Sister White addresses several times that the passage in Isaiah which Jesus read in the synagogue at Nazareth, not only announced His work, but typified our work. The perfect fulfillment of that anointed work is accomplished by those who make up the ensign of the one hundred and forty-four thousand.
Mushikiwabo White yerekana incuro nyinshi ko igice cyo muri Yesaya Yesu yasomeye mu isinagogi y’i Nazareti kitatangazaga umurimo We gusa, ahubwo cyanashushanyaga umurimo wacu. Isohozwa ritunganye ry’uwo murimo wo gusigwa rikorwa n’abagize ibendera ry’abahumbi ijana na mirongo ine na bane.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. Isaiah 61:1–7.
Umwuka w’Umwami Imana ari kuri jye; kuko Uwiteka yansize amavuta ngo mbwirize abicisha bugufi ubutumwa bwiza; yantumye kuboha abafite imitima imenetse, gutangaza umudendezo ku banyagano, no gukingurira gereza ababoshwe; gutangaza umwaka wemerwa n’Uwiteka n’umunsi wo guhōra kw’Imana yacu; guhumuriza abarira bose; guha abaririra i Siyoni ikamba ry’ubwiza mu cyimbo cy’ivu, amavuta y’ibyishimo mu cyimbo cy’icyunamo, n’umwambaro w’ishimwe mu cyimbo cy’umwuka wo gucika intege; kugira ngo bitwe ibiti byo gukiranuka, igihingwa cy’Uwiteka, kugira ngo ahimbazwe. Kandi bazubaka amatongo ya kera, bazongera kuzamura ahari harasenyutse hambere, kandi bazasanura imidugudu yahindutse amatongo, irimbuka ry’ibihe byinshi. Kandi abanyamahanga bazahagarara baragire amashyo yanyu, n’abana b’ab’étranger bazaba abahinzi banyu n’abita ku mizabibu yanyu. Ariko mwebwe muzitwa Abatambyi b’Uwiteka: abantu bazabita Abakozi b’Imana yacu: muzarya ubutunzi bw’amahanga, kandi mu cyubahiro cyayo ni mo muzīratanira. Mu cyimbo cy’isoni zanyu muzahabwa kabiri; kandi mu cyimbo cy’urujijo bazishimira umugabane wabo: ni cyo gituma bazaragwa kabiri mu gihugu cyabo: ibyishimo by’iteka bizaba ibyabo. Yesaya 61:1–7.
In the previous article we began to identify the “hour, month, day and year” that made up the time prophecy of three hundred and ninety-one years and fifteen days. Time is no longer, so the four expressions of time must be applied symbolically in the latter days, when the prophetic characteristics of the first and second woes are repeated in the third woe. The “year” is “the acceptable year of the Lord,” and it is also “the day of vengeance of our God.”
Mu nyandiko ibanziriza iyi twatangiye kugaragaza “isaha, ukwezi, umunsi n’umwaka” byagize ubuhanuzi bw’igihe bw’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu. Igihe ntikikiriho, bityo ayo magambo ane yerekeye igihe agomba gushyirwa mu buryo bw’ikigereranyo mu minsi ya nyuma, ubwo ibiranga ubuhanuzi bw’ishyano rya mbere n’irya kabiri byongera kuboneka mu ishyano rya gatatu. “Umwaka” ni “umwaka w’umwami mwiza w’Umwami,” kandi nanone ni “umunsi wo guhorera kw’Imana yacu.”
The “day,” is “the day of calamity,” a day of recompense, and vengeance, as set forth by Moses.
“uwo munsi” ni “umunsi w’amakuba,” umunsi wo guhora no kwihorera, nk’uko byavuzwe na Mose.
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. Deuteronomy 32:35.
Guhōra no kwihōrera, no guhana ingororano; ikirenge cyabo kizanyerera mu gihe cyagenwe: kuko umunsi w’ibyago byabo uri hafi, kandi ibizabageraho birihutira kubageraho. Gutegeka kwa Kabiri 32:35.
In Isaiah it is the “acceptable year” and the “day of vengeance,” and the day of vengeance is Moses’ “day of calamity” where Laodicea’s foot slides as they receive recompense and vengeance. The hour of the great earthquake, the day of calamity, the acceptable year and the first month all align with the Sunday law. The word “month” in Joel is an added word, but the added word is correct. The translators added the word “month” in agreement with the truth that the latter rain came in the first month.
Muri Yesaya havugwamo “umwaka w’imbabazi” n’“umunsi wo guhorera,” kandi uwo munsi wo guhorera ni wo “munsi w’amakuba” wa Mose, aho ikirenge cya Lawodikiya gisunikira ubwo bahabwa ingororano no guhorerwa. Isaha y’igishyitsi gikomeye cy’isi, umunsi w’amakuba, umwaka w’imbabazi n’ukwezi kwa mbere byose bihurirana n’itegeko ryo ku cyumweru. Ijambo “ukwezi” muri Yoweli ni ijambo ryongewemo, ariko iryo jambo ryongewemo ni iry’ukuri. Abahinduzi bongeyemo ijambo “ukwezi” bahuje n’ukuri k’uko imvura y’itumba yaguye mu kwezi 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. Joel 2:23.
Nuko rero, bana ba Siyoni, munezerwe, mwishimire Uwiteka Imana yanyu; kuko yabahaye imvura y’umuhindo mu rugero rukwiriye, kandi azabamanurira imvura, ari yo mvura y’umuhindo n’imvura y’itumba, mu kwezi kwa mbere. Yoweli 2:23.
The word “month” is an interpretation, not part of the original inspired text. The Hebrew simply says the rains will come “in the first” or “as at the first”—meaning God will restore the rains in their proper season, just like in former times. Sister White repeatedly aligns the Millerite movement of 1840 to 1844 with Pentecost to describe the latter rain in the latter days. The latter rain comes “as at the first,” which was Pentecost, which Sister White repeatedly aligns with the Sunday law.
Ijambo “ukwezi” ni ubusobanuro bwashyizwemo, si igice cy’umwandiko w’umwimerere wahumetswe. Mu Giheburayo havuga gusa ko imvura izaza “ubwa mbere” cyangwa “nk’uko byari bimeze mbere”—bisobanura ko Imana izagarura imvura mu gihe cyayo gikwiye, nk’uko byahoze mu bihe bya kera. Mushiki wa White kenshi ashyira hamwe urugendo rw’Abamilerite rwo mu 1840 kugeza mu 1844 na Pentekote kugira ngo asobanure imvura y’itumba yo mu minsi ya nyuma. Imvura y’itumba iza “nk’uko byari bimeze mbere,” ari byo Pentekote, na yo Mushiki wa White akunze guhuza kenshi n’itegeko ryo ku Cyumweru.
“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.
“Umumarayika wifatanya no kwamamaza ubutumwa bw’umumarayika wa gatatu agomba kumurikisha isi yose ubwiza bwe. Aha hahanuwe umurimo ufite ubwaguke bw’isi yose n’imbaraga zitigeze ziboneka. Igikorwa cy’umuhamagaro wo kuza kwa Kristo cyo mu myaka ya 1840–44 cyabaye ukugaragarizwa kw’ikuzo kw’imbaraga z’Imana; ubutumwa bw’umumarayika wa mbere bwagejejwe kuri buri kigo cy’ubumisiyoneri cyo mu isi, kandi mu bihugu bimwe habayeho inyungu ikomeye cyane mu by’idini, itarigeze ibonwa mu gihugu na kimwe uhereye ku Ivugurura ryo mu kinyejana cya cumi na gatandatu; ariko ibyo bizarusha kure n’umurimo ukomeye uzabaho munsi y’umuburo wa nyuma w’umumarayika 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 kizasa n’icyo ku Munsi wa Pentekote. Nk’uko ‘imvura y’umuhindo ya mbere’ yatanzwe, mu isukwa rya Mwuka Wera mu itangiriro ry’ubutumwa bwiza, kugira ngo itume imbuto y’igiciro imera, ni ko n’‘imvura y’umuhindo ya nyuma’ izatangwa ku iherezo ryabwo kugira ngo isarura ribe rihiye. ‘Ni bwo tuzamenya, nitukomeza gushaka kumenya Uwiteka: kuza kwe guteguye nk’umuseke; kandi azatugeraho nk’imvura, nk’imvura y’umuhindo ya nyuma n’iy’umuhindo ya mbere ku isi.’ Hoseya 6:3. ‘Nuko rero nimwishime, mwa bana ba Siyoni mwe, munezererwe mu Uwiteka Imana yanyu: kuko yabahaye imvura y’umuhindo ya mbere mu rugero rukwiriye, kandi azabamanurira imvura, ari yo mvura y’umuhindo ya mbere n’imvura y’umuhindo ya nyuma.’ Yoweli 2:23. ‘Mu minsi ya nyuma, ni ko Imana ivuga, nzabasukaho Mwuka Wanjye ku bantu bose.’ ‘Kandi hazabaho yuko umuntu wese uzambaza izina ry’Umwami azakizwa.’ Ibyakozwe n’Intumwa 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.
“Umurimo ukomeye w’ubutumwa bwiza ntuzarangira hagaragaye ukugaragazwa k’ubushobozi bw’Imana kuri munsi y’uko kwaburanishije itangiriro ryabwo. Ubuhanuzi bwasohoye mu isukwa ry’imvura y’itangira mu ntangiriro y’ubutumwa bwiza bugomba kongera gusohora mu mvura y’imperuka ku iherezo ryabwo. Aha ni ho hari ‘ibihe byo kuruhutsa’ intumwa Petero yarebaga imbere igihe yavugaga iti: ‘Nuko nimwihane, muhindukire, kugira ngo ibyaha byanyu bizahanagurweho, ubwo ibihe byo kuruhutsa bizava imbere y’Umwami; kandi azaboherereza Yesu.’ Ibyakozwe n’Intumwa 3:19, 20.” The Great Controversy, 611.
Pentecost was the "opening" or the "beginning" of the gospel work and the latter rain at the "close" is the "ending." The first represents the last. The first month is identifying the outpouring of the Holy Spirit at the Sunday law.
Pentekote yari “ugufungura” cyangwa “itangiriro” ry’umurimo w’ubutumwa bwiza, kandi imvura y’itumba yo ku “iherezo” ni yo “gusoza.” Iya mbere igereranya iya nyuma. Ukwezi kwa mbere kugaragaza isukwa rya Mwuka Wera mu gihe cy’itegeko ryo ku Cyumweru.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. …
“Nta n’umwe muri twe uzigera ahabwa ikimenyetso cya Imana mu gihe imico yacu ikiriho ikizinga cyangwa ikizinga cy’umwanda na kimwe. Twebwe ni twe dusigaranye inshingano yo gukosora inenge ziri mu mico yacu, no kweza urusengero rw’ubugingo gukuramo umwanda wose. Maze imvura y’itumba rya nyuma izatugwaho nk’uko imvura y’umuhindo ya mbere yaguye ku bigishwa ku Munsi wa Pentekote. …
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
“Bene Data, murimo iki muri uwo murimo ukomeye wo kwitegura? Abifatanya n’isi bari kwakira ishusho y’isi kandi bari kwitegurira ikimenyetso cy’inyamaswa. Abatiringira ubwabo, bicisha bugufi imbere y’Imana kandi beza ubugingo bwabo bubahiriza ukuri, abo ni bo bari kwakira ishusho yo mu ijuru kandi bari kwitegurira ikimenyetso cy’Imana ku ruhanga rwabo. Itegeko nirijya ahagaragara kandi ikimenyetso kigashyirwaho, imico yabo izaguma itanduye kandi itagira inenge iteka ryose.” Testimonies, volume 5, 214, 216.
The first “month” is the Sunday law, the “hour” of the great earthquake is the Sunday law, the “day” of calamity, recompense and vengeance is the Sunday law and the acceptable “year” is the Sunday law. The one hundred and fifty years of the prophecy of the first woe concludes at the Sunday law, where the three hundred and ninety-one years and fifteen days begins.
“Ukwezi” kwa mbere ni itegeko ryo ku cyumweru, “isaha” y’umutingito ukomeye ni itegeko ryo ku cyumweru, “umunsi” w’amakuba, w’ingororano no kwihorera ni itegeko ryo ku cyumweru, kandi “umwaka” wemewe ni itegeko ryo ku cyumweru. Imyaka ijana na mirongo itanu y’ubuhanuzi bw’akaga ka mbere isozerwa ku itegeko ryo ku cyumweru, aho imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu bitangirira.
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 9:14, 15.
Ivuga ibwira marayika wa gatandatu wari ufite impanda iti: Batura ba bamarayika bane baboshywe ku ruzi runini Efurate. Nuko ba bamarayika bane barabaturwa, bari barateguriwe isaha, n’umunsi, n’ukwezi, n’umwaka, kugira ngo bice kimwe cya gatatu cy’abantu. Ibyahishuwe 9:14, 15.
The “four angels” that were “bound in the great river Euphrates” are “loosed” at the hour of the Sunday law. They have been prophetically “prepared” for the hour, day, month and year of the second woe to slay the third part of men. The United States is slain as the sixth kingdom of Bible prophecy at the Sunday law, and the United States is one third of the three fold union that is established at the Sunday law. The second woe is repeated in the third woe, just as the second angel is repeated in the third angel.
“abamarayika bane” bari “bahambiriwe ku ruzi runini Ufurate” “barabohorwa” mu isaha y’itegeko ryo ku Cyumweru. Mu buryo bw’ubuhanuzi “bateguriwe” isaha, umunsi, ukwezi n’umwaka by’ishyano rya kabiri kugira ngo bice kimwe cya gatatu cy’abantu. Leta Zunze Ubumwe za Amerika zicwa nk’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya ku itegeko ryo ku Cyumweru, kandi Leta Zunze Ubumwe za Amerika ni kimwe cya gatatu cy’ubumwe bw’incuro eshatu bushyirwaho ku itegeko ryo ku Cyumweru. Icyo cyago cya kabiri gisubirwamo mu cyago cya gatatu, nk’uko marayika wa kabiri asubirwamo muri marayika wa gatatu.
Those four winds were released at 9/11, marking the beginning of the sealing of the one hundred and forty-four thousand, and immediately thereafter restrained. When those represented in Isaiah sixty-one who mourn are comforted, they are comforted with the full out pouring of the Comforter at the Sunday law, which is also the “hour” of the great earthquake. Those who mourn in the acceptable year, are the very same who are mourning in Ezekiel nine who receive the seal of God. Jesus began His ministry by citing Isaiah sixty-one, and Sister White aligns His pronouncement with our work.
Iyo miyaga ine yane yarekuwe ku wa 9/11, iranga itangira ryo gushyirwaho ikimenyetso ku bantu ibihumbi ijana na mirongo ine na bine, maze ako kanya yongera kubuzwa. Igihe abagereranywa muri Yesaya mirongo itandatu na rimwe baririra bahumurizwa, bahumurizwa no gusukwa kuzuye k’Umuhumuriza igihe cy’itegeko ryo ku Cyumweru, ari na ryo “saha” y’umutingito ukomeye. Abaririra mu mwaka wemerwa, ni bo bonyine baririra muri Ezekiyeli icyenda bahabwa ikimenyetso cy’Imana. Yesu yatangiye umurimo We avuga Yesaya mirongo itandatu na rimwe, kandi Mushiki wacu White ahuza ayo magambo Ye n’umurimo wacu.
“Christ announced his mission to the world when, in the synagogue at Nazareth, he read from the prophecy of Isaiah: ‘The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ What a work was before him!—To preach the acceptable year of the Lord. This period embraces age after age, extends from century to century, while probation shall last. God is waiting to hear the asking and knocking; watching to see humanity draw nigh unto him, who alone can help us. He longs to forgive their sins, to receive them as his own. He will receive every contrite soul who comes to him; for it was to do this work that God anointed his only-begotten Son.
“Kristo yatangaje umurimo we ku isi ubwo, mu isinagogi y’i Nazareti, yasomaga mu buhanuzi bwa Yesaya ati: ‘Umwuka w’Umwami Imana ari kuri jye, kuko yansizeho amavuta kugira ngo mbwirize abakene ubutumwa bwiza; yantumye gukiza abafite imitima imenetse, kwamamaza kubohorwa kw’imbohe, no guhumura amaso y’impumyi, kugira ngo mbature abashenjaguwe, no kwamamaza umwaka wemewe w’Umwami.’ Mbega umurimo wari umuri imbere!—Kwamamaza umwaka wemewe w’Umwami. Iki gihe gikubiyemo ibihe bikurikirana ibindi, kigakomereza mu binyejana bijya mu bindi, igihe cyose igihe cy’igeragezwa kizaba kigihari. Imana itegereje kumva abasaba kandi bakomanza; iri maso ngo irebe ko abantu bayegera, yo yonyine ishobora kudufasha. Yifuza cyane kubabarira ibyaha byabo no kubakira nk’abayo. Izakira buri mutima wicujije uyigana; kuko ari ukugira ngo ikore uyu murimo ari cyo cyatumye Imana isiga Umwana wayo w’ikinege amavuta.”
“But why did not Christ finish the statement recorded in Isaiah? Why did he omit the clause, ‘and the day of vengeance of our God’? The latter portion of this sentence was just as much truth as the first part; and Christ did not deny the truth by his silence, by withholding a portion of his own words given to his chosen prophet. But this last clause was that upon which his hearers delighted to dwell, and which they were inclined to practice, pronouncing judgment upon all who were not of their religious faith. Instead of giving to the people words of truth and righteousness and forgiveness, they had taught them that God hated all the heathen world. The paternal character of God had been misrepresented, and buried beneath human traditions. Signs of the Times, January 14, 1897.
“Ariko se ni iki cyatumye Kristo atarangiza amagambo yanditswe muri Yesaya? Kuki yasizemo interuro ivuga ngo, ‘n’umunsi wo guhorera k’Imana yacu’? Igice cya nyuma cy’iyi nteruro na cyo cyari ukuri rwose nk’uko igice cya mbere cyari ukuri; kandi Kristo ntiyahakanye ukuri acecetse, cyangwa ngo ahishe igice cy’amagambo ye bwite yahaye umuhanuzi yitoranyirije. Ariko iyo nteruro ya nyuma ni yo abamwumvaga bishimiraga kwibandaho, kandi ni yo bari bafite umutima wo gushyira mu bikorwa, bacira urubanza abantu bose batari abo mu myizerere yabo y’idini. Aho guha abantu amagambo y’ukuri no gukiranuka no kubabarirwa, bari barabigishije ko Imana yangaga isi yose y’abanyamahanga. Kamere y’Imana nk’iya Se yari yaragoretswe, kandi ihishijwe munsi y’imigenzo y’abantu. Signs of the Times, January 14, 1897.
“The mission of the people of God in this age is outlined in the words of inspiration that describe the work of the Messiah: ‘The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to heal the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn, to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.’
“Ibyo ubwoko bw’Imana bugomba gukora muri iki gihe byagaragajwe mu magambo yahumetswe asobanura umurimo wa Mesiya ngo: ‘Umwuka w’Umwami Imana ari kuri jye, kuko Uwiteka yansizeho amavuta kugira ngo mbwire abagwaneza ubutumwa bwiza; yantumye kuvura abafite imitima imenetse, no kubwiriza umudendezo imbohe, no kubohora ababoshywe; no kwamamaza umwaka w’imbabazi z’Uwiteka, n’umunsi wo guhora kw’Imana yacu; no guhoza ababoroga bose, no kugenera ababorogera i Siyoni, kubaha ikamba mu cyimbo cy’ivu, amavuta y’ibyishimo mu cyimbo cy’umuborogo, umwambaro wo gushima mu cyimbo cy’umwuka wo kwiheba; kugira ngo bitwe ibiti byo gukiranuka, igihingwa cy’Uwiteka, kugira ngo ahimbazwe.’”
“‘And they shall build up the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.’” Lake Union Herald, November 11, 1908.
“Bazubaka amatongo ya kera, bazahagurutsa amatongo yahozeho, kandi bazasanūra imigi yabaye amatongo, amatongo y’ibihe byinshi by’urukurikirane rw’amasekuru.” Lake Union Herald, 11 Ugushyingo 1908.
Before we proceed further into the repetition of the second woe in the third woe, we should remind ourselves that the message is to be understood by bringing “line upon line.” This identifies that every “hour,” “day,” “month” and “year” in the inspired word that fits the context of the Sunday law is also to be applied to the preparation of Islam striking at the Sunday law.
Mbere yo gukomeza kujya imbere mu isubirwamo rya ishyano rya kabiri riri mu ishyano rya gatatu, dukwiriye kwiyibutsa ko ubutumwa bugomba gusobanurwa hifashishijwe “umurongo ku wundi murongo.” Ibi bigaragaza ko buri “saha,” “umunsi,” “ukwezi” n’“umwaka” biri mu ijambo ryahumetswe kandi bihuje n’imvugiro y’itegeko ryo ku cyumweru, na byo bigomba no gushyirwa ku myiteguro ya Isilamu yo gutera ku itegeko ryo ku cyumweru.
As an example: the word “hour” is only found in one book of the Old Testament, and that book is the book of Daniel. In Daniel “hour” is mentioned five times.
Nk’urugero: ijambo “hour” riboneka gusa mu gitabo kimwe cyo mu Isezerano rya Kera, kandi icyo gitabo ni igitabo cya Daniyeli. Muri Daniyeli “hour” ivugwamo inshuro eshanu.
And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. … Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Daniel 3:6, 15.
Kandi umuntu wese utikubita hasi ngo asenge, muri uwo mwanya arahita ajugunywa hagati mu itanura ry’umuriro ugurumana cyane. … Nuko noneho nimuba mwiteguye yuko, igihe cyose mwumvise ijwi ry’ihembe, n’iry’umwironge, n’iry’inanga, n’iry’igikoresho bita sakubuti, n’iry’igicurarangisho, n’iry’igikoresho bita dulusima, n’ubwoko bwose bw’umuziki, mwikubita hasi mugasenga igishushanyo nakoze, ni byiza; ariko nimudasenga, muri uwo mwanya murahita mujugunywa hagati mu itanura ry’umuriro ugurumana cyane; kandi ni iyihe Mana yabakiza ibiganza byanjye? Daniyeli 3:6, 15.
Sister White repeatedly applies Daniel three, and therefore “the same hour” to the Sunday law. In Daniel chapter four, Daniel is perplexed for “one hour” as he struggles to explain the coming judgment upon Nebuchadnezzar.
Mushiki wacu White yifashisha kenshi Daniyeli igice cya gatatu, bityo “muri icyo gihe nyine” akabihuza n’itegeko ryo ku cyumweru. Muri Daniyeli igice cya kane, Daniyeli agira urujijo “isaha imwe” mu gihe arwana no gusobanura urubanza rwari rugiye kuza kuri Nebukadinezari.
Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.
Nuko Daniyeli, witwaga Beluteshazari, amaze nk’uwumiwe umwanya ungana n’isaha imwe, kandi ibitekerezo bye biramuhagarika umutima. Umwami aravuga ati: Beluteshazari, inzozi cyangwa ibisobanuro byazo ntibikugire icyo bihungabanya. Beluteshazari arasubiza ati: Databuja, izo nzozi nizibabere abakwanze, n’ibisobanuro byazo bibe iby’abanzi bawe. Daniyeli 4:19.
Daniel is astonished for “one hour” as he seeks to understand how to inform Nebuchadnezzar of his coming judgment. Daniel is representing the messenger of the first angel who announces the “hour” of judgment has come. His prediction is given to Nebuchadnezzar, and a year later the judgment upon Babylon is brought upon Nebuchadnezzar.
Daniyeli aratangara “isaha imwe” ashaka gusobanukirwa uburyo yabwira Nebukadinezari iby’urubanza rwe rwari rugiye kuza. Daniyeli ahagarariye intumwa y’umumarayika wa mbere utangaza ko “isaha” y’urubanza igeze. Ubuhanuzi bwe buhabwa Nebukadinezari, maze nyuma y’umwaka umwe urubanza rwari kuza kuri Babuloni ruzanirwa Nebukadinezari.
The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.
Muri iryo saha ni ho ibyari byavuzwe kuri Nebukadinezari; yirukanwa mu bantu, arisha ibyatsi nk’inka, umubiri we utoteshwa n’ikime cyo mu ijuru, kugeza ubwo umusatsi we wari umaze kurekura nk’amababa y’ikizu, n’inzara ze nk’inzara z’inyoni. Daniyeli 4:33.
Daniel is predicting the soon-coming Sunday law, and when it arrives it is the “hour” of judgment upon Babylon. Both “hours” are identifying the Sunday law, which is the hour of the great earthquake. Nebuchadnezzar is the alpha and Belshazzar is the omega of the story of Babylon, and Belshazzar is slain in the very night that the hand writing came upon the wall.
Daniyeli arahanura itegeko ryo ku Cyumweru rizaza vuba, kandi igihe rizaba rije ni ryo “saha” y’urubanza kuri Babuloni. Izo “saha” zombi zerekana itegeko ryo ku Cyumweru, ari ryo saha y’umutingito ukomeye. Nebukadinezari ni alfa na Belushazari akaba omega y’inkuru ya Babuloni, kandi Belushazari yicirwa muri iryo joro nyine ubwo inyandiko y’ukuboko yabonekaga ku rukuta.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.
Muri rya saha haza intoki z’ukuboko kw’umuntu, zandika ku gikuta cy’ingoro y’umwami, ahateganye n’igitereko cy’amatabaza; kandi umwami abona umugabane w’ukuboko kwandikaga. Daniyeli 5:5.
The “same hour” the writing came upon the wall identifies when the written Sunday law destroys the “wall” of separation of church and state at the Sunday law, and then Babylon ended as does the United States as the sixth kingdom of Bible prophecy. As the sixth kingdom the United States is the power who reigns for seventy symbolic years in Isaiah twenty-three when the whore of Tyre is forgotten. The kingdom or king that Isaiah refers to are the days of seventy years and the kingdom that reigned for seventy years in Bible prophecy was Babylon. The fall of Belshazzar’s Babylon typifies the fall of the United States, at the Sunday law, where the handwriting upon the wall aligns with the speaking as a dragon of Revelation thirteen.
“Muri iryo saha nyine” uko kwandikwa kwabonekaga ku rukuta herekana igihe itegeko ryo ku cyumweru ryanditswe risenya “urukuta” rutandukanya itorero na leta, kuri iryo tegeko ryo ku cyumweru, maze Babuloni irarangira nk’uko na Leta Zunze Ubumwe za Amerika zirangira nk’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya. Nk’ubwami bwa gatandatu, Leta Zunze Ubumwe za Amerika ni zo mbaraga zitegeka imyaka mirongo irindwi y’ikigereranyo muri Yesaya makumyabiri na gatatu, igihe maraya w’i Tiro yibagiranye. Ubwami cyangwa umwami Yesaya avugaho ni iminsi y’imyaka mirongo irindwi, kandi ubwami bwategetse imyaka mirongo irindwi mu buhanuzi bwa Bibiliya bwari Babuloni. Kugwa kwa Babuloni ya Belushazari gushushanya kugwa kwa Leta Zunze Ubumwe za Amerika, kuri rya tegeko ryo ku cyumweru, aho kwandikwa kugaragara ku rukuta guhura no kuvuga nk’ikiyoka byo mu Ibyahishuwe cumi na bitatu.
In Revelation eighteen the judgment upon Babylon begins at the Sunday law in verse four when the second voice identifies that her judgment comes in one hour and also in one day.
Mu Byahishuwe igice cya cumi n’umunani, urubanza ruzacirwa Babuloni rutangirira ku itegeko ryo ku Cyumweru ryo mu murongo wa kane, igihe ijwi rya kabiri rigaragaza ko urubanza rwe ruza mu isaha imwe kandi no mu munsi umwe.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
Nuko numva irindi jwi rivuye mu ijuru, rivuga riti: Nimuyisohokemo, mwa bwoko bwanjye, kugira ngo mutifatanya n’ibyaha byayo, kandi ngo mutagerwaho n’ibyago byayo. Kuko ibyaha byayo byageze mu ijuru, kandi Imana yibutse gukiranirwa kwayo. Muyihore nk’uko yabakoreye, kandi muyikubire incuro ebyiri hakurikijwe imirimo yayo: mu gikombe yujuje, abe ari cyo muyuzuriramo kabiri. Nk’uko yihesheje icyubahiro ubwayo kandi ikabaho mu byishimo by’uburenganzira, abe ari ko muyiha kubabazwa n’agahinda bingana na byo; kuko ivuga mu mutima wayo iti: Nicaye nkiri umwamikazi, sindi umupfakazi, kandi sinzabona agahinda na hato. Ni cyo gituma ibyago byayo bizayigeraho ku munsi umwe, ari byo urupfu, n’icyunamo, n’inzara; kandi izatwikwa rwose n’umuriro: kuko Uwiteka Imana uyicira urubanza afite imbaraga. Kandi abami bo mu isi, basambanaga na yo kandi bakibanira na yo mu byishimo by’uburenganzira, bazayiririra kandi bayiborogere, nibabona umwotsi wo gushya kwayo, Bahagaze kure bitewe no gutinya kubabazwa kwayo, bavuga bati: Yoo, yoo, wa murwa munini Babuloni, wa murwa ukomeye! kuko urubanza rwawe ruje mu isaha imwe. Ibyahishuwe 18:4–10.
Clearly the progressive judgment upon Babylon begins at the Sunday law of verse four when God’s other flock is called out of Babylon. John identifies the time of her judgment as both a “day” and “hour,” confirming that the symbols of time are to be understood symbolically.
Biragaragara ko urubanza rugenda rutera imbere rucirwa Babuloni rutangirira ku itegeko ry’icyumweru ryo mu murongo wa kane, igihe umukumbi w’Imana usigaye uhamagarirwa gusohoka muri Babuloni. Yohana agaragaza igihe cy’urubanza rwayo nk’“umunsi” ndetse n’“isaha,” bityo akemeza ko ibimenyetso by’igihe bigomba gusobanurwa mu buryo bw’ikigereranyo.
Passover was to be kept in the first month, and Passover aligns with the cross, which in turn aligns with the Sunday law.
Pasika yagombaga kwizihizwa mu kwezi kwa mbere, kandi Pasika ihura n’umusaraba, na wo ugahura n’itegeko ryo ku Cyumweru.
And the Lord spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:1–6.
Kandi Uwiteka abwira Mose na Aroni mu gihugu cya Egiputa ati: Uku kwezi kuzababere intangiriro y’amezi; kuzababere ukwezi kwa mbere k’umwaka. Mubwire iteraniro ryose rya Isirayeli muti: Ku munsi wa cumi w’uku kwezi, umuntu wese azafate umwana w’intama, akurikije amazu ya ba sekuruza babo, umwana w’intama umwe wa buri rugo. Kandi niba urugo ruri buto cyane ku buryo rutabona uwo mwana w’intama, nyir’urugo afatanije n’umuturanyi we umwegereye bazawufate bakurikije umubare w’abantu; umuntu wese azabarirwe kuri uwo mwana w’intama akurikije ibyo arya. Umwana w’intama wanyu uzabe utagira inenge, ube uw’igitsina gabo, umaze umwaka umwe; muzawufate mu ntama cyangwa mu ihene. Kandi muzawurinde kugeza ku munsi wa cumi na kane w’uko kwezi; maze iteraniro ryose ry’ikoraniro rya Isirayeli rizawubage nimugoroba. Kuva 12:1–6.
Passover was the beginning of the Pentecostal season, and it therefore typifies Pentecost, which in turn aligns with the Sunday law. The tabernacle was reared up on the first day of the first month, thus typifying the raising up of the church triumphant as an ensign at the Sunday law. The “hour,” “day,” “month” and “year” of the second woe is identifying the Sunday law, and line upon line each of those expressions of time align with the Sunday law when the context agrees. At the Sunday law, the second period of papal persecution begins, the first being the 1,260 years that brought about the martyrs of that period crying to the Lord in the fifth seal with the question of “how long,” until the papal power would be judged. In the second papal blood bath Jesus has informed His people that they need not worry about what they will say when persecuted.
Pasika yari intangiriro y’igihe cya Pentekote, bityo ikaba ishushanya Pentekote, na yo ikaba ihuye n’itegeko ryo ku Cyumweru. Ihema ryateruwe ku munsi wa mbere w’ukwezi kwa mbere, bityo rigashushanya guterurwa kw’itorero rinesha nk’ibendera ku gihe cy’itegeko ryo ku Cyumweru. “Isaha,” “umunsi,” “ukwezi” n’“umwaka” by’akaga ka kabiri biranga itegeko ryo ku Cyumweru, kandi umurongo ku wundi, buri imwe muri izo mvugo z’igihe ihura n’itegeko ryo ku Cyumweru igihe imiterere y’ibivugwa ibyemera. Ku itegeko ryo ku Cyumweru ni ho igihe cya kabiri cy’itotezwa rya gipapa gitangirira, icya mbere kikaba ari imyaka 1,260 yazanye abahowe ukwizera bo muri icyo gihe baririra Uwiteka mu kimenyetso cya gatanu bibaza bati “kugeza ryari,” kugeza ubwo ubutware bwa gipapa bwacirirwaga urubanza. Muri uko kongera kumena amaraso kwa gipapa kwa kabiri, Yesu yabwiye ubwoko Bwe ko badakwiriye guhangayikishwa n’ibyo bazavuga igihe bazaba batotezwa.
But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Mark 13:11.
Ariko nibabajyana bakabigabiza, ntimugahangayikire mbere y’igihe ibyo muzavuga, kandi ntimubitegure mbere; ahubwo icyo muzahabwa kuvuga muri icyo gihe, abe ari cyo muvuga; kuko atari mwe muzaba muvuga, ahubwo ni Umwuka Wera. Mariko 13:11.
In the first woe men were tormented for one hundred and fifty years. Those years began on July 27, 1299 and ended on July 27, 1449 when the four angels released the four winds that had been prepared for the hour, day, month, and year, for to slay a third part of men. The period of torment represents the period of the setting up of the image of the beast in the United States. That period is the fifteen days represented in Leviticus twenty-three from the feast of trumpets to Pentecost. The period of the formation of the image of the beast is from 9/11 unto the Sunday law, but the period of the proclamation of the message of the midnight cry is a fractal of the image of the beast formation from 9/11 unto the Sunday law.
Mu wa mbere abantu bababajwe imyaka ijana na mirongo itanu. Iyo myaka yatangiye ku itariki ya 27 Nyakanga 1299 irangira ku itariki ya 27 Nyakanga 1449, igihe abamarayika bane barekuraga imiyaga ine yari yarateguriwe isaha, n’umunsi, n’ukwezi, n’umwaka, kugira ngo yice umugabane wa gatatu w’abantu. Icyo gihe cy’okubabazwa kigereranya igihe cyo gushinga ishusho y’inyamaswa muri Leta Zunze Ubumwe za Amerika. Icyo gihe ni iminsi cumi n’itanu igereranywa muri Abalewi makumyabiri na gatatu, uhereye ku munsi mukuru w’amakondera ukageza kuri Pentekote. Igihe cyo kuremwa kw’ishusho y’inyamaswa gitangirira kuri 9/11 kugeza ku itegeko ryo ku Cyumweru, ariko igihe cyo kwamamaza ubutumwa bw’ijwi ryo mu gicuku ni ishusho ntoya y’ikorwa ry’ishusho y’inyamaswa, uhereye kuri 9/11 kugeza ku itegeko ryo ku Cyumweru.
The beginning and ending of the sealing are also the alpha and omega of the image of the beast formation. One class is forming a character for the seal of God; the other is forming an image of the beast. That period in the United States aligns with the same period in the world that begins at the Sunday law. The “month” is a symbol of the torment that forces the setting up of the image, so the month at the Sunday law as represented by verse fifteen in Revelation nine also represents the Islamic torment during the setting up of the image of the beast in the world.
Intangiriro n’iherezo ry’ishyirwaho ikimenyetso ni na byo alpha na omega by’ikorwa ryo kuremwa kw’igishushanyo cy’inyamaswa. Itsinda rimwe ririmo kurema imico ikwiriye ikimenyetso cy’Imana; irindi na ryo ririmo kurema igishushanyo cy’inyamaswa. Icyo gihe muri Leta Zunze Ubumwe z’Amerika gihura n’icyo gihe nyine mu isi gitangirira ku itegeko ryo ku Cyumweru. “Ukwezi” ni ikimenyetso cy’umubabaro uhatira ishyirwaho ry’igishushanyo, bityo ukwezi ko ku itegeko ryo ku Cyumweru, nk’uko guhagarariwe n’umurongo wa cumi na gatanu wo mu Ibyahishuwe 9, na ko gahagarariye umubabaro wa Kisilamu mu gihe cy’ishyirwaho ry’igishushanyo cy’inyamaswa mu isi.
There are other prophetic applications of how the prophecy of the second woe, and its hour, day, month and year represent the Sunday law and the release of Islam to strike the United States, but we must proceed on to other points.
Hari ibindi bisobanuro by’ubuhanuzi byerekana uburyo ubuhanuzi bw’umubabaro wa kabiri, n’isaha yawo, n’umunsi, n’ukwezi, n’umwaka byerekana itegeko ryo ku Cyumweru no kurekurwa kwa Isilamu kugira ngo ikubite Leta Zunze Ubumwe z’Amerika, ariko tugomba gukomereza ku zindi ngingo.
In the recent period of time, over the last six months or so I have been emphasizing that Islam of the three woes is prophetically connected with the three angels. From Jacob’s latter day prediction of Judah being the “vine” that is attached to the “ass,” to Christ releasing the ass in advance of His triumphal entry and other lines of Islam of the first and second woe represents the prophetic message that empowered the first and second angel’s messages, and Islam of the third woe represents the prophetic message of the third angel.
Mu gihe cya vuba aha, mu mezi atandatu ashize cyangwa ayarenzeho gato, nagiye nshimangira ko Islamu yo mu byago bitatu ifitanye isano y’ubuhanuzi n’abamarayika batatu. Uhereye ku buhanuzi bwa Yakobo bwo mu minsi y’imperuka, aho yavuze ko Yuda ari “umuzabibu” uboshywe ku “ndogobe,” kugeza kuri Kristo arekura indogobe mbere y’uko yinjira mu buryo bw’intsinzi, no ku yindi mirongo y’ubuhanuzi, Islamu yo mu cyago cya mbere n’icya kabiri ihagarariye ubutumwa bw’ubuhanuzi bwahaye imbaraga ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri, kandi Islamu yo mu cyago cya gatatu ihagarariye ubutumwa bw’ubuhanuzi bw’umumarayika wa gatatu.
Recently a chapter from a book written by A. T. Jones was referenced and it identifies the same fact, but from a different approach. Jones uses the grammar and the structure of Revelation to show how it is impossible to separate the last three woe trumpets from the three angels’ messages. He is emphasizing that the first angel cannot be separated from the second, and that the third cannot be separated from the previous two. Jones’ focus is on the three angels and while he makes his case about the inseparable relationship of the three angels, he proves by the very same logic that neither can the trumpets of Revelation nine be separated from the three angels of Revelation fourteen. We will close this article with Jones’ chapter.
Vuba aha havuzwe igice cyo mu gitabo cyanditswe na A. T. Jones, kandi kigaragaza ukuri kumwe, ariko gifatiye ku yindi nzira. Jones akoresha ikibonezamvugo n’imiterere y’Ibyahishuwe kugira ngo yerekane uburyo bidashoboka gutandukanya amakondera atatu ya nyuma y’amage n’ubutumwa bw’abamarayika batatu. Ashimangira ko marayika wa mbere adashobora gutandukanywa n’uwa kabiri, kandi ko uwa gatatu adashobora gutandukanywa n’ababiri bamubanjirije. Icyo Jones yibandaho ni abamarayika batatu, kandi mu gihe yubaka gihamya ye ku isano idatandukanywa y’abo bamarayika batatu, agaragaza ku bw’iyo ngingo nyine ko n’amakondera yo mu Byahishuwe igice cya cyenda adashobora gutandukanywa n’abamarayika batatu bo mu Byahishuwe igice cya cumi na kane. Turasoza iyi nyandiko dusubiramo igice cya Jones.
CHAPTER XI. THE THIRD ANGEL'S MESSAGE
UMUTWE WA XI. UBUTUMWA BW’UMUMALAYIKA WA GATATU
“THE answer to that important question for today, ‘What shall we do?’ can be given with certainty upon the basis of the Seven Trumpets and the place of the great nations of today; because the answer is given by the word of God, upon this very basis.
“IGISUBIZO kuri icyo kibazo cy’ingenzi cyo muri iki gihe, ngo: ‘Tuzakora iki?’ gishobora gutangwa tudashidikanya dushingiye ku Mpanda ndwi no ku mwanya amahanga akomeye yo muri iki gihe afite; kuko igisubizo gitangwa n’ijambo ry’Imana, gishingiye kuri uwo musingi nyir’izina.
“We have seen that inseparably connected with the last three of the Seven Trumpets, are the Three Woes. In the very midst of the Seven Trumpets—after the ending of the Fourth Trumpet, and before the beginning of the Fifth Trumpet—it is written: ‘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.
“Twabonye ko Ibyago Bitatu bifitanye isano idatandukanywa n’Amahembe arindwi ya nyuma mu Maheru Arindwi. Mu ngeri rwagati rwose rw’Amahembe Arindwi—hamaze kurangira Ihembe rya Kane, kandi mbere y’uko Ihembe rya Gatanu ritangira—haranditswe ngo: ‘Nuko nditegereza, numva marayika aguruka anyura hagati mu ijuru, avuga n’ijwi rirenga ati: Ibyago, ibyago, ibyago, bigwiriye abatuye isi, bitewe n’andi majwi y’ihembe y’abamarayika batatu bataravuga.’ Ibyahishuwe 8:13.”
“That the Three Woes are inseparably connected with the last three of the Seven Trumpets, one with each, is put beyond all question by the fact that, when the Fifth Angel’s sounding is ended, it is written: ‘One woe is past; and, behold, there come two woes more hereafter.’ Revelation 9:12. And when the Sixth trumpet is ended, it is written: ‘The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded.’ Revelation 11:15.
“Yuko Amahano atatu afitanye isano ritandukanwa n’impanda eshatu za nyuma zo muri ya zirindwi, imwe kuri buri imwe, bishyirwa hanze y’ugushidikanya kwose n’uko, igihe kuvuza kw’Umumarayika wa gatanu kurangiriye, handitswe ngo: ‘Amahano amwe arashize; kandi, dore, andi mahano abiri araza nyuma y’aya.’ Ibyahishuwe 9:12. Kandi iyo impanda ya gatandatu irangiye, handitswe ngo: ‘Ishyano rya kabiri rirashize; kandi, dore, irya gatatu rigiye kuza vuba. Nuko marayika wa karindwi avuza impanda.’ Ibyahishuwe 11:15.”
“Now, inseparably connected with this angel which proclaims the coming of the Three Woes, which are inseparably connected with the last three of the Seven Trumpets, is the ‘Third Angel’ of Revelation 14.
“Noneho, bifitanye isano ku buryo bidatandukanywa n’uyu mumalayika utangaza ukuza kw’Ibyago Bitatu, na byo bifitanye isano ku buryo bidatandukanywa n’amakondera atatu ya nyuma yo muri ya Makondera Arindwi, ni ‘Umumalayika wa Gatatu’ uvugwa mu Ibyahishuwe 14.
“That this may be seen as also certain beyond all question, let us begin with the Third Angel’s Message of Revelation 14, and trace backward its direct connections to their beginning.
“Kugira ngo ibi bibonwe ko na byo ari ukuri kudashidikanywaho rwose, reka duhere ku Butumwa bwa Marayika wa Gatatu bwo mu Byahishuwe 14, maze dusubire inyuma dukurikirana isano yabwo itaziguye kugeza ku ntangiriro yabwo.”
“The first words in the record concerning ‘the Third Angel’ are: ‘And the third angel followed them.’ Revelation 14:9. This shows that some have gone before, whom the Third Angel ‘followed.’
Amagambo ya mbere aboneka mu nyandiko yerekeye “Marayika wa Gatatu” ni aya: “Nuko marayika wa gatatu arabakurikira.” Ibyahishuwe 14:9. Ibi byerekana ko hari abamubanjirije, abo Marayika wa Gatatu “yakurikiye.”
“Take, then, the preceding verse: ‘And there followed another angel.’ This shows that an angel has also preceded this one, which, when this one follows, makes it ‘another.’
“Nuko rero, nimufate umurongo ubanziriza uyu: ‘Hakurikiraho marayika wundi.’ Ibi byerekana ko hari n’undi marayika wabanje uyu, kandi kuko uyu amukurikira, bituma yitwa ‘undi.’”
“Go back now to the sixth verse: ‘And I saw another angel.’ This also certifies that an angel has gone before, which causes this one, as he flies in the midst of heaven, to be ‘another.’
“Nimugaruke none ku murongo wa gatandatu: ‘Nuko mbona undi mumarayika.’ Ibi na byo birahamya ko habanje kugenda undi mumarayika, ari byo bituma uyu, ubwo aguruka aringanije ijuru, aba ‘undi.’”
“Following back further in the book of Revelation, we find no angel, except the Seventh Trumpet angel, until we come to the first verse of chapter ten; and there we read: ‘And I saw another mighty angel.’ This expression, as before, certifies that, before this one, there is an angel, which, when this one comes forth, causes him to be spoken of as ‘another.’
“Nidukurikiza dusubira inyuma kurushaho mu gitabo cy’Ibyahishuwe, nta mumarayika tubona, uretse umumarayika w’Impanda ya Karindwi, kugeza tugeze ku murongo wa mbere w’igice cya cumi; kandi aho dusoma tuti: ‘Nuko mbona undi mumarayika ukomeye.’ Iyi mvugo, nk’uko byari mbere, ihamya ko mbere y’uyu hari undi mumarayika, ari na byo bituma, igihe uyu agaragaye, avugwaho ko ari ‘undi.’”
“Following yet further back, we find no angels, except the Sixth and the Fifth Trumpet angels, until we reach the last verse of chapter eight; and there we reach the primal, for we read: ‘And I beheld, and heard an angel’—not ‘another angel,’ but, primarily, ‘an angel.’
Dukomeje gusubira inyuma kurushaho, ntitubona abamarayika, uretse abamarayika b’Impanda ya Gatandatu n’iy’iya Gatanu, kugeza aho tugeze ku murongo wa nyuma w’igice cya munani; kandi aho ni ho tugera ku wa mbere, kuko dusoma ngo: “Nuko ndareba, numva marayika”—si “undi marayika,” ahubwo, mbere na mbere, “marayika.”
“Thus, beginning with Revelation 8:13, there is an unbroken series of angels connected by the word ‘another,’ straight through to the Third Angel of Revelation 14, with his message. Thus:
“Nuko rero, uhereye ku Byahishuwe 8:13, hari urukurikirane rudacitse rw’abamarayika bahujwe n’ijambo ‘undi,’ rukomeza rutyo kugeza ku Mumalayika wa Gatatu wo mu Byahishuwe 14, hamwe n’ubutumwa bwe. Bityo rero:”
“‘I beheld, and heard an angel." Revelation 8:13.
“Nuko nditegereza, numva marayika.” Ibyahishuwe 8:13.
“‘And I saw another mighty angel.’ Revelation 10:1.
“‘Nuko mbona undi mumarayika ukomeye.’ Ibyahishuwe 10:1.
“‘And I saw another angel.’ Revelation 14:6.
“‘Nuko mbona undi mumarayika.’ Ibyahishuwe 14:6.
“‘And there followed another angel.’ Verse 8.
“Undi mumarayika akurikira uwa mbere.” Umurongo wa 8.
“‘And the third angel followed them.’ Verse 9.
“Marayika wa gatatu arabakurikira.” Umurongo wa 9.
“Perhaps the following simple diagram will aid in making plain the connection between the angel that announces the Three Woes of the last three of the Seven Trumpets, and the Third Angel’s Message of Revelation 14:
Ahari igishushanyo cyoroheje gikurikira gishobora gufasha gusobanura neza isano iri hagati y’umumarayika utangaza Amahano atatu yo mu mahembe arangiza andi yo muri ya Mahembe arindwi, n’Ubutumwa bw’Umumarayika wa Gatatu bwo mu Ibyahishuwe 14:
“1st Trumpet Revelation 8:7
“Ihembe rya Mbere Ibyahishuwe 8:7”
“2nd Trumpet Revelation 8:8
“Ivu rya 2 mu Byahishuwe 8:8”
“3rd Trumpet Revelation 8:10
“Impanda ya 3 Ibyahishuwe 8:10
“4th Trumpet Revelation 8:12 ‘An angel’—Woe, woe, woe. Revelation 8:13.
“Ivuza rya 4 Ibyahishuwe 8:12 ‘Umumarayika’—Mubonye ishyano, mubonye ishyano, mubonye ishyano. Ibyahishuwe 8:13.
“5th Trumpet Revelation 9:1–11/ First Woe
“Impanda ya 5 Ibyahishuwe 9:1–11/ Ishyano rya mbere”
“6th Trumpet Revelation 9:13 to 11:13 Second Woe ‘Another mighty angel.’ Revelation 10:1
“Ihembe rya 6 Ibyahishuwe 9:13 kugeza 11:13 Ishyano rya kabiri ‘Undi mumalayika ukomeye.’ Ibyahishuwe 10:1”
“7th Trumpet Revelation 11:13–19 Third Woe ‘Another angel. Revelation 14:6
“Impanda ya 7 Ibyahishuwe 11:13–19 Ishyano rya gatatu ‘Undi mumarayika. Ibyahishuwe 14:6”
“‘There followed another.’ Revelation 14:6
“‘Hakurikira undi.’ Ibyahishuwe 14:6
“‘The third angel followed them.’ Revelation 14:9.
“Malayika wa gatatu arabakurikira.” Ibyahishuwe 14:9.
“The bearing of all this may now be more fully seen through a consideration of what the Third Angel’s Message really is in itself: On its face the expression ‘the Third Angel,’ clearly has reference to the third in a series of three angels. As already signified, this series of three angels, each one bearing a message, is found in the fourteenth chapter of Revelation, verses 6–12. The messages of these three angels blend and culminate in the third, which does not cease to sound until the harvest of the earth is ripe, and made ready for the coming of the Lord to reap it.
Uko ibi byose bisobanura noneho bushobora kurushaho kugaragara neza binyuze mu gusuzuma icyo Ubutumwa bw’Umumarayika wa Gatatu ari cyo koko ubwabwo: Mu buryo bugaragara, imvugo ngo “Umumarayika wa Gatatu” yerekeza rwose ku wa gatatu mu ruhererekane rw’abamarayika batatu. Nk’uko byamaze kugaragazwa, uru ruhererekane rw’abamarayika batatu, buri wese atwaye ubutumwa, ruboneka mu gice cya cumi na kane cy’Ibyahishuwe, umurongo wa 6–12. Ubutumwa bw’aba bamarayika batatu burahurira kandi bukarangirira mu bwa gatatu, kandi ntibuhagarika kumvikana kugeza igihe isarura ry’isi rigeze ubwo ryerera, kandi rigategurwa ngo Umwami aze kurisaruza.
“The Third Angel's Message itself, as it is announced in the words of the Third Angel, is as follows: ‘And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’
“Ubutumwa bw’Umumarayika wa Gatatu ubwabwo, nk’uko butangazwa mu magambo y’Umumarayika wa Gatatu, ni ubu bukurikira: ‘Nuko undi mumarayika wa gatatu abakurikira, avuga n’ijwi rirenga ati: Nihagira umuntu uramya ya nyamaswa n’igishushanyo cyayo, akemera gushyirwaho ikimenyetso cyayo mu ruhanga rwe cyangwa ku kuboko kwe, uwo na we azanywa ku nzoga y’uburakari bw’Imana, isutswe idafunguye mu gikombe cy’uburakari bwayo; kandi azababazwa n’umuriro n’amazuku imbere y’abamarayika bera n’imbere y’Umwana w’Intama: kandi umwotsi w’umubabaro wabo uzazamuka iteka ryose; kandi abaramya ya nyamaswa n’igishushanyo cyayo, n’uwemera gushyirwaho ikimenyetso cy’izina ryayo, nta kiruhuko bazagira ku manywa na nijoro. Aha ni ho kwihangana kw’abera kugaragarira: aha ni ho bari bitondera amategeko y’Imana no kwizera kwa Yesu.’”
“This is the Third Angel’s Message as it stands, separated from the other two. But, in fact, it can not be regarded as separate; and cannot be made to stand apart as if it alone were a single, separate message to the world; for the very first words concerning it are: ‘The Third Angel followed THEM.’ Thus, by the very first words of the message itself we are referred not only to the one, but to the two, which preceded it. And the Greek word translated ‘followed’ signifies not following apart, nor only following, but ‘following with,’ as soldiers follow their captain, or servants their master; therefore, ‘to follow one in a thing; to let one’s self be led.’ When spoken of things, it signifies to follow as a result; to follow ‘as a consequence of something which had gone before.’ Thus, as to persons, the Third Angel follows with the two which have preceded; and his message, as a thing, follows as a result, or consequence, of the which have gone before.
“Ubu ni Ubutumwa bw’Umumarayika wa Gatatu uko buhagaze, butandukanijwe n’ubw’abo bandi babiri. Ariko mu by’ukuri, ntibushobora gufatwa nk’ubutandukanye; kandi ntibushobora gushyirwa ukwabwo ngo bubeho ukwabwo nk’aho ari bwo bwonyine butumwa bumwe, butandukanye, bugenewe isi; kuko amagambo ya mbere cyane abuvugaho ari aya: ‘Umumarayika wa Gatatu akurikira BO.’ Bityo rero, amagambo ya mbere cyane y’ubutumwa ubwabwo atwerekeza atari kuri umwe gusa, ahubwo no kuri babiri babubanjirije. Kandi ijambo ry’Ikigereki ryahinduwemo ‘gukurikira’ ntirisobanura gukurikira mutumwe ukwabyo, cyangwa gukurikira gusa, ahubwo risobanura ‘gukurikira hamwe na,’ nk’uko abasirikare bakurikira umugaba wabo, cyangwa abagaragu bagakurikira shebuja; bityo, ‘gukurikira umuntu mu kintu; kwemera kuyoborwa na we.’ Iyo rivuzwe ku bintu, risobanura gukurikira nk’ingaruka; gukurikira ‘nk’ingaruka y’ikintu cyari cyabanje.’ Bityo rero, ku byerekeye abantu, Umumarayika wa Gatatu akurikira hamwe na ba bandi babiri bamubanjirije; kandi ubutumwa bwe, nk’ikintu, bukurikira nk’ingaruka, cyangwa ingaruka ikomotse ku byabanje.”
“But of the Second one also it is written: ‘And there followed another angel.’ As with the Third Angel following the Second, so it is with the Second Angel following the First. And of the First one it is written: ‘And I saw another angel fly,’ etc. This is the first in this series of three. There follows with him another; and the Third Angel follows with them. There is a succession in the order of their rise; but, when the three have in succession risen, then they go on together as one. The First one sounds forth his message; the Second one follows and joins with the First; the Third follows them, and joins with them; so that, when the three are joined, and go on together in their united power, they form a mighty, threefold, loud-voiced message. It takes all to make the Third Angel's Message complete; and the Third Angel’s Message cannot be truly given without the giving of all.
“Ariko no ku wa Kabiri handitswe ngo: ‘Nuko hakurikiraho undi mumarayika.’ Nk’uko Umumarayika wa Gatatu akurikira uwa Kabiri, ni ko n’uwa Kabiri akurikira uwa Mbere. Kandi iby’uwa Mbere byanditswe ngo: ‘Mbona undi mumarayika aguruka,’ n’ibindi. Uwo ni uwa mbere muri uru ruhererekane rw’abatatu. Hakurikiraho undi amukurikiye; kandi Umumarayika wa Gatatu akabakurikira. Hariho urukurikirane mu buryo bwo kugaragara kwabo; ariko iyo abo batatu bamaze kugaragara bakurikiranye, hanyuma bakomeza kujyana nk’umwe. Uwa Mbere arangurura ubutumwa bwe; uwa Kabiri akamukurikira kandi akifatanya n’uwa Mbere; uwa Gatatu na we akabakurikira, kandi akifatanya na bo; ku buryo, iyo abo batatu bamaze kwifatanya, bagakomeza hamwe mu mbaraga zabo zishyize hamwe, bagize ubutumwa bukomeye, bw’incuro eshatu, buranguruye ijwi. Bose ni ngombwa kugira ngo Ubutumwa bw’Umumarayika wa Gatatu bwuzure; kandi Ubutumwa bw’Umumarayika wa Gatatu ntibushobora gutangwa by’ukuri hatabayeho gutangwa kwa bwo bwose.”
“What, then, is the threefold message in its respective parts?—Here is the First: ‘And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters.’
“Nuko rero, ubutumwa bw’inyabutatu mu bice byabwo uko bikurikirana ni ubuhe?—Dore ubwa Mbere: ‘Nuko mbona marayika wundi aguruka mu kirere hagati, afite ubutumwa bwiza bw’iteka ryose ngo abubwirize abatuye isi, n’amahanga yose, n’imiryango yose, n’indimi zose, n’abantu bose, avuga n’ijwi rirenga ati: Nimutinye Imana, kandi muyihe ikuzo; kuko igihe cyo guca urubanza kwayo gisohoye: kandi musenge Iyaremye ijuru n’isi n’inyanja n’amasoko y’amazi.’”
“Here is the Second: ‘And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because the made all nations drink of the wine of the wrath of her fornication.’
“Ngiyi iya Kabiri: ‘Nuko undi mumarayika aramukurikira, avuga ati, Babuloni iraguye, iraguye, wa murwa munini, kuko yanyweshe amahanga yose vino y’uburakari bw’ubusambanyi bwayo.’”
“And here is the Third: ‘And the Third Angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the Beast and his Image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’
“Kandi Dore Ubutumwa bwa Gatatu: ‘Nuko marayika wa gatatu arabakurikira, avuga n’ijwi rirenga ati: Nihagira umuntu usenga ya nyamaswa n’igishushanyo cyayo, kandi akakira ikimenyetso cyayo mu ruhanga rwe cyangwa mu kuboko kwe, uwo na we azanywa ku nzoga y’uburakari bw’Imana, yasutswe itavanze mu gikombe cy’uburakari bwayo; kandi azababazwa n’umuriro n’amazuku imbere y’abamarayika bera n’imbere y’Umwana w’Intama; kandi umwotsi w’umubabaro wabo uzamuka iteka ryose; kandi ntibazagira uburuhukiro ku manywa cyangwa nijoro, abasenga ya nyamaswa n’igishushanyo cyayo, n’umuntu wese wakira ikimenyetso cy’izina ryayo. Aha ni ho kwihangana kw’abera kuri: aha ni ho hari abakomeza amategeko y’Imana n’ukwizera kwa Yesu.’”
“A glance at the wording of each of these messages will discover that thought in the Greek word ‘followed,’ which signifies ‘following as a consequence.’ The First bears the everlasting gospel, to preach to every creature, calling upon all to fear God and give glory to Him, and to worship Him; because the hour of His judgment is come. the rejection of this message produces a condition of things which, as the consequence of such rejection, is described in the words of the Second Angel, which follows. And because of the rejection of the First Message; and because of the consequences of that rejection, as announced in the Second; a condition of things is produced, as a further consequence, which requires that the Third Angel shall follow them, proclaiming with a loud voice his dreadful warning against the terrible evils that have been produced as the double consequence of the rejection of the First Message.
Urebye amaso ku magambo agize buri butumwa muri ubu buzahita bugaragaza igitekerezo kiri mu ijambo ry’Ikigiriki risobanurwa ngo “yakurikiye,” risobanura “gukurikira nk’ingaruka.” Ubwa Mbere butwaje ubutumwa bwiza bw’iteka ryose, kugira ngo bubwirizwe ibyaremwe byose, buhamagarira bose kubaha Imana no kuyiha icyubahiro, no kuyiramya; kuko igihe cy’urubanza rwayo kigeze. Kwanga ubu butumwa bitera imimerere y’ibintu iyo ari yo, maze, nk’ingaruka z’uko bwanzwe, ikaba isobanurwa mu magambo y’Umumarayika wa Kabiri ukurikira. Kandi kubera kwangwa k’Ubutumwa bwa Mbere; kandi kubera ingaruka z’uko bwanzwe, nk’uko zitangazwa mu bwa Kabiri; havuka imimerere y’ibintu, nk’indi ngaruka ikurikiraho, isaba ko Umumarayika wa Gatatu abakurikira, atangaza n’ijwi rirenga umuburo we uteye ubwoba ku byaha bibi bikomeye byavutse nk’ingaruka ebyiri zo kwangwa k’Ubutumwa bwa Mbere.
“And that the voice and work of the Third Angel blend with that of the First, is plain from his closing words: ‘Here are they that keep the commandments of God, and the faith of Jesus;’ because this is ever the object of the preaching of the everlasting gospel. It is the substance of fearing God and giving glory to him, and of worshiping ‘him that made heaven, and earth, and the sea, and the fountains of waters.’ The keeping of the commandments of God and the faith of Jesus is the only thing that will enable any soul to stand in the hour of his judgment, which the first angel declares ‘is come.’
Kandi ko ijwi n’umurimo by’Umumarayika wa Gatatu bihurira n’iby’Umwa Mbere, biragaragara mu magambo ye asoza ati: “Aha ni ho hari abakomeza amategeko y’Imana n’ukwizera kwa Yesu;” kuko ibi ari byo buri gihe biba intego yo kwamamaza ubutumwa bwiza bw’iteka ryose. Ni yo ngingo y’ibanze yo gutinya Imana no kuyiha icyubahiro, no kuramya “Iyaremye ijuru n’isi n’inyanja n’amasoko y’amazi.” Gukomeza amategeko y’Imana n’ukwizera kwa Yesu ni byo byonyine bizashoboza umuntu uwo ari we wese guhagarara ashikamye mu isaha y’urubanza rwayo, uwo Umumarayika wa Mbere atangaza ko “igeze.”
“Immediately following the closing words of the Third Angel is ‘heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth’—from this time forward. Revelation 14:13. And immediately following this are the words, ‘And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.’ Revelation 14:14–16. And ‘the harvest is the end of the world.’ Matthew 13:39.
“Akimara kuvuga amagambo asoza y’Malayika wa Gatatu, ‘numva ijwi rivuye mu ijuru rimbwira riti: Andika uti: Hahirwa abapfa bapfira mu Mwami uhereye none’—uhereye kuri iki gihe ujye imbere. Ibyahishuwe 14:13. Kandi ako kanya hakurikiraho aya magambo ngo: ‘Nuko ndareba, mbona igicu cyera, kandi ku gicu hari hicaye usa n’Umwana w’umuntu, afite ku mutwe we ikamba rya zahabu, kandi mu kuboko kwe afite umuhoro utyaye. Maze undi malayika asohoka mu rusengero, atakambira n’ijwi rirenga uwari wicaye kuri cya gicu ati: Tera umuhoro wawe usarure; kuko igihe cyo gusarura gisohoye kuri wowe; kuko isarura ryo mu isi rihiriye. Nuko uwari wicaye kuri cya gicu aterera umuhoro we ku isi; isi irasarurwa.’ Ibyahishuwe 14:14–16. Kandi ‘isarura ni iherezo ry’isi.’ Matayo 13:39.”
“Again: the Third Angel particularly warns all people against the worship of the beast and his image, whatever these may be; and, from Revelation 19:11–21, we find that the beast and his image are ‘alive’ when the Lord comes in the clouds of heaven, and are ‘both’ destroyed with the brightness of his coming.
“Byongeye: Marayika wa Gatatu arihanangiriza by’umwihariko abantu bose kutaramya ya nyamaswa n’igishushanyo cyayo, ibyo ari byo byose byaba byo; kandi, duhereye mu Byahishuwe 19:11–21, tubona ko ya nyamaswa n’igishushanyo cyayo biri ‘bizima’ igihe Umwami azaza mu bicu byo mu ijuru, kandi ko ‘byombi’ birimburanwa n’ubwiza bwo kuza kwe.
“These facts show that the Third Angel’s Message is a mighty, threefold, loud-voiced message, which goes forth to every nation and kindred and tongue and people, just before the second coming of the Lord; and which ripens the harvest of the earth, and makes ready a people prepared for the Lord, just as the message of John the Baptist prepared the way for the first coming of the Lord. And so it is the last, the closing, message of God to the world.
“Ibi bintu byerekana ko Ubutumwa bw’Umumalayika wa Gatatu ari ubutumwa bukomeye, bugizwe n’ibice bitatu, buvugwa mu ijwi riranguruye, bugera kuri buri shyanga n’umuryango n’ururimi n’abantu, mbere gato yo kuza kwa kabiri k’Umwami; kandi bukabugurutsa umusaruro w’isi, bugategurira Umwami ubwoko bwamwiteguye, nk’uko ubutumwa bwa Yohana Umubatiza bwateguye inzira y’ukuza kwa mbere k’Umwami. Bityo rero ni bwo butumwa bwa nyuma, ubutumwa busoza, bw’Imana ku isi.”
“And now, having thus an understanding of what the Third Angel’s Message is in itself, the relation of that message to the great nations of today can be better discerned by a consideration of The Time of the Third Angel’s Message.” A. T. Jones, The Great Nations of Today, 114.
“Kandi noneho, tumaze kugira uku gusobanukirwa n’icyo Ubutumwa bw’Umumarayika wa Gatatu ari cyo ubwabwo, isano y’ubwo butumwa n’amahanga akomeye yo muri iki gihe irushaho kugaragarira neza binyuze mu kwitegereza Igihe cy’Ubutumwa bw’Umumarayika wa Gatatu.” A. T. Jones, The Great Nations of Today, 114.