In the previous article we aligned the prophetic characteristics of the fifth trumpet, which is the first woe, with the soon-coming Sunday law. Considering the fifth trumpet as the first of the last three trumpets from the approach that the first illustrates the last, aligns the prophetic role of Islam of the first woe with the earthquake of Revelation eleven. I received an email from a friend the day after we discussed this article of the Sabbath meeting, and my friend was also trying to align the sixth trumpet, which is the second woe, with the soon-coming Sunday law. This is a valid approach for the last three trumpets are three woes.
Mu ngingo ibanziriza iyi, twahuje ibiranga ubuhanuzi by’impanda ya gatanu, ari yo makuba ya mbere, n’itegeko ry’Umunsi w’Icyumweru rigiye kuza vuba. Gufata impanda ya gatanu nk’iya mbere mu mpanda eshatu ziheruka, dushingiye ku buryo bwa mbere bugaragaza ubwa nyuma, bihuje uruhare rw’ubuhanuzi rwa Isilamu mu makuba ya mbere n’umutingito wo mu Ibyahishuwe igice cya cumi na kimwe. Nakiriye ubutumwa bwa imeyili buvuye ku ncuti yanjye ku munsi wakurikiyeho tumaze kuganira kuri iyi ngingo mu materaniro y’Isabato, kandi iyo ncuti yanjye na yo yari iri kugerageza guhuza impanda ya gatandatu, ari yo makuba ya kabiri, n’itegeko ry’Umunsi w’Icyumweru rigiye kuza vuba. Ubu ni uburyo bwemewe kuko impanda eshatu ziheruka ari makuba atatu.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Nuko nditegereza, numva marayika aguruka anyura mu kirere hagati, avuga ijwi rirenga ati: “Muzabona ishyano, muzabona ishyano, muzabona ishyano, mwa batuye isi mwe, bitewe n’andi majwi y’impanda z’abamarayika batatu basigaye, bagomba kuvuza!” Ibyahishuwe 8:13.
The last three trumpets are a distinct symbol within the seven trumpets as are the last three churches distinct from the first four and the last three seals are distinct from the seven seals. This prophetic truth has been often addressed through the years. Along with considering the light produced by considering the first and third woe as an alpha and an omega symbol, we must also consider the three woes as a triple application of prophecy.
Amakondera atatu ya nyuma ni ikimenyetso cyihariye mu makondera arindwi, nk’uko amatorero atatu ya nyuma atandukanye n’ane ya mbere, kandi nk’uko ibimenyetso bitatu bya nyuma bitandukanye n’ibimenyetso birindwi. Uku kuri k’ubuhanuzi kwagiye kuvugwa kenshi mu myaka yose. Uretse no kuzirikana umucyo ugaragara mu kurebera ku byago bya mbere n’ibya gatatu nk’ikimenyetso cya alufa na omega, tugomba kandi kuzirikana ibyago bitatu nk’ishyirwa mu bikorwa ry’ubuhanuzi inshuro eshatu.
A triple application of prophecy identifies that all the prophetic characteristics of the first and second woe will exist in the third woe. The first woe was Islam of Arabia and the second woe was Islam of Turkey. The first woe was to “torment” and the second woe was to “kill” a third part of men.
Ikoreshwa ry’ubuhanuzi mu buryo butatu rigaragaza ko ibimenyetso byose by’ubuhanuzi biranga ishyano rya mbere n’irya kabiri bizaboneka no mu ishyano rya gatatu. Ishyano rya mbere ryari Ubuyisilamu bwo muri Arabiya, kandi ishyano rya kabiri ryari Ubuyisilamu bwo muri Turukiya. Ishyano rya mbere ryari iryo “kubabaza,” naho ishyano rya kabiri ryari iryo “kwica” kimwe cya gatatu cy’abantu.
Torment of the First Woe
Kubabazwa kw’Ibyago bya Mbere
And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. … And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. Revelation 9:5, 10.
Kandi bahawe ko batabica, ahubwo ko bazabababaza amezi atanu; kandi kubabazwa kwabo kwari nk’uko kubabazwa n’umusurugwa bimeze, iyo urumye umuntu. … Kandi bari bafite imirizo isa n’iy’imisurugwa, kandi muri iyo mirizo harimo uburozi; kandi ubutware bwabo bwari ubwo kugirira abantu nabi amezi atanu. Ibyahishuwe 9:5, 10.
Death of the Second Woe
Urupfu rw’Ibyago bya Kabiri
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. … By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. Revelation 9:15, 18.
Nuko abamarayika bane barabohorwa, bari barateguriwe isaha imwe n’umunsi umwe n’ukwezi kumwe n’umwaka umwe, kugira ngo bice kimwe cya gatatu cy’abantu. … Kandi icyo kimwe cya gatatu cy’abantu cyicishwa ibi bitatu, ni ukuvuga umuriro n’umwotsi n’amazuku byavaga mu kanwa kabyo. Ibyahishuwe 9:15, 18.
The two thirds of men that were not killed, did not repent.
Babiri kuri batatu b’abantu batishwe, ntibihannye.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.
Abandi bantu basigaye batishwe n’ayo makuba na bo ntibihannye imirimo y’amaboko yabo, ngo bareke kuramya abadayimoni n’ibishushanyo by’izahabu n’ifeza n’umuringa n’amabuye n’ibiti, bitabasha kureba, cyangwa kumva, cyangwa kugenda. Kandi ntibihannye ubwicanyi bwabo, cyangwa uburozi bwabo, cyangwa ubusambanyi bwabo, cyangwa ubujura bwabo. Ibyahishuwe 9:20, 21.
The seven trumpets typify the seven last plagues, and in verse twenty the trumpets are called plagues. The United States is one third of the threefold union of the dragon, beast and false prophet, and it is killed as the sixth kingdom at the Sunday law. Its death was brought about because of false worship, typified by “the works of their hands,” the “worship” of “devils and idols of gold, and silver, and brass, and stone, and of wood” of “murders,” “sorceries,” “fornication” and “theft.”
Impanda ndwi zirindwi zigereranya ibyago birindwi bya nyuma, kandi mu murongo wa makumyabiri impanda zitwa ibyago. Leta Zunze Ubumwe z’Amerika ni kimwe cya gatatu cy’ubumwe bw’impande eshatu bugizwe n’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma, kandi yicwa nk’ubwami bwa gatandatu mu gihe cy’itegeko ryo ku Cyumweru. Urupfu rwayo rwatewe no kuramya kw’ibinyoma, kugereranywa n’“imirimo y’amaboko yabo,” “kuramya” “abadayimoni n’ibishushanyo by’izahabu n’ifeza n’umuringa n’amabuye n’ibiti,” n’“ubwicanyi,” n’“ubupfumu,” n’“ubusambanyi” n’“ubujura.”
False worship, typified by Sunday worship is the “cause” that is to be repented of, but they repented not, so the “effect” is the torment and death brought by the locusts of Islam. Though one third of men, the United States is killed at the Sunday law the other two thirds does not repent.
Kuramya kw’ikinyoma, kugereranywa no kuramya ku Cyumweru, ni yo “mpamvu” igomba kwicuzwaho; ariko ntibicujije, bityo “ingaruka” iba umubabaro n’urupfu bizanywe n’inzige z’Isilamu. Nubwo kimwe cya gatatu cy’abantu, ari yo Leta Zunze Ubumwe za Amerika, cyicwa n’itegeko ryo ku Cyumweru, ibindi bibiri bya gatatu ntibyicuza.
Woes and Angels
Ibyago n’Abamarayika
The first and second woes correspond to the first and second angels of Millerite history, and that history is repeated to the very letter in the history of the one hundred and forty-four thousand. The history of the one hundred and forty-four thousand is the history of the third angel and corresponds to the third woe. Just as the waymarks of the Millerite history are repeated in the history of the one hundred and forty-four thousand, so too, the waymarks of the first and second woes will be repeated in the history of the third angel.
