“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.
“Itegeko rishyiraho ikigo cy’ubupapa mu kurenga ku mategeko y’Imana ni ryo rizatuma igihugu cyacu cyitandukanya rwose no gukiranuka. Ubuporotesitanti niburambura ukuboko kwabwo bukambuka ikigobe kugira ngo bufate ukuboko kw’ubutegetsi bw’i Roma, niburambuka hejuru y’ikuzimu kugira ngo buhane ibiganza n’ubupfumu, kandi igihe, bitewe n’ingaruka z’uwo mubano w’ubwoko butatu, igihugu cyacu kizanga buri hame ry’Itegeko Nshinga ryacyo nk’ubutegetsi bw’Abaporotesitanti n’ubwa repubulika, maze kigashyiraho uburyo bwo gukwirakwiza ibinyoma n’ibishukisho by’ubupapa, icyo gihe tuzamenya ko igihe kigeze ngo Satani akore imirimo ye itangaje kandi ko iherezo riri hafi.”
“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’
“Nk’uko kwegera kw’ingabo z’Abaroma kwari ikimenyetso ku bigishwa cy’uko kurimbuka kwa Yerusalemu kwari kwegereje, ni ko n’ubwo buhakanyi bushobora kutubera ikimenyetso cy’uko iherezo ry’ukwihangana kw’Imana rigeze, ko urugero rw’ibyaha by’ishyanga ryacu rwuzuye, kandi ko marayika w’imbabazi agiye kuguruka akagenda, atazongera kugaruka ukundi. Ubwo ni bwo ubwoko bw’Imana buzinjizwa muri ya mashusho y’umubabaro n’agahinda abahanuzi basobanuye ko ari igihe cy’amakuba ya Yakobo. Gutaka kw’indahemuka zirenganywa kuzazamuka kugera mu ijuru. Kandi nk’uko amaraso ya Abeli yatakiye ari hasi mu butaka, ni ko hari n’amajwi atakira Imana avuye mu mva z’abahowe ukwizera, avuye mu mva zo mu nyanja, avuye mu buvumo bwo mu misozi, avuye mu mva zo mu bihome by’abihaye Imana: ‘Uzageza ryari, Mwami, wera kandi w’ukuri, udacira urubanza kandi ngo uhorere amaraso yacu ku batuye mu isi?’”
“The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.
“Uwiteka arimo gukora umurimo We. Ijuru ryose rirahagurukiye. Umucamanza w’isi yose ari bugufi guhaguruka no guhesha icyubahiro ubutware Bwe bwatutswe. Ikimenyetso cy’agakiza kizashyirwa ku bagabo bubahiriza amategeko y’Imana, bubaha amategeko Yayo, kandi banga ikimenyetso cy’inyamaswa cyangwa cy’igishushanyo cyayo.
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 451, 452.
“Imana yahishuye ibizaba mu minsi y’imperuka, kugira ngo ubwoko bwayo bwitegure guhagarara bukarwanya umuyaga ukaze w’uguhinyurirwa n’uburakari. Ababuriwe iby’ibizababaho imbere yabo ntibagomba kwicara bategereje batuje uwo muyaga ugiye kuza, bihumuriza ko Umwami azakingira ab’indahemuka be ku munsi w’amakuba. Tugomba kumera nk’abagabo bategereje Umwami wabo, atari mu gutegereza kw’ubunebwe, ahubwo mu murimo ukoranwa umwete, dufite kwizera kudahungabana. Ubu si igihe cyo kwemera ko ibitekerezo byacu bihugikwa n’ibintu bidafite akamaro kanini. Mu gihe abantu basinziriye, Satani arimo ategura ibintu ashishikaye kugira ngo ubwoko bw’Umwami butazabona imbabazi cyangwa ubutabera. Ubu urugendo rwo guteza imbere umunsi w’icyumweru rurimo kwiyerekeza imbere mu mwijima. Abayobozi bahisha ikibazo nyakuri, kandi benshi bifatanya n’uwo mugambi ubwabo ntibabona aho uwo mugezi wo munsi ugana. Ibyo rwiyemerera biroroshye kandi bisa n’ibya Gikristo, ariko niruvuga ruzahishura umwuka wa cya kiyoka. Ni inshingano yacu gukora ibishoboka byose kugira ngo twirinde akaga katewe ubwoba. Dukwiriye gushaka gukuraho urwikekwe twishyira mu mucyo ukwiye imbere y’abantu. Tugomba kubagezaho ikibazo nyakuri kiriho impaka, bityo tugashyiraho ihakana rirushijeho kugira imbaraga ku ngamba zigamije kubuza umudendezo w’umutimanama. Dukwiriye gusuzuma Ibyanditswe kandi tukabasha gutanga impamvu y’ibyo twizera. Umuhanuzi aravuga ati: ‘Abanyabyaha bazakomeza gukora iby’ubugome: kandi nta n’umwe mu banyabyaha uzasobanukirwa; ariko abanyabwenge bo bazasobanukirwa.’” Testimonies, volume 5, 451, 452.
When the “Sunday movement” “shall speak it will reveal the spirit of the dragon.” The four paragraphs identify that at the Sunday law the United States “will disconnect herself fully from righteousness.” At the Sunday law “the time has come for the marvelous working of Satan.” At the Sunday law the threefold union is accomplished. At the Sunday law the United States “repudiates every principle of its Constitution as a Protestant republican government”, and they also “make provision for the propagation of papal falsehoods and delusions.” That Sunday law is a “sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return.” That sign was typified by the warning given by Jesus identifying the abomination of desolation spoken of by Daniel the prophet. It is there that the prayer given by the martyrs of the fifth seal ask, “How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?” is accomplished. It is also at that waymark that the foolish and wise virgins manifest their characters.
