweho ubupapa (inyamaswa yo mu nyanja) mu buryo bw’igihe cyashize, kandi akabona Leta Zunze Ubumwe z’Amerika (inyamaswa yo ku isi) zizamuka, kandi amaherezo ikazavuga nk’ikiyoka mu itegeko rya ku Cyumweru rigiye kuza vuba. Hanyuma inyamaswa yo ku isi ihatira isi kwemera “ishusho y’inyamaswa,” yari kuzavuga kandi igashyira mu bikorwa amategeko ya ku Cyumweru ku isi yose.

“At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.

“Igihe Ubupapa, bwambuwe imbaraga zabwo, bwahatirwaga guhagarika itotezwa, Yohana yeretswe ububasha bushya buzamuka kugira ngo busubiremo ijwi rya cya kiyoka kandi bukomeze umurimo wa kinyamaswa umwe w’ubugome n’ubutuka ku Mana. Ubu bubasha, ari bwo bwa nyuma buzagaba intambara ku itorero no ku mategeko y’Imana, bugaragazwa n’inyamaswa ifite amahembe asa n’ay’umwana w’intama. Inyamaswa zabubanjirije zari zarazamutse zivuye mu nyanja; ariko yo yazamutse iva mu isi, ibyo bikaba bigaragaza ukuzamuka mu mahoro kw’ihugu yashushanyaga—Leta Zunze Ubumwe z’Amerika.” Signs of the Times, 8 Gashyantare 1910.

John is taken to the same vantage point of history to receive the final presentation of the kingdoms of Bible prophecy in chapter seventeen. Standing at that vantage point the kingdoms are presented. He is first informed that the beast controls both church and state, for she is seated upon not only seven heads, but also seven mountains. The seating of the great whore is identifying that she is the one riding the beast, and the one who rides the beast is the one who controls the beast.

Yohana ajyanwa kuri ya ngingo nkuru yo kureberaho amateka kugira ngo ahabwe ishusho ya nyuma y’ubwami buvugwa mu buhanuzi bwa Bibiliya mu gice cya cumi na karindwi. Ahagaze kuri iyo ngingo yo kureberaho, ubwo bwami burerekanywa. Mbere na mbere abwirwa ko ya nyamaswa igenzura Itorero na Leta byombi, kuko yicaye ku mitwe irindwi gusa atari byo, ahubwo no ku misozi irindwi. Kwicara kwa maraya ukomeye kuri iyo nyamaswa kugaragaza ko ari we uyigendaho, kandi ugenda kuri iyo nyamaswa ni we uyigenzura.

And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.

Kandi wa mugore wabonye ni wa murwa mukuru, utegeka abami bo mu isi. Ibyahishuwe 17:18.

The word “reigneth” means to hold and to rule over. A rider rules over the beast by holding the reins. The papacy rules over seven heads and also over seven mountains. In Daniel chapter two, Daniel informs Nebuchadnezzar that he is the “head” of gold. In Isaiah chapter seven a “head” is also a king, a capitol or a kingdom.

Ijambo “reigneth” risobanura gutegeka no gutegekera hejuru y’ikintu. Uwicaye ku nyamaswa ayigenza ayitegekesha kuyifata ku migozi y’imikoba. Ubuyobozi bw’ubupapa butegeka imitwe irindwi kandi bugategeka n’imisozi irindwi. Mu gice cya kabiri cy’igitabo cya Daniyeli, Daniyeli abwira Nebukadinezari ko ari we “mutwe” w’izahabu. Mu gice cya karindwi cy’igitabo cya Yesaya, “umutwe” nanone ni umwami, umurwa mukuru cyangwa ubwami.

For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.

Kuko umutwe wa Siriya ari i Damasiko, kandi umutwe wa Damasiko ni Rezini; kandi mu myaka mirongo itandatu n’itanu Efurayimu izavunjagurika, ku buryo itazaba ikiri ubwoko. Kandi umutwe wa Efurayimu ni Samariya, kandi umutwe wa Samariya ni umuhungu wa Remaliya. Nimudashaka kwizera, rwose ntimuzakomera. Yesaya 7:7, 8.

