The prophetic line which illustrates the testing represented by the formation of the image of the beast in the United States runs parallel with the three waymarks that represent the line of the Constitution. They run parallel to each other and they contribute specific information that addresses the other line. How is it that those who pass the image of the beast test will then be prepared to walk in the light that proceeds from the throne-room of God, during the time of persecution that begins at the Sunday law in the United States? What is it about the test of the formation of the image of the beast that seals the wise virgins into an experience which allows them to navigate through the period of persecution that begins at the Sunday law, when national apostasy is followed by national ruin, and Satan begins his marvelous works?
Umurongo w’ubuhanuzi ugaragaza ikigeragezo gihagarariwe no kuremwa kw’ishusho y’inyamaswa muri Leta Zunze Ubumwe za Amerika ugenda ugereranye n’ibimenyetso bitatu bihagarariye umurongo w’Itegeko Nshinga. Bigendana biri ku murongo umwe kandi buri rumwe rutanga amakuru yihariye asobanura undi murongo. Ni gute abatsinda ikigeragezo cy’ishusho y’inyamaswa bazahita bategurirwa kugendera mu mucyo uva mu cyumba cy’intebe y’ubwami cy’Imana, mu gihe cy’itotezwa gitangira ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika? Ni iki kiri mu kigeragezo cyo kuremwa kw’ishusho y’inyamaswa gifatira abageni b’abanyabwenge ikimenyetso kibinjiza mu bunararibonye bubashoboza kunyura mu gihe cy’itotezwa gitangira ku itegeko ryo ku Cyumweru, igihe ubuhakanyi bw’igihugu bukurikiwe no kurimbuka kw’igihugu, maze Satani agatangira imirimo ye itangaje?
“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.” Testimonies, volume 9, 16.
“Ntibishoboka gutanga igitekerezo icyo ari cyo cyose cy’ubunararibonye bw’ubwoko bw’Imana buzaba bukiriho ku isi igihe ikuzo ryo mu ijuru n’isubirwamo ry’itotezwa ryo mu bihe byashize bizaba bivanganyijwe. Bazagendera mu mucyo uturuka ku ntebe y’Imana. Binyuze ku bamarayika, hazabaho guhoraho kw’itumanaho hagati y’ijuru n’isi. Kandi Satani, akikijwe n’abamarayika babi, kandi yihandagaza avuga ko ari Imana, azakora ibitangaza by’uburyo bwose, kugira ngo ayobye, niba bishoboka, ndetse n’intore ubwazo.” Testimonies, volume 9, 16.
Sister White comments on the message Christ presented in the synagogue in Capernaum recorded in John chapter six. Her comments are in The Desire of Ages, in the chapter titled The Crisis in Galilee. There she emphasizes that Christ made no effort to prevent the rebellion that occured in John six, though He knew full well He would lose more disciples then than at any other time in His ministry among men.
Mushiki wa White avuga ku butumwa Kristo yagejeje mu isinagogi i Kaperinawumu nk’uko bwanditswe muri Yohana igice cya gatandatu. Ibyo avuga biboneka mu gitabo cyitwa *Uwifuzwa Ibihe Byose*, mu gice gifite umutwe uvuga ngo *Icyago cyo muri Galilaya*. Aho ashimangira ko Kristo atigeze agira icyo akora ngo abuza ubugome bwo kwigomeka bwabaye muri Yohana 6, nubwo yari azi neza rwose ko ari bwo yari gutakaza abigishwa benshi kurusha ikindi gihe icyo ari cyo cyose cy’umurimo We hagati mu bantu.
“When Jesus presented the testing truth that caused so many of His disciples to turn back, He knew what would be the result of His words; but He had a purpose of mercy to fulfill. He foresaw that in the hour of temptation every one of His beloved disciples would be severely tested. His agony in Gethsemane, His betrayal and crucifixion, would be to them a most trying ordeal. Had no previous test been given, many who were actuated by merely selfish motives would have been connected with them. When their Lord was condemned in the judgment hall; when the multitude who had hailed Him as their king hissed at Him and reviled Him; when the jeering crowd cried, ‘Crucify Him!’—when their worldly ambitions were disappointed, these self-seeking ones would, by renouncing their allegiance to Jesus, have brought upon the disciples a bitter, heart-burdening sorrow, in addition to their grief and disappointment in the ruin of their fondest hopes. In that hour of darkness, the example of those who turned from Him might have carried others with them. But Jesus brought about this crisis while by His personal presence He could still strengthen the faith of His true followers.
“Igihe Yesu yatangaga ukuri kwo kugerageza kwatumye benshi mu bigishwa Be basubira inyuma, yari azi neza ingaruka amagambo Ye yari kugira; ariko yari afite umugambi w’imbabazi wo gusohoza. Yabonaga mbere y’igihe ko mu isaha y’igeragezwa buri wese mu bigishwa Be yakundaga cyane yari kuzageragezwa bikomeye. Kubabazwa Kwe i Getesemani, kugambanirwa Kwe no kubambwa Kwe, byari kubera bo ikigeragezo gikomeye cyane. Iyo hatabaho ikigeragezo cyabanje gutangwa, benshi bayoborwaga n’impamvu zishingiye gusa ku kwikunda baba barifatanije na bo. Igihe Umwami wabo yacirwagaho urubanza mu nzu y’urubanza; igihe imbaga yari yaramwakirije impundu nk’umwami wayo yamuvuza induru kandi ikamutuka; igihe cya kivunge cy’abashinyaguzi cyarangururaga kivuga kiti: ‘Mubambe!’—igihe ibyifuzo byabo by’isi byari bihungabanye, abo bishakiraga inyungu ubwabo, bahakanye ko bakimuyobotse, baba barazaniye abigishwa umubabaro ushishana, uremereye umutima, wongerwa ku gahinda no gucika intege kwabo bitewe no gusenyuka kw’ibyo byiringiro byabo byiza kurusha ibindi. Muri iyo saha y’umwijima, urugero rw’abo bamuvuyemo rwari gushobora kujyana n’abandi. Ariko Yesu yateje uku gukomera kw’ibihe mu gihe kubaho Kwe ubwe hagati yabo kwari kugishobora gukomeza kwizera kw’abamukurikira by’ukuri.”
