Islam of the third woe arrived into prophetic history on September 11, 2001, and it was immediately restrained. At that time the latter rain began to fall, but it was “measured”.

Ubuyisilamu bw’akaga k’ishyano ka gatatu bwinjiye mu mateka y’ubuhanuzi ku wa 11 Nzeri 2001, kandi bwahise bubuzwa. Muri icyo gihe imvura y’itumba rya nyuma yatangiye kugwa, ariko yari “yaragerewe”.

In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.

Mu rugero, iyo ikuze ikaraba, uzayiburana na yo; ahagarika umuyaga we ukaze ku munsi w’umuyaga w’iburasirazuba. Nuko rero ubugome bwa Yakobo ni ko buzahanagurwa; kandi ibi ni byo byonyine bizaba imbuto yo gukurwaho kw’icyaha cye: igihe azagira amabuye yose y’igicaniro kumera nk’amabuye y’ingwa amenaguritse, ibikingi byera n’ibishushanyo ntibizongera guhagarara. Nyamara umudugudu ukomeye uzasigara ari umusaka, n’aho gutura hazatereranwa, hasigare nk’ubutayu: aho ni ho ikimasa kizaragira, kandi ni ho kizaryama, kigakongora amashami yaho. Iyo amashami yaho yumye, azavunagurwa: abagore bazaza bayatwike; kuko ari ubwoko butagira ubwenge: ni cyo gituma Uwayibaremye atazabayirira impuhwe, kandi Uwayibaremye ntazabagirira ubuntu. Kandi ku munsi uwo, Uwiteka azakubura imbuto ze, ahera ku mugezi ukagera ku mugezi wa Egiputa, namwe muzateranirizwa hamwe umwe umwe, yemwe bana ba Isirayeli. Kandi ku munsi uwo, impanda nini izavuzwa, maze abazaga kurimbukira mu gihugu cya Ashuri n’abirukanywe mu gihugu cya Egiputa bazaza, basengere Uwiteka ku musozi wera i Yerusalemu. Yesaya 27:6–13.

The “day of the east wind” identifies the arrival of the latter rain, and also Islam of the third woe. It also marks the beginning of the history where the “iniquity of Jacob is purged.” The day of the east wind arrived on September 11, 2001, and at that point the judgment of the living commenced. The judgment of the living is the closing work of the third angel, and it is there that the removal of the sins of the one hundred and forty-four thousand began. That is what Isaiah means when he wrote, “By this.”

“umunsi w’umuyaga wo mu burasirazuba” ugaragaza ukuza kw’imvura y’itumba, kandi unagaragaza Islamu yo muri ishyano rya gatatu. Nanone uranga itangiriro ry’amateka aho “ubugome bwa Yakobo bukurwaho.” Umunsi w’umuyaga wo mu burasirazuba wageze ku wa 11 Nzeri 2001, kandi muri uwo mwanya urubanza rw’abazima rwatangiye. Urubanza rw’abazima ni umurimo usoza wa marayika wa gatatu, kandi ni ho ugukurwaho kw’ibyaha by’abihumbi ijana na mirongo ine na bine kwatangiriye. Ibyo ni byo Yesaya ashaka kuvuga igihe yandikaga ati: “Kubw’ibi.”

The words leading up to, “By this,” are, “In measure, when it shooteth forth, thou will debate with it: he stayeth his rough wind in the day of the east wind.” “By this,” is identifying the specific testing truths that purge the sin from those represented as Jacob. Those truths include the event (9/11), which marks the arrival of the latter rain. Those truths include the definition of the latter rain as “a message,” and the “message” is Islam. It includes the truth that “the east wind” is Islam of the third Woe, and it includes the prophetic characteristic of Islam’s subsequent restraint (stayeth).

Amagambo abanziriza aya ngo, “Ni yo mpamvu,” ni aya: “Mu rugero, igihe irasa, uzayiburanaho; ahagarika umuyaga we ukaze ku munsi w’umuyaga w’iburasirazuba.” “Ni yo mpamvu,” hagaragaza ukuri kwihariye kugerageza no kweza gukuraho icyaha ku bahagarariwe nka Yakobo. Uko kuri kurimo icyo gikorwa (9/11), kiranga ukuza kw’imvura y’itumba. Uko kuri kurimo insobanuro y’uko imvura y’itumba ari “ubutumwa,” kandi “ubutumwa” ni Isilamu. Kurimo ukuri ko “umuyaga w’iburasirazuba” ari Isilamu y’Akaga ka gatatu, kandi kurimo n’imiterere y’ubuhanuzi y’ihagarikwa ryayo rikurikiraho (ahagarika).