The papacy, which is the woman riding the beast, rules over all the kings of the earth. Those kings are represented as “ten kings,” that are the dragon-power of the last days. They are the kings the whore of Tyre commits fornication with. Those “ten kings” have been forced to accept the authority of the papacy, but the premier king of those ten kings is the United States. The United States is therefore also represented by Ahab, the king of the ten northern kingdoms of Israel. The number “seven” represents “complete,” and when the papacy is portrayed as reigning over the kings of the earth, she is also reigning over the ten kings and she is seated upon the seven heads.

Ubupapa, ari bwo mugore ugendera ku nyamaswa, butegeka abami bose bo mu isi. Abo bami bashushanywa nk’“abami icumi,” ari bo mbaraga z’ikiyoka zo mu minsi y’imperuka. Ni bo bami indaya y’i Tiro isambana na bo. Abo “bami icumi” bahatiwe kwemera ubutware bw’ubupapa, ariko umwami w’ikirenga muri abo bami icumi ni Leta Zunze Ubumwe za Amerika. Bityo rero Leta Zunze Ubumwe za Amerika na zo zishushanywa na Ahabu, umwami w’ubwami icumi bwo mu majyaruguru bwa Isirayeli. Umubare “karindwi” usobanura “kuzura” cyangwa “gutungana,” kandi igihe ubupapa bugaragajwe nk’ubutegeka abami bo mu isi, buba bunategeka abo bami icumi kandi bwicaye ku mitwe irindwi.

Here is the mind that has wisdom, for the wise of the last days employ the methodology of “line upon line,” and they recognize that each of the symbols of the statecraft that the whore rules over identify the same truth. She also rules over seven mountains, and the Millerites identified a “mountain” in Bible prophecy as a symbol of a kingdom, but they also identified that symbols have more than one meaning.

Dore ubwenge buri, kuko abanyabwenge bo mu minsi y’imperuka bakoresha uburyo bwa “umurongo ku wundi murongo,” kandi bamenya ko buri kimenyetso cyose cy’imiyoborere y’ubwami indaya itegekaho kigaragaza ukuri kumwe. Kandi ategeka no ku misozi irindwi, kandi Abamillerite bagaragaje ko “umusozi” mu buhanuzi bwa Bibiliya ari ikimenyetso cy’ubwami, ariko kandi bagaragaje ko ibimenyetso bifite ubusobanuro burenze bumwe.

Mountains are also a symbol of a church. The “glorious holy mountain” in the Scriptures represents God’s church.

Imisozi na yo ni ikimenyetso cy’itorero. “Umusozi wera w’icyubahiro” uvugwa mu Byanditswe ugereranya itorero ry’Imana.

The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.

Ijambo Yesaya mwene Amozi yeretswe ku byerekeye u Buyuda na Yerusalemu. Kandi mu minsi y’imperuka bizasohora ko umusozi w’inzu y’Uwiteka uzakomera ku gasongero k’imisozi, kandi uzashyirwa hejuru y’udusozi; amahanga yose azawusanganira atemba awugana. Kandi abantu benshi bazagenda bavuga bati: Nimuze, tuzazamuke tujye ku musozi w’Uwiteka, ku nzu y’Imana ya Yakobo; na yo izatwigisha inzira zayo, natwe tuzagendera mu miharuro yayo; kuko amategeko azaturuka i Siyoni, n’ijambo ry’Uwiteka rizaturuka i Yerusalemu. Yesaya 2:1–3.

The “Lord’s house” is His church, and it is a “mountain.” The great whore is seated upon seven mountains, thus identifying that she rules over all the churches, just as she rules over all the kings. She has control over all the churches and all the states in all the world.

“Inzu y’Umwami” ni Itorero rye, kandi ni “umusozi.” Maraya ukomeye yicaye ku misozi irindwi, bityo bikagaragaza ko ategeka amatorero yose, nk’uko ategeka abami bose. Afite ubutware ku matorero yose no ku bihugu byose byo mu isi yose.

The vision that Isaiah is identifying that came to him “concerning Judah and Jerusalem,” that we just cited, continues on, and it is still the same passage in chapter four, and according to Isaiah it is the “same day” that people say, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.” In that same period of time “seven women” are identified.

Iyerekwa Yesaya arimo kugaragaza ryamugezeho “ryerekeye u Buyuda n’i Yerusalemu,” iryo tumaze kuvuga, rikomeza, kandi riracyari muri uwo murongo umwe wo mu gice cya kane; kandi nk’uko Yesaya abivuga, ni “uwo munsi” nyine abantu bavugaho bati: “Nimuze, kandi tuzamuke tujye ku musozi w’Uwiteka, ku nzu y’Imana ya Yakobo.” Muri icyo gihe nyine “abagore barindwi” ni bo bavugwaho.

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. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain. Isaiah 4:1–6.

Kandi kuri uwo munsi abagore barindwi bazafata umugabo umwe, bavuga bati: Tuziryera umutsima wacu, twiyambare n’imyambaro yacu bwite; ariko gusa twemererwe kwitwa izina ryawe, kugira ngo dukurweho igisuzuguriro cyacu. Kuri uwo munsi Ishami ry’Uwiteka rizaba ryiza kandi rifite ikuzo, n’imbuto z’isi zizaba indashyikirwa kandi zihebuje ubwiza ku barokotse bo muri Isirayeli. Nuko hazabaho yuko usigaye i Siyoni, n’usigara i Yerusalemu, azitwa uwera, ari we wese wanditswe mu bazima i Yerusalemu: igihe Uwiteka azaba amaze koza umwanda w’abakobwa ba Siyoni, kandi amaze kweza amaraso ya Yerusalemu hagati muri yo kubw’umwuka w’urubanza no kubw’umwuka wo gutwika. Kandi Uwiteka azarema hejuru ya buri buturo bwo ku musozi wa Siyoni no hejuru y’amateraniro yaho igicu n’umwotsi ku manywa, n’urumuri rw’umuriro ugurumana nijoro; kuko hejuru y’ikuzo ryose hazaba igikingirizo. Kandi hazabaho ihema ryo gutanga igicucu ku manywa ngo ririnde ubushyuhe, n’ahantu ho guhungira, n’ubwugamo bwo kwikinga umuyaga n’imvura. Yesaya 4:1–6.

The “day” which is the subject of Isaiah’s vision is the “hour” of the great earthquake of Revelation chapter eleven. The wise that have accepted the admonition to “return” from the disappointment of July 18, 2020, and met the requirements of Leviticus twenty-six, and who have been brought together by Ezekiel’s first prophecy, are sealed when they accept Ezekiel’s second message of the four winds of Islam. They are then lifted up into heaven as an ensign, and God’s other children in Babylon begin to respond to the call to come out of Babylon, that begins at the earthquake, which is the soon-coming Sunday law. God’s other flock hear the message to come out of Babylon, and they proclaim, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.”

“Umunsi” ni wo nsanganyamatsiko y’iyerekwa rya Yesaya, kandi ni wo “saha” y’umutingito ukomeye uvugwa mu Ibyahishuwe igice cya cumi na kimwe. Abanyabwenge bemeye guhugurwa ngo “bagaruke” bavuye mu gucika intege kwa tariki ya 18 Nyakanga 2020, bakuzuza ibisabwa byo mu Balewi makumyabiri na gatandatu, kandi bakaba barateranyijwe hamwe n’ubuhanuzi bwa mbere bwa Ezekiyeli, bashyirwaho ikimenyetso igihe bemeye ubutumwa bwa kabiri bwa Ezekiyeli buvuga ku miyaga ine y’Isilamu. Hanyuma bazamurirwa mu ijuru nk’ibendera, maze abandi bana b’Imana bari i Babuloni batangira kwitabira umuhamagaro wo kuva i Babuloni, utangira ku mutingito, ari wo tegeko ryo ku cyumweru rigiye kuza vuba. Izindi ntama z’Imana zumva ubutumwa bwo kuva i Babuloni, maze zigatangaza ziti: “Nimuze, tuzamuke tujye ku musozi w’Uwiteka, mu nzu y’Imana ya Yakobo.”

In that “hour” the great whore begins to sing her songs and commit fornication with the kings of the earth. Those who are not written in the Lamb’s book of life follow the whore, and their churches come under her authority. Those churches are represented by Isaiah as “seven women.” Those “seven women” are the “seven mountains” that the papacy shall rule over, as the United States forces the entire world to erect an image of the beast that will both speak and cause all to receive the mark of papal authority.

Muri iryo “saha” maraya mukuru atangira kuririmba indirimbo ze no gusambana n’abami bo mu isi. Abo amazina yabo atanditswe mu gitabo cy’ubugingo cy’Umwana w’Intama bakurikira uwo maraya, kandi amatorero yabo agashyirwa munsi y’ubutegetsi bwe. Ayo matorero Yesaya ayagereranya n’“abagore barindwi.” Abo “bagore barindwi” ni bo “misozi irindwi” ubupapa buzategeka, nk’uko Leta Zunze Ubumwe z’Amerika zizahatira isi yose kubaka igishushanyo cy’inyamaswa, kizavuga kandi kigatuma bose bahabwa ikimenyetso cy’ubutware bw’ubupapa.

Those “seven women shall take hold of one man,” and that “man” is the “man” Paul identifies as “the man of sin.” In that testing period those who remain “in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem.” God’s people are those in the period of time whose names are written in the book of life, the book of the Lamb who was slain from the foundation of the world. The other class, who take hold of the “man of sin” are those in Revelation chapter thirteen that worship the man of sin.

Abo “bagore barindwi bazafata umugabo umwe,” kandi uwo “mugabo” ni wa “mugabo” Pawulo aranga ko ari “umuntu w’icyaha.” Muri icyo gihe cy’igeragezwa, abasigara “i Yerusalemu bazitwa abera, ni ukuvuga umuntu wese wanditswe mu bazima i Yerusalemu.” Ubwoko bw’Imana ni ab’icyo gihe amazina yabo yanditswe mu gitabo cy’ubugingo, igitabo cy’Umwana w’Intama watambwe uhereye ku rufatiro rw’isi. Ikindi cyiciro, ari bo bafata wa “muntu w’icyaha,” ni ba bandi bo mu Ibyahishuwe igice cya cumi na gatatu basenga uwo muntu w’icyaha.

And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. If any man have an ear, let him hear. Revelation 13:8, 9.

Kandi abatuye mu isi bose bazamusenga, ari bo abo amazina yabo atanditswe mu gitabo cy’ubugingo cy’Umwana w’Intama watambwe uhereye ku kuremwa kw’isi. Umuntu wese ufite ugutwi niyumve. Ibyahishuwe 13:8, 9.

The “hour” of the great earthquake, which is the Sunday law crisis, is the conclusion of the investigative judgment, and the judgment is based upon whether your name is found or not found entered within the book of life, thus in that time the two classes represented by the relation to the book of life is identifying the very closing scenes of judgment. Those who take hold of the “man of sin,” proclaim that they will “eat” their “own bread, and wear” their “own apparel,” but their primary desire is to “be called by thy name”.

“Igihe” cy’umutingito ukomeye, ari wo makuba y’itegeko ryo ku Cyumweru, ni iherezo ry’urubanza rw’igenzura, kandi urwo rubanza rushingiye ku kumenya niba izina ryawe riboneka cyangwa ritaboneka ryaranditswe mu gitabo cy’ubugingo; bityo rero, muri icyo gihe, ibyiciro bibiri bigaragazwa n’isano bifitanye n’igitabo cy’ubugingo ni byo biranga neza rwose ibihe bya nyuma by’urubanza. Abafataho “umuntu w’icyaha,” batangaza ko “bazarya” “umutsima” wabo “bwite, kandi bakambara” “imyambaro” yabo “bwite,” ariko icyifuzo cyabo cy’ibanze ni “kwitirirwa izina ryawe”.

They will retain their own doctrinal statement of beliefs (eat their own bread), and retain their denominational profession (their own apparel), but accept the name of the “man of sin.” The name of the “man of sin,” is “catholic”, which means “universal”. Those who take hold of the “man of sin,” wish to become part of the “universal church”, which is the Catholic church. They desire that relationship in order to “take away” their “reproach.”

Bazagumana inyandiko yabo bwite y’inyigisho z’ibyo bizera (barya umugati wabo bwite), kandi bazagumana umwambaro wabo w’iyobokamana ry’itorero ryabo (imyambaro yabo bwite), ariko bemere izina ry’“umuntu w’icyaha.” Izina ry’“umuntu w’icyaha” ni “gatolika”, risobanurwa ngo “isi yose” cyangwa “rusange”. Abafata “umuntu w’icyaha” bashaka kuba igice cy’“itorero rusange”, ari ryo torero Gatolika. Bifuza uwo mubano kugira ngo “bakureho” “igisebo” cyabo.

The “reproach” addresses two significant elements of the beast that reigns over all the churches and all the nations in the last days. In the “hour of the great earthquake” in Revelation eleven, “the third woe cometh quickly”. The “third woe” is Islam. In the “hour of the great earthquake” in Revelation eleven, the Seventh Trumpet sounds. The Seventh Trumpet is Islam. Islam strikes in the “hour of the great earthquake,” for all of the Trumpets are the prophetic tools God has employed in judgment upon forced Sunday worship throughout world history.

“Umugayo” werekeza ku bintu bibiri by’ingenzi biranga ya nyamaswa itegekera amatorero yose n’amahanga yose mu minsi ya nyuma. Mu “isaha y’umutingito ukomeye” yo mu Ibyahishuwe igice cya cumi na kimwe, “ishyano rya gatatu riza vuba.” “Iryo shwano rya gatatu” ni Islamu. Mu “isaha y’umutingito ukomeye” yo mu Ibyahishuwe igice cya cumi na kimwe, Impanda ya Karindwi ivuga. Impanda ya Karindwi ni Islamu. Islamu ikubita mu “isaha y’umutingito ukomeye,” kuko Impanda zose ari ibikoresho by’ubuhanuzi Imana yakoresheje mu guca urubanza ku kuramya ku Cyumweru ku gahato mu mateka y’isi yose.

When the “national ruin” of the United States is brought about, at the soon-coming Sunday law, the “nations will be angry.” It is Islam that angers the nations in Bible prophecy, as represented by the first reference to Islam in the book of Genesis.

Igihe “kurimbuka kw’ishyanga” rya Leta Zunze Ubumwe z’Amerika kuzazanwa n’itegeko ryo ku Cyumweru rigiye kuza vuba, “amahanga azarakarira.” Ni Isilamu irakarisha amahanga mu buhanuzi bwa Bibiliya, nk’uko bigaragazwa n’icyerekezwa cya mbere kuri Isilamu mu gitabo cy’Itangiriro.

And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

Nuko marayika w’Uwiteka aramubwira ati: Dore utwite inda, kandi uzabyara umuhungu, uzamwite Isimayeli; kuko Uwiteka yumvise amakuba yawe. Kandi azaba umuntu w’inkazi; ukuboko kwe kuzaba kurwanya abantu bose, kandi n’amaboko y’abantu bose azamurwanya; kandi azatura imbere ya bene se bose. Itangiriro 16:11, 12.

The “reproach” of the last days is the religion of Islam. The churches and the nations of the world will come under the authority of the New World Order of a United Nations, which is ruled over by the Catholic church. The pope will be seated upon the one-world system, just as Constantine gave the papacy its seat in the year 330. The nations will determine that their ability to deal with the warfare being brought against mankind by Islam, can only be accomplished by a united effort, which will require a subjection to some moral authority, which the United States will insist is the Roman church. Just as Justinian gave the Catholic church its great authority in the year 533, history is repeated. The United States will force the world through its military might to obey, just as Clovis did for the Catholic church in the year 496. The history of verse two of Revelation thirteen will be repeated.

“Igitutsi” cy’iminsi y’imperuka ni idini ya Isilamu. Amatorero n’amahanga y’isi azajya munsi y’ubutegetsi bw’Urutonde Rushya rw’Isi rw’Umuryango w’Abibumbye, rutegekwa na kiliziya Gatolika. Papa azicazwa kuri gahunda y’isi imwe, nk’uko Konstantino yahaye ubupapa icyicaro cyabwo mu mwaka wa 330. Amahanga azemeza ko ubushobozi bwayo bwo guhangana n’intambara Isilamu izaniye inyokomuntu, bushobora kugerwaho gusa binyuze mu mbaraga z’ubumwe, kandi ibyo bizasaba kugandukira ububasha runaka bw’imyitwarire, ubwo Leta Zunze Ubumwe z’Amerika zizashimangira ko ari Kiliziya y’i Roma. Nk’uko Yusitiniyani yahaye Kiliziya Gatolika ubutware bwayo bukomeye mu mwaka wa 533, amateka azisubiramo. Leta Zunze Ubumwe z’Amerika zizahatira isi kubahiriza ibyo binyuze mu mbaraga za gisirikare zayo, nk’uko Klowisi yabikoreye Kiliziya Gatolika mu mwaka wa 496. Amateka y’umurongo wa kabiri wa Ibyahishuwe cumi na bitatu azisubiramo.

And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

Kandi inyamaswa nabonye yari imeze nk’ingwe, kandi ibirenge byayo byari nk’ibirenge by’idubu, akanwa kayo kari nk’akanwa k’intare; kandi ikiyoka giha iyo nyamaswa imbaraga zacyo, n’intebe yacyo y’ubwami, n’ubutware bukomeye. Ibyahishuwe 13:2.

Once the image is set up, then the kings of the earth, who have been angered by the attacks of Islam, will recognize that the universal “reproach” against Islam that has been used to bring the worldwide image of the beast into existence, was not the “reproach” that the “man of sin” (Jezebel) was actually concerned with. Too late, the world will find out that Jezebel cares nothing about Islam, but that her heart desires to kill Elijah, as Herodias killed John the Baptist.

Ishusho niraramuka gushyirwaho, ni bwo abami bo mu isi, barakajwe n’ibitero bya Isilamu, bazamenya ko “igisebo” rusange cyatewe Isilamu cyakoreshejwe kugira ngo hashyirweho ishusho y’inyamaswa y’isi yose, atari cyo “gisebo” “umuntu w’icyaha” (Yezebeli) yari ahangayikiye by’ukuri. Igihe kizaba cyararenze, isi izamenya ko Yezebeli nta cyo yitayeho ku byerekeye Isilamu, ahubwo ko umutima we wifuza kwica Eliya, nk’uko Herodiya yishe Yohana Umubatiza.

The “mind which hath wisdom,” is the “mind of the wise,” and the “wise” are those who understand the “increase of knowledge” that is produced when the Lion of the tribe of Judah, unseals the Revelation of Jesus Christ, just before probation closes.

“Ubwenge bufite ubwenge,” ni bwo “bwenge bw’abanyabwenge,” kandi “abanyabwenge” ni abumva “kwiyongera kw’ubumenyi” kubaho igihe Intare yo mu muryango wa Yuda ikuraho ibimenyetso ku Ibyahishuwe bya Yesu Kristo, mbere gato y’uko igihe cy’imbabazi kirangira.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Arambwira ati: “Ntugafate ikimenyetso ku magambo y’ubuhanuzi bw’iki gitabo, kuko igihe kiri bugufi. Ukiranirwa nakomeze akiranirwe; kandi uwanduye nakomeze yandure; kandi umukiranutsi nakomeze akiranuke; kandi uwera nakomeze yezwe.” Ibyahishuwe 22:10, 11.

The “seven heads are seven mountains, on which the woman sitteth,” represents the truth that the papacy will reign over both church and state. Symbols have more than one meaning, and the symbols are to be defined and understood by the context of the passage where the symbols are represented. The argument arises that the verse identifies that the heads are the mountains, so what would be the justification for identifying a distinction between the heads (statecraft) and the mountains (churchcraft)? The distinction is established in Daniel chapters seven and eight. In chapter seven both pagan Rome and papal Rome are identified as “diverse,” from the beasts that preceded them.

“Imitwe irindwi ni imisozi irindwi, uwo mugore yicayeho,” bihagararira ukuri kw’uko ubupapa buzategeka Itorero na Leta byombi. Ibimenyetso bigira ibisobanuro birenze kimwe, kandi ibimenyetso bigomba gusobanurwa no kumvikana hakurikijwe imiterere y’umurongo bibonekamo. Impaka zivuka zivuga ko uwo murongo werekana ko imitwe ari yo misozi, bityo se ni iki cyashingirwaho kugira ngo hatandukanywe imitwe (ubuhanga bwo gutegeka Leta) n’imisozi (ubuhanga bwo gutegeka Itorero)? Iryo tandukaniro rishyirwaho neza muri Daniyeli igice cya karindwi n’icya munani. Mu gice cya karindwi, Roma ya gipagani na Roma ya gipapa byombi bigaragazwa ko “bitandukanye” n’inyamaswa zabibanjirije.