“Compassionate Redeemer, who in the full knowledge of the doom that awaited Him, tenderly smoothed the way for the disciples, prepared them for their crowning trial, and strengthened them for the final test!” The Desire of Ages, 394.
“Mucunguzi wuje imbabazi, we wari uzi neza byuzuye ibyago byari bimutegeje, ariko agatunganya mu bugwaneza inzira y’abigishwa, akabategurira ikigeragezo cyabo gikomeye kuruta ibindi, kandi akabakomeza kugira ngo bahangane n’ikigeragezo cya nyuma!” The Desire of Ages, 394.
The Sunday law is the final test where character is manifested. Before the final test Christ, who never changes, allows a test by which His people’s eternal destiny will be decided. It is a test they must pass before they are sealed, and before their probation closes at the Sunday law. It is a prophetic test that prepares the wise virgins “for their crowning trial, and strengthens them for the final test!” Their “crowning trial” is their crowning test, for the wise virgins are those who are “purified, made white and tried.” The final test is their crowning trial, and in that testing time, the wise virgins “will walk in light proceeding from the throne of God”. What is it within the testing process represented as “the formation of the image of the beast” that prepares the wise virgins for the crowning trial and allows them to walk in the light proceeding from the throne of God. What is the light that proceeds from the throne of God?
Itegeko ryo ku Cyumweru ni ryo kigeragezo cya nyuma aho imico igaragarizwa. Mbere y’icyo kigeragezo cya nyuma, Kristo, utigera ahinduka, yemera ko habaho ikigeragezo kizagena iherezo ry’iteka ry’ubugingo bw’ubwoko Bwe. Ni ikigeragezo bagomba gutsinda mbere y’uko bashyirwaho ikimenyetso, kandi mbere y’uko igihe cyabo cy’igeragezwa gifungwa ku itegeko ryo ku Cyumweru. Ni ikigeragezo cy’ubuhanuzi gitegura abakobwa b’isugi b’abanyabwenge “ku kigeragezo cyabo gikomeye kuruta ibindi byose, kandi kikabaha imbaraga zo guhangana n’ikigeragezo cya nyuma!” “Ikigeragezo cyabo gikomeye kuruta ibindi byose” ni cyo kigeragezo cyabo gisumba ibindi, kuko abakobwa b’isugi b’abanyabwenge ari ba bandi “bejejwe, bera, kandi bageragejwe.” Ikigeragezo cya nyuma ni cyo kigeragezo cyabo gikomeye kuruta ibindi byose, kandi muri icyo gihe cyo kugeragezwa, abakobwa b’isugi b’abanyabwenge “bazagendera mu mucyo uva ku ntebe y’Imana y’ubwami”. Ni iki, mu nzira yo kugeragezwa igereranywa n’“iremwa ry’ishusho y’inyamaswa”, gitegura abakobwa b’isugi b’abanyabwenge ku kigeragezo gisumba ibindi byose kandi kikabemerera kugendera mu mucyo uva ku ntebe y’Imana y’ubwami? Uwo mucyo uva ku ntebe y’Imana y’ubwami ni uwuhe?
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Maze afunguye ikimenyetso cya karindwi, mu ijuru habaho guceceka nk’igice cy’isaha. Nuko mbona abamarayika barindwi bahagaze imbere y’Imana; bahabwa impanda ndwi. Haza undi mumarayika ahagarara ku gicaniro, afite icyotero cya zahabu; ahabwa imibavu myinshi, kugira ngo ayitambane n’amasengesho y’abera bose ku gicaniro cya zahabu cyari imbere y’intebe y’ubwami. Umwotsi w’imibavu, wazamukanye n’amasengesho y’abera, uzamukira imbere y’Imana uvuye mu kuboko kwa marayika. Maze marayika afata cya cyotero, akuzuza umuriro akuye ku gicaniro, awujugunya ku isi; maze habaho amajwi, n’inkuba, n’imirabyo, n’umutingito. Ibyahishuwe 8:1–5.
In the last days, in the period where the parable of the ten virgins is being fulfilled and the one hundred and forty-four thousand are being sealed, the seventh seal is unsealed and it identifies fire being cast to the earth in answer to the prayers of the saints. The fire that is cast down in the final and perfect fulfillment of the parable of the ten virgins is the message of the midnight cry, as typified by the outpouring of the Holy Spirit at the Exeter camp meeting, and the outpouring of the Holy Spirit at Pentecost, which was there represented as fire. Notice Sister White’s commentary on the message of the midnight cry.
Mu minsi y’imperuka, mu gihe umugani w’abakobwa cumi urimo gusohozwa kandi ab’ibihumbi ijana na mirongo ine na bine barimo gushyirwaho ikimenyetso, ikimenyetso cya karindwi kirafungurwa kandi kikagaragaza umuriro utererwa ku isi ari igisubizo cy’amasengesho y’abera. Uwo muriro utererwa hasi mu isohozwa rya nyuma kandi ritunganye ry’umugani w’abakobwa cumi ni ubutumwa bwo gutaka kwa nijoro rwagati, nk’uko bwagereranyijwe no gusukwa kwa Mwuka Wera mu nama y’inkambi yabereye i Exeter, no gusukwa kwa Mwuka Wera kuri Pentekote, aho hagereranyijwe nk’umuriro. Itegereze ibisobanuro bya Mushiki wa White ku butumwa bwo gutaka kwa nijoro rwagati.
“Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259.
“Abanze kwemera ubutumwa bwa mbere ntibashoboraga kugirirwa umumaro n’ubwa kabiri; kandi nta n’ubwo bagiriwe umumaro n’ijwi ryo mu gicuku, ryagombaga kubategurira kwinjirana na Yesu, kubwo kwizera, ahera cyane ho mu buturo bwo mu ijuru. Kandi kubwo kwanga ubwo butumwa bubiri bwa mbere, bashegeshe cyane ubwenge bwabo ku buryo batabona umucyo n’umwe mu butumwa bw’umumarayika wa gatatu, bwerekana inzira ijya ahera cyane. Nabonye yuko nk’uko Abayuda bacishije Yesu ku musaraba, ni ko n’amatorero yitwa ko ari aya Gikristo yabambye ubwo butumwa; bityo rero nta bumenyi bafite bw’inzira ijya ahera cyane, kandi ntibashobora kugirirwa umumaro no kwinginga kwa Yesu kuhakorerwa. Nk’Abayuda, batambaga ibitambo byabo bidafite umumaro, ni ko na bo bazamura amasengesho yabo adafite umumaro bayerekeje aho hantu Yesu yavuye; kandi Satani, anejejwe n’iyo shusho yo kuyobywa, yifata nk’ufite imico y’idini, maze akayobora ibitekerezo by’abo biyita Abakristo akabigarurira ubwe, akoresha imbaraga ze, ibimenyetso bye n’ibitangaza by’ibinyoma, kugira ngo abakomeze mu mutego we.” Early Writings, 259.
In the Millerite history the test of the message of the midnight cry “was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” The message of the midnight cry that is now being developed is also represented as the testing of the formation of the image of the beast. They are both the test that leads to the close of probation where character is manifested. When the Millerites entered into the Most Holy Place by faith, their faith was once again tested. The faith of the one hundred and forty-four thousand will be tested at the Sunday law, but they are promised that they will be safe, for they will walk “in the light proceeding from” the seventh seal, which was opened when the message of the midnight cry began to be unsealed in July of 2023.
Mu mateka y’Abamilerite, ikigeragezo cy’ubutumwa bw’ijwi ryo mu gicuku “cyari ukubategurira kwinjirana na Yesu mu kwizera ahantu hera cyane h’Ubuturo Bwera bwo mu ijuru.” Ubutumwa bw’ijwi ryo mu gicuku buri gukomeza guhishurwa muri iki gihe na bwo bugaragazwa nk’ikigeragezo cyo kuremwa kw’ishusho y’inyamaswa. Byombi ni ikigeragezo kigana ku isoza ry’igihe cy’imbabazi, aho imico igaragarizwa. Igihe Abamilerite binjiraga Ahantu Hera Cyane mu kwizera, ukwizera kwabo kwongeye kugeragezwa. Ukwizera kw’abahumbi ijana na mirongo ine na bane kuzageragezwa ku itegeko ryo ku Cyumweru, ariko basezeraniwe ko bazaba amahoro, kuko bazagendera “mu mucyo uturuka kuri” ikimenyetso cya karindwi, cyafunguwe ubwo ubutumwa bw’ijwi ryo mu gicuku bwatangiraga guhishurwa muri Nyakanga 2023.
The message that was unsealed at that time is established through the methodology of line upon line, which is the methodology of the latter rain. The latter rain began to sprinkle in 2001, and the final testing of Adventism began. In July of 2023 the final period in the testing process that concludes at the Sunday law began when the message of the midnight cry, which is also the latter rain, which is also the increase of knowledge that is produced when the seventh seal is removed, and is also the unsealing of the seven thunders as well as the Revelation of Jesus Christ. All the lines that represent an unsealing of prophetic light are identified as being unsealed in the hidden history of verse forty of Daniel chapter eleven.
Ubutumwa bwafunguwe muri icyo gihe bushyirwaho n’uburyo bw’umurongo ku wundi murongo, ari bwo buryo bw’imvura y’itumba ya nyuma. Imvura y’itumba ya nyuma yatangiye kunyanyagiza mu mwaka wa 2001, maze igeragezwa rya nyuma ry’Abadiventisiti ritangira. Muri Nyakanga 2023 hatangiye igihe cya nyuma mu rugendo rw’igeragezwa rurangirira ku itegeko ryo ku Cyumweru, ubwo ubutumwa bw’ugutaka kwa saa sita z’ijoro, na bwo bukaba ari imvura y’itumba ya nyuma, kandi bukaba ari ukwiyongera kw’ubumenyi guturuka ku gukurwaho k’ikimenyetso cya karindwi, kandi bukaba ari no gufungurwa kw’inkuba ndwi kimwe n’Ibyahishuwe bya Yesu Kristo. Imirongo yose igereranya ugufungurwa k’umucyo w’ubuhanuzi igaragazwa ko yafunguwe mu mateka ahishwe y’umurongo wa mirongo ine wo muri Daniyeli igice cya cumi na kimwe.
In that hidden history the line of the Constitution’s three primary waymarks is represented. It is the line when church and state come together to form the image of the beast. It contains a prophetic line that addresses the presidents of the United States which illustrate the dynamics of the political struggles that occur in the history of the Republican horn of the earth-beast. That line includes the parallel histories of both major political parties of the United States. That line is closely related to the horn of apostate Protestantism from its beginning in 1844, until it usurps the control of the civil government at the Sunday law.