Iyo “sunday movement” “nizavuga, izahishura umwuka wa cya kiyoka.” Izo paragarafu enye zigaragaza ko ku itegeko ryo ku cyumweru Leta Zunze Ubumwe za Amerika “izitandukanya rwose no gukiranuka.” Ku itegeko ryo ku cyumweru “igihe kigeze cy’imirimo itangaje ya Satani.” Ku itegeko ryo ku cyumweru, ubumwe bw’inshuro eshatu buba busohoye. Ku itegeko ryo ku cyumweru Leta Zunze Ubumwe za Amerika “ihakana buri hame ry’Itegeko Nshinga ryayo nk’ubutegetsi bwa repubulika y’Abaporotesitanti”, kandi kandi “igashyiraho uburyo bwo gukwirakwiza ibinyoma n’ibiyobya bya papa.” Iryo tegeko ryo ku cyumweru ni “ikimenyetso kuri twe cy’uko iherezo ryo kwihangana kw’Imana rigezeho, ko urugero rw’ibyaha by’ishyanga ryacu rwuzuye, kandi ko marayika w’imbabazi agiye kuguruka akagenda, ntazongere kugaruka ukundi.” Icyo kimenyetso cyari cyarashushanyijwe mbere n’umuburo watanzwe na Yesu ugaragaza ikizira cy’umurimbu cyavuzweho na Daniyeli umuhanuzi. Aho ni ho isengesho ryatanzwe n’abahowe ukwizera bo mu kashe ka gatanu, ribaza riti, “Mwami, Wera kandi W’ukuri, uzageza ryari kudaca urubanza no kuduhorera amaraso yacu ku batuye isi?” risohorerera. Kandi ni no kuri icyo kimenyetso cy’inzira aho abakobwa b’inkumi b’abapfu n’abanyabwenge bagaragaza imico yabo.
At the Sunday law, the United States “repudiates every principle of its Constitution.” The period of time when this work was accomplished began with the Patriot Act in 2001. 2001 until the Sunday law represents a progressive work of repudiating the Constitution. That progressive work corresponds to the line of prophecy where the formation of the image of the beast is accomplished. The line of the image of the beast may appear a bit more complicated, but the complication is worth understanding. What complicates the line of the image of the beast is that it represents two lines.
Ku bijyanye n’itegeko ryo ku Cyumweru, Leta Zunze Ubumwe za Amerika “ihakana buri hame ryose ry’Itegeko Nshinga ryayo.” Igihe iki gikorwa cyarangirijwemo cyatangiye n’Itegeko rya Patriot mu mwaka wa 2001. Kuva mu 2001 kugeza ku itegeko ryo ku Cyumweru hagereranya umurimo ugenda utera imbere wo guhakana Itegeko Nshinga. Uwo murimo ugenda utera imbere uhuye n’umurongo w’ubuhanuzi aho kuremwa kw’ishusho y’inyamaswa kurangirizwa. Umurongo w’ishusho y’inyamaswa ushobora kugaragara nk’uworoshyeho gato gusobanukirwa, ariko uko gukomera kuwusobanukirwa birakwiriye. Igituma umurongo w’ishusho y’inyamaswa urushaho gukomera ni uko ugereranya imirongo ibiri.
For the earth beast the two lines are the horns of Republicanism and Protestantism. Those two horns come together into a church-state relationship and thus fulfill the formation of the image of the beast. The line of the formation of the image of the beast therefore has two lines within the one line, for the Republican and Protestant horns run parallel to one another through history, but their individual lines also have their own prophetic testimony to bear. One prophetic line, with two parallel subjects, is more complicated than simply marking the waymarks of political actions that represent the speaking associated with the Constitution.
Ku nyamaswa yo mu isi, iyo mirongo ibiri ni amahembe ya Repubulikaniyisimu n’Ubuporotesitanti. Ayo mahembe yombi ahurira hamwe mu mibanire y’itorero na leta, bityo agasohoza ishyirwaho ry’igishushanyo cy’inyamaswa. Ni cyo gituma umurongo w’ishyingwaho ry’igishushanyo cy’inyamaswa ugira imirongo ibiri iri mu murongo umwe, kuko amahembe ya Repubulikaniyisimu n’Ubuporotesitanti agenda abangikanye mu mateka, ariko kandi n’imirongo yayo bwite ikagira ubuhamya bwayo bw’ubuhanuzi igomba gutanga. Umurongo umwe w’ubuhanuzi, ufite ingingo ebyiri zibangikanye, urakomeye kurushaho kuruta gusa gushyira ibimenyetso by’inzira by’ibikorwa bya politiki bigaragaza ukuvuga gufitanye isano n’Itegeko Nshinga.
The two lines of Republican and Protestant horns is further complicated by the prophetic fact that within the Republican horn is the history of the struggle between proslavery Democrats, and antislavery Republicans; and further that within the Protestant horn there is a continual testing process that follows the wise and the foolish virgins within the history of the Protestant horn. Still, it is highly important to settle into these truths.
Imirongo ibiri y’amahembe y’Ubusigirikanishi n’Ubuprotestanti irushaho kugorana kubera ukuri k’ubuhanuzi kugaragaza ko mu ihembe ry’Ubusigirikanishi harimo amateka y’intambara hagati y’Abademokarate bashyigikiraga ubucakara n’Abaresipubulikani barwanyaga ubucakara; kandi nanone ko mu ihembe ry’Ubuprotestanti harimo uburyo bukomeza bwo kugerageza bukurikiza abanyabwenge n’abapfapfa, ari bo bakobwa cumi, mu mateka y’ihembe ry’Ubuprotestanti. Nyamara, ni ingenzi cyane gushinga imizi muri uku kuri.
Within the line represented by the earth beast’s two horns is the parallel illustration of either forming a character of Christ or a character of Satan, which equates to either forming an image of Christ or an image of the beast, for in this context the “beast” represents a created being in contrast with the Creator. The formation of these attributes is accomplished internally among all men, for when probation closes there are only two classes. The formation is also accomplished externally with the alliance between the papal power and the United Nations.
Mu murongo ushushanyijwe n’amahembe abiri y’inyamaswa yo mu isi harimo urugero rujyanye no kurema imico ya Kristo cyangwa imico ya Satani, bingana no kurema ishusho ya Kristo cyangwa ishusho y’inyamaswa, kuko muri uru rwego “inyamaswa” ihagarariye ikiremwa mu buryo butandukanye n’Umuremyi. Ireme ry’iyo mico rikorwa imbere muri bose, kuko igihe imbabazi zifungwa hasigara ibyiciro bibiri gusa. Kandi iryo rema rikorerwa no ku ruhande rw’inyuma binyuze mu ihuriro riri hagati y’ububasha bwa gipapa n’Umuryango w’Abibumbye.
So, the testing time for the formation of the image of the beast began in 2001, and it ends at the Sunday law in the United States. In that period of time the prophetic history of the earth beast’s two horns illustrates an internal and external controversy within their respective horns, whether it be religious or political, and also a struggle between the two horns themselves.
Nuko rero, igihe cy’igeragezwa cyo gushingwa kw’ishusho y’inyamaswa cyatangiye mu mwaka wa 2001, kandi kizarangirira ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika. Muri icyo gihe, amateka y’ubuhanuzi y’amahembe abiri y’inyamaswa yo ku isi agaragaza impaka zo imbere n’izo hanze muri buri hembe ryayo uko ryakabaye, yaba izo mu by’idini cyangwa mu bya politiki, kandi akanagaragaza urugamba hagati y’ayo mahembe yombi ubwayo.
The Sunday law in the United States represents the warning to flee which Jesus identified as “the abomination of desolation.” The Sunday law in the United States is the conclusion of the period that began in 2001. The Patriot Act was the “abomination of desolation spoken of by Daniel”, and identified by Jesus as a sign to flee from a coming destruction.
Itegeko ryo ku cyumweru muri Leta Zunze Ubumwe z’Amerika rigereranya umuburo wo guhunga Yesu yagaragaje ko ari “ikizira cy’ubutayu.” Itegeko ryo ku cyumweru muri Leta Zunze Ubumwe z’Amerika ni ryo herezo ry’igihe cyatangiye mu mwaka wa 2001. Patriot Act ni ryo “kizira cy’ubutayu cyavuzwe na Daniyeli”, kandi Yesu yarigaragaje nk’ikimenyetso cyo guhunga irimbuka rigiye kuza.
The Patriot Act includes the prophetic light of 1888, and the Blair Bill. The Patriot Act then also prophetically contains the typification of the Sunday law, so the period from 2001 begins with a Sunday law as typified by 1888—Blair Bill, 2001—Patriot Act, and it ends with the Sunday law.
Itegeko rya Patriot rikubiyemo umucyo w’ubuhanuzi wo mu 1888, hamwe n’Itegeko rya Blair. Bityo kandi, mu buryo bw’ubuhanuzi, Itegeko rya Patriot ririmo n’ikigereranyo cy’itegeko ryo ku Cyumweru, ku buryo igihe gitangira mu 2001 gitangirana n’itegeko ryo ku Cyumweru nk’uko ryagereranyijwe na 1888—Itegeko rya Blair, 2001—Itegeko rya Patriot, kandi kirangirana n’itegeko ryo ku Cyumweru.
The warning to flee the cities in 2001, typifies the warning to flee from Babylon at the Sunday law. The judgment brought upon the United States at the Sunday law typifies the judgment brought upon the entire world when Michael stands up and human probation closes. Christ’s signature as Alpha and Omega is repeatedly represented within the truths represented by the Blair Bill in 1888, and all that 1888 represents, repeating in 2001.
Umuburo wo guhunga imigi watanzwe mu mwaka wa 2001, ugereranya umuburo wo guhunga i Babuloni ku cyumweru cy’itegeko. Urubanza ruzazanwa kuri Leta Zunze Ubumwe z’Amerika ku cyumweru cy’itegeko rugereranya urubanza ruzazanwa ku isi yose igihe Mikayeli azahaguruka kandi igihe cy’igeragezwa cy’abantu kigafungwa. Umukono wa Kristo nk’Alufa na Omega uhora ugaragazwa kenshi mu kuri kugereranywa n’Itegeko rya Blair mu 1888, no muri byose ibyo 1888 igereranya, byisubiramo mu mwaka wa 2001.
2001, which was typified by 1888, represents not only the sign to flee as represented by the abomination of desolation, but it was also represented by 66 AD and the siege of Cestius. The siege of Titus in 70 AD represents the Sunday law in the United States. The Sunday law in the United States is represented by the year 321 and the first Sunday law of Constantine, and 538 represents when the last nation of the earth succumbs to the mark of the beast.
Umwaka wa 2001, wari waragereranyijwe n’uwa 1888, ntuhagarariye gusa ikimenyetso cyo guhunga nk’uko cyagaragajwe n’ikizira cy’ubutayu, ahubwo wanagereranyijwe n’umwaka wa 66 nyuma ya Kristo n’igotwa rya Cestius. Igotwa rya Tito mu mwaka wa 70 nyuma ya Kristo rihagarariye itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika. Itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika rihagarariwe n’umwaka wa 321 n’itegeko rya mbere ryo ku Cyumweru rya Konstantino, kandi 538 ihagarariye igihe ishyanga rya nyuma ryo ku isi ryemera ikimenyetso cy’inyamaswa.
2001 is 1888, Cestius and the year 66 AD. The Sunday law is Titus and the years 70 and 321. 2001 is also the baptism of Jesus, and His descent in Revelation chapter ten on August 11, 1840. All these symbols contribute to the line of the Constitution.
2001 ni 1888, Cestius n’umwaka wa 66 AD. Itegeko ryo ku Cyumweru ni Tito n’imyaka ya 70 na 321. 2001 kandi ni umubatizo wa Yesu, no kumanuka Kwe mu Byahishuwe igice cya cumi ku wa 11 Kanama 1840. Ibi bimenyetso byose bigira uruhare mu murongo w’Itegeko Nshinga.
The prophetic history of the United States runs parallel to the history of Adventism. In 1798 the papacy received its deadly wound, and 1798 was the time of the end when the portion of the prophecies of Daniel that related to the history of the first and second angels of Revelation fourteen was unsealed. There in 1798, Adventism’s prophetic beginning is marked, and in 1798 the earth-beast with lamblike horns became the sixth kingdom of Bible prophecy.
Amateka y’ubuhanuzi ya Leta Zunze Ubumwe za Amerika ajyana mu murongo umwe n’amateka y’Abadiventisime. Mu 1798 ubupapa bwakomeretse igikomere cyica, kandi 1798 ni wo wari igihe cy’imperuka ubwo igice cy’ubuhanuzi bwa Daniyeli cyari gifitanye isano n’amateka y’abamarayika ba mbere n’uwa kabiri bo mu Ibyahishuwe 14 cyafungurwaga. Aho muri 1798 ni ho hatangarizwa intangiriro y’ubuhanuzi bw’Abadiventisime, kandi mu 1798 inyamaswa yo ku isi ifite amahembe nk’ay’umwana w’intama yabaye ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya.