Ibyago bya mbere n’ibya kabiri bihura n’abamarayika ba mbere n’aba kabiri bo mu mateka y’Abamillerite, kandi ayo mateka arasubirwamo uko yakabaye kose mu mateka y’abihumbi ijana na mirongo ine na bine. Amateka y’abihumbi ijana na mirongo ine na bine ni amateka y’umumarayika wa gatatu kandi ahura n’akaga ka gatatu. Nk’uko ibimenyetso by’inzira byo mu mateka y’Abamillerite bisubirwamo mu mateka y’abihumbi ijana na mirongo ine na bine, ni ko na none ibimenyetso by’inzira by’akaga ka mbere n’akaga ka kabiri bizasubirwamo mu mateka y’umumarayika wa gatatu.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.
“Ubutumwa bwa mbere n’ubwa kabiri bwatanzwe mu wa 1843 no mu wa 1844, kandi ubu turi munsi y’itangazwa ry’ubwa gatatu; nyamara ubwo butumwa bwose uko ari butatu buracyakwiriye gutangazwa. Ni ngombwa cyane ubu nk’uko byahoze mbere hose ko bwongera kuvugirwa abashaka ukuri. Mu kwandika no mu magambo, dukwiriye kumvikanisha iryo tangazo, tugaragaza urukurikirane rwabwo, n’ishyirwa mu bikorwa ry’ubuhanuzi butugeza ku butumwa bw’umumarayika wa gatatu. Ntihashobora kubaho ubwa gatatu hatabanje kubaho ubwa mbere n’ubwa kabiri. Ubu butumwa ni bwo dukwiriye guha ab’isi binyuze mu bitabo n’ibindi byanditswe, no mu nyigisho, tugaragaza mu murongo w’amateka y’ubuhanuzi ibintu byabaye n’ibizaba.” Selected Messages, igitabo cya 2, 104.
Our work as students of prophecy is to combine the first and second angels’ messages into the third angel’s message. Without the first two messages you cannot have a third message, for “there cannot be a third without the first and second.” This is true in terms of ‘sequence,’ for if there is no first and second, then the third is actually the first. It is also true in terms of ‘content,’ for the prophetic characteristics of the first and second identify the characteristics of the third. Mathematically there is no third without a first and second, and prophetically there are no waymarks in the third angel, if the waymarks of the first and second are left out.
Igikorwa cyacu nk’abigishwa b’ubuhanuzi ni uguhuza ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri tukabwinjiza mu butumwa bw’umumarayika wa gatatu. Hatabayeho ubwo butumwa bubiri bwa mbere, ntihashobora kubaho ubutumwa bwa gatatu, kuko “ntihashobora kubaho ubwa gatatu hatabanje kubaho ubwa mbere n’ubwa kabiri.” Ibyo ni ukuri ku byerekeye ‘urukurikirane,’ kuko iyo hatari ubwa mbere n’ubwa kabiri, ubwo ubwa gatatu buba mu by’ukuri ari bwo bwa mbere. Kandi ni ukuri no ku byerekeye ‘ibirimo,’ kuko ibimenyetso by’ubuhanuzi biranga ubwa mbere n’ubwa kabiri ari byo bigaragaza ibiranga ubwa gatatu. Mu mibare nta bwa gatatu bubaho hatari ubwa mbere n’ubwa kabiri, kandi no mu buhanuzi nta bimenyetso by’inzira biboneka mu mumarayika wa gatatu, niba ibimenyetso by’inzira by’umumarayika wa mbere n’uwa kabiri bisigaye inyuma.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
Imana yahaye ubutumwa bwo mu Ibyahishuwe 14 umwanya wabwo mu ruhererekane rw’ubuhanuzi, kandi umurimo wabwo ntuzahagarara kugeza ku mpera y’amateka y’iyi si. Ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri buracyari ukuri kw’iki gihe, kandi bugomba kugendana bugereranye n’ubu bukurikiraho. Umumarayika wa gatatu atangaza umuburo we mu ijwi rirenga. “‘Nyuma y’ibyo,’ ni ko Yohana yavuze, ‘nabonye undi mumarayika amanuka ava mu ijuru, afite imbaraga nyinshi, kandi isi imurikirwa n’ubwiza bwe.’ Muri uko kumurikirwa, umucyo w’ubutumwa uko ari butatu uhurijwemo.” The 1888 Materials, 803, 804.
Our work is to show “in the line of prophetic history the things that have been” in the movement of the Millerites, “and the things that will be” in the movement of the one hundred and forty-four thousand.
Igikorwa cyacu ni ukugaragaza “mu murongo w’amateka y’ubuhanuzi ibintu byabaye” mu rugendo rw’Abamilerite, n’“ibintu bizabaho” mu rugendo rw’abahumbi ijana na mirongo ine na bine.
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
“Uwiteka ari hafi guhana isi kubera ubugome bwayo. Ari hafi guhana imitwe y’amadini kubera kwanga umucyo n’ukuri bahawe. Ubutumwa bukomeye, bukubiyemo ubutumwa bw’abamarayika ba mbere, uwa kabiri, n’uwa gatatu, bugomba kubwirwa isi. Ibi ni byo bigomba kuba umutwaro w’umurimo wacu.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
The combining of the message of the first and second angel is what lightens the earth when the angel of Revelation eighteen descends. She stated, “‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The “illumination” associated with “the earth” being “lightened” is accomplished when “the light of all three messages is combined.” The work of combining line upon line the three messages by bringing the Millerite history into two parallel with the history of the one hundred and forty-four thousand is also to be accomplished with the three woes.
Guhuriza hamwe ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri ni byo bimurikira isi igihe umumarayika wo mu Ibyahishuwe igice cya cumi n’umunani amanuka. Yaravuze ati: “‘Nyuma y’ibyo,’ ni ko Yohana yavuze, ‘nabonye undi mumarayika amanuka ava mu ijuru, afite ubushobozi bukomeye, maze isi imurikirwa n’ubwiza bwe.’ Muri uku kumurikirwa, umucyo w’ubutumwa uko ari butatu uhurizwa hamwe.” “Uku kumurikirwa” guherekejwe no kuba “isi” “yamurikirijwe” kugerwaho igihe “umucyo w’ubutumwa uko ari butatu uhurijwe hamwe.” Umurimo wo guhuriza hamwe, umurongo ku murongo, ubwo butumwa butatu binyuze mu kuzana amateka y’Abamilerite mu buryo bubiri bugereranywa n’amateka y’abihumbi ijana na mirongo ine na bane, na wo ugomba gukorwa no ku byorezo bitatu.
The fall of Babylon, as proclaimed by the second angel cannot be separated from the message of the first angel. The message of the first angel identified the Second Coming of Christ in 1843, and when the message failed, the effect of the message produced the fall of the Protestant churches. The effect was the second angel, the cause was the failure of the first angel. Had there been no first angel, there would have been no fall of Babylon as proclaimed by the second angel. The element that bound the cause and effect together was “time.” The “time” (1843) failed to materialize and that failure produced the “effect.” The “cause” was the error of identifying that the three prophecies which Miller had incorrectly concluded would end around 1843. Those three prophecies of 1335, 2300, and the 2520 years Miller had believed would terminate with Christ coming in the clouds in 1843. When the time prophecies Miller had incorrectly understood failed, it provided the reason for the Protestants to reject the message of the first angel, and the second angel arrived. The first angel was the “cause” and the second was the “effect.”
Kugwa kwa Babuloni, nk’uko byatangajwe n’umumarayika wa kabiri, ntibishobora gutandukanywa n’ubutumwa bw’umumarayika wa mbere. Ubutumwa bw’umumarayika wa mbere bwerekanaga Ukuza kwa Kabiri kwa Kristo mu mwaka wa 1843, kandi ubwo ubwo butumwa butasohoraga, ingaruka yabwo yabyaye kugwa kw’amatorero y’Abaporotesitanti. Iyo ngaruka ni yo yari umumarayika wa kabiri, naho icyabiteye cyari ukunanirwa k’ubutumwa bw’umumarayika wa mbere. Iyo hataza kubaho umumarayika wa mbere, ntihari kubaho kugwa kwa Babuloni nk’uko byatangajwe n’umumarayika wa kabiri. Ikintu cyahuzaga icyabiteye n’ingaruka yacyo cyari “igihe.” “Igihe” (1843) nticyabaye impamo, kandi uko kunanirwa kwacyo ni ko kwatanze “ingaruka.” “Icyabiteye” cyari ikosa ryo kwemeza ko ubuhanuzi butatu Miller yari yaranzuye nabi ko bwari kuzarangirira ahagana mu 1843. Uwo muhanuzi Miller yari yarizeye ko ubwo buhanuzi butatu bw’iminsi 1335, 2300, n’imyaka 2520 bwari kuzarangirana no kuza kwa Kristo mu bicu mu 1843. Igihe ubuhanuzi bw’igihe Miller yari yarasobanukiwe nabi butasohoje, ibyo byahaye Abaporotesitanti impamvu yo kwanga ubutumwa bw’umumarayika wa mbere, maze umumarayika wa kabiri araza. Umumarayika wa mbere yari “icyabiteye,” naho uwa kabiri yari “ingaruka.”
The first and second angels’ messages cannot be separated, for they are prophetically connected by prophetic time. The first and second woes are also prophetically connected by “time.” The time prophecy of the first woe identifying one hundred and fifty years of torment ends exactly where the time prophecy of three hundred ninety-one years and fifteen days of the second woe that kills, begins. Time prophecy connects the first and second woe and also the first and second angels’ messages.
Ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri ntibushobora gutandukanywa, kuko buhujwe mu buhanuzi n’igihe cy’ubuhanuzi. Ibyago bya mbere n’ibya kabiri na byo bihujwe mu buhanuzi n’“igihe.” Ubuhanuzi bw’igihe bw’ibyago bya mbere bugaragaza imyaka ijana na mirongo itanu y’umubabaro, bukarangirira neza aho ubuhanuzi bw’igihe bw’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu bw’ibyago bya kabiri bwica, butangirira. Ubuhanuzi bw’igihe buhuza ibyago bya mbere n’ibya kabiri kandi bukahuza n’ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri.
The fulfillment of the time prophecies of the first and second woes empowered the first angel’s message and brought the angel of Revelation ten down to lighten the world with his glory. Speaking of the first angel, Sister White recorded that she was “told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” That is the identical mission of the third angel of Revelation eighteen.
Isohozwa ry’ubuhanuzi bw’ibihe buvuga ibyago bya mbere n’ibya kabiri ryahaye ubutumwa bw’umumarayika wa mbere imbaraga kandi rizana umumarayika wo mu Ibyahishuwe icumi ngo amurikishe isi ubwiza bwe. Avuga iby’umumarayika wa mbere, Mushiki wa White yanditse ko “nabwiwe ko umurimo we wari uwo kumurikisha isi ubwiza bwe no kuburira abantu uburakari bw’Imana bugiye kuza.” Uwo ni wo murimo nyirizina w’umumarayika wa gatatu wo mu Ibyahishuwe cumi n’umunani.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Marayika wifatanya mu gutangaza ubutumwa bwa marayika wa gatatu azamurikisha isi yose ikuzo rye. Aha hahanurirwa umurimo uzakwira isi yose kandi ufite imbaraga zidasanzwe. Umuhari wo kuza kwa Kristo wo mu myaka ya 1840–44 wari ukwihishura kw’ikuzo kw’imbaraga z’Imana; ubutumwa bwa marayika wa mbere bwagejejwe kuri buri kigo cy’ubumisiyoneri cyo mu isi, kandi mu bihugu bimwe habayeho inyota ikomeye cyane mu by’idini kurusha iyigeze kuboneka mu gihugu icyo ari cyo cyose uhereye ku Ivugurura ryo mu kinyejana cya cumi na gatandatu; ariko ibyo byose bizarushwa n’umuhari ukomeye uzabaho mu gihe cy’umuburo wa nyuma wa marayika wa gatatu.”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Igikorwa kizaba gisa n’icyo ku Munsi wa Pentekote. Nk’uko ‘imvura y’umuhindo wa mbere’ yatanzwe, mu gusukwa kwa Mwuka Wera mu itangizwa ry’ubutumwa bwiza, kugira ngo imbuto y’igiciro kidasanzwe imere, ni ko n’‘imvura y’umuhindo wa nyuma’ izatangwa ku iherezo ryabwo kugira ngo isarura ryerere. ‘Ni bwo tuzamenya nitukomeza gushaka kumenya Uwiteka: ukuza kwe guteguye nk’umuseke; kandi azatugeraho nk’imvura, nk’imvura y’umuhindo wa nyuma n’iy’umuhindo wa mbere igusha ku isi.’ Hoseya 6:3. ‘Nuko mwa bana ba Siyoni mwe, nimwishime munezererwe mu Uwiteka Imana yanyu: kuko yabahaye imvura y’umuhindo wa mbere mu rugero rukwiriye, kandi azabamanuriraho imvura, ari yo mvura y’umuhindo wa mbere n’iy’umuhindo wa nyuma.’ Yoweli 2:23. ‘Mu minsi y’imperuka, ni ko Imana ivuga, nzabasukaho Mwuka Wanjye ku bantu bose.’ ‘Kandi umuntu wese uzambaza izina ry’Umwami azakizwa.’ Ibyakozwe 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Igikorwa gikomeye cy’ubutumwa bwiza ntikizasoza kigaragaje imbaraga z’Imana mu rugero ruto ugereranyije n’uko byaranze itangira ryabwo. Ubuhanuzi bwasohoye mu isukwa ry’imvura y’itangiriro mu itangira ry’ubutumwa bwiza bugomba kongera gusohora mu mvura y’iherezo ku musozo wabwo. Aha ni ho hari ‘ibihe byo guhemburwa’ intumwa Petero yitegerezaga ubwo yavugaga iti: ‘Nuko nimwihane muhindukire, kugira ngo ibyaha byanyu bihanagurwe, kugira ngo ibihe byo guhemburwa bizave imbere y’Umwami, kandi azatume Yesu.’ Ibyakozwe n’Intumwa 3:19, 20.” The Great Controversy, 611.
The fulfillment of the time prophecies of the first and second woe brought the angel down to lighten the earth with its glory in 1840, thus empowering the message of the first angel, and the fulfillment of the third woe brought the angel down to lighten the earth with its glory on 9/11, thus empowering the message of the third angel. The lightening of the earth is accomplished by the combining of the two movements in a parallel application—line upon line. It is the message of the three woes that empowers the message of the three angels. They are woven together as two lines; one internal and the other external. The three angels represent the work of the people of God and their work is empowered by the fulfillment of the three woes. The external is Islam and its prophetic work, and the internal is Christ in His people—the hope of glory. For this reason, Judah is tied to the ass in the prophecy of Jacob concerning the symbolism of his twelve sons in the last days.
Isohozwa ry’ubuhanuzi bw’ibihe by’akaga ka mbere n’aka kabiri ryamanuye marayika kugira ngo amurikishe isi ubwiza bwe mu mwaka wa 1840, bityo riha imbaraga ubutumwa bwa marayika wa mbere; kandi isohozwa ry’akaga ka gatatu ryamanuye marayika kugira ngo amurikishe isi ubwiza bwe ku itariki ya 9/11, bityo riha imbaraga ubutumwa bwa marayika wa gatatu. Kumurikirwa kw’isi kugerwaho no guhuza iyo myigaragambyo yombi mu ishyirwa mu bikorwa risa—umurongo ku wundi murongo. Ni ubutumwa bw’ayo makuba atatu buha imbaraga ubutumwa bw’abo bamarayika batatu. Bubohewe hamwe nk’imirongo ibiri; umwe w’imbere undi ukaba uw’inyuma. Abo bamarayika batatu bahagarariye umurimo w’ubwoko bw’Imana, kandi umurimo wabo uhabwa imbaraga n’isohozwa ry’ayo makuba atatu. Icyo cy’inyuma ni Isilamu n’umurimo wayo w’ubuhanuzi, naho icy’imbere ni Kristo mu bwoko Bwe—ibyiringiro by’ubwiza. Ni yo mpamvu Yuda aboheshejwe ku ndogobe mu buhanuzi bwa Yakobo bwerekeye ikimenyetso cy’abahungu be cumi na babiri mu minsi y’imperuka.
And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. … Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:1, 2, 8–12.
Maze Yakobo ahamagara abahungu be, arababwira ati: Nimuteranire hamwe, kugira ngo mbabwire ibizabageraho mu minsi y’imperuka. Nimuteranire hamwe, mwumve, mwa bahungu ba Yakobo mwe; kandi mutege amatwi Isirayeli so. … Yuda, ni wowe bene so bazashima: ukuboko kwawe kuzaba ku ijosi ry’abanzi bawe; abana ba so bazakwunamira. Yuda ni icyana cy’intare: mwana wanjye, wavuye ku muhigo urazamuka; yunamye, aryama nk’intare, kandi nk’intare ishaje; ni nde wazayikangura? Inkoni y’ubwami ntizava kuri Yuda, kandi n’utanga amategeko ntazava hagati y’ibirenge bye, kugeza aho Shilo azazira; kandi amoko ni we azateraniraho. Azaboha icyana cye cy’indogobe ku muzabibu, kandi n’icyana cy’indogobe ye ku muzabibu mwiza; yameshe imyambaro ye muri divayi, n’imyenda ye mu maraso y’imizabibu: Amaso ye azatukura divayi, kandi amenyo ye azera amata. Itangiriro 49:1, 2, 8–12.
Christ is the Lion of the tribe of Judah, who washed His clothes in blood, and who is “the choice vine,” that is prophetically bound to the “ass’s colt.” The external message of the three woes is bound to the internal message of the three angels. The first and second angel run parallel to the third angel and the first and second woe must run parallel to the third woe.
Kristo ni Intare yo mu muryango wa Yuda, we wojeje imyambaro ye mu maraso, kandi ari “umuzabibu w’ikirenga,” ari na wo mu buryo bw’ubuhanuzi uboshywe ku “cyana cy’indogobe.” Ubutumwa bwo hanze bw’amakuba atatu buboshywe ku butumwa bw’imbere bw’abamarayika batatu. Umumarayika wa mbere n’uwa kabiri bijyana n’umumarayika wa gatatu, kandi ibyago bya mbere n’ibya kabiri bigomba kujyana n’icyago cya gatatu.
The Key
Urufunguzo
The battle of Nineveh is the “key” that brings the darkness of Islam upon the world when the deadly wound of Roman Catholicism is healed at the soon-coming Sunday law, which is the earthquake of Revelation eleven where the third woe comes suddenly. It comes in the “hour” of the earthquake.
Intambara ya Nineve ni yo “rufunguzo” ruzana umwijima wa Islamu ku isi igihe igikomere cyica cya Gatolika y’i Roma kizaba gikize ku itegeko rya ku Cyumweru rigiye kuza vuba, ari ryo nyamugigima yo mu Ibyahishuwe igice cya cumi na kimwe, aho ishyano rya gatatu riza gitunguranye. Riza muri “saha” ya ya nyamugigima.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.
Muri iryo saha haza kuba umutingito ukomeye, maze kimwe cya cumi cy’umugi kiragwa, kandi muri uwo mutingito hapfamo abantu ibihumbi birindwi; abasigaye bagira ubwoba bwinshi, bahimbaza Imana yo mu ijuru. Ishyano rya kabiri rirenzeho; kandi dore, irya gatatu rije vuba. Ibyahishuwe 11:13, 14.
The Sunday law initiates the image of the beast testing time for the world, and the battle of Nineveh is the key that identifies the conquering of the sixth kingdom as the whore of Tyre is remembered as she begins to sing her songs in fulfillment of Isaiah twenty-three. The image of the beast test is the test by which a person’s eternal destiny is decided, and it is decided before probation closes. Probation closes for the world when Michaels stands up. The image of the beast testing time for the world of Revelation chapter thirteen, verses twelve and onward is typified in the image of the beast testing time for the United States.
Itegeko ryo ku Cyumweru ritangiza igihe cy’igeragezwa cy’ishusho y’inyamaswa ku isi, kandi intambara ya Nineve ni urufunguzo rugaragaza ko kunesha ubwami bwa gatandatu ari igihe maraya wa Tiro yibukwa, ubwo atangira kuririmba indirimbo ze mu isohozwa rya Yesaya makumyabiri na gatatu. Igeragezwa ry’ishusho y’inyamaswa ni ryo geragezwa umuntu agenderaho agenerwa iherezo rye ry’iteka, kandi rigenwa mbere y’uko igihe cy’imbabazi gifungwa. Igihe cy’imbabazi gifungwa ku isi igihe Mikayeli ahagurutse. Igihe cy’igeragezwa cy’ishusho y’inyamaswa ku isi cyo mu Byahishuwe igice cya cumi na gatatu, umurongo wa cumi na kabiri n’ikikurikiraho, gifite ikigereranyo cyacyo mu gihe cy’igeragezwa cy’ishusho y’inyamaswa muri Leta Zunze Ubumwe z’Amerika.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Igihe Amerika, igihugu cy’ubwisanzure mu by’idini, izifatanya n’Ubupapa mu guhatira umutimanama no guhatira abantu kubahiriza isabato y’ikinyoma, abantu bo mu bihugu byose byo ku isi bazayoborwa gukurikiza urugero rwayo.” Testimonies, volume 6, 18.
The image of the beast testing time in the United States separates and seals the one hundred and forty-four thousand of Revelation seven, and the image of the beast testing time for the world seals the great multitude of Revelation seven.
Igihe cyo kugeragezwa cy’ishusho y’inyamaswa muri Leta Zunze Ubumwe za Amerika gitandukanya kandi kigashyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine bo mu Byahishuwe 7, kandi igihe cyo kugeragezwa cy’ishusho y’inyamaswa ku isi gishyiraho ikimenyetso ku mbaga y’abantu benshi bo mu Byahishuwe 7.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Amahanga y’amahanga azakurikiza urugero rwa Leta Zunze Ubumwe za Amerika. Nubwo ari yo iyobora mu gutangira, nyamara ihungabana nk’iryo ni ryo rizagera ku bantu bacu mu bice byose by’isi.” Testimonies, volume 6, 395.
The key represented by the battle of Nineveh marks the beginning of the image testing time for the world, while it also marks the end of the image testing time for the United States. A key represented by the battle of Nineveh opens the bottomless pit that brings the flood of Islam, represented as locusts in the world. That key at the end of the midnight cry is typified by a key that opens the very same pit in the United States at the beginning of the midnight cry.
Urufunguzo ugereranywa n’intambara ya Nineve uranga itangira ry’igihe cy’igeragezwa ry’igishushanyo ku isi, ari na ko kandi uranga iherezo ry’igihe cy’igeragezwa ry’igishushanyo muri Leta Zunze Ubumwe z’Amerika. Urufunguzo rugereranywa n’intambara ya Nineve rufungura ikuzimu kuzana umwuzure wa Isilamu, ugereranywa n’inzige ku isi. Uwo rufunguzo, ku iherezo ry’ijwi ryo mu gicuku, rugereranywa n’urufunguzo rufungura iryo kuzimu nyine muri Leta Zunze Ubumwe z’Amerika mu itangira ry’ijwi ryo mu gicuku.
The key in the United States is represented in Leviticus twenty-three as the feast of trumpets, when the ass is loosed at the beginning of the proclamation of the midnight cry. That key is turned when the fireballs of Nashville arrive. The feast of trumpets, and the attack upon Nashville when Islam is loosed, typifies the battle of Nineveh at the Sunday law.
Urufunguzo wo muri Leta Zunze Ubumwe z’Amerika ugaragazwa mu gitabo cy’Abalewi makumyabiri na gatatu nk’umunsi mukuru w’amakondera, igihe indogobe ibohorwa ku ntangiriro y’itangazwa ry’ijwi ryo mu gicuku. Uwo rufunguzo ruhindurwa igihe imipira y’umuriro ya Nashville igeze. Umunsi mukuru w’amakondera, n’igitero kuri Nashville igihe Isilamu ibohowe, bishushanya intambara ya Nineve ku itegeko ryo ku Cyumweru.
The Sunday law is the end of the proclamation of the “midnight” cry, for the cry then changes to the “loud” cry, and the beginning of that period must of prophetic necessity illustrate the end. In the first woe Islam was to torment the armies of Rome, which typify the United States, for one hundred and fifty years. The key (the battle of Nineveh) marks the beginning of the proclamation of the midnight cry, as does the feast of trumpets. In Leviticus twenty-three there is fifteen days between the feast of trumpets and Pentecost, which is also the feast of Tabernacles. Those fifteen days during the image of the beast testing time in the United States correspond to the one hundred and fifty years of torment in the first woe. Fifteen is a tithe of one hundred and fifty.
Itegeko ryo ku Cyumweru ni iherezo ry’itangazwa ry’ijwi ryo “mu gicuku,” kuko icyo gihe iryo jwi rihinduka ijwi “rirenga,” kandi intangiriro y’icyo gihe igomba, ku bw’itegeko ry’ubuhanuzi, kugaragaza iherezo. Mu byago bya mbere, Islamu yagombaga kubabaza ingabo z’i Roma, zigereranya Leta Zunze Ubumwe z’Amerika, mu gihe cy’imyaka ijana na mirongo itanu. Urufunguzo (intambara ya Nineve) rugaragaza intangiriro y’itangazwa ry’ijwi ryo mu gicuku, nk’uko umunsi mukuru w’impanda na wo ubigaragaza. Mu Balewi makumyabiri na gatatu hari iminsi cumi n’itanu hagati y’umunsi mukuru w’impanda na Pentekote, na wo ukaba ari umunsi mukuru w’Ingando. Iyo minsi cumi n’itanu, mu gihe cy’igeragezwa cy’ishusho y’inyamaswa muri Leta Zunze Ubumwe z’Amerika, ihura n’iyo myaka ijana na mirongo itanu y’umubabaro mu cyago cya mbere. Cumi n’itanu ni icya cumi cy’ijana na mirongo itanu.
Those fifteen days (one hundred and fifty years) end when the three hundred and ninety-one years and fifteen days begin. Since October 22, 1844 prophetic time is no longer applicable, so the one hundred and fifty years of torment are a symbol of Leviticus twenty-three’s fifteen days that begin with the feast of trumpets, followed five days later by the ascension of the ensign, followed five days later by the judgment of the Day of Atonement, followed by five days to the Pentecostal outpouring.
Iyo minsi cumi n’itanu (imyaka ijana na mirongo itanu) irangira igihe iyo myaka magana atatu na mirongo icyenda n’umwe n’iminsi cumi n’itanu itangira. Kuva ku wa 22 Ukwakira 1844, igihe cy’ubuhanuzi ntikigikoreshwa, bityo iyo myaka ijana na mirongo itanu y’umubabaro ni ikimenyetso cy’iminsi cumi n’itanu yo muri Abalewi 23 itangirana n’umunsi mukuru w’amakondera, hagakurikiraho nyuma y’iminsi itanu kuzamurwa kw’ibendera, hagakurikiraho nyuma y’indi minsi itanu urubanza rw’Umunsi w’Impongano, hanyuma hagakurikiraho indi minsi itanu kugeza ku isukwa rya Pentekote.
There the “hour, and a day, and a month, and a year, for to slay the third part of men” begins. The “hour” is the hour of the great earthquake, which is the Sunday law. The “day” is the day of the Lord’s recompense as the Laodicean Seventh-day Adventist church is spewed out of the mouth of the Lord.
Aho ni ho hatangirira “isaha, n’umunsi, n’ukwezi, n’umwaka, byo kwica kimwe cya gatatu cy’abantu.” “Isaha” ni isaha y’umutingito ukomeye, ari wo tegeko ryo ku Cyumweru. “Umunsi” ni umunsi wo kwitura k’Uwiteka ubwo itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya rinyarutswa rikavanwa mu kanwa k’Umwami.
For they are a nation void of counsel, neither is there any understanding in them. O that they were wise, that they understood this, that they would consider their latter end! How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? For their rock is not as our Rock, even our enemies themselves being judges. For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: Their wine is the poison of dragons, and the cruel venom of asps. Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. And he shall say, Where are their gods, their rock in whom they trusted. Deuteronomy 32:28–37.
Kuko ari ishyanga ridafite inama, kandi muri bo nta bwenge burimo. Iyaba baba abanyabwenge, bakabisobanukirwa, bakazirikana iherezo ryabo! Byagendekeye bite ko umuntu umwe yirukankana igihumbi, naho babiri bagahungisha ibihumbi icumi, iyo bitaba ngombwa ko Igitare cyabo cyabagurishije, kandi Uwiteka akabafungiranye? Kuko igitare cyabo kitameze nk’Igitare cyacu, ndetse n’abanzi bacu ubwabo ni bo bacamanza. Kuko umuzabibu wabo ukomoka ku muzabibu w’i Sodomu no ku mirima y’i Gomora; inzabibu zabo ni inzabibu z’uburakari bukaze, amaseri yabo ararura: Divayi yabo ni uburozi bw’ibisimba binini, n’ubumara bukaze bw’inzoka z’impiri. Mbese ibi si byo nabitse iwanjye, kandi nkabifungirana mu butunzi bwanjye? Guhōra ni ukwanjye, no kwitura ni ukwanjye; ikirenge cyabo kizanyerera mu gihe gikwiye, kuko umunsi w’amakuba yabo wegereje, kandi ibizabageraho birihuta. Kuko Uwiteka azacira abantu be urubanza, kandi akicuza ku bw’abagaragu be, ubwo azabona ko imbaraga zabo zashize, kandi ko nta n’umwe ugifungiranywe cyangwa ugisigaye. Maze azavuga ati: “Imana zabo ziri he, cya gitare biringiragamo?” Gutegeka kwa Kabiri 32:28–37.
The “hour” of the earthquake is the “day of their calamity.” It is the judgment of those in Adventism that have not an understanding of the knowledge that is increased in the latter days. They have chosen a counterfeit rock to build their house upon, and in reality, their rock was sand.
“Igihe” cy’umutingito ni “umunsi w’amakuba yabo.” Ni urubanza rw’abo bo mu Badivantisiti badafite gusobanukirwa n’ubumenyi bwongerewe mu minsi y’imperuka. Bahisemo urutare rw’ibihimbano rwo kubakaho inzu yabo, nyamara mu by’ukuri urutare rwabo rwari umusenyi.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Umuburo waratanzwe uti: Nta kintu na kimwe kigomba kwemererwa kwinjira ngo gihungabanye urufatiro rw’ukwizera twagiye twubakaho uhereye igihe ubutumwa bwazanaga mu 1842, 1843, na 1844. Nari muri ubu butumwa, kandi kuva icyo gihe nahoraga mpagaze imbere y’isi yose, ndi uwo kwizerwa ku mucyo Imana yaduhaye. Ntidushaka gukura ibirenge byacu ku rubuga twashyizweho, igihe ku munsi ku munsi twashakaga Uwiteka dusenga dushyizeho umwete, dushaka umucyo. Mbese mutekereza ko nabasha kureka umucyo Imana yampaye? Ugomba kumera nk’Urutare rw’Ibihe. Wagiye unyobora kuva igihe nawuherewe.” Review and Herald, 14 Mata 1903.
The “month” represents the first month.
“Ukwezi” kugereranya ukwezi kwa mbere.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:23–27.
Nuko rero, mwa bana ba Siyoni, munezerwe kandi mwishimire Uwiteka Imana yanyu; kuko yabahaye imvura y’umuhindo mu rugero rukwiriye, kandi azabamanurira imvura, ari yo mvura y’umuhindo n’iy’itumba, mu kwezi kwa mbere. Imbuga zo guhura zizuzura ingano, kandi amasogota azasesekara vino n’amavuta. Kandi nzabasubiza imyaka yariwe n’inzige, n’igihunyira, n’urunyenzi, n’igikongoro, ingabo yanjye ikomeye naboherejemo. Namwe muzarya muhage, munyurwe, kandi muzasingiza izina ry’Uwiteka Imana yanyu, wabagiriye ibitangaza; kandi ubwoko bwanjye ntibuzigera bukorwa n’isoni. Kandi muzamenya yuko ndi hagati muri Isirayeli, kandi yuko ndi Uwiteka Imana yanyu, nta yindi ibaho; kandi ubwoko bwanjye ntibuzigera bukorwa n’isoni. Yoweli 2:23–27.
The “hour” of the Sunday law, Islam of the third woe unexpectedly strikes, and Laodicean Adventism is ashamed as they have trusted in the rock of the serpent. At that time, in the first month, the latter rain is poured out upon a purified people. At that point the United States is killed, after the torment from Nashville onward. The torment that is the destruction of the cities begins, and at the hour of the Sunday law the United States ends (is killed) as the sixth kingdom of Bible prophecy, ushering in the image of the beast testing time for the world that ends when the eighth kingdom comes to its end, with none to help (is killed).
“isaha” y’itegeko ryo ku Cyumweru, Isilamu yo muri ishyano rya gatatu iragaba igitero gitunguranye, kandi Ubuga-Adiventisimu bwa Lawodikiya bugakorwa n’isoni kuko bwiringiye urutare rw’inzoka. Muri icyo gihe, mu kwezi kwa mbere, imvura y’itumba rya nyuma isukwa ku bantu bejejwe. Kuri iyo ngingo Leta Zunze Ubumwe za Amerika ziricwa, nyuma y’umubabaro uhereye i Nashville ugakomeza. Uwo mubabaro ari wo kurimbuka kw’imigi uratangira, kandi ku isaha y’itegeko ryo ku Cyumweru Leta Zunze Ubumwe za Amerika zirangira (ziricwa) nk’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya, zigatangiza igihe cy’igeragezwa cy’ishusho y’inyamaswa ku isi, kikazarangira ubwo ubwami bwa munani buzagera ku iherezo ryabwo, butagira ubufasha na bumwe (bukicwa).
The Euphrates
Ufurate
The Euphrates River is symbolically associated with Islam, and Euphrates means, “fruitful, or to break forth.” In the second woe the four winds that are bound at the Euphrates are loosed.
Uruzi rwa Ufurate rufitanye isano y’ikigereranyo na Isilamu, kandi Ufurate risobanura ngo “rwera imbuto, cyangwa gusaduka.” Mu wa kabiri wo, ya miyaga ine yari iboshywe ku ruzi rwa Ufurate irarekurwa.
And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.
Marayika wa gatandatu avuza impanda, numva ijwi rituruka ku mahembe ane y’igicaniro cy’izahabu kiri imbere y’Imana, ribwira marayika wa gatandatu wari ufite impanda riti: “Bohora ba marayika bane baboshywe ku ruzi runini Efurate.” Nuko ba marayika bane barabohorwa; bari barateguriwe isaha, n’umunsi, n’ukwezi, n’umwaka, kugira ngo bicishe igice cya gatatu cy’abantu. Ibyahishuwe 9:13–15
The Euphrates represented the eastern border of the Promised Land, and Islam is the “children of the east” in prophecy. Their prophetic characteristic is that they are restrained and released, beginning with Hagar being restrained by Sarah.
Ufurate yagereranyaga umupaka w’iburasirazuba bw’Igihugu cy’Isezerano, kandi mu buhanuzi Isilamu ni “abana b’iburasirazuba.” Ikiranga cyabo mu buhanuzi ni uko bafatirwa kandi bakarekurwa, guhera kuri Hagari wafatiwe na Sara.
And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. Genesis 17:19, 20.
Maze Imana iti: “Sara umugore wawe azakubyarira rwose umuhungu; kandi uzamwite Izaki; nanjye nzakomeza isezerano ryanjye na we ribe isezerano ry’iteka ryose, kandi n’urubyaro rwe ruzamukomokaho. Naho Ishimayeli, nakumvise: dore, namuhaye umugisha, kandi nzamwungura, nzamugwize cyane rwose; azabyara abatware cumi na babiri, kandi nzamuhindura ishyanga rikomeye.” Itangiriro 17:19, 20.
Ishmael was made to be fruitful, and the Euphrates means fruitful. At the conclusion of the prophecy of one hundred and fifty years of the torment of the first woe, the prophecy of an hour, a day, a month and a year began when Islam was released to slay a third part of men. At the Sunday law the sixth kingdom of Bible prophecy is slain, and it is a third part of modern Rome. Islam had been restrained on August 11, 1840, at the empowerment of the first angel’s message, and it was released at the empowerment of the third angel’s message on 9/11.
Ishmaeli yagizwe uwera imbuto nyinshi, kandi Efurate risobanura uburumbuke. Ku iherezo ry’ubuhanuzi bw’imyaka ijana na mirongo itanu bw’iyicarubozo cy’umubabaro wa mbere, hahise hatangira ubuhanuzi bw’isaha imwe, umunsi umwe, ukwezi kumwe n’umwaka umwe, ubwo Islamu yarekurwaga kugira ngo yice kimwe cya gatatu cy’abantu. Mu gihe cy’itegeko ryo ku Cyumweru, ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya buricwa, kandi ni kimwe cya gatatu cya Roma ya none. Islamu yari yarabujijwe ku wa 11 Kanama 1840, igihe ubutumwa bw’umumarayika wa mbere bwahabwaga imbaraga, kandi yarekuwe igihe ubutumwa bw’umumarayika wa gatatu bwahabwaga imbaraga ku wa 9/11.
On 9/11, the sealing of the one hundred and forty-four thousand began as the judgment of the dead ended, and the judgment of the living began. When Islam of the third woe was released on 9/11 it was immediately restrained during the sealing time.
Ku wa 9/11, gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine byatangiye ubwo urubanza rw’abapfuye rwarangiraga, kandi urubanza rw’abazima rugatangira. Igihe Isilamu yo muri marira ya gatatu yarekurwaga ku wa 9/11, yahise ibuza gukomeza mu gihe cyo gushyirwaho ikimenyetso.
“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.