The test itself is represented by the “debate,” which began on September 11, 2001. Jeremiah, when representing the first disappointment, was counseled to “return” unto God and separate the precious from the vile. The “fruit” of the testing message produces two classes of worshippers.

Ikigeragezo ubwacyo kigereranywa n’“impaka,” zatangiye ku wa 11 Nzeri 2001. Yeremiya, ubwo yagereranyaga ugucika intege kwa mbere, yagiriwe inama yo “kugarukira” ku Mana no gutandukanya iby’igiciro n’ibiteye ishozi. “Imbuto” y’ubutumwa bw’ikigeragezo yera amatsinda abiri y’abaramya.

The judgment of the foolish is represented as “when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Isaiah is referencing the pronouncement against those who turn things upside down in chapters twenty-eight and twenty-nine. They are those who cannot understand the sealed book. The work (fruit) of the wicked is to be esteemed as potter’s clay.

Urubanza rw’abapfapfa rugaragazwa nk’igihe “azagira amabuye yose y’igicaniro nk’amabuye y’ishokore yamenaguwe mo ibice, kandi ibikingi by’ibigirwamana n’ibishushanyo ntibizongera guhagarara.” Yesaya arimo yerekeza ku itangazo ryaciriwe abahindura ibintu bakabijyiza ukundi mu bice bya makumyabiri n’umunani na makumyabiri n’icyenda. Abo ni bo badashobora gusobanukirwa igitabo gifatanishijwe ikimenyetso. Igikorwa (imbuto) cy’abanyabyaha kigomba gufatwa nk’ibumba ry’umubumbyi.

Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:14–16.

Nuko rero, ngiye gukorera muri ubu bwoko igikorwa gitangaje, koko igikorwa gitangaje n’igitangaza; kuko ubwenge bw’abanyabwenge babo buzarimbuka, kandi ubwenge bw’abanyamakenga babo buzahishwa. Bazabona ishyano abashaka guhisha imigambi yabo kure y’Uwiteka, kandi imirimo yabo ikorerwa mu mwijima, bakavuga bati: “Ni nde utureba? kandi ni nde utuzi?” Mu by’ukuri, uko mugoreka ibintu mukabihindura uko mutari mukwiye, bizafatwa nk’ibumba ry’umubumbyi: mbese igihangano cyabwira uwagikoze kiti: “Ntiyankoze”? Cyangwa ikibumbano cyabwira uwakibumbye kiti: “Nta bwenge yari afite”? Yesaya 29:14–16.

The work of the wicked will be as potter’s clay, and in chapter twenty-seven their work is portrayed in a similar fashion, as chalkstones that are beaten asunder. Chalk or potter’s clay is easily beaten into powder, and the symbol of the work of making “all the stones of the altar as chalkstones that are beaten in sunder,” and including the work of tearing down “the groves and images,” so that they “shall not stand up,” is the work represented by the reformation of king Josiah. In the final revival and reformation, represented by the reformation of Josiah, the Adventist corporate structure will be desolate, for “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness.” All their works, meaning the thousands of churches, schools, colleges, universities, hospitals and office buildings around the world, will be prophetically beaten into worthless powder.

Imirimo y’abanyabyaha izaba nk’ibumba ry’umubumbyi, kandi mu gice cya makumyabiri na karindwi imirimo yabo igaragazwa mu buryo busa n’ubwo, nk’amabuye y’ishwagara amenagurwamo uduce. Ishwagara cyangwa ibumba ry’umubumbyi bimenagurika byoroshye bigahinduka ifu, kandi ikimenyetso cy’igikorwa cyo kugira “amabuye yose y’igicaniro abe nk’amabuye y’ishwagara amenaguwe mo ibice,” no gushyiramo igikorwa cyo gusenya “insengero z’ibigirwamana n’amashusho,” ku buryo “bitazongera guhagarara,” ni igikorwa gishushanywa n’ivugurura ry’umwami Yosiya. Mu kubyuka kwa nyuma no mu ivugurura rya nyuma, bishushanywa n’ivugurura rya Yosiya, imiterere y’itsinda ry’Abadiventisiti izahinduka amatongo, kuko “umurwa ukomeye uzaba umusaka, kandi ubuturo buzasigwa, hasigare nk’ubutayu.” Imirimo yabo yose, ni ukuvuga ibihumbi by’amatorero, amashuri, za koleji, za kaminuza, ibitaro n’inyubako z’ibiro byo hirya no hino ku isi, izameneshwa mu buryo bw’ubuhanuzi ihinduke ifu itagira umumaro.

The membership will also be desolate, for those “people of no understanding” will be as “withered” “boughs” that “shall be broken off” “and set on fire,” for “he that made them will not have mercy on them, and he that formed them will show them no favor.”

N’abanyamuryango na bo bazasigara ari umusaka, kuko abo “bantu batagira ubwenge” bazamera nk’“amashami” “yumye” “azavunwaho” “maze atabwe mu muriro,” kuko “uwabaremye atazabagirira imbabazi, kandi uwababumbye ntazabagirira ubuntu.”

When the separation that is accomplished by the testing message is complete, the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon, for in that day “it shall come to pass” “that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem.”

Iyo itandukaniro rikorwa n’ubutumwa bw’igeragezwa niriramuka ryuzuye, ijwi rya kabiri ryo mu Byahishuwe igice cya cumi n’umunani rihamagara izindi ntama z’Imana ngo zisohoke i Babuloni; kuko kuri uwo munsi “bizaba” ko “impanda ikomeye izavuga, maze bazaze, ari bo bari hafi kurimbukira mu gihugu cya Ashuri, n’abirukanwe mu gihugu cya Egiputa; kandi bazaramya Uwiteka ku musozi wera i Yerusalemu.”

The passage (Isaiah twenty-seven, verses eight through thirteen) we are considering, identifies the prophetic history that began on September 11, 2001, and illustrates the testing and purification of those who will ultimately call God’s other flock out of Babylon. The opening verses of the same chapter, identify a song that is to be sung during that very history.

Uwo murongo (Yesaya makumyabiri na karindwi, umurongo wa munani kugeza ku wa cumi na gatatu) turimo gusuzuma, ugaragaza amateka y’ubuhanuzi yatangiye ku wa 11 Nzeri 2001, kandi ugashushanya ikigeragezo no kwezwa kw’abazahamagara amaherezo izindi ntama z’Imana ngo zisohoke i Babuloni. Imirongo ibanza y’uwo mutwe nyine, igaragaza indirimbo igomba kuririmbwa muri ayo mateka nyir’izina.

In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? Isaiah 27:2–7.

Uwo munsi muzamuririmbire muti: Umuzabibu wa divayi itukura. Jyewe Uwiteka ni jye uwurinda; nzahora nyuhira buri kanya; kugira ngo hatagira uwangiza, nzawurinda ijoro n’amanywa. Nta burakari buri muri jye: ni nde wanshyiriraho amahwa n’ibitovu mu ntambara? Nayacamo, nkayatwikirira hamwe. Cyangwa nareke uwo ari we wese afate ku mbaraga zanjye, kugira ngo agirane amahoro nanjye; kandi azagirana amahoro nanjye. Azatuma abakomoka kuri Yakobo bashinga imizi: Isirayeli izaraboha kandi izazana udushami, yuzuze isi yose imbuto. Mbese yaramukubise nk’uko yakubise abamukubise? Cyangwa yishwe nk’uko abishwe na we bishwe? Yesaya 27:2–7.

The song of the vineyard is the song that first identifies God’s people as a vineyard which He had loved and cared for. It then presents a promise of acceptance for any who would wish to take hold of Christ’s righteousness. It then identifies the promise of the outpouring of the Holy Spirit, represented by two phases of rain. The first phase of rain brings the blossoms and buds to life, and the second phase fills the earth with fruit.

Indirimbo y’uruzabibu ni yo ndirimbo ibanza kugaragaza ubwoko bw’Imana nk’uruzabibu yari yarakunze kandi yaritayeho. Hanyuma itanga isezerano ryo kwemerwa ku muntu uwo ari we wese washaka gufata gukiranuka kwa Kristo. Hanyuma ikagaragaza isezerano ry’isukwa rya Mwuka Wera, rigereranywa n’ibice bibiri by’imvura. Icyiciro cya mbere cy’imvura gituma indabyo n’udushorishori bizima, naho icyiciro cya kabiri kikuzuza isi imbuto.

The song of the vineyard is the song that identifies the period of time when God is passing by a former chosen people, while entering into covenant with a new chosen people. Verses eight and onward, are simply repeating and enlarging upon the opening verses of the chapter. The first verse of the chapter identifies the same event that is identified as the “day of the east wind” in verse eight.

Indirimbo y’uruzabibu ni yo ndirimbo igaragaza igihe Imana irimo kurenga ku bwoko bwari bwaratoranyijwe mbere, ari na ko yinjira mu isezerano n’ubwoko bushya bwatoranyijwe. Imirongo kuva ku wa munani ikomeza, ni ugusubiramo gusa no kwagura ibyavuzwe mu mirongo ibanza y’igice. Umurongo wa mbere w’iki gice werekana icyo gikorwa nyine kivugwa nk’“umunsi w’umuyaga wo mu burasirazuba” mu murongo wa munani.

In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. Isaiah 27:1.

Kuri uwo munsi Uwiteka, akoresheje inkota ye ityaye, ikomeye kandi ifite ububasha, azahana Lewiyatani, inzoka yihuta; koko, Lewiyatani, ya nzoka igoramye; kandi azica cya kiyoka kiri mu nyanja. Yesaya 27:1.

The dragon is Satan, but in a secondary sense it was pagan Rome.

Ikiyoka ni Satani, ariko mu buryo bwa kabiri cyari Roma ya gipagani.

“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

“Nuko rero, nubwo mbere na mbere ikiyoka kigereranya Satani, mu bundi buryo bwa kabiri na bwo ni ikimenyetso cya Roma y’abapagani.” The Great Controversy, 439.

The ten kings of pagan Rome, in chapter seven of Daniel, and in chapter twelve of Revelation represent the ten kings of Revelation seventeen–in the last days.

Abami icumi b’i Roma ya gipagani, bo mu gice cya karindwi cya Daniyeli, no mu gice cya cumi na kabiri cy’Ibyahishuwe, bagereranya abami icumi bo mu Byahishuwe cumi na birindwi—mu minsi y’imperuka.

“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.” Testimonies to Ministers, 38.

“Abami n’abategetsi n’abayobozi bishyizeho ikimenyetso cya antikristo, kandi bagaragazwa nk’ikiyoka kijya kurwanya abera—abarinda amategeko y’Imana kandi bafite kwizera kwa Yesu.” Testimonies to Ministers, 38.

Verse one of Isaiah 27 is identifying the beginning of the judgment of the dragon, which began at the day of the east wind, on September 11, 2001. The judgment of the kings of the earth, and their globalist merchant partners, is accomplished when the financial structure of the earth is destroyed by an “east wind”, in the midst of the “seas”.

Umurongo wa mbere wa Yesaya 27 ugaragaza itangiriro ry’urubanza rw’ikiyoka, rwatangiye ku munsi w’umuyaga wo mu burasirazuba, ku wa 11 Nzeri 2001. Urubanza rw’abami bo mu isi, n’abafatanyabikorwa babo b’abacuruzi b’isi yose, rusohora ubwo imiterere y’imari y’isi irimbuwe n’“umuyaga wo mu burasirazuba”, hagati y’“inyanja”.

For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.

Kuko, dore, abami bari bakoranye; banyuze hamwe. Barabibonye, maze baratangara; bahagaritswe umutima, bahita bahunga. Ubwoba bwabafatiye aho, n’imibabaro nk’iy’umugore uri ku bise. Umena amato ya Tarushishi n’umuyaga w’iburasirazuba. Zaburi 48:4–7.

Isaiah chapter twenty-seven, verses one through seven, is repeated and enlarged upon in verses eight through thirteen. It identifies that in “the day of east wind” the kings and merchants of the earth are going to be confronted with fear, and their fear escalates through history from that point onward. That fear identifies the illogical and hasty movements of the progressive globalists of planet earth ever since September 11, 2001, as they push their agenda further and more aggressively, than what would be logically expected. Satan, and his representatives, for the merchants and kings of the earth (the globalists), as symbols of the dragon, know their time is short.

Yesaya igice cya makumyabiri na karindwi, umurongo wa mbere kugeza ku wa karindwi, gisubirwamo kandi kigasesengurwa mu buryo bwagutse mu mirongo ya munani kugeza ku wa cumi na gatatu. Hagaragaza ko mu “munsi w’umuyaga w’iburasirazuba” abami n’abacuruzi bo mu isi bagiye guhura n’ubwoba, kandi ubwo bwoba bukagenda bwiyongera mu mateka kuva icyo gihe gukomeza. Ubwo bwoba bugaragaza ibikorwa bidakurikije ubwenge kandi byihutiyeho by’abagendera ku miyoborere y’iterambere ry’isi yose bo ku isi kuva ku ya 11 Nzeri 2001, uko basunika gahunda yabo bakayishyira imbere kurushaho kandi mu buryo bukakaye kurenza uko byari kwitezwe mu buryo bwumvikana. Satani n’abamuhagarariye, ku bw’abacuruzi n’abami bo mu isi (abashyigikiye ubutegetsi bw’isi yose), nk’ibimenyetso by’ikiyoka, bazi ko igihe cyabo ari kigufi.

Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. Revelation 12:12.

Nuko rero nimwishime, mwa majuru mwe, namwe abayabamo. Bazabona ishyano abatuye isi n’inyanja! kuko Satani yabamanukiye afite umujinya mwinshi, azi yuko asigaranye igihe gito gusa. Ibyahishuwe 12:12.

The day of the east wind, that produced the economic crisis in 2001, that has only gotten worse, no matter what the globalist media attempts to claim, is the issue that confronts the world at the point when the dragon knows his time is short. He then escalates his movements for control of the entire earth, and he does so when “Woe” (the third Woe) is brought upon “the inhabiters of the earth and sea.”

Umunsi w’umuyaga w’iburasirazuba, watumye habaho ihungabana ry’ubukungu mu mwaka wa 2001, rikaba ryarakomeje kurushaho kuba ribi, uko byagenda kose n’ubwo ibitangazamakuru by’abanyamubumbe b’isi bashaka gutegeka isi yose byagerageza kubihakana, ni cyo kibazo cyugarije isi igihe ikiyoka kizi ko igihe cyacyo ari kigufi. Hanyuma cyongera ubukana bw’ingendo zacyo zo gutegeka isi yose, kandi kibikora igihe “isibe” (isibe ya gatatu) izanwa ku “batuye isi n’inyanja.”

The arrival of Islam of the third Woe (the east wind), on September 11, 2001, produced an economic disaster that has forced the globalists to accelerate their efforts to force a one world government upon planet earth. Yet Islam continues to fulfill its role. Perhaps the most serious revelation of Islam as a symbol of Bible prophecy is found in the first reference to Islam.

Ukuza kwa Isilamu kw’akaga kabo gatatu (umuyaga w’iburasirazuba), ku wa 11 Nzeri 2001, kwateje ibyago by’ubukungu byahatiye abaharanira isi imwe kwihutisha imihati yabo yo guhatira umubumbe w’isi kwakira ubutegetsi bumwe bw’isi. Nyamara Isilamu gikomeza gusohoza uruhare rwacyo. Ahari ihishurirwa rikomeye kurushaho ry’Isilamu nk’ikimenyetso cy’ubuhanuzi bwa Bibiliya riboneka mu nyandiko ya mbere ivuga ku Isilamu.

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.

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 kuzatera abantu bose, kandi n’amaboko y’abantu bose azamutera; kandi azatura imbere ya bene se bose. Itangiriro 16:11, 12.

God’s Word never fails. As Islam continues to produce pain as a woman in travail, some who might even accept that Islam is identified in Bible prophecy, have not yet wrapped their mind around the obvious fact in the two verses. Some might understand that it is Islam that brings every man on planet earth together in order to oppose a common enemy, and this is of course true. Yet the last phrase in the verse is the more serious truth. The world was shaken by September 11, 2001, and it has recently been shaken again by this year’s October 7 attack of Hamas against Israel. But no one is willing to see that the spirit of warfare and sudden destruction is “in the presence of all” of Ishmael’s brethren.