When chapter seven is brought upon chapter eight (line upon line), we find in chapter eight the little horn of Rome, oscillating between man, woman, man, woman. One symbol (the little horn) that represents two powers. In those chapters, a horn is a kingdom, and a kingdom is also a head. In chapter eight, the little horn represents two kingdoms, the fourth and fifth kingdom of Bible prophecy. The little horn symbolically represents two kingdoms, and the two kingdoms it represents are kingdoms that identify the union of statecraft and churchcraft. The seven heads, which are also seven mountains, represent two kingdoms, and the one kingdom is churchcraft and the other is statecraft.

Iyo igice cya karindwi gishyizwe ku gice cya munani (umurongo ku wundi murongo), dusanga mu gice cya munani ihembe rito rya Roma, rihindagurika hagati y’umugabo, umugore, umugabo, umugore. Ikimenyetso kimwe (ihembe rito) kigereranya ubutegetsi bubiri. Muri ibyo bice, ihembe ni ubwami, kandi ubwami na bwo ni umutwe. Mu gice cya munani, ihembe rito rigereranya ubwami bubiri, ubwami bwa kane n’ubwami bwa gatanu byo mu buhanuzi bwa Bibiliya. Ihembe rito mu buryo bw’ikigereranyo rigereranya ubwami bubiri, kandi ubwo bwami bubiri rigereranya ni ubwami bugaragaza ubumwe bw’ubutegetsi bwa leta n’ubw’itorero. Imitwe irindwi, ari na yo misozi irindwi, igereranya ubwami bubiri, kandi ubwami bumwe ni ubw’itorero, ubundi na bwo ni ubw’leta.

In Daniel chapter two, there is another witness to this prophetic symbolism, for there the last kingdom, which the Millerites understood to be the fourth kingdom of Rome, is represented by iron and clay. The iron and clay are combined, though in reality iron does not combine with clay. Yet when Sister White comments upon the “iron and clay,” she identifies it as a symbol of churchcraft and statecraft, as is represented by chapter eight’s little horn, and the Revelation seventeen heads that are also mountains.

Mu gice cya kabiri cya Daniyeli, hari ubundi buhamya bwerekeye iki kimenyetso cy’ubuhanuzi, kuko aho ubwami bwa nyuma, Abamilerite basobanukiwe ko ari ubwami bwa kane bwa Roma, bugaragazwa n’icyuma n’ibumba. Icyuma n’ibumba byahurijwe hamwe, nubwo mu by’ukuri icyuma kitivanga n’ibumba. Nyamara igihe Mushiki wacu White atanga ibisobanuro ku “cyuma n’ibumba,” abigaragaza nk’ikimenyetso cy’ubuyobozi bw’idini n’ubutegetsi bwa leta, nk’uko bigaragazwa n’amahembe mato yo mu gice cya munani, hamwe n’imitwe yo mu Byahishuwe 17 na yo ari imisozi.

“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.

“Tugeze mu gihe umurimo wera w’Imana ushushanywa n’ibirenge by’icyo gishushanyo, aho icyuma cyavanganyijwe n’ibumba ry’umusenyi. Imana ifite ubwoko bwayo, ubwoko bwatoranyijwe, ubushishozi bwabwo bugomba kwezwa, kandi bukaba butagomba guhinduka ubudahirwa bwo kurunda ku rufatiro ibiti, ibyatsi, n’ibikenyeri. Ubugingo bwose bwizerwa ku mategeko y’Imana buzabona yuko ikimenyetso kiranga ukwizera kwacu ari Isabato y’umunsi wa karindwi. Iyo ubutegetsi bwubahiriza Isabato nk’uko Imana yategetse, bwahagarara mu mbaraga z’Imana no mu kurengera ukwizera kwahawe abera rimwe na rizima. Ariko abanyapolitiki bazashyigikira isabato y’ibinyoma, kandi bazavanganya ukwizera kwabo kw’idini no kwizihiza uyu mwana wa gipapa, bawushyira hejuru y’Isabato Uwiteka yejeje kandi yahaye umugisha, ayitandukanyiriza umuntu kugira ngo ayirinde ari iyera, nk’ikimenyetso hagati ye n’ubwoko bwe kugeza ku bisekuru igihumbi. Uku kuvanga ubukorikori bw’itorero n’ubukorikori bwa leta gushushanywa n’icyuma n’ibumba. Ubu bumwe burimo guca intege ubushobozi bwose bw’amatorero. Guha itorero ububasha bwa leta bizazana ingaruka mbi. Abantu basigaye hafi kurenga urugero rwo kwihangana kw’Imana. Bashoye imbaraga zabo muri politiki, kandi bifatanije n’ubupapa. Ariko igihe kizaza ubwo Imana izahana abatesheje agaciro amategeko yayo, kandi umurimo mubi wabo uzabagarukira.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.

We will continue this study in the next article.

Tuzakomeza iri somo mu nyandiko ikurikira.

“In the scene representing the work of Christ for us, and the determined accusation of Satan against us, Joshua stands as the high priest, and makes request in behalf of God’s commandment-keeping people. At the same time Satan represents the people of God as great sinners, and presents before God the list of sins he has tempted them to commit through their lifetime, and urges that because of their transgressions, they be given into his hands to destroy. He urges that they should not be protected by ministering angels against the confederacy of evil. He is full of anger because he cannot bind the people of God into bundles with the world, to render to him complete allegiance. Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.

Mu ishusho kigaragaza umurimo Kristo adukorera, n’ukurega kudasubira inyuma kwa Satani kuturega imbere y’Imana, Yosuwa ahagaze nk’umutambyi mukuru, kandi asingira abantu b’Imana bitondera amategeko yayo. Muri icyo gihe kandi, Satani ahagararira ubwoko bw’Imana nk’abanyabyaha bakomeye, kandi agashyira imbere y’Imana urutonde rw’ibyaha yabagerageresheje gukora mu mibereho yabo yose, maze agashimangira ko, kubera ibicumuro byabo, bakwiriye gushyikirizwa amaboko ye kugira ngo abarimbure. Ashimangira ko batagomba kurindwa n’abamarayika bakorera Imana ngo babakize ubufatanye bw’ibibi. Yuzuye uburakari kuko adashobora kuboha ubwoko bw’Imana mu mirunjo hamwe n’ab’isi, ngo abuheshe kumwumvira byuzuye. Abami n’abategetsi n’abayobozi bishyizeho ikimenyetso cya antikristo, kandi bagereranywa n’igisato kijya kurwana n’abera—ni ukuvuga abitondera amategeko y’Imana kandi bafite kwizera kwa Yesu. Mu rwango rwabo ku bwoko bw’Imana, bagaragaza kandi ko ari abanyacyaha b’ihitamo rya Baraba mu cyimbo cya Kristo.

“God has a controversy with the world. When the judgment shall sit, and the books shall be opened, He has an awful account to settle, which would now make the world fear and tremble were men not blinded and bewitched by satanic delusions and deceptions. God will call the world to account for the death of His only-begotten Son, whom to all intents and purposes the world has crucified afresh, and put to open shame in the persecution of His people. The world has rejected Christ in the person of His saints, has refused His messages in the refusal of the messages of prophets, apostles, and messengers. They have rejected those who have been colaborers with Christ, and for this they will have to render an account.” Testimonies to Ministers, 38, 39.

“Imana ifitanye impaka n’isi. Igihe urubanza ruzicara, kandi ibitabo bigafungurwa, Izaba ifite ibarura riteye ubwoba ryo kurangiza, iryo ubu ryatuma isi igira ubwoba kandi igahinda umushyitsi iyo abantu bataba bahumishijwe kandi barozwe n’ibishuko n’uburiganya bya satani. Imana izabaza isi urupfu rw’Umwana Wayo w’ikinege, uwo isi, mu by’ukuri no mu migambi yayo yose, yongeye kubamba kandi ikamukoza isoni ku mugaragaro mu gutoteza ubwoko Bwayo. Isi yanze Kristo mu bantu bayo bera, yanze ubutumwa Bwe mu kwanga ubutumwa bw’abahanuzi, intumwa, n’intumwa zayo. Banze abari abafatanyabikorwa na Kristo, kandi kubera ibyo bazabibazwa.” Testimonies to Ministers, 38, 39.