1798 was preceded by three prophetic waymarks associated with the line of the earth beast, and therefore with the speaking of the United States, and the Constitution of the United States. Those three waymarks were the Declaration of Independence, spoken in 1776, then the Constitution in 1789, and then the Alien and Sedition Acts of 1798.
Umwaka wa 1798 wabanje n’ibimenyetso bitatu by’ubuhanuzi bifitanye isano n’umurongo w’inyamaswa yo ku isi, bityo bikaba bifitanye isano no kuvuga kwa Leta Zunze Ubumwe z’Amerika, n’Itegeko Nshinga rya Leta Zunze Ubumwe z’Amerika. Ibyo bimenyetso bitatu byari Itangazo ry’Ubwigenge, ryavuzwe mu 1776, hanyuma Itegeko Nshinga mu 1789, maze hakurikiraho Amategeko yerekeye Abanyamahanga n’Ayo Guhana Ababiba Imvururu yo mu 1798.
Those three waymarks address the prophetic line of the Constitution and mark the beginning of the sixth kingdom of Bible prophecy. The Sunday law is the end of the sixth kingdom of Bible prophecy’s reign, and therefore there must be of prophetic necessity three waymarks that precede the end, as typified by the three waymarks that preceded the beginning.
Ibyo biranga-bihezangano bitatu byerekeye umurongo w’ubuhanuzi w’Itegeko Nshinga kandi bikaranga intangiriro y’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya. Itegeko ryo ku Cyumweru ni iherezo ry’ingoma y’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya; bityo rero, kubera ngombwa y’ubuhanuzi, hagomba kubaho ibiranga-bihezangano bitatu bibanziriza iryo herezo, nk’uko byagereranyijwe n’ibiranga-bihezangano bitatu byabanjirije intangiriro.
In 2001, at the fall of the towers, the Patriot Act, is typified by the Blair Bill of 1888, along with the manifest rebellion of Adventism’s leadership at the Minneapolis General Conference. A rebellion which an angel told Sister White was typified by the rebellion against Moses by Korah, Dathan and Abiram is also typified by the baptism of Christ in 27 AD, the restraint of Islam on August 11, 1840 and the Declaration of Independence in 1776, as well as the “abomination of desolation, spoken by Daniel the prophet” as a sign to flee from the coming wrath, as represented by Cestius and 66 AD.
Mu mwaka wa 2001, igihe iminara yagwaga, Itegeko rya Patriot Act ryasobanuwe n’itegeko rya Blair Bill ryo mu 1888, hamwe n’ubwigomeke bugaragara bw’ubuyobozi bw’Abadivantisiti mu Nama Nkuru ya Minneapolis. Ubugomeke marayika yabwiye Mushiki wa White ko bwasobanuwe n’ubwigomeke bwa Kora, Datani na Abiramu bwo kurwanya Mose, na bwo kandi bwasobanuwe n’umubatizo wa Kristo mu mwaka wa 27 nyuma ya Kristo, no guhagarikwa kwa Isilamu ku wa 11 Kanama 1840, n’Itangazo ry’Ubwigenge ryo mu 1776, kimwe n’“ikizira cy’ubutayu, cyavuzwe na Daniyeli umuhanuzi” nk’ikimenyetso cyo guhunga uburakari bwari buje, nk’uko byagereranyijwe na Cestius no mu mwaka wa 66 nyuma ya Kristo.
If you can still remember that the line of prophecy we are now considering is the line of the Constitution of the United States, all of the aforementioned prophetic lines contribute to and establish the prophetic theme represented by the line of the Constitution. Yet the line which appears to be the most interconnected line is the line of the formation of the image of the beast. The image of the beast is an image of the papal beast, which is represented as a beast with a woman reigning over the beast, which is the combination of church and state with the church in control of the relationship. In order for the United States to form an image to the beast, apostate Protestantism must so control the government to the point where the government will pass and enforce religious statutes, and ultimately the Sunday law.
Niba mukibasha kwibuka ko umurongo w’ubuhanuzi turimo gusuzuma ubu ari umurongo w’Itegeko Nshinga rya Leta Zunze Ubumwe za Amerika, imirongo yose y’ubuhanuzi yavuzwe haruguru itanga umusanzu kandi igashyiraho insanganyamatsiko y’ubuhanuzi ihagarariwe n’umurongo w’Itegeko Nshinga. Nyamara umurongo ugaragara ko ufitanye isano kurusha indi yose ni umurongo w’ikorwa ry’ishusho y’inyamaswa. Ishusho y’inyamaswa ni ishusho y’inyamaswa ya gipapa, ihagarariwe nk’inyamaswa ifite umugore uyitegeka, ari byo guhuza itorero na leta, itorero rikaba ari ryo rifite ububasha mu mibanire yabyo. Kugira ngo Leta Zunze Ubumwe za Amerika zikore ishusho y’inyamaswa, Ubuprotestanti bw’ubuhakanyi bugomba kugenzura leta ku rugero rw’uko leta izashyiraho kandi igashyira mu bikorwa amategeko y’idini, kandi amaherezo n’itegeko ryo ku cyumweru.
As the process of forming the image of the beast is accomplished, the Constitution, written with a premier principle which Thomas Jefferson penned as “separation of church and state,” is to be overturned. When the Protestant horn has the power to direct the Republican horn to enforce religious mandates, the very heart of the Constitution is torn apart, thus you have the prophetic relationship between the line of the Constitution and the line of the image of the beast.
Mu gihe igikorwa cyo kurema ishusho y’inyamaswa kizaba kirangijwe, Itegeko Nshinga, ryanditswe rifite ihame ry’ingenzi cyane Thomas Jefferson yanditse avuga ko ari “ugutandukanya itorero na leta,” rizahirikwa. Igihe ihembe ry’Abaporotesitanti rizaba rifite ububasha bwo gutegeka ihembe ry’Abaripubulikani gushyira mu bikorwa amategeko y’idini, umutima nyir’izina w’Itegeko Nshinga uzasandazwa; bityo ukabona isano ya gihanuzi iri hagati y’umurongo w’Itegeko Nshinga n’umurongo w’ishusho y’inyamaswa.
The period where the image of the beast is formed began in 2001, with the Patriot Act, and it ends at the Sunday law, when the mark of the beast is enforced. During that period the latter rain is sprinkled, for the latter rain begins to fall when the mighty angel of Revelation eighteen descends and lightens the earth with His glory, which, according to Sister White, would occur when the great buildings of New York City were brought down by a touch of the Lord.
Igihe ishusho y’inyamaswa iremwamo cyatangiye mu mwaka wa 2001, hifashishijwe Patriot Act, kandi kizarangirana n’itegeko ry’icyumweru, igihe ikimenyetso cy’inyamaswa kizashyirwaho ku ngufu. Muri icyo gihe ni ho imvura y’itumba inyanyagizwa, kuko imvura y’itumba itangira kugwa igihe marayika ukomeye wo mu Ibyahishuwe cumi n’umunani amanuka agacanira isi ubwiza bwe, ari byo, nk’uko Sister White abivuga, byari kubaho igihe inyubako nini zo mu mujyi wa New York zari kuzagushwa hasi no gukozwaho k’Uwiteka.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Imvura y’itumba igomba kugwa ku bwoko bw’Imana. Umumarayika ukomeye agomba kumanuka ava mu ijuru, kandi isi yose ikamurikirwa n’ubwiza bwe.” Review and Herald, 21 Mata 1891.
The period of the sprinkling of the latter rain represents a period of time when the wheat and tares of Adventism’s last generation are being sifted and purged. That sifting and purging ends at the Sunday law, and the wise virgins who possess the oil when the crisis of the Sunday law arrives, are sealed and then the Holy Spirit is poured out without measure until Michael stands up and human probation closes.
Igihe cyo kuminjagira kw’imvura y’itumba kigereranya igihe ingano n’urukungu by’igisekuru cya nyuma cy’Abadiventisiti birimo kuyungururwa no kwezwa. Ukwo kuyungururwa no kwezwa kurangirira ku itegeko ryo ku Cyumweru, kandi abakobwa b’abanyabwenge bafite amavuta igihe ihungabana ry’itegeko ryo ku Cyumweru risesekaye, bashyirwaho ikimenyetso, hanyuma Umwuka Wera agasukwa ku rugero rutagira ingano kugeza Mikayeli ahagurutse kandi igihe cyo kugeragezwa kw’abantu kigafungwa.
During the formation of the image of the beast in the United States the latter rain will be sprinkling, and during the formation of the image of the beast in the world the latter rain will be poured out without measure.
Mu gihe iyaremwa ry’igishushanyo cy’inyamaswa rizaba rikorwa muri Leta Zunze Ubumwe za Amerika, imvura y’itumba izaba iri kugwa buhoro buhoro; kandi mu gihe iyaremwa ry’igishushanyo cy’inyamaswa rizaba rikorwa mu isi yose, imvura y’itumba izasukwa idafite urugero.
In 2001 the testing of the Laodicean Seventh-day Adventist church began, as typified by the Protestants of August 11, 1840, and by ancient Israel when Christ was baptized.
Mu wa 2001 hatangiye igeragezwa ry’itorero ry’Abadivantisiti b’Umunsi wa Karindwi ry’i Lawodikiya, nk’uko byagereranywaga n’Abaporotesitanti bo ku wa 11 Kanama 1840, ndetse no na Isirayeli ya kera igihe Kristo yabatizwaga.
“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.
“Igihe cy’igeragezwa kiri hafi kudugeraho, kuko induru iranguruye ya marayika wa gatatu yamaze gutangira mu ihishurwa ryo gukiranuka kwa Kristo, Umucunguzi ubabarira ibyaha. Iyi ni yo ntangiriro y’umucyo wa marayika uzuzisha isi yose ubwiza bwe.” Selected Messages, igitabo cya 1, 362.
The final testing process for the former covenant people begins when the light of the angel of Revelation eighteen begins to present His message. His message is also represented in the first three verses of chapter eighteen of Revelation, and those three verses were, according to Sister White fulfilled when the great buildings of New York City came down.
Igikorwa cya nyuma cyo kugerageza abantu b’isezerano rya kera gitangira igihe umucyo w’umumarayika wo mu Byahishuwe 18 utangiye gutangaza ubutumwa bwe. Ubutumwa bwe bwanagaragajwe no mu mirongo itatu ya mbere y’igice cya cumi n’umunani cy’Ibyahishuwe, kandi iyo mirongo itatu, nk’uko Sister White yabivuze, yasohoye igihe inyubako nini zo mu Mujyi wa New York zasenyukaga.
The testing process then began, as represented by John in chapter ten of Revelation. The test was whether you would take the little book that was in the angel’s hand, and then eat it. During this testing period, while the latter rain is being sprinkled it is falling only upon those who choose to take the little book and eat it.
Hakurikiraho nuko igihe cy’igeragezwa, nk’uko cyashushanyijwe na Yohana mu gice cya cumi cy’Ibyahishuwe. Iryo geragezwa ryari ukumenya niba wakira agatabo gato kari mu kuboko kw’umumalayika, maze ukakarya. Muri icyo gihe cy’igeragezwa, mu gihe imvura y’itumba ya nyuma irimo kuminjagirwa, igwa gusa ku bahitamo kwakira ako gatabo gato no kukarya.
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
“Benshi cyane, ku rugero runini, bananiwe kwakira imvura y’umuhindo ya mbere. Ntabwo babonye inyungu zose Imana yabateganyirije muri ubwo buryo. Biringira ko icyo babuze kizuzuzwa n’imvura y’umuhindo ya nyuma. Igihe ubuntu buzaba butanzwe mu bwuzure bukungahaye kurusha ubundi, ni bwo bateganya gukingurira imitima yabo ngo babwakire. Barimo gukora ikosa riteye ubwoba. Umurimo Imana yatangiye mu mutima w’umuntu, imuha umucyo n’ubumenyi bwayo, ugomba gukomeza kujya mbere ubudahwema. Buri muntu wese agomba kumenya neza icyo akeneye ubwe. Umutima ugomba gukurwamo umwanda wose kandi ugasukurwa kugira ngo ube ubuturo bw’Umwuka. Ni ukubwo kwatura ibyaha no kubireka, no gusenga ubikuye ku mutima, no kwiyegurira Imana, ni byo byateguriye abigishwa ba mbere gusukwaho Umwuka Wera ku Munsi wa Pentekote. Uwo murimo nyine, ariko ku rugero rurenzeho, ni wo ugomba gukorwa ubu. Icyo gihe, umuntu yagombaga gusa gusaba uwo mugisha, maze agategereza Uwiteka ngo arangize umurimo amukoreramo. Ni Imana yatangiye uwo murimo, kandi ni yo izawusohoza, ikuzuriza umuntu muri Yesu Kristo. Ariko ntihakagire kwirengagiza ubuntu bugereranywa n’imvura y’umuhindo ya mbere. Ababaho bakurikije umucyo bahawe ni bo bonyine bazahabwa umucyo urushijeho kuba mwinshi. Keretse dufite gutera imbere buri munsi mu kugaragaza ingeso nziza z’Ubukristo zikora, ntituzamenya ukwigaragaza k’Umwuka Wera mu mvura y’umuhindo ya nyuma. Ishobora kuba irimo kugwa ku mitima y’abadukikije impande zose, ariko ntituzayimenya cyangwa ngo tuyakire.” Testimonies to Ministers, 506, 507.
Those who ate the message of 2001 were receiving a message appropriate for that period, but they were to be tested in order to manifest if they truly internalized the message into an experience prepared for the seal of God. In that period the latter rain is therefore represented as sprinkling, for the wheat and tares are still together. Therefore, Sister White says, “It may be falling on hearts all around us, but we shall not discern or receive it.” When the wise are separated from the foolish, the latter rain is then poured out without measure, as it was at Pentecost, which typifies the Sunday law.
Abariye ubutumwa bwo mu mwaka wa 2001 bahabwaga ubutumwa bwari buboneye icyo gihe, ariko bagombaga kugeragezwa kugira ngo bigaragare niba koko barinjije ubwo butumwa mu mibereho yitegujwe kwakira ikimenyetso cy’Imana. Muri icyo gihe rero, imvura y’itumba rya nyuma ishushanywa no kunyanyagizwa, kuko ingano n’urumamfu bikiri kumwe. Ni cyo gituma Sister White avuga ati: “Ishobora kuba iri kugwa ku mitima y’abadukikije hose, ariko twe ntituzayitahura cyangwa ngo tuyakire.” Iyo abanyabwenge batandukanijwe n’abapfapfa, ni bwo imvura y’itumba rya nyuma isukwa nta rugero, nk’uko byagenze kuri Pentekote, ari na byo bishushanya itegeko ryo ku Cyumweru.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Nanone kandi, iyi migani yigisha yuko hatagomba kubaho igihe cy’igeragezwa nyuma y’urubanza. Iyo umurimo w’ubutumwa bwiza urangiye, hahita hakurikiraho gutandukanywa kw’abakiranutsi n’ababi, kandi iherezo rya buri tsinda rigahita rishyirwaho iteka ryose.” Christ’s Object Lessons, 123.
The period of the sprinkling of the latter rain, followed by a period when the latter rain is poured out without measure, are also illustrated as two periods where judgment is accomplished upon God’s people. The first period of judgment upon God’s people began with the house of God on September 11, 2001, and at the Sunday law judgment is then accomplished for God’s other flock who are responding to or rejecting the loud cry of the third angel that begins at the Sunday law in the United States, and ends when Michael stands up, and human probation closes.
Igihe cyo kuminjagirwamo imvura y’itumba, gikurikirwa n’igihe imvura y’itumba isukwa itagira urugero, na byo byerekanwa nk’ibihe bibiri aho urubanza rusohorerwa ku bwoko bw’Imana. Igihe cya mbere cy’urubanza ku bwoko bw’Imana cyatangiriye ku nzu y’Imana ku wa 11 Nzeri 2001, kandi mu rubanza rw’itegeko ryo ku Cyumweru ni ho urubanza rusohorerwa ku zindi ntama zayo, zaba zemera cyangwa zanga gutabaza gukomeye kwa marayika wa gatatu gutangirira ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika, kukarangira igihe Mikayeli ahagurutse, igihe amahirwe yo gukizwa kwa muntu aba afunzwe burundu.
The two periods of the latter rain, which are also the two periods of the judgment which begins with the house of God, and then moves to God’s other flock, are also the two periods of the formation of the image of the beast.
Ibihe bibiri by’imvura y’itumba, na byo bikaba ari n’ibyiciro bibiri by’urubanza rutangirira ku nzu y’Imana, hanyuma rukimukira ku zindi ntama z’Imana, na byo kandi ni ibyiciro bibiri by’ikorwa ry’igishushanyo cy’inyamaswa.
Within the first of those two prophetic periods, when judgment is brought upon God’s church and also the United States, is the very same history where the Republican horn and the Protestant horn are both judged. Right where Laodicean Adventism is spewed out of the mouth of the Lord, the United States fills its probationary cup, and national ruin is brought upon the nation, and Satan then appears and begins his marvelous work. The one hundred and forty-four thousand are sealed and lifted up as an ensign at the Sunday law.
Muri icya mbere muri ibyo bihe bibiri by’ubuhanuzi, igihe urubanza ruzanwa ku itorero ry’Imana kandi no kuri Leta Zunze Ubumwe za Amerika, ni ho muri ayo mateka nyine aho ihembe rya Republican n’ihembe rya Giprotestanti byombi bicirwa urubanza. Aho nyine Adventisime ya Laodikiya irukanirwa kure iva mu kanwa k’Umwami, Leta Zunze Ubumwe za Amerika zuzuza igikombe cyazo cy’igihe cy’imbabazi, maze kurimbuka kw’ishyanga kukazanwa kuri iryo shyanga, kandi Satani agahita aboneka agatangira umurimo we w’ibitangaza. Abo ibihumbi ijana na mirongo ine na bine bashyirwaho ikimenyetso kandi bakazamurwa nk’ibendera ku itegeko ryo ku Cyumweru.
We are informed that it is impossible to give any idea of “the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended.”
Tubwirwa ko bidashoboka gutanga igitekerezo icyo ari cyo cyose cy’“ibyabayeho ku bwoko bw’Imana buzaba bukiriho ku isi igihe ikuzo ryo mu ijuru n’isubirwamo ry’itotezwa ryo mu bihe byashize bizaba bivanzwe.”
“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.” Testimonies, volume 9, 16.
“Satani ni umunyeshuri w’umunyamwete wa Bibiliya. Azi ko igihe cye gisigaye ari gito, kandi ashaka kuri buri ngingo kuburizamo umurimo w’Umwami kuri iyi si. Ntibishoboka gutanga igitekerezo icyo ari cyo cyose cy’ibizaba ku bwoko bw’Imana buzaba bukiriho ku isi igihe ubwiza bwo mu ijuru n’isubirwamo ry’itotezwa ryo mu bihe byashize bizaba bivanzemo. Bazagendera mu mucyo uva ku ntebe y’Imana. Binyuze ku bamarayika, hazabaho itumanaho rihoraho hagati y’ijuru n’isi. Kandi Satani, akikijwe n’abamarayika babi kandi yivuga ko ari Imana, azakora ibitangaza by’ubwoko bwose kugira ngo ayobye, niba bishoboka, ndetse n’intore ubwazo. Ubwoko bw’Imana ntibuzabona umutekano wabwo mu gukora ibitangaza, kuko Satani azigana ibitangaza bizakorwa. Ubwoko bw’Imana bwageragejwe kandi bukagezwa ku rugero ruzabona imbaraga zabwo mu kimenyetso kivugwa mu Kuva 31:12–18. Bugomba guhagarara bushikamye ku ijambo rizima ngo: ‘Byanditswe.’ Uwo ni wo musingi wonyine bushobora guhagararaho budashidikanya. Abishe isezerano ryabo n’Imana bazaba kuri uwo munsi badafite Imana kandi badafite ibyiringiro.” Testimonies, volume 9, 16.
The repetition of the persecutions of the past begins at the Sunday law in the United States, for Satan begins his marvelous work at that time, and the wise virgins who have already been “tried and tested,” will then “walk in the light proceeding from the throne of God.” This will be accomplished through the work of angels, for “by means of the angels there will be constant communication between heaven and earth.”
Gusubirwamo kw’itotezwa byo mu bihe byahise bitangira ku itegeko ryo kubahiriza ku Cyumweru muri Leta Zunze Ubumwe za Amerika, kuko icyo gihe Satani atangira umurimo we w’igitangaza, kandi abakobwa b’abanyabwenge, bamaze “kugeragezwa no kugenzurwa,” bazahita “bagendera mu mucyo uva ku ntebe y’ubwami y’Imana.” Ibyo bizagerwaho binyuze mu murimo w’abamarayika, kuko “biciye ku bamarayika hazabaho itumanaho ridacogora hagati y’ijuru n’isi.”
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Abasizwe bahagaze iruhande rw’Umwami w’isi yose bafite umwanya Satani yigeze guhabwa wo kuba kerubi utwikira. Binyuze mu biremwa byera bikikije intebe ye y’ubwami, Uwiteka akomeza itumanaho ridahwema n’abatuye isi. Amavuta ya zahabu agereranya ubuntu Imana ikomeza kugaburiramo amatabaza y’abizera, kugira ngo adatigita ngo azime. Iyo bitaba ko aya mavuta yera asesekazwa ava mu ijuru mu butumwa bw’Umwuka w’Imana, imbaraga z’ikibi zari kugira ubutware bwose ku bantu.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Imana isuzugurwa iyo tutakiriye ubutumwa itwoherereza. Bityo twanga amavuta ya zahabu yashaka gusuka mu bugingo bwacu kugira ngo agezwe ku bari mu mwijima. Igihe umuhamagaro uzaza, ‘Dore umukwe araje; nimusohoke mujye kumusanganira,’ abatigeze bakira ayo mavuta yera, abatabikiye ubuntu bwa Kristo mu mitima yabo, bazasanga, kimwe n’abakobwa b’abapfu, ko batiteguye guhura n’Umwami wabo. Nta bushobozi bafite muri bo ubwabo bwo kubona ayo mavuta, kandi imibereho yabo irasenyuka. Ariko niba dusabye Umwuka Wera w’Imana, niba dutakambye nk’uko Mose yabigenje, ‘Nyereka ubwiza bwawe,’ urukundo rw’Imana ruzasukwa mu mitima yacu. Binyuze mu miyoboro ya zahabu, ayo mavuta ya zahabu azatugeraho. ‘Si ku bw’ubushobozi, kandi si ku bw’imbaraga, ahubwo ni ku bw’Umwuka wanjye, ni ko Uwiteka Nyiringabo avuga.’ Binyuze mu kwakira imirasire irabagirana y’Izuba ryo Gukiranuka, abana b’Imana bamurika nk’amatabaza mu isi.” Review and Herald, July 20, 1897.
The wise are those who are sealed in Revelation chapter seven and Ezekiel chapter nine, and who are contrasted with the foolish who dishonor the Lord, by refusing “the communications he sends.” The foolish are those “who have broken their covenant with God who will in that day be without God and without hope.” Those two classes were tested and brought to a point where they manifested their character based upon whether they accepted or rejected the message of the hour. The message of the hour since September 11, 2001 has been the message of the latter rain.
Abanyabwenge ni abashyizweho ikimenyetso muri Ibyahishuwe igice cya karindwi no muri Ezekiyeli igice cya cyenda, kandi batandukanywa n’abapfapfa basuzugura Uwiteka, banga “ubutumwa abatumaho.” Abapfapfa ni “abishe isezerano ryabo n’Imana, bazaba kuri uwo munsi badafite Imana kandi badafite ibyiringiro.” Ayo matsinda yombi yarageragejwe kandi agezwa ahantu yerekaniye imico yayo, bishingiye ku kuba yarakiriye cyangwa yaranze ubutumwa bw’igihe. Ubutumwa bw’igihe kuva ku wa 11 Nzeri 2001 bwabaye ubutumwa bw’imvura y’itumba.
The message of the latter rain is recognized by the methodology of line upon line as set forth in Isaiah chapter twenty-eight. The methodology of line upon line is God’s appointed method of biblical study, and therefore to reject that methodology is not only to reject the message represented through the application of line upon line, from here a little and there a little, it is also to reject the Giver of the methodology.
Ubutumwa bw’imvura y’itumba bumenyekanira ku buryo bw’umurongo ku wundi, nk’uko bwashyizwe ahagaragara mu gice cya makumyabiri n’umunani cya Yesaya. Uburyo bw’umurongo ku wundi ni bwo buryo bw’igenwa n’Imana bwo kwiga Bibiliya; bityo rero, kwanga ubwo buryo si ukwanga gusa ubutumwa bugaragazwa binyuze mu ishyirwa mu bikorwa ry’umurongo ku wundi, hato hato aha na hato hato hariya, ahubwo ni no kwanga Uwatangije ubwo buryo.
Because of the inspired parameters revealed in the testing process that leads to the sealing of the one hundred and forty-four thousand, it is apparent that the only way a child of God can navigate through the history where “celestial glory and a repetition of the persecutions of the past are blended,” is to be in an experience where the light from the throne of God can be recognized. It must be recognized, or it is useless, and we are lost.
Kubera ibipimo byahumetswe byahishuwe mu gikorwa cy’igeragezwa kiyobora ku ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bine, biragaragara ko inzira yonyine umwana w’Imana ashobora kunyuramo muri ayo mateka aho “ubwiza bwo mu ijuru no kongera kubaho kw’itotezwa ryo mu bihe byahise bivangavanze,” ari ukuba mu mibereho aho umucyo uva ku ntebe y’ubwami y’Imana ushobora kumenyekana. Ugomba kumenyekana, bitaba ibyo nta cyo umaze, kandi tuba tuzimiye.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Ntidukwiriye gutegereza imvura y’itumba. Ije ku bantu bose bazamenya kandi bakakira ikime n’imvura y’umugisha bigwa kuri twe. Iyo dutoranya uduce twose tw’umucyo, iyo duha agaciro imbabazi zizewe z’Imana, ikunda ko tuyiringira, ni bwo buri sezerano rizasohora. [Yesaya 61:11 haravuzwe.] Isi yose igomba kuzuzwa ubwiza bw’Imana.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
In the period that began when the angel of Revelation eighteen fills the whole earth with His glory, beginning on September 11, 2001, the latter rain has only come “upon” those “who” have “recognized and appropriated the dew and showers of grace that” is “falling upon us.” The “great mistake” identified earlier by Sister White, was when the foolish virgins thought they could wait until the latter rain was poured out without measure, for then they thought they could catch up. Not so, only those who are growing in their understanding of God’s prophetic Word receive more light.
Mu gihe cyatangiye igihe marayika wo mu Ibyahishuwe 18 yuzuzaga isi yose ubwiza bwe, gitangiriye ku wa 11 Nzeri 2001, imvura y’itumba rya nyuma yaje gusa “ku” ba “bantu” “bamenye kandi bakiyegurira ikime n’imvura z’umugisha ko” “bitugwaho.” “Ikosa rikomeye” mushiki wacu White yari yaragaragaje mbere, ni igihe abageni b’abapfuye batekerezaga ko bashoboraga gutegereza kugeza igihe imvura y’itumba rya nyuma isukuwe itagira urugero, kuko icyo gihe batekerezaga ko bashoboraga kuziba icyuho. Si ko bimeze; gusa abagenda bakura mu gusobanukirwa kwabo n’Ijambo ry’ubuhanuzi ry’Imana ni bo bahabwa umucyo urushaho.
As we conclude this article, the point I wish to identify is in connection with the purpose of the testing time we are now in. If we are to “walk in the light proceeding from the throne of God” in the time when the persecutions of the past are repeated, we will need to master the prophetic Word in advance of the crisis.
Mu kurangiza iyi ngingo, icyo nshaka kugaragaza gifitanye isano n’intego y’igihe cy’igeragezwa turimo ubu. Niba tugomba “kugendera mu mucyo uturuka ku ntebe y’ubwami y’Imana” mu gihe ibitotezo byo mu bihe byashize bizongera kubaho, bizaba ngombwa ko tumenya neza Ijambo ry’ubuhanuzi mbere y’uko icyo gihe cy’amage kigera.
In chapter one, Daniel and the three worthies had already perfected their education before they went in to be tested by Nebuchadnezzar. For forty days Christ opened the prophetic Word to the understanding of the disciples in advance of the ten days where the disciples perfected their unity. Then came Pentecost, which typifies the Sunday law.
Mu gice cya mbere, Daniyeli na ba batatu b’indahemuka bari bamaze gutunganya neza inyigisho yabo mbere y’uko binjira kugeragezwa na Nebukadinezari. Mu minsi mirongo ine Kristo yafunguye Ijambo ry’ubuhanuzi kugira ngo abas disciple baryumve mbere y’iminsi icumi aho abo bigishwa batunganyirije ubumwe bwabo. Hanyuma haza Pentekote, igereranya itegeko ryo ku Cyumweru.
In Daniel chapter three, Shadrach, Meshach and Abednego informed Nebuchadnezzar they needed no extra time, for they were already settled as to what they were to do in the Sunday law testing time. Their faithfulness was magnified when they walked in the furnace with Christ, and the message they had already settled into before the test was carried to all the then-known world by all the visiting dignitaries that witnessed the miracle in the furnace.
Mu gice cya gatatu cy’igitabo cya Daniyeli, Saduraka, Meshaki na Abedenego babwiye Nebukadinezari ko batari bakeneye igihe cy’inyongera, kuko bari bamaze gufata icyemezo ku byerekeye icyo bagombaga gukora mu gihe cy’igeragezwa ry’itegeko ryo ku Cyumweru. Ubudahemuka bwabo bwarushijeho kugaragazwa igihe bagendaga mu itanura hamwe na Kristo, kandi ubutumwa bari baramaze kwemera no gushikama ho mbere y’igeragezwa bwagejejwe ku isi yose yari izwi icyo gihe binyuze ku banyacyubahiro bose bari baje basuye, biboneye icyo gitangaza cyabereye mu itanura.
We will continue these thoughts in the next article.
Tuzakomeza ibi bitekerezo mu ngingo itaha.