“Iyerekwa ryatanzwe mu mwaka wa 1847, igihe abavandimwe b’Abadivantisiti bitonderaga Isabato bari bakiri bake cyane, kandi muri bo na bwo hari bake cyane batekerezaga ko kuyubahiriza bifite akamaro gahagije ko gutandukanya abantu b’Imana n’abatizera. Noneho isohozwa ry’iryo yerekwa ritangiye kugaragara. ‘Intangiriro y’icyo gihe cy’amakuba,’ kivugwa hano, nticyerekeza ku gihe ibyago bizatangira gusukwa, ahubwo cyerekeza ku gihe gito kibanziriza isukwa ryabyo, igihe Kristo ari mu buturo bwera. Muri icyo gihe, mu gihe umurimo w’agakiza uri kugera ku musozo, amakuba azaba aza ku isi, kandi amahanga azarakara, nyamara afatirwe ku murongo kugira ngo atabangamira umurimo w’umumarayika wa gatatu. Muri icyo gihe ‘imvura y’itumba,’ ari yo kugarurirwamo ubuyanja guturuka imbere y’Umwami, izaza kugira ngo iha imbaraga ijwi riranguruye ry’umumarayika wa gatatu, no gutegura abera kugira ngo bashobore guhagarara muri cya gihe ibyonnyi birindwi bya nyuma bizaba bisukwa.” Early Writings, 85.
The “short period” of time leading to the close of probation is the period “Christ is in the sanctuary” “closing” the “work of salvation.”
“Igihe gito” kibanziriza irangira ry’igihe cy’igeragezwa ni cyo gihe “Kristo ari mu buturo bwera” “asoza” “umurimo w’agakiza.”
“In the typical system, which was a shadow of the sacrifice and priesthood of Christ, the cleansing of the sanctuary was the last service performed by the high priest in the yearly round of ministration. It was the closing work of the atonement—a removal or putting away of sin from Israel. It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records. This service involves a work of investigation, a work of judgment; and it immediately precedes the coming of Christ in the clouds of heaven with power and great glory; for when He comes, every case has been decided. Says Jesus: ‘My reward is with Me, to give every man according as his work shall be.’ Revelation 22:12. It is this work of judgment, immediately preceding the second advent, that is announced in the first angel’s message of Revelation 14:7: ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” The Great Controversy, 352.
“Muri gahunda y’ishusho, yari igicucu cy’igitambo n’ubutambyi bwa Kristo, kweza ubuturo bwera ni wo murimo wa nyuma wakorwaga n’umutambyi mukuru mu murongo wa buri mwaka w’imirimo y’ubutambyi. Wari umurimo usoza w’impongano—ukuvanaho cyangwa gukuraho ibyaha muri Isirayeli. Wagereranyaga umurimo usoza mu murimo w’Umutambyi Mukuru wacu mu ijuru, wo kuvanaho cyangwa guhanagura ibyaha by’ubwoko Bwe, byanditswe mu bitabo byo mu ijuru. Uwo murimo ukubiyemo igikorwa cy’iperereza, umurimo w’urubanza; kandi uhita ubanziriza ukuza kwa Kristo mu bicu byo mu ijuru afite imbaraga n’ubwiza bwinshi; kuko igihe azaza, buri rubanza ruzaba rwaramaze gucibwa. Yesu aravuga ati: ‘Dore ngiye kuza vuba, nzanye ingororano yanjye, kugira ngo ngororere umuntu wese ibikwiriye ibyo yakoze.’ Ibyahishuwe 22:12. Uyu ni wo murimo w’urubanza, uhita ubanziriza ukuza kwa kabiri, watangajwe mu butumwa bw’umumarayika wa mbere bwo mu Ibyahishuwe 14:7 ngo: ‘Nimutinye Imana, muyihe icyubahiro; kuko igihe cy’urubanza rwayo gisohoye.’” The Great Controversy, 352.
The “blotting out of the sins of His people” occurs during the judgment of the living.
“Guhanagurwaho ibyaha by’ubwoko Bwe” kuba mu gihe cy’urubanza rw’abazima.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.
Nuko mwihane rero, muhindukire, kugira ngo ibyaha byanyu bahanagurweho, kugira ngo ibihe byo guhemburwa bibone uko biza biturutse imbere y’Umwami; kandi azaboherereza Yesu Kristo, wabanje kubwirizwa mwebwe: uwo ijuru rigomba kwakira kugeza mu bihe byo gusubizwaho kwa byose, ibyo Imana yavuze mu kanwa k’abahanuzi bayo bera bose, uhereye isi itangiriye. Ibyakozwe n’Intumwa 3:19–21.
In order to repent, one must be living, and the repentance that Peter is here referring to in its perfect sense takes place when the “refreshing shall come.” The rest and the refreshing are the latter rain, which began when the mighty angel of Revelation eighteen descended to lighten the earth with His glory. That mighty angel was also the first angel of August 11, 1840 that descended when Islam was restrained, and that angel was “no less a personage than Jesus Christ.” The “refreshing” and “the times of restitution of all things” begins with Islam being loosed to anger the nations, and then restrained while the one hundred and forty-four thousand are sealed. 9/11 marks the times of the refreshing and rest, which is the latter rain, and it marks the period of the “restitution of all things.” What is restored in the church, which since the rebellion of 1863 has been the church militant, but will become the church triumphant is the sealing time of the one hundred and forty-four thousand.
Kugira ngo umuntu yihane, agomba kuba ariho, kandi ukwihana Petero avugamo hano mu busobanuro bwako bwuzuye kuba iyo “ibihe byo guhemburwa bizaza.” Ikiruhuko no guhemburwa ni imvura y’itumba, yatangiye igihe wa mumarayika ukomeye wo mu Ibyahishuwe 18 yamanukaga ngo amurikishe isi ubwiza bwe. Uwo mumarayika ukomeye yari na we wa mumarayika wa mbere wo ku wa 11 Kanama 1840 wamanutse igihe Isilamu yabuzwaga, kandi uwo mumarayika yari “utari munsi y’undi uwo ari we wese uretse Yesu Kristo.” “Ukwo guhemburwa” n’“ibihe byo gusubizwaho kwa byose” bitangirana no kurekurwa kwa Isilamu kugira ngo irakaze amahanga, hanyuma ikongera kubuzwa mu gihe ibihumbi ijana na mirongo ine na bine bishyirwaho ikimenyetso. 9/11 iranga ibihe byo guhemburwa n’ikiruhuko, ari byo mvura y’itumba, kandi ikanagaragaza igihe cy’“ugusubizwaho kwa byose.” Icyo gisubizwaho mu itorero, iryo kuva ku bugome bwo kwigomeka bwo mu 1863 ryabaye itorero rirwana, ariko rizahinduka itorero rinesha, ni igihe cyo gushyirwaho ikimenyetso kw’ibihumbi ijana na mirongo ine na bine.
The church militant is a mixture of wheat and tares, and the church triumphant is the first fruit wheat offering of Pentecost. 9/11 was the first time Balaam struck the ass, and Balaam (the United States) began a worldwide war on terrorism immediately after the surprise attack. Balaam’s ass represents the three woes that make up the third woe, and which run parallel to the three angel’s messages. The three woes are therefore prophetically governed by the three steps of the three angels. For this reason, the second time Balaam strikes the ass it is a doubling, as is always the case in the second step. Between the two vineyards of the ancient literal and the modern spiritual glorious land Islam struck Israel on October 7, 2023, and there was immediately a restraint placed upon Gaza, and then Islam will strike Nashville.
Itorero rirwanira ku isi ni uruvange rw’ingano n’urumamfu, kandi itorero rineshwa ni ituro ry’umuganura w’ingano rya Pentekote. 9/11 ni bwo bwa mbere Balamu yakubise indogobe, kandi Balamu (Leta Zunze Ubumwe za Amerika) yahise itangiza intambara mpuzamahanga yo kurwanya iterabwoba ako kanya nyuma y’igitero gitunguranye. Indogobe ya Balamu ihagarariye ibyago bitatu bigize ikyago cya gatatu, kandi bigendana icyarimwe n’ubutumwa bw’abamarayika batatu. Bityo rero, ibyago bitatu bigenzurwa mu buhanuzi n’intambwe eshatu z’ubutumwa bw’abamarayika batatu. Kubera iyo mpamvu, ubwa kabiri Balamu akubita indogobe ni ugukuba kabiri, nk’uko bihora bimeze mu ntambwe ya kabiri. Hagati y’imizabibu ibiri y’igihugu cy’ubwiza cya kera nyakuri n’icy’iki gihe cy’umwuka, Isilamu yateye Isirayeli ku wa 7 Ukwakira 2023, maze ako kanya hashyirwaho inkomyi kuri Gaza, hanyuma Isilamu izatera Nashville.
The Nashville strike is the second of the two surprise attacks that in Balaam’s testimony occurs between the vineyards. Nashville marks the prophetic waymark when the message of the midnight cry joins the second angel. The midnight cry message begins when Christ’s two disciples, (representing the second angel’s message) loose the ass at the beginning of the triumphal entry. That procession ultimately leads to the cross, which represents the earthquake of the soon-coming Sunday law where the whore Rome overcomes the sixth kingdom of Bible prophecy after her being forgotten for the history of the United States.
Igitero ryabereye i Nashville ni irya kabiri muri ibyo bitero bibiri bitunguranye, byo mu buhamya bwa Balamu bibera hagati y’imizabibu. Nashville igaragaza ikimenyetso cy’inzira cy’ubuhanuzi igihe ubutumwa bw’umutuzo wa mu gicuku bwifatanya na marayika wa kabiri. Ubutumwa bw’umutuzo wa mu gicuku butangira igihe abigishwa babiri ba Kristo, (bahagarariye ubutumwa bwa marayika wa kabiri) babohora indogobe ku itangiriro ry’ukwinjira kwo kunesha. Uwo mutambagiro amaherezo uyobora ku musaraba, uhagarariye umutingito w’itegeko ryo ku Cyumweru rigiye kuza vuba, aho maraya Roma anesha ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya nyuma y’uko yari yaribagiranye mu mateka ya Leta Zunze Ubumwe z’Amerika.
When the whore begins to sing her songs at the Sunday law the battle of Nineveh will have been repeated and the key will have been turned that marks the opening of the image of the beast testing time in the world. The battle of Nineveh is the ending of the midnight cry proclamation, which then turns into the loud cry of the third angel. The beginning of that period, which is marked by the surprise attack upon Nashville will also have been typified by the battle of Nineveh, for Jesus, as Alpha and Omega, always illustrates the end with the beginning. The Nashville attack will of prophetic necessity contain the elements of a victory of Rome over Persia that allows Islam to fill the earth with darkness. Donald Trump is the symbol of the image of Rome, so he will prevail in the battle of Nineveh associated with the Nashville strike, but his strength to resist the flood of Islam will have been depleted.
Igihe maraya azatangira kuririmba indirimbo ze ku itegeko ry’Umunsi wa Ku Cyumweru, intambara ya Nineve izaba yarasubiwemo, kandi urufunguzo ruzaba rwahinduwe rugaragaza ugufungurwa kw’igihe cyo kugeragezwa kw’igishushanyo cy’inyamaswa mu isi. Intambara ya Nineve ni iherezo ry’itangazwa ry’ijwi ryo mu gicuku, maze bigahinduka ijwi riranguruye rya marayika wa gatatu. Intangiriro y’icyo gihe, irangwa n’igitero gitunguranye kuri Nashville, na yo izaba yaragereranyijwe n’intambara ya Nineve, kuko Yesu, nk’Alufa na Omega, ahora yerekana iherezo akoresheje intangiriro. Igitero cya Nashville, nk’uko ubuhanuzi bubitegeka, kizaba gikubiyemo ingingo z’intsinzi ya Roma ku Buperesi ituma Islamu yuzuza isi umwijima. Donald Trump ni ikimenyetso cy’igishushanyo cya Roma, bityo azanesha mu ntambara ya Nineve ifitanye isano n’igitero cya Nashville, ariko imbaraga ze zo kurwanya umwuzure wa Islamu zizaba zaracogoye.
The battle that Ronald Reagan succeeded in winning in 1989 was a cold war that had began at the end of the Second World War. Trump’s cold war is the battle of Panium, and it leads to the Third World War at the Sunday law, which has been typified by the battle of Actium and also the battle of Nineveh. Trump’s cold war, represented by the battle of Panium leads to the bringing down of the “wall” of separation of church and state in the Constitution, as typified by the bringing down of the Berlin “wall” in 1989.
Intambara Ronald Reagan yashoboye gutsinda mu mwaka wa 1989 yari intambara y’ubutita yari yaratangiye ku iherezo ry’Intambara ya Kabiri y’Isi. Intambara y’ubutita ya Trump ni urugamba rwa Panium, kandi iyobora ku Ntambara ya Gatatu y’Isi ku itegeko ryo ku Cyumweru, iryo ryagereranyijwe n’urugamba rwa Actium kandi n’urugamba rwa Nineveh. Intambara y’ubutita ya Trump, igereranywa n’urugamba rwa Panium, iyobora ku gusenywa kw’“urukuta” rw’itandukanya ry’itorero na Leta mu Itegeko Nshinga, nk’uko byagereranyijwe no gusenywa kw’“urukuta” rwa Berlin mu mwaka wa 1989.
Nashville represents the point where the ass of Balaam crushes Balaam's foot against the wall, thus identifying a crippling at the wall. The period of the midnight cry begins with an event that crashes into the wall of separation in the Constitution, thus marking the beginning of the setting up of the image of the beast (the combination of church and state) with a waymark that typifies the tearing down of the wall of separation at the ending of the setting up of the image of the beast. Donald Trump will prophetically speak with an executive order that typifies the speaking at the Sunday law, as typified with the Alien and Sedition Acts of 1798. He will there defeat the globalists of the Democratic party and their counterparts of the RINO globalists of the Republican party. His victory over the enemies typified by Persia in the battle of Nineveh, will leave both sides of the political war sapped of the strength necessary to resist the locusts of Islam that will spread over the land. The crushed foot of Trump is the wall at the beginning of the midnight cry proclamation that leads to the wall at the ending.
Nashville igereranya ahantu indogobe ya Balamu ikandamira ikirenge cya Balamu ku rukuta, bityo igaragaza ubumuga buterwa ku rukuta. Igihe cyo gutaka kwa saa sita z’ijoro gitangirana n’igikorwa kigonga urukuta rw’itandukaniro ruri mu Itegeko Nshinga, bityo kikaba ikimenyetso cy’itangiriro ryo gushyiraho ishusho y’inyamaswa (uguhuza itorero na Leta), hamwe n’ikimenyetso cy’inzira kigereranya gusenya urukuta rw’itandukaniro ku iherezo ryo gushyiraho ishusho y’inyamaswa. Donald Trump azavuga mu buryo bw’ubuhanuzi akoresheje itegeko nyubahirizwa ry’umukuru w’igihugu, rigereranya ukuvuga ku gihe cy’itegeko ryo ku Cyumweru, nk’uko byagereranyijwe n’Amategeko ya Alien and Sedition yo mu 1798. Aho ni ho azatsindira abanyamuryango b’isi yose bo mu ishyaka rya Democratic n’abo bahuje na bo, ari bo ba RINO globalists bo mu ishyaka rya Republican. Intsinzi ye ku banzi bagereranywa n’u Buperesi mu rugamba rwa Nineveh, izasiga impande zombi z’intambara ya politiki zaracogoye imbaraga zari ngombwa kugira ngo zirwanye inzige z’Ubwisilamu zizakwira mu gihugu. Ikirenge cya Trump cyakandamijwe ni urukuta ku itangiriro ry’itangazwa ryo gutaka kwa saa sita z’ijoro riganisha ku rukuta rwo ku iherezo.
We will continue this consideration of the three woes in the next article.
Tuzakomeza iri suzuma ry’ibi byago bitatu mu nyandiko ikurikira.