Ijambo ry’Imana ntirijya rihomba. Mu gihe Islam ikomeje kubyara umubabaro nk’umugore uri ku nda, bamwe bashobora no kwemera ko Islam yagaragajwe mu buhanuzi bwa Bibiliya, ariko ntibarasobanukirwa neza n’ukuri kugaragara muri iyo mirongo ibiri. Bamwe bashobora kumva ko ari Islam ihuza abantu bose bo ku isi kugira ngo barwanye umwanzi umwe bahuriyeho, kandi koko ni ukuri. Nyamara interuro ya nyuma y’uwo murongo ni yo kuri kurushaho gukomeye. Isi yahungabanyijwe n’itariki ya 11 Nzeri 2001, kandi vuba aha yongeye guhungabanywa n’igitero cyo ku wa 7 Ukwakira cy’uyu mwaka, cyagabwe na Hamas kuri Isirayeli. Ariko nta muntu ushaka kubona ko umwuka w’intambara n’ukurimbuka gutunguranye biri “imbere ya bose” bene se ba Ishimayeli.

What kind of destruction will be carried out when there is a surprise attack carried out by such Islamic nations as Saudi Arabia, the United Arab Emirates, Qatar, Kuwait, Brunei and Bahrain? The spirit of Ishmael is in “all his brethren,” and the warfare that has so far been produced with the third Woe from countries such as Afghanistan or Iraq, will be quite different when the prophecy of Ishmael is fully fulfilled. How many nuclear bombs does Pakistan have?

Ni kurimbuka kwo mu bwoko ki kuzashyirwa mu bikorwa igihe hazabaho igitero gitunguranye gishyizwe mu bikorwa n’amahanga ya kisilamu nka Arabiya Sawudite, Leta Zunze Ubumwe z’Abarabu, Katari, Koweti, Buruneyi na Baharaini? Umwuka wa Ishimayeli uri mu “bene se bose,” kandi intambara kugeza ubu yatewe n’ishyano rya gatatu iturutse mu bihugu nka Afuganisitani cyangwa Iraki, izaba itandukanye cyane igihe ubuhanuzi bwa Ishimayeli buzaba busohoye byuzuye. Pakisitani ifite ibisasu bya kirimbuzi bingahe?

The prophetic characteristic of Islamic warfare as demonstrated in the first and second Islamic Woes is sudden, surprise attacks. Are there enough finances in the affluent Islamic nations to secretly secure or produce weaponry that would be more sophisticated, and lethal, than fuel laden jets, car bombs, burning tires, rape and knives? Is God’s Word to be believed?

Ikiranga cy’ubuhanuzi kiranga intambara ya Kisilamu nk’uko cyagaragajwe mu byago bya mbere n’ibya kabiri bya Kisilamu, ni ibitero bitunguranye, byo gusesekara ku mwanzi atiteguye. Mbese mu bihugu bya Kisilamu bikize hari umutungo uhagije wo mu ibanga kubona cyangwa gukora intwaro zaba zirushijeho kuba zihanitse kandi zica kurusha indege zuzuye lisansi, ibisasu by’imodoka, amapine yaka, gufata ku ngufu n’inkota? Mbese Ijambo ry’Imana rikwiye kwizera?

All the jewels of Miller’s dream become testing truths in the last days, if nothing more than the reality that those truths have been rejected and prophecy identifies they will be restored. But some of those jewels, such as the work of Christ in the heavenly sanctuary and Islam of the third Woe, identify predictions that are fulfilled only in the very last days. One represents the work of Christ in the Most Holy Place, certainly a present testing truth, and the other identifies the message of the Midnight Cry, which again is a present testing truth.

Amabuye y’agaciro yose yo mu nzozi za Miller ahinduka ukuri kugerageza mu minsi y’imperuka, kabone n’iyo byaba nta kindi kirenze ukuri kw’uko ayo kuri yaranze kwangwa kandi ubuhanuzi bukagaragaza ko azasubizwaho. Ariko amwe muri ayo mabuye y’agaciro, nk’umurimo wa Kristo mu buturo bwo mu ijuru n’Ubuyisilamu bwo muri Ishyano rya gatatu, agaragaza ubuhanuzi busohozwa gusa mu minsi y’imperuka nyirizina. Kimwe kigaragaza umurimo wa Kristo Ahera Cyane, kandi rwose ni ukuri kugerageza kw’iki gihe; ikindi na cyo kigaragaza ubutumwa bw’Imborogo yo mu Gicuku, na bwo kandi bukaba ari ukuri kugerageza kw’iki gihe.

The thread that weaves together the Millerite movement and the time of the end in 1989, which in turn introduces the movement of the one hundred and forty-four thousand, is the “seven times,” that was Miller’s first jewel and the first to be set aside as Adventism left the old paths. One hundred and twenty-six years from the rebellion of 1863, to the time of the end in 1989, represents the “seven times.” The twenty-five hundred and twenty was divided into two periods of twelve hundred and sixty, and a tenth or a tithe of twelve hundred and sixty, is one hundred and twenty-six. The stone the builders rejected is so long that it connects the first and last movements of the three angels. In so doing it identifies that the truth of the “seven times” is also a present testing truth, and that it is the truth that becomes no longer simply the foundation stone, but the head of the corner.

Urudodo ruhuza hamwe urugendo rw’Abamillerite n’igihe cy’imperuka mu 1989, ari na rwo rwinjiza urugendo rw’abihumbi ijana na mirongo ine na bane, ni “ibihe birindwi,” byari umutako wa mbere wa Miller kandi bukaba n’ubw’ukuri bwa mbere bwashyizwe ku ruhande ubwo Ubuganduramategeko bw’Abadivantisiti bwavaga mu nzira za kera. Imyaka ijana na makumyabiri n’itandatu uhereye ku bugome bwo kwigomeka bwo mu 1863 kugeza ku gihe cy’imperuka mu 1989, ihagarariye “ibihe birindwi.” Ibihumbi bibiri na magana atanu na makumyabiri byagabanyijwemo ibihe bibiri by’igihumbi na magana abiri na mirongo itandatu, kandi kimwe cya cumi, cyangwa ituro rya cumi, cy’igihumbi na magana abiri na mirongo itandatu, ni ijana na makumyabiri n’itandatu. Ibuye abubatsi banze ni rirerire cyane ku buryo rihuza urugendo rwa mbere n’urw’inyuma rw’abamarayika batatu. Mu kubigenza gutyo, rigaragaza ko ukuri kw’“ibihe birindwi” na ko ari ukuri kwo kugerageresha kw’iki gihe, kandi ko ari ukuri kutakiri gusa ibuye ry’ifatizo, ahubwo ko ari ryo mutwe w’imfuruka.

We will now leave off our consideration of the increase of knowledge in the Millerite movement, represented by the Ulai River vision in the book of Daniel and turn our attention to the vision of the Hiddekel River, that represents the increase of knowledge, in the movement of the one hundred and forty-four thousand.

Ubu noneho tugiye guhagarika kwitegereza kwacu ku byerekeye kwiyongera kw’ubumenyi mu rugendo rw’Abamilerite, kugaragajwe n’iyerekwa ry’Uruzi rwa Ulai mu gitabo cya Daniyeli, maze twerekeze ibitekerezo byacu ku iyerekwa ry’Uruzi rwa Hiddekel, rihagarariye ukwiyongera kw’ubumenyi mu rugendo rw’abihumbi ijana na mirongo ine na bine.

We will begin next by considering the four generations of Adventism that span the one hundred and twenty-six years from 1863 to 1989.

Tuzakurikizaho gukurikizaho dusuzuma ibisekuru bine by’Abadivantisiti bikubiye mu myaka ijana na makumyabiri n’itandatu kuva mu 1863 kugeza mu 1989.

We will start that study in the next article.

Tuzatangira icyo cyigisho mu ngingo ikurikira.

And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall.

Nuko mu mwaka wa gatandatu, mu kwezi kwa gatandatu, ku munsi wa gatanu w’uko kwezi, nicaye mu nzu yanjye, n’abakuru ba Yuda bicaye imbere yanjye, ukuboko k’Umwami Uwiteka kungwira aho hantu. Nuko ndareba, maze mbona ishusho imeze nk’iy’umuriro: uhereye ku ishusho y’amatako ye umanuka, hari umuriro; kandi uhereye ku matako ye uzamuka, hari ishusho y’umucyo, imeze nk’ibara rya zahabu yaka. Nuko arambura igisa n’ukuboko, ankamata agafunsi k’umusatsi wo ku mutwe; maze umwuka unzamura hagati y’isi n’ijuru, anjyana i Yerusalemu mu iyerekwa ry’Imana, angeza ku muryango w’irembo ry’imbere rireba mu majyaruguru, aho hari icyicaro cy’igishushanyo cy’ishyari gitera ishyari. Kandi dore, ubwiza bw’Imana ya Isirayeli bwari buri aho, nk’uko nabubonye mu iyerekwa ku kibaya. Nuko arambwira ati: Mwana w’umuntu, nubura amaso yawe urebe werekeza mu majyaruguru. Nuko nubura amaso yanjye ndeba werekeza mu majyaruguru, maze dore, mu majyaruguru ku irembo ry’igicaniro, muri ya nzira yinjirwamo, hari icyo gishushanyo cy’ishyari. Arongera arambwira ati: Mwana w’umuntu, urabona ibyo bakora? Ni byo bizira bikomeye inzu ya Isirayeli ikorera hano, kugira ngo ne kure y’uruturo rwanjye? Ariko ongera uhindukire, uraza kubona ibizira birushaho kuba bikomeye. Nuko angeza ku muryango w’urugo; maze ndebye, dore umwobo mu rukuta.

Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz. Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:1–18.

Nuko arambwira ati: Mwana w’umuntu, nuserukire noneho mu rukuta. Nuko maze guserukiramo mu rukuta, mbona urugi. Arambwira ati: Injira, urebe ibizira bibi bakorera hano. Nuko ninjiramo ndareba; maze mbona amoko yose y’ibikururuka, n’inyamaswa zizira, n’ibishushanyo byose by’inzu ya Isirayeli, bishushanyije ku rukuta ruzengurutse hose. Imbere yabyo hari hahagaze abagabo mirongo irindwi bo mu bakuru b’inzu ya Isirayeli, kandi hagati muri bo hahagaze Yeyazaniya mwene Shafani, umuntu wese afite icyotero cye mu ntoki; maze umwotsi mwinshi w’umubavu uzamuka. Nuko arambwira ati: Mwana w’umuntu, waba wabonye ibyo abakuru b’inzu ya Isirayeli bakorera mu mwijima, umuntu wese mu byumba by’ibishushanyo bye? Kuko bavuga bati: Uwiteka ntatubona; Uwiteka yaretse isi. Arongera arambwira ati: Ongera uhindukire, urabona ibizira birushaho kuba bikomeye bakora. Nuko angeza ku rugi rw’irembo ry’inzu y’Uwiteka ryerekeye mu majyaruguru; maze mbona abagore bicaye baririra Tamuzu. Arambwira ati: Mbese wabibonye, mwana w’umuntu? Ongera uhindukire, urabona ibizira biruta ibi uburemere. Nuko anjyana mu rugo rw’imbere rw’inzu y’Uwiteka; maze, dore, ku rugi rw’urusengero rw’Uwiteka, hagati y’umuryango n’igicaniro, hari abagabo nk’abagera kuri makumyabiri na batanu, bateye imigongo ku rusengero rw’Uwiteka, maze amaso yabo ayerekeje iburasirazuba; kandi basengaga izuba berekeye iburasirazuba. Nuko arambwira ati: Mbese wabibonye, mwana w’umuntu? Mbese ku nzu ya Yuda ni ikintu cyoroheje gukora ibizira bakorera hano? Kuko bujuje igihugu urugomo, kandi bongeye kuntera umujinya; kandi dore, bashyira ishami ku mazuru yabo. Ni cyo gituma nanjye nzabigenza nkiri mu burakari bukaze: ijisho ryanjye ntirizababarira, kandi sinzabagirira impuhwe; kandi nubwo bazarangurura amajwi cyane mu matwi yanjye, sinzabumva. Ezekiyeli 8:1–18.