Muri ayo mateka yahishwe hagaragariwemo umurongo w’ibimenyetso by’ingenzi bitatu by’Itegeko Nshinga. Uwo ni wo murongo w’igihe itorero na leta bihurira hamwe kugira ngo bireme ishusho y’inyamaswa. Ukubiyemo umurongo w’ubuhanuzi uvuga ku baperezida ba Leta Zunze Ubumwe z’Amerika, berekana imikorere y’imbaraga z’imirwano ya politiki ibera mu mateka y’ihembe rya Repubulikani ry’inyamaswa yo mu isi. Uwo murongo ukubiyemo amateka ajyanye mu buryo bubangikanye y’amashyaka yombi akomeye ya politiki yo muri Leta Zunze Ubumwe z’Amerika. Uwo murongo ufitanye isano ya bugufi n’ihembe ry’Ubuporotesitanti bw’ubuhakanyi uhereye ku ntangiriro yabwo mu 1844, kugeza igihe bwigarurira ubutegetsi bwa leta ya gisivili ku itegeko ryo ku Cyumweru.
The prophetic role of apostate Protestantism includes the witness of the Hasmonaean Dynasty as a symbol of apostate Protestantism. In the backdrop of the line of the horn of apostate Protestantism you also have the line of the Laodicean Seventh-day Adventist church. From the line of Laodicean Adventism you have the line of the one hundred and forty-four thousand. That hidden history also has the line of Islam of the third woe. Russia has a line, the United Nations has a line and of course, the papal power has a line.
Uruhare rw’ubuhanuzi rw’Ubugaporotesitanti bw’ubuhakanyi burimo ubuhamya bw’Ingoma y’Abahasimoni nk’ikimenyetso cy’Ubugaporotesitanti bw’ubuhakanyi. Mu rwego rw’inyuma rw’umurongo w’ihembe ry’Ubugaporotesitanti bw’ubuhakanyi, harimo kandi n’umurongo w’itorero ry’Abadivantisiti b’Umunsi wa Karindwi ry’i Lawodikiya. Muri uwo murongo w’Ubudivantisiti bw’i Lawodikiya havamo umurongo w’abihumbi ijana na mirongo ine na bane. Ayo mateka ahishwe na yo afite kandi umurongo wa Isilamu wo kuri ishyano rya gatatu. Uburusiya bufite umurongo, Umuryango w’Abibumbye ufite umurongo, kandi birumvikana, ububasha bwa papa na bwo bufite umurongo.
If a student of prophecy applies himself as a Berean living in the last days, he will feed upon the lines that are identified in the hidden history of verse forty. The student of prophecy will take the book out of the angel’s hand and eat it. Then when the final test of the Sunday law arrives, he will not only have come to understand the message of the midnight cry that was unsealed, but he will fully understand how the image of the beast was formed in the United States.
Niba umunyeshuri w’ubuhanuzi yihatira kuba nk’Umunyabereya ubayeho mu minsi y’imperuka, azagaburirwa ku mirongo igaragazwa mu mateka ahishwe y’umurongo wa mirongo ine. Umunyeshuri w’ubuhanuzi azafata igitabo akivane mu kuboko kw’umumarayika kandi akirye. Hanyuma, igihe ikigeragezo cya nyuma cy’itegeko ryo ku Cyumweru kizagera, ntazaba yarageze gusa ku gusobanukirwa n’ubutumwa bw’ijwi ryo mu gicuku bwashyizwe ahagaragara, ahubwo azasobanukirwa byuzuye uburyo ishusho y’inyamaswa yaremwe muri Leta Zunze Ubumwe z’Amerika.
The light of the seventh seal proceeds from the throne and in the context of the parable of the ten virgins it is the message of the midnight cry. The message of the midnight cry is what prepares the wise virgins for the period when the persecutions of the past are repeated.
Umucyo w’ikimenyetso cya karindwi uturuka ku ntebe y’ubwami, kandi mu rwego rw’umugani w’abakobwa cumi, ni bwo butumwa bw’ijwi ry’ijoro rya saa sita. Ubutumwa bw’ijwi ry’ijoro rya saa sita ni bwo butegurira abakobwa b’abanyabwenge igihe ibitotezo byo mu bihe byashize bisubiwemo.
“In reviewing our past history, having traveled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment, and with confidence in Christ as leader. We have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.” Testimonies to Ministers, 31.
“Mu gusubiza amaso inyuma ku mateka yacu yahise, maze nkagenda nsubira ku ntambwe yose y’iterambere yadukuye aho twahoze ikatugeza aho tugeze ubu, nshobora kuvuga nti: Imana ishimwe! Iyo mbona ibyo Imana yakoze, nuzuzwa gutangara no kwiringira Kristo nk’Umuyobozi. Nta kintu dufite cyo gutinya ku by’igihe kizaza, keretse gusa nitwibagirwa inzira Uwiteka yatuyoboyemo, n’inyigisho ye mu mateka yacu yahise.” Testimonies to Ministers, 31.
The Lord is leading His people in the testing process that began in July 2023. His leading included opening up the prophetic Word in relation to the hidden history of verse forty. That history identifies how the image of the beast is formed in the United States, and of course much more than simply that element of end-time events. When we find ourselves in the crowning trial at the Sunday law, when the persecutions of the past are beginning to repeat, we “have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.”
Umwami arimo ayobora ubwoko Bwe mu gikorwa cy’igeragezwa cyatangiye muri Nyakanga 2023. Ubuyobozi Bwe bwarimo gufungura Ijambo ry’ubuhanuzi ku birebana n’amateka ahishwe yo mu murongo wa mirongo ine. Ayo mateka agaragaza uburyo ishusho y’inyamaswa ikorwa muri Leta Zunze Ubumwe z’Amerika, kandi rwose birenze cyane icyo kintu kimwe gusa mu byabaye byo mu gihe cy’imperuka. Igihe tuzisanga turi mu kigeragezo gikomeye gisoza byose ku itegeko ryo ku cyumweru, igihe itotezwa ryo mu bihe byahise ritangiye kongera kwisubiramo, “nta cyo dufite cyo gutinya ku bw’igihe kizaza keretse gusa nitwibagirwa uburyo Umwami yatuyoboye, n’inyigisho Ze mu mateka yacu ya kera.”
At the Sunday law the “past history” will be repeated in the period of the formation of the image of the beast in the United States. The Lion of the tribe of Judah has unsealed the final message and led His people to the hidden history of verse forty. There He taught His people to not simply understand His prophetic Word, but also the privilege and responsibility to attain an experience qualified to be among those of His people who were to be His representatives in the final crisis.
Ku bijyanye n’itegeko ryo ku Cyumweru, “amateka yo mu gihe cyashize” azasubirwamo mu gihe cyo kuremwa k’ishusho y’inyamaswa muri Leta Zunze Ubumwe z’Amerika. Intare yo mu muryango wa Yuda yahishuye ubutumwa bwa nyuma, kandi iyobora ubwoko bwayo ku mateka yahishwe yo mu murongo wa mirongo ine. Aho ni ho yigishirije ubwoko bwayo kutumva gusa Ijambo ryayo ry’ubuhanuzi, ahubwo no kumenya amahirwe n’inshingano byo kugera ku bunararibonye bubakwiriye kubarirwa mu bo mu bwoko bwayo bagombaga kuba abayihagarariye mu nzitane ya nyuma.
One of the prophetic characteristics of those people is that they know how to walk by the light proceeding from the throne. That light is the light of the hidden history of verse forty, which describes in minute detail the religious, political, social and economic dynamics involved in erecting the image of the beast in the United States. The light which is recognized concerning this sacred history is produced through the application of line upon line, from here a little and there a little, and it is the light that describes the history when the persecutions of the past are once again initiated.
Kimwe mu biranga abo bantu mu buhanuzi ni uko bazi kugendera mu mucyo uva ku ntebe y’ubwami. Uwo mucyo ni wo mucyo w’amateka ahishwe yo mu murongo wa mirongo ine, usobanura mu buryo burambuye cyane imigendekere y’imbaraga z’iyobokamana, iza politiki, iz’imibereho n’iz’ubukungu zirebana no gushinga ishusho ya ya nyamaswa muri Leta Zunze Ubumwe z’Amerika. Umucyo wamenyekanye kuri ayo mateka yera uvanwa mu gushyira mu bikorwa ihame ry’umurongo ku wundi murongo, aha gake na hariya gake, kandi ni wo mucyo usobanura ayo mateka igihe ibitotezo byo mu bihe byahise byongeye gutangira.
Those who understand the increase of knowledge are the wise, and the increase of knowledge is upon the formation of the image of the beast, and the wise will understand the history of the formation of the image of the beast in the world in advance of the arrival of that history. Jesus, as Alpha and Omega, always illustrates the end of a thing with the beginning of a thing.
Abumva ukwiyongera k’ubumenyi ni bo banyabwenge, kandi ukwiyongera k’ubumenyi gushingiye ku kuremwa kw’ishusho y’inyamaswa, kandi abanyabwenge bazasobanukirwa amateka yo kuremwa kw’ishusho y’inyamaswa mu isi mbere y’uko ayo mateka agera. Yesu, nk’Alufa na Omega, buri gihe yerekana iherezo ry’ikintu akoresheje intangiriro yacyo.
It is worth noting that the passage where Sister White identifies that God’s people will walk in light proceeding from the throne is the conclusion of the first chapter in Testimonies, volume nine. The chapter begins on page eleven, so the chapter begins at nine-eleven and it ends describing the Sunday law. It describes the period where the image of the beast is formed and the one hundred and forty-four thousand are manifested, but only if you have the faith to see that chapter in such a fashion.
Birakwiye kwitonderwa ko ahantu Sister White agaragaza ko ubwoko bw’Imana buzigendera mu mucyo uva ku ntebe y’ubwami ari umusozo w’igice cya mbere muri Testimonies, volume ya cyenda. Icyo gice gitangirira ku ipaji ya cumi n’imwe, bityo igice gitangirira kuri cyenda-cumi n’imwe kandi kikarangira gisobanura itegeko ryo ku Cyumweru. Gisobanura igihe ishusho ya ya nyamaswa ishyirwaho kandi abantu ibihumbi ijana na mirongo ine na bine bagahishurwa, ariko ibyo ni uko gusa ufite kwizera ko wabona icyo gice muri ubwo buryo.
Being the first section of volume nine, it opens with that identification, and employs the title, For the Coming of the King. It is clearly referencing not only the Second Coming of Christ, but also the parable of the ten virgins, for the section title then quotes Paul.
Kubera igice cya mbere cy’umubumbe wa cyenda, gitangizwa n’iyo mbonerahamwe y’irangamimerere, kandi gikoresha umutwe uvuga ngo, Kuza k’Umwami. Biragaragara ko kiterekeza gusa ku Kugaruka kwa Kabiri kwa Kristo, ahubwo no ku mugani w’abakobwa cumi b’isugi, kuko umutwe w’icyo gice uhita usubiramo amagambo ya Pawulo.
“Section 1—For the Coming of the King
“Igice cya 1—Ku Bijyanye no Kuza k’Umwami
“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.”
“‘Hasigaye akanya gato, kandi Uje kuza azaza, kandi ntazatinda.’ Abaheburayo 10:37.”
The following two verses are left off, but they contribute to the light in the passage.
Imirongo ibiri ikurikira yarasigaye, ariko igira uruhare mu kumurikira iyi nteruro.
For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. Hebrews 10:37–39.
Kuko hasigaye igihe gito cyane, kandi Uwo ugomba kuza azaza, kandi ntazatinda. Noneho umukiranutsi azabeshwaho no kwizera; ariko nihagira usubira inyuma, ubugingo bwanjye ntibuzamwishimira. Ariko twe ntituri abo gusubira inyuma kugeza ku kurimbuka; ahubwo turi abo kwizera kugeza ku gakiza k’ubugingo. Abaheburayo 10:37–39.
Paul was referring to Habakkuk where the faithful wise virgins are contrasted with those who Paul says “draw back unto perdition.” Habakkuk said it this way:
Pawulo yerekezaga kuri Habakuki, aho abagenzi b’abanyabwenge b’indahemuka bagereranywa n’abo Pawulo avuga ko “basubira inyuma bagana kurimbuka.” Habakuki yabivuze muri aya magambo:
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Dore, umutima we wishyize hejuru ntutunganye muri we; ariko umukiranutsi azabeshwaho no kwizera kwe. Habakuki 2:4.
Habakkuk’s tarrying time is the tarrying time of the ten virgins, and the chapter of the coming King, in connection with Paul’s words from Hebrews, identifies the perfect fulfillment and application of this chapter in the period of the sealing of the one hundred and forty-four thousand. That period began on September 11, 2001 and ends at the Sunday law, which is Laodicean Adventism’s last crisis, which in the parable of the ten virgins is the manifestation of character at the Sunday law. The last paragraphs of the chapter address the Sunday law, and the chapter begins by addressing September 11, 2001.
Igihe cyo gutinda cya Habakuki ni cyo gihe cyo gutinda cy’abakobwa cumi b’isugi, kandi igice kivuga iby’Umwami uje, gifatanyije n’amagambo ya Pawulo yo mu Baheburayo, kigaragaza ugusohora kuzuye n’ishyirwa mu bikorwa ry’iki gice mu gihe cyo gushyirwaho ikimenyetso kw’abo ibihumbi ijana na mirongo ine na bine. Icyo gihe cyatangiye ku wa 11 Nzeri 2001 kandi kirangirira ku itegeko ryo ku Cyumweru, ari ryo kaga ka nyuma k’Ubwadiventisiti bw’i Lawodikiya, ari na cyo, mu mugani w’abakobwa cumi b’isugi, kugaragazwa kw’imico ku itegeko ryo ku Cyumweru. Imirongo ya nyuma y’iki gice ivuga ku itegeko ryo ku Cyumweru, kandi iki gice gitangira kivuga ku wa 11 Nzeri 2001.
“The Last Crisis
“Ibibazo bya nyuma”
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.
“Turimo mu gihe cy’imperuka. Ibimenyetso by’ibihe birimo bisohora vuba bitangaza ko ukuza kwa Kristo kwegereje cyane. Iminsi turimo kubamo irakomeye kandi ifite agaciro gakomeye. Umwuka w’Imana urimo gukurwa ku isi gahoro gahoro, ariko koko. Ibyorezo n’imanza byamaze gutangira kugwira abakerensa ubuntu bw’Imana. Amakuba yo ku butaka no ku nyanja, imimerere idahagaze neza y’umuryango mugari w’abantu, n’ibikangisho by’intambara, ni ibimenyetso bikomeye. Birerekana mbere y’igihe ibigiye kuba bifite uburemere bukomeye cyane.
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.
Ibikoresho by’umubi birimo guhuza imbaraga zabyo no kwishyira hamwe. Birimo kwikomeza kugira ngo bitegure ihurizo rikomeye rya nyuma. Vuba aha isi yacu igiye kubamo impinduka zikomeye, kandi ibikorwa bya nyuma bizihuta.
“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.
Imimerere y’ibintu mu isi igaragaza ko ibihe by’amakuba bikomeye bitwegereye cyane. Ibinyamakuru bya buri munsi byuzuye ibimenyetso by’intambara iteye ubwoba iri hafi. Ubusahuzi bukozwe n’ubushizi bw’amanga bubaho kenshi. Imyigaragambyo isanzwe ibaye rusange. Ubujura n’ubwicanyi bikorwa impande zose. Abantu bafite dayimoni barimo kwambura ubuzima abagabo, abagore, n’abana bato. Abantu bayobejwe n’ingeso mbi, kandi amoko yose y’ibibi ni yo ategeka.
“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain. ‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.
Umwanzi yaratsinze mu kugoreka ubutabera no kuzuza imitima y’abantu icyifuzo cyo kwungukira ku bwikunde. “Kandi ubutabera buhagarara kure: kuko ukuri kwaguye mu muhanda, kandi kutabera ntikubasha kwinjira.” Yesaya 59:14. Mu migi minini harimo imbaga nyamwinshi y’ababayeho mu bukene no mu kaga kenshi, hafi kuba batagira ibyokurya, aho kuba, n’imyambaro; nyamara muri iyo migi ubwayo harimo abafite ibirengeye ibyo umutima wakwifuza, babaho mu buzahare, bakoresha amafaranga yabo ku mazu atatse cyane, ku kwirimbisha ubwabo, cyangwa ikirushijeho kuba kibi, mu guhaza irari ry’umubiri, ku nzoga, itabi, n’ibindi bintu birimbura ubushobozi bw’ubwonko, bikahungabanya imitekerereze, kandi bikonona ubugingo. Gutaka kw’abantu bicwa n’inzara kuzamuka kugera imbere y’Imana, mu gihe ku buryo bwose bwo kurenganya no kunyaga abantu birundanyirizaho ubutunzi buhambaye cyane.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Igihe kimwe, nkiri mu Mujyi wa New York, mu bihe by’ijoro nahamagawe kureba inyubako zazamukaga igorofa ku yindi zerekeza mu ijuru. Izo nyubako zari zemejwe ko zidakongoka n’umuriro, kandi zari zubatswe kugira ngo ziheshe icyubahiro ba nyirazo n’abazubatse. Zarushagaho kuzamuka hejuru, kandi muri zo hakoreshwaga ibikoresho bihenda cyane kurusha ibindi. Abantu bene izo nyubako ntibibazaga bati: ‘Ni mu buhe buryo twahesha Imana icyubahiro kurusha ubundi?’ Uwiteka ntiyari mu bitekerezo byabo.”
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“Natekereje nti: ‘Iyaba abashora umutungo wabo muri ubwo buryo babasha kubona inzira yabo nk’uko Imana iyibona! Barundanya inyubako z’akataraboneka, nyamara uko guteganya no gucura imigambi kwabo ni ubupfu bungana butyo mu maso y’Umutware w’ijuru n’isi. Ntibiga, bakoresheje imbaraga zose z’umutima n’iz’ubwenge, uko bashobora guhesha Imana icyubahiro. Batakaje icyo kureba, ari cyo nshingano ya mbere y’umuntu.’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Mu gihe izo nyubako ndende cyane zazamukaga, ba nyirazo bishimiraga mu bwibone bwuzuye irari, bibwira ko bafite amafaranga yo gukoresha mu kunezeza irari ryabo no gutuma abaturanyi babo babagirira ishyari. Umubare munini w’amafaranga bashoyemo muri ubwo buryo wari warabonetse binyuze mu kwaka ibirenze ibikwiye, no mu gutsikamira abakene. Bibagiwe ko mu ijuru habikwa inyandiko y’ibarura rya buri gikorwa cyose cy’ubucuruzi; buri masezerano arimo akarengane, buri gikorwa cyose cy’uburiganya, byandikwa aho. Igihe kiraza ubwo abantu, mu buriganya bwabo no mu bwibone bwabo bukabije, bazagera ahantu Uwiteka atazabemerera kurenga, kandi bazamenya ko kwihangana kwa Yehova gufite iherezo.”
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.
Icyakurikiyeho cyanshize imbere y’amaso ni icyateye ubwoba cy’umuriro. Abantu barebye inyubako ndende kandi bakekaga ko zidafatwa n’umuriro, maze baravuga bati: “Ziratekanye rwose.” Ariko izo nyubako zirakongoka nk’aho zubakishijwe ubujeni. Imodoka zizimya umuriro ntizashoboye kugira icyo zikora ngo zihagarike irimbuka. Abazimyamuriro ntibashoboye gukoresha ibyo byuma.
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.
“Nategetswe ko igihe cy’Umwami nikigera, niharamuka hatarabayeho ihinduka mu mitima y’abantu b’abibone kandi b’abanyamurava, abantu bazabona ko ukuboko kwari gukomeye kurokora kuzaba gukomeye no kurimbura. Nta mbaraga zo mu isi zishobora kubuza ukuboko kw’Imana. Nta kintu na kimwe gishobora gukoreshwa mu kubaka inyubako ngo kizirinde kurimbuka igihe cyagenwe n’Imana nikigera cyo kohereza igihano ku bantu kubera gusuzugura amategeko yayo no kubera ukwikunda guterwa n’irari ry’ubukuru.”
“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.
Ntabwo ari benshi, ndetse no mu barimu n’abanyapolitiki, basobanukiwe impamvu zishingiye ku miterere y’ubu y’imibereho y’abantu. Abafite ububasha bwo gutegeka ntibashoboye gukemura ikibazo cy’iyangirika ry’imyifatire, ubukene, ubukene bukabije, n’ubwiyongere bw’ubugizi bwa nabi. Barwana ubusa bashaka gushyira imikorere y’ubucuruzi ku rufatiro rurushaho gukomera. Iyo abantu barushaho kwita ku nyigisho z’Ijambo ry’Imana, babona umuti w’ibibazo bibatera urujijo.
“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.
“Ibyanditswe Byera bisobanura imimerere y’isi izaba iriho mbere gato yo kuza kwa kabiri kwa Kristo. Ku byerekeye abantu birundaniriza ubutunzi bwinshi babukuye mu bujura no mu bwambuzi, handitswe ngo: ‘Mwirundanirije ubutunzi iminsi y’imperuka. Dore, impagarike y’abakozi basaruye imirima yanyu, iyo mwabimye mubihendahenze, irataka; kandi gutaka kw’abasaruraga kwageze mu matwi y’Umwami Nyiringabo. Mwibereyeho ku isi mu byishimo no mu buhehesi; mwigaburiye imitima yanyu nk’aho ari ku munsi wo kubaga. Mwaciriyeho iteka umukiranutsi, muramwica; kandi ntabarwanya.’ Yakobo 5:3–6.”
“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.
“Ariko ni nde usoma imiburo itangwa n’ibimenyetso by’ibihe biri gusohora vuba? Ni iyihe ngaruka bigira ku bakunda iby’isi? Ni irihe hinduka rigaragara mu myitwarire yabo? Nta riruta iryagaragaye mu myitwarire y’abatuye isi bo mu gihe cya Nowa. Bahugiye mu mirimo y’isi no mu byishimo byayo, abantu babayeho mbere y’umwuzure ‘ntibabimenye kugeza aho umwuzure waziye, ukabatwara bose.’ Matayo 24:39. Bari barahawe imiburo yaturutse mu ijuru, ariko banze kuyumvira. Kandi muri iki gihe, isi, yirengagije rwose ijwi ry’Imana riyiburira, irihutira kurimbuka iteka.”
“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.
Isi irakangurirana umwuka w’intambara. Ubuhanuzi bwo mu gice cya cumi na rimwe cya Daniyeli hafi bwageze ku isohozwa ryabwo ryuzuye. Vuba ibihe by’amakuba bivugwa mu buhanuzi bizaba.
“‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. Because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–8.
“‘“Dore, Uwiteka ahindura isi ubusa, ayigira amatongo, ayubika hejuru hasi, kandi akwirakwiza abayituye…. Kuko bishe amategeko, bahinduye itegeko, bishe isezerano ry’iteka ryose. Ni cyo gituma umuvumo wamaze isi, kandi abayituye bahindutse amatongo…. Ibyishimo by’ingoma birahagaze, urusaku rw’abanezerwa rurarangira, umunezero w’inanga urahagarara.’ Yesaya 24:1–8.
“‘Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down, for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.” Joel 1:15–18, 12.
“‘Mbega uwo munsi! Kuko umunsi w’Uwiteka wegereje, kandi uzaza umeze nk’irimbuka rivuye ku Ishoborabyose…. Imbuto zaboze munsi y’ibisigazwa by’ubutaka bwazo, ibigega byarasenyutse bisigara ari amatongo, ibigega byo guhunikamo byaramenaguwe, kuko imyaka yumye. Mbega ukuntu amatungo aniha! Imikumbi y’inka yahagaritswe umutima, kuko idafite urwuri; ndetse n’imikumbi y’intama yagizwe amatongo.’ ‘Umuzabibu wumye, n’umutini urashiriye; igiti cy’umukomamanga, n’igiti cy’itende na cyo, n’igiti cya pome, ndetse n’ibiti byose byo mu gasozi, byarumye: kuko ibyishimo byumye bikava ku bana b’abantu.” Yoweli 1:15–18, 12.
“‘I am pained at my very heart; … I cannot hold my peace, because thou has heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’ Jeremiah 4:19, 20.
“‘Nababajwe cyane mu mutima wanjye rwose; … sinshobora guceceka, kuko wowe, roho yanjye, wumvise ijwi ry’impanda, n’umuburo w’intambara. Kurimbuka gukurikiye ukundi kurararikwa; kuko igihugu cyose cyanyazwe.’ Yeremiya 4:19, 20.”
“‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Verses 23–26.
“‘Narebye isi, mbona ko cyari kidafite ishusho kandi kirimo ubusa; ndeba n’ijuru, mbona ko ritari rifite umucyo. Narebye imisozi, mbona ko yahindagurikaga, kandi udusozi twose twinubagaga. Narebye, mbona ko nta muntu wari uhari, kandi inyoni zose zo mu kirere zari zarahungiye kure. Narebye, mbona ko ahantu harumbuka hahindutse ubutayu, kandi imigi yaho yose yari yarasenyutse.’ Imirongo 23–26.
“‘“Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.” Jeremiah 30:7.
“‘“Ayii! Kuko uwo munsi ari mukuru, ku buryo nta wundi umeze nka wo ubaho: ni wo gihe cy’amakuba ya Yakobo; ariko azayakizwamo.” Yeremiya 30:7.
“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.
Si bose abo muri iyi si bafashe uruhande rw’umwanzi barwanya Imana. Si bose babaye abahemu. Hariho bake b’indahemuka bakiranukira Imana; kuko Yohana yanditse ati: “Aha ni ho hari abitondera amategeko y’Imana, kandi bafite kwizera kwa Yesu.” Ibyahishuwe 14:12. Bidatinze urugamba ruzarwanwa n’ubukana bwinshi hagati y’abakorera Imana n’abatayikorera. Bidatinze ibintu byose bishobora kunyeganyezwa bizanyeganyezwa, kugira ngo ibidashobora kunyeganyezwa bisigareho.
“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.
“Satani ni umunyeshuri wa Bibiliya ukorana umwete. Azi yuko igihe cye ari kigufi, kandi ashaka kuri buri ngingo kuburizamo umurimo w’Umwami kuri iyi si. Ntibishoboka gutanga igitekerezo icyo ari cyo cyose cy’uburyo abantu b’Imana bazaba bakiriho ku isi bazanyuramo, ubwo ubwiza bwo mu ijuru n’isubirwamo ry’itotezwa ryo mu bihe byahise bizaba bivanganye. Bazagendera mu mucyo uturuka ku ntebe y’ubwami y’Imana. Binyuze ku bamarayika hazabaho itumanaho ridahwema hagati y’ijuru n’isi. Kandi Satani, akikijwe n’abamarayika babi kandi yiyita Imana, azakora ibitangaza by’amoko yose, kugira ngo ayobye, niba bishoboka, n’intore ubwazo. Abantu b’Imana ntibazashakira umutekano wabo mu gukora ibitangaza, kuko Satani azigana ibitangaza bizakorwa. Abantu b’Imana bageragejwe kandi bakanasuzumwa bazabona imbaraga zabo mu kimenyetso cyavuzwe mu Kuva 31:12–18. Bakwiriye guhagarara bashikamye ku Ijambo rizima ngo: ‘Byanditswe.’ Uru ni rwo rufatiro rwonyine bashobora guhagararaho badatezuka. Abishe isezerano ryabo n’Imana bazaba kuri uwo munsi bