Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.

Gaburiyeli yaje kuri Daniyeli mu gice cya cyenda kugira ngo amuhe ubwenge no gusobanukirwa n’iyerekwa ryombi ryari ryaratanzwe mu gice cya munani.

And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

Arambwira, aravugana nanjye, ati: “Yewe Daniyeli, nongeye kuza kugira ngo nguhe ubwenge no gusobanukirwa. Igihe watangiraga kwinginga kwawe, ijambo ryarasohotse, kandi naje kukumenyesha; kuko ukundwa cyane. Nuko rero, menya icyo kibazo, kandi utekereze ku iyerekwa.” Daniyeli 9:22, 23.

In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.

Kugira ngo Daniyeli agire “gusobanukirwa” yari akeneye, Gaburiyeli yamubwiye gusobanukirwa byombi, “ikintu” n’ “iyerekwa.” “Ikintu” cyari iyerekwa ry’ugutotezwa no guhonyorwa kw’ahera n’ingabo, naho “iyerekwa” rikaba ryari iyerekwa ry’ukugaragara k’uwa 22 Ukwakira 1844. Mushiki wa White na we ashimangira ayo mayerekwa yombi igihe atumenyesha ko Daniyeli yashakaga gusobanukirwa isano iri hagati y’ubunyage bw’imyaka mirongo irindwi n’imyaka ibihumbi bibiri na magana atatu. Iyo myaka mirongo irindwi ni yo Gaburiyeli yagaragaje nk’ “ikintu,” naho “iyerekwa” rikaba ryari rya myaka ibihumbi bibiri na magana atatu. Daniyeli ahagarariye “abanyabwenge” bo mu minsi y’imperuka, igihe Gaburiyeli atanga ubusobanuro bw’iyo myaka ibihumbi bibiri na magana atatu. “Abanyabwenge” bamenya byombi, “ikintu” n’ “iyerekwa”; mu busobanuro bwa Gaburiyeli, abanyabyaha ntibasobanukirwa. Abamilerite basobanukiwe “ikintu” n’ “iyerekwa,” ariko mu buryo bugarukira aho gusa.

The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.

Imyaka magana ane na mirongo cyenda y’igihe cyo kugeragezwa, yari igihe cyari gishingiye ku myaka magana ane na mirongo cyenda yo kwigomeka ku isezerano ry’“ibihe birindwi” byahagarariwe muri Leviticus makumyabiri n’itanu na makumyabiri n’itandatu. Imyaka mirongo irindwi y’ubunyage yari igiteranyo cy’imyaka yose igihugu kitaremewe kugira isabato yacyo.

The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.

Icyumweru Kristo yakomerejemo isezerano na benshi cyari ishusho y’impaka z’isezerano rye, nk’uko byagaragajwe n’ibihe bibiri by’iminsi igihumbi na magana abiri na mirongo itandatu. Icyo cyumweru cy’ubuhanuzi cyagabanyijwemo n’umusaraba, ugereranya ikimenyetso cy’Imana.

“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.

“Kashe ni ikimenyetso cy’Imana ihoraho, gishyirwa ku ruhanga rw’ubwoko bwayo? Ni ikimenyetso abamarayika bashobora gusoma, ariko amaso y’abantu ntashobore kukibona; kuko marayika urimbura agomba kubona icyo kimenyetso cy’incungu. Ubwenge busobanukiwe bwabonye ikimenyetso cy’umusaraba w’i Kaluvari ku bahungu n’abakobwa Uwiteka yemeye nk’abe. Icyaha cyo kurenga ku mategeko y’Imana gikurwaho. Bambaye umwambaro w’ubukwe, kandi bumvira kandi bakaba abanyakuri ku mategeko yose y’Imana.” Manuscript Releases, voliyumu ya 21, 52.

That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.

Icyo cyumweru cyashushanyaga ibihe bibiri by’imyaka igihumbi na magana abiri na mirongo itandatu, byagabanyijwe n’itegeko ryo ku Cyumweru ryo mu 538, (ikirango cy’inyamaswa), aho ubupagani hanyuma ubupapa byakandagiraga ubuturo bwera n’ingabo y’Imana. Mu minsi igihumbi na magana abiri na mirongo itandatu, Kristo yatanze ubuhamya Bwe; hanyuma mu yindi minsi igihumbi na magana abiri na mirongo itandatu, Kristo atanga ubwo buhamya nyene anyuze mu bigishwa Be. Mu myaka igihumbi na magana abiri na mirongo itandatu, Satani yatanze ubuhamya bwe anyuze mu bupagani; hanyuma mu yindi myaka igihumbi na magana abiri na mirongo itandatu, Satani yatanze ubuhamya bwe anyuze mu bubapa.

The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.

Isezerano, kubera kutumvira kwa Isirayeli ya kera, cyahindutse “impaka” z’Imana, ni isezerano ryo mu gitabo cy’Abalewi igice cya makumyabiri na gatanu, ryasobanuye kuruhuka kw’ihugu, n’umwaka wa yubile wagombaga kwizihizwa buri mwaka wa mirongo ine n’icyenda.

And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.

Kandi Uwiteka abwira Mose ari ku musozi wa Sinayi, ati: Bwira Abisirayeli, ubabwire uti: Nimugera mu gihugu mbaha, icyo gihugu kizaruhukira Uwiteka Isabato. Imyaka itandatu uzabibamo umurima wawe, n’imyaka itandatu uzatemamo uruzabibu rwawe, usarure imbuto zarwo; ariko mu mwaka wa karindwi, igihugu kizagira Isabato yo kuruhuka rwose, Isabato yeguriwe Uwiteka: ntuzabibe umurima wawe, kandi ntuzatemagure uruzabibu rwawe. Ibyimejeje ubwabyo mu byo wasaruye ntuzabisarure, kandi n’amaseri y’uruzabibu rwawe rudasatuwe ntuzayatore; kuko uwo ari umwaka wo kuruhuka kw’igihugu. Kandi Isabato y’igihugu izababera ibyokurya: wowe ubwawe, n’umugaragu wawe, n’umuja wawe, n’umukozi wawe ukorera ibihembo, n’umunyamahanga ucumbitse iwanyu, ndetse n’amatungo yawe, n’inyamaswa ziri mu gihugu cyawe; umwero wacyo wose uzababere ibyokurya. Kandi uzibare Isabato ndwi z’imyaka, ni ukuvuga incuro ndwi z’imyaka irindwi; bityo iminsi y’izo Sabato ndwi z’imyaka izakubera imyaka mirongo ine n’icyenda. Maze ku munsi wa cumi w’ukwezi kwa karindwi uzavuza ihembe ry’umwaka wa Yubile; ku munsi w’Impongano muzakavuza ihembe mu gihugu cyanyu cyose. Kandi muzezweze umwaka wa mirongo itanu, mutangaze umudendezo mu gihugu cyose ku baturage bacyo bose: uzababere Yubile; kandi umuntu wese azasubire ku mutungo we, umuntu wese asubire mu muryango we. Uwo mwaka wa mirongo itanu uzababere Yubile: ntimuzabibe, kandi ntimuzasarure ibyimejeje ubwabyo muri wo, habe no gutoramo amaseri y’uruzabibu rudasatuwe. Kuko ari Yubile; uzababere uwera: muzarye umwero wawo muvanye mu murima. Muri uwo mwaka wa Yubile umuntu wese azasubire ku mutungo we. Abalewi 25:1–13.

The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.

Igihe cya mbere cy’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu, kimwe n’icyumweru Kristo yakomejeho isezerano, n’imyaka magana ane na mirongo icyenda, gifitanye isano itaziguye n’“inshuro ndwi” zivugwa mu Balewi ibice bya makumyabiri na bitanu na makumyabiri na bitandatu.

Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:2.

Menya rero kandi usobanukirwe yuko, uhereye igihe itegeko ryo gusubiza no kongera kubaka Yerusalemu rizasohokera, kugeza kuri Mesiya Umutware, hazaba ibyumweru birindwi n’ibyumweru mirongo itandatu na bibiri; umuhanda uzongera kubakwa, n’urukuta na rwo, ndetse no mu bihe by’amakuba. Daniyeli 9:2.

Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.

Ibyumweru mirongo itandatu n’icyenda bitangira mu wa 457 mbere ya Kristo, bikakugeza ku mubatizo wa Kristo no ku itangiriro ry’icyumweru yashimangiye mo isezerano, ari ryo sezerano ry’“impaka” z’Imana. Ariko habayeho icyumweru cy’ibyumweru (imyaka mirongo ine n’icyenda), cyari cyatandukanijwe n’ibyumweru mirongo itandatu n’icyenda n’interuro igira iti “ibyumweru birindwi, n’ibyumweru mirongo itandatu na bibiri.” Guhera mu wa 457 mbere ya Kristo, hagombaga kubaho imyaka mirongo ine n’icyenda, ari yo yerekeza mu buryo bugaragara ku isezerano ryo mu gitabo cy’Abalewi igice cya makumyabiri na gatanu, no ku kwizihiza yubile. Iyo myaka mirongo ine n’icyenda ntiyari ikimenyetso cy’imizunguruko ya yubile gusa, ahubwo yari n’ikimenyetso cya Pentekote, ari yo munsi wa mirongo itanu ukurikira iminsi mirongo ine n’icyenda y’umunsi mukuru w’ibyumweru.

The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:

Imyaka mirongo ine n’icyenda ya mbere yo muri ya myaka ibihumbi bibiri na magana atatu, ya myaka magana ane na mirongo icyenda, n’icyumweru isezerano ryemejwemo, byose bifitanye isano itaziguye n’iyo myaka ibihumbi bibiri na magana atanu na makumyabiri, igaragazwa nk’“ibihe birindwi,” muri Abalewi makumyabiri na gatandatu. Buri ngingo yose y’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu ifitanye isano itaziguye n’“ibihe birindwi” Abadiventisiti bashyize ku ruhande kandi bakabyanga mu 1863. “Ibihe birindwi” ni ikimenyetso cy’isezerano rya yubile, kandi ni yo mpamvu kandi bikwiriye kwitonderwa ko, ubwo iyo myaka ibihumbi bibiri na magana atatu yarangiraga ku wa 22 Ukwakira 1844, ni ko n’iyo myaka ibihumbi bibiri na magana atanu na makumyabiri yarangiraga kuri uwo munsi nyirizina, kuko Mose yanditse muri Abalewi igice cya makumyabiri na gatanu:

And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.

Kandi uzibare amasabato arindwi y’imyaka, incuro ndwi z’imyaka irindwi; kandi igihe cy’ayo masabato arindwi y’imyaka kizakubera imyaka mirongo ine n’icyenda. Maze uzategeke ko impanda ya yubile ivuzwa ku munsi wa cumi w’ukwezi kwa karindwi; ku munsi w’impongano ni bwo muzavuzisha impanda mu gihugu cyanyu cyose. Abalewi 25:8, 9.

Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”

Buri gihe cyose cy’ubuhanuzi kiri mu myaka ibihumbi bibiri na magana atatu, gifitanye isano itaziguye na “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu, harimo n’umunsi ibyo bihe byombi by’ubuhanuzi byarangiriyeho. Imyaka mirongo ine n’icyenda ya mbere yagaragaje umurimo wo kongera kubaka no kugarura Yerusalemu wari kuzuzuzwa ubwo ubwoko bw’Imana bwavaga i Babuloni. Urusengero rwarangiye mbere y’itegeko rya gatatu, nk’uko n’urusengero rw’Abamilerite rwarangiye mbere y’uko marayika wa gatatu agera. Nyamara nyuma ya 457 M.K., “umuhanda” wari ugikeneye “kongera kubakwa, n’urukuta, ndetse no mu bihe by’amakuba.” Nk’Alpha na Omega, Yesu buri gihe yerekana iherezo ry’ikintu akoresheje intangiriro yacyo, kandi nyuma ya 22 Ukwakira 1844, Abamilerite bagombaga kurangiza “umuhanda” “n’urukuta,” “mu bihe by’amakuba.”

Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.

Mushiki White agaragaza ko urukuta rw’uburinzi rwari ruzengurutse Yerusalemu mu buryo bw’ukuri rwari ikimenyetso cy’amategeko y’Imana; kandi ako kanya nyuma y’itariki ya 22 Ukwakira 1844, abizerwa bayobowe kwinjira mu buturo bwo mu ijuru maze bamenya amategeko y’Imana (urukuta). Kugira ngo bamenye amategeko y’Imana, harimo n’Isabato, aba-Millerite bayobowe gusubira ku isezerano rya Isirayeli ya kera. Ugusubizwaho k’“umuhanda” nyakuri ni ugusubizwaho kwagezweho mu buryo bw’umwuka igihe aba-Millerite basubiraga ku “nzira za kera” zo muri Yeremiya. “Ibihe by’amakuba” byagombaga kubaho mu gihe urukuta n’umuhanda byashyirwagaho, byagombaga gusohozwa nyuma ya 1844; kandi Intambara y’Abanyagihugu yari yegereje icyo gihe, kandi yahise itangira muri uwo mwihariko w’amateka, yagereranyaga ibyo bihe by’amakuba.

Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.

Iyo baza kuba barabaye abizerwa, bari kuba barageze ku mwaka wa mirongo itanu wa yubile w’ikimenyetso (aho imbata zibohorwa), na wo ukaba warashushanyijwe n’umunsi wa mirongo itanu wa Pentekote (aho ubutumwa bw’umudendezo bugera ku isi yose). Ariko nyuma ya 1844, benshi barwanyije umucyo w’Isabato, kandi mu 1863 na bwo banze ubutumwa bwa Mose (“inshuro ndwi”), bari baragejejweho na Eliya (William Miller). Mu yandi magambo, bateye umugongo “inzira” (inzira za kera) bari bakwiriye gusana no kugenderamo.

Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.

Yesu buri gihe agaragaza iherezo akurikije intangiriro, kandi igihe umugani w’abakobwa cumi uzongera gusubirwamo mu minsi y’imperuka, umurimo wo kongera gusana Yerusalemu uzongera gukorwa. “Umuhanda n’urukuta” bizubakwa mu “bihe by’amakuba”. Ubu twinjira muri ibyo bihe by’amakuba. Ku wa 22 Ukwakira 1844 hagereranya itegeko ryo ku Cyumweru riri hafi kuza, bityo rero, igihe “isaha y’umutingito ukomeye,” yo mu Ibyahishuwe igice cya cumi na rimwe, izagera, umuhanda n’urukuta bizubakwa mu bihe by’amakuba. Ubu tugiye kugaragaza ibyo bihe by’amakuba nk’“uburakari bw’amahanga” buterwa n’intambara z’Isilamu zigenda zirushaho gukara.

While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.

Igihe yasobanuraga ibyari byaranditswe mbere byerekeye “igihe cy’amakuba,” yatanze ibisobanuro byanditswe mu gitabo cyitwa Early Writings.

“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

“1. Ku ipaji rya 33 hatanzwe ibi bikurikira: ‘Nabonye ko Isabato yera ari yo, kandi izakomeza kuba, urukuta rutandukanya Isirayeli y’Imana y’ukuri n’abatizera; kandi ko Isabato ari yo kibazo gikomeye kigamije guhuza imitima y’abera b’Imana bakundwa, bategereza. Nabonye ko Imana ifite abana batabona kandi badakomeza Isabato. Ntabwo banze umucyo uyerekeye. Kandi mu itangira ry’igihe cy’amakuba, twuzujwe Umwuka Wera ubwo twajyaga imbere kandi tukabwiriza Isabato mu buryo bwuzuye kurushaho.’”

“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“Iyo yeretswe mu 1847, igihe abavandimwe b’Abadivantisiti bubahirizaga Isabato bari bake cyane, kandi muri abo na bwo hakaba hari bake batekerezaga ko kuyubahiriza bifite akamaro gahagije ko gushyiraho umurongo utandukanya abantu b’Imana n’abatizera. Ubu isohora ry’iyo yeretswe ritangiye kugaragara. ‘Itangira ry’icyo gihe cy’amakuba,’ kivugwa hano, nticyerekeza ku gihe ibyago bizatangira gusukwa, ahubwo cyerekeza ku gihe kigufi kibanziriza ugusukwa kwabyo, igihe Kristo ari ahera. Muri icyo gihe, mu gihe umurimo w’agakiza uri kugera ku musozo, amakuba azaba aza ku isi, kandi amahanga azarakara, nyamara afatirwe kugira ngo adahagarika umurimo wa marayika wa gatatu. Muri icyo gihe ‘imvura y’itumba,’ cyangwa kugarurirwamo imbaraga biturutse imbere y’Umwami, izaza kugira ngo iha imbaraga ijwi riranguruye rya marayika wa gatatu, kandi itegure abera guhagarara mu gihe ibyago birindwi bya nyuma bizaba bisukwa.” Early Writings, 85.

There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.

Hariho “igihe gito,” kibanziriza irangira ry’igihe cy’igeragezwa, ubwo “amahanga azarakarira, nyamara agafatirwa.” Muri icyo gihe kandi “imvura y’itumba ya nyuma” izagera. “Uburakari bw’amahanga,” ni ikimenyetso kigaragazwa mu Ibyahishuwe igice cya cumi na kimwe.

And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

Amahanga ararakara, uburakari bwawe buraza, n’igihe cy’abapfuye, ngo bacirwe urubanza, kandi ngo uhe ingororano abagaragu bawe b’abahanuzi, n’abera, n’abubaha izina ryawe, aboroheje n’abakomeye; kandi ngo urimbure abarimbura isi. Ibyahishuwe 11:18.

Sister White comments on this verse.

Mushiki wacu White agira icyo avuga kuri uyu murongo.

“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

“Nabonye ko uburakari bw’amahanga, umujinya w’Imana, n’igihe cyo gucira urubanza abapfuye byari bitandukanye kandi byihariye, kimwe gikurikira ikindi; nanone mbona ko Mikayeli atari yahagurutse, kandi ko igihe cy’amakuba, kitigeze kibaho nka cyo, kitari kitaratangira. Ubu amahanga arimo kurakara, ariko igihe Umutambyi Mukuru wacu azaba arangije umurimo We ahera, azahaguruka, yambare imyambaro yo kwihorera, maze ibyago birindwi bya nyuma bisukwe.”

“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

“Nabonye ko abamarayika bane bazakomera imiyaga ine kugeza igihe umurimo wa Yesu uzarangirira ahera, hanyuma hakaza ibyago birindwi bya nyuma.” Early Writings, 36.

The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.

“Kurakaza amahanga” kuba mbere gato y’uko igihe cy’imbabazi gifungwa, kuko gukurikirwa n’“uburakari bw’Imana.” “Uburakari bw’Imana” buba igihe cy’imbabazi gifunzwe, kandi “igihe cyo gucira urubanza abapfuye” kivuga urubanza rubaho mu gihe cy’imyaka igihumbi, kandi ntikivuga gucirwa urubanza kw’abapfuye kwatangiye mu wa 1844.

And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.

Maze mbona marayika amanuka ava mu ijuru, afite urufunguzo rw’ikuzimu n’umunyururu munini mu kuboko kwe. Maze afata cya kiyoka, iyo nzoka ya kera, ari yo Murezi na Satani, akiboha imyaka igihumbi, maze akijugunya ikuzimu, arahakinga kandi agishyiraho ikimenyetso, kugira ngo kitongera kuyobya amahanga kugeza aho iyo myaka igihumbi izasohorera; hanyuma nyuma y’ibyo kigomba kubohorwa akanya gato. Maze mbona intebe z’ubwami, kandi bazicaraho, bahabwa no guca urubanza; kandi mbona ubugingo bw’abaciwe imitwe bazira guhamya Yesu n’ijambo ry’Imana, n’abatararamije ya nyamaswa, cyangwa igishushanyo cyayo, kandi batarakiriye ikimenyetso cyayo ku gahanga kabo cyangwa ku maboko yabo; maze baba bazima kandi bafatanya na Kristo gutegeka imyaka igihumbi. Ibyahishuwe 20:1–4.

The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.

Urubanza “ruhabwa” abera rugaragaza ko ari bo bazacira urubanza abanyabyaha mu gihe cy’imyaka igihumbi, si uko ari bo bacirwa urubanza.

“During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.

“Mu myaka igihumbi iri hagati y’umuzuko wa mbere n’umuzuko wa kabiri ni ho urubanza rw’abanyabyaha rubera. Intumwa Pawulo yerekeza kuri uru rubanza nk’ikintu kizabaho nyuma yo kuza kwa kabiri. ‘Nuko rero ntimugire icyo mucira urubanza igihe kitaragera, kugeza aho Umwami azazira, ni we uzashyira ahagaragara ibyahishwe n’umwijima kandi akamenyekanisha imigambi y’imitima.’ 1 Abakorinto 4:5. Daniyeli atangaza ko igihe Uhoraho Nyir’Ibihe yageraga, ‘abera b’Isumbabyose bahawe urubanza.’ Daniyeli 7:22. Muri icyo gihe abakiranutsi bategeka ari abami n’abatambyi b’Imana. Yohana mu Ibyahishuwe aravuga ati: ‘Mbona intebe z’ubwami, bazicaraho, bahabwa no guca imanza.’ ‘Bazaba abatambyi b’Imana n’aba Kristo, kandi bazategekana na we imyaka igihumbi.’ Ibyahishuwe 20:4, 6. Ni muri icyo gihe, nk’uko Pawulo yabihanuye, ‘abera bazacira ab’isi urubanza.’ 1 Abakorinto 6:2. Bifatanyije na Kristo baca urubanza rw’abanyabyaha, bagereranya ibikorwa byabo n’igitabo cy’amategeko, ari cyo Bibiliya, kandi bagafata icyemezo kuri buri rubanza bakurikije ibyo umuntu yakoze akiri mu mubiri. Hanyuma umugabane abanyabyaha bagomba kubabarizwamo ukagenwa hakurikijwe imirimo yabo; kandi bikandikwa ku mazina yabo mu gitabo cy’urupfu.”

“Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.

“Na Satani hamwe n’abamarayika babi na bo bazacirwaho iteka na Kristo n’ubwoko bwe. Pawulo aravuga ati: ‘Ntimumenye yuko tuzacira abamarayika urubanza?’ Umurongo wa 3. Kandi Yuda aratangaza ati: ‘Abamarayika batarinze ubutware bwabo bwa mbere, ahubwo bakareka aho bari batuye, yababikiye mu minyururu y’iteka ryose munsi y’umwijima kugeza ku rubanza rw’uwo munsi ukomeye.’ Yuda 6.

“At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.

“Iherezo ry’imyaka igihumbi nirirangira, umuzuko wa kabiri uzaba. Maze abanyabyaha bazazurwa bave mu bapfuye, bahagarare imbere y’Imana kugira ngo hashyirwe mu bikorwa ‘urubanza rwanditswe.’ Ni ko umuhishuzi, amaze kuvuga iby’umuzuko w’abakiranutsi, agira ati: ‘Abandi bapfuye ntibongera kubaho kugeza aho iyo myaka igihumbi irangiriye.’ Ibyahishuwe 20:5. Kandi Yesaya avuga iby’abanyabyaha ati: ‘Bazateranirizwa hamwe nk’uko imbohe ziteranirizwa mu rwobo, bazafungirwa muri gereza, kandi hashize iminsi myinshi bazasurwa.’ Yesaya 24:22.” Intambara Ikomeye, 660, 661.

It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”

Ni cyo gituma bigaragara neza ko “kurakazwa kw’amahanga” bivuga “ibihe by’amakuba” bizagera ku isi mbere y’uko igihe cy’igeragezwa kirangira, kandi ko igihe “amahanga arakaye,” icyarimwe aba “abujijwe gukomeza.”

“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.

“Nabonye ko uburakari bw’amahanga, uburakari bw’Imana, n’igihe cyo gucira urubanza abapfuye byari ibintu bitandukanye kandi byihariye, kimwe gikurikirana ikindi.” Early Writings, 36.

At the time when the “nations are angered,” the latter rain begins to fall.

Mu gihe “amahanga arakara,” imvura y’itumba rya nyuma itangira kugwa.

“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“Muri icyo gihe, igihe umurimo w’agakiza uzaba uri kurangira, amakuba azaba aza ku isi, kandi amahanga azaba arakaye, nyamara azaba afashwe ngo atabangamira umurimo w’umumarayika wa gatatu. Muri icyo gihe ni bwo ‘imvura y’itumba,’ ari yo guhemburwa guturuka imbere y’Umwami, izaza, kugira ngo ihe imbaraga ijwi rirenga ry’umumarayika wa gatatu, kandi itegure abera guhagarara bashikamye mu gihe ibyago birindwi bya nyuma bizasukwa.” Early Writings, 85.

There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.

Hariho igihe “amahanga arakara,” ariko icyarimwe “aragabanyirizwa.” Ni bwo Kristo ashyiraho ubwami bwe bw’icyubahiro, kuko ashyiraho ubwami bwe mu gihe cy’imvura y’itumba rya nyuma.

“The latter rain is coming on those that are pure—all then will receive it as formerly.

“Imvura y’itumba igiye kuza ku bari batanduye bose—maze icyo gihe bose bazayakira nk’uko byahoze mbere.

“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.

“Iyo ba marayika bane barekura, Kristo azashyiraho ubwami Bwe. Nta wuzahabwa imvura y’itumba keretse abakora ibyo bashoboye byose.” Spalding and Magan, 3.

The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.

Imirongo ibiri ibanza yo mu gitabo Early Writings igaragaza ko iyo amahanga arakajwe, kandi icyarimwe “agafatirwa mu ngoyi,” abamarayika bane bafata imiyaga ine. Bityo rero, ugurumana kw’amahanga kugereranywa n’“imiyaga ine.” Yanavuze ko mu gihe abamarayika bane baba bafatiye mu ngoyi amahanga yarakaye, imvura y’itumba ry’inyuma yari kugera. Igihe gitangira igihe imvura y’itumba ry’inyuma igeze, ari na bwo amahanga arakazwa, nyamara agafatirwa mu ngoyi, gikomeza kugeza igihe Mikayeli ahagurutse maze igihe cy’igeragezwa cy’umuntu kigafungwa. Icyo gihe ni igihe agakiza kari kugana ku iherezo, bityo kikaba kigereranya umurimo wa nyuma wa Kristo Ahera Cyane, uzwi nk’igihe yaba ari guhanagura ibyaha by’abantu cyangwa amazina yabo mu bitabo by’urubanza. Icyo gihe, ubwo abamarayika bafashe imiyaga ine, ni cyo gihe cyo gushyirwaho ikimenyetso kw’abo ibihumbi ijana na mirongo ine na bine.

Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.

Isilamu yo muri ishyano rya gatatu ni yo mbaraga “zirakaza amahanga,” kandi ishyano rya gatatu ryageze ku wa 11 Nzeri 2001, ariko Isilamu yahise “ifatirwa mu kaga.” “Umuyaga wo mu burasirazuba” ni ikimenyetso cya Isilamu, kandi Yesaya agaragaza ko “umuyaga wo mu burasirazuba” ari “umuyaga ukaze,” Imana “ihagarika” (ibuza). Intambara ya Isilamu ikomeje kugaragazwa nk’umugore uri mu bubabare bwo kubyara, kuko ari intambara igenda yiyongera yatangiye ku wa 11 Nzeri 2001, igihe marayika ukomeye wo mu Ibyahishuwe igice cya cumi n’umunani yamanukaga, nk’uko byaranzwe no kugwisha inyubako nini z’Umujyi wa New York.

“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

“Mbese noneho haje ijambo navuze ngo New York izahanagurwe n’umuhengeri ukomeye? Ibyo sinigeze mbivuga. Icyo navuze ni iki: igihe narebaga inyubako ndende cyane zubakwagayo, izamuka urwego ku rundi, naravuze nti: ‘Mbega ibintu biteye ubwoba bizabaho igihe Uwiteka azahaguruka kugira ngo anyeganyeze isi bikomeye! Ni bwo amagambo yo mu Byahishuwe 18:1–3 azasohora.’ Igice cya cumi n’umunani cyose cy’Ibyahishuwe ni umuburo w’ibigiye kuza ku isi. Ariko nta mucyo wihariye mfite ku byerekeye ibigiye kuza kuri New York, keretse ko nzi yuko umunsi umwe izo nyubako ndende zaho zizagushwa hasi no guhindukizwa no kugundagurwa n’imbaraga z’Imana. Uhereye ku mucyo nahawe, nzi yuko kurimbuka kuri mu isi. Ijambo rimwe riturutse ku Mwami, gukorwaho kumwe kw’ubushobozi bwe bukomeye, kandi izo nyubako z’igihangange zizagwa. Ibintu bizabaho biteye ubwoba ku buryo tudashobora kubitekereza.” Review and Herald, July 5, 1906.

On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.

Ku mbonerahamwe za 1843 na 1850, Ubuyisilamu bugaragazwa nk’“amafarasi y’intambara.” Mu Ibyahishuwe igice cya cyenda, aho Ubuyisilamu bwo mu marira ya mbere n’aya kabiri bugaragazwa, kamere y’Ubuyisilamu imenyekanishwa n’izina ry’umwami wabwo.

And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.

Bari bafite umwami ubategeka, ari we marayika wo ikuzimu kitagira iherezo; izina rye mu rurimi rw’Abaheburayo ni Abadoni, ariko mu rurimi rw’Ikigiriki izina rye ni Apoliyoni. Ibyahishuwe 9:11.

The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.

Uwo murongo, ari wo mu gice CYA CYENDA, n’umurongo WA CUMI NA UMWE, ugaragaza mu buryo bw’ubuhanuzi ko, yaba uhagarariwe mu Isezerano rya Kera (Igiheburayo) cyangwa mu Isezerano Rishya (Ikigereki), kamere ya Islamu ari Abadoni cyangwa Apoliyoni. Ayo mazina yombi asobanura “kurimbuka n’urupfu”.

“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

“Abamarayika bafashe imiyaga ine, igereranywa n’ifarashi irakaye ishaka kwicika ikigendera ikihuta ku buso bw’isi yose, izana kurimbuka n’urupfu aho inyuze.” Manuscript Releases, volume 20, 217.

The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.

Imiyaga ine ni ifarashi irakaye yo mu buhanuzi bwa Bibiliya, ishaka guca mu mugozi iyifashe. Kimwe mu biranga by’ubuhanuzi by’iyo farashi irakaye ni uko ibujijwe, ariko ikaba ishaka guca mu mugozi ikazana “kurimbuka n’urupfu” ku isi yose.

We will continue to address these subjects in the next article.

Tuzakomeza kuvuga kuri izi ngingo mu nyandiko ikurikira.

“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

“Mbega ukuntu abantu b’Imana bakabaye bafite kumva kw’ukurimbuka kwenda kuza ku migi ibihumbi n’ibihumbi, ubu isigaye hafi gutwarwa n’ugusenga ibigirwamana! Ariko benshi mu bakwiriye kuba batangaza ukuri bari gushinja no gucira urubanza bene Se. Iyo imbaraga z’Imana zihindura zije ku mitima, hazabaho impinduka igaragara rwose. Abantu ntibazongera kugira ubushake bwo kunenga no gusenya. Ntibazahagarara mu mwanya ubangamira umucyo ngo urabagirire isi. Ukunenga kwabo no gushinja kwabo bizashira. Imbaraga z’umwanzi ziri guteranira urugamba. Intambara zikomeye ziri imbere yacu. Mwe bene Data na bashiki banjye, mwishyire hamwe, mwishyire hamwe. Muboherwe kuri Kristo. ‘Ntimukavuge muti, Ubugambanyi,... kandi ntimugatinye ibyo bo batinya, ntimukagire ubwoba. Ahubwo Uwiteka Nyiringabo abe ari we mweza; kandi abe ari we mutinya, abe ari we muterwa ubwoba. Kandi azababera ubuturo bwera; ariko azabera amazu yombi ya Isirayeli ibuye risitaza n’urutare rugusha, kandi azabera abatuye i Yerusalemu umutego n’ikigoyi. Kandi benshi muri bo bazasitara, bagwe, bavunagurwe, bagwirwe mu mutego, bafatwe.’”

“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

“Isi ni urubuga rw’ikinamico. Abakina, ari bo bayituye, barimo bitegura gukina uruhare rwabo mu ikinamico ikomeye ya nyuma. Imana ntikibukwa. Mu mbaga nini y’abantu nta bumwe burimo, keretse iyo abantu bahurije hamwe kugira ngo basohoze imigambi yabo y’ubwikunde. Imana iri kubireba. Imigambi yayo ku byerekeye abayigometseho izasohora. Isi ntiyashyizwe mu maboko y’abantu, nubwo Imana ireka ko ibitera urujijo n’akaduruvayo biganza mu gihe runaka. Imbaraga zituruka ikuzimu zirimo gukora kugira ngo zitegure amashusho akomeye ya nyuma y’iyo kinamico,—Satani aza yiyize Kristo, kandi agakora akoresheje ubushukanyi bwose bw’ubugome mu bantu bihuriza hamwe mu miryango y’ibanga. Abemera gutwarwa n’irari ryo kwishyira hamwe barimo gusohoza imigambi y’umwanzi. Impamvu izakurikirwa n’ingaruka zayo.”

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

“Gucumura kw’amategeko kuragannye kugera hafi ku rugero kwabyo ntarengwa. Urujijo rwuzuye mu isi, kandi vuba cyane ubwoba bukomeye bugiye kuza ku bantu. Iherezo riri hafi cyane. Twebwe tuzi ukuri dukwiriye kuba twitegura ibigiye vuba kugwira isi nk’ikintu gitunguranye mu buryo burenze urugero.” Review and Herald, 10 Nzeri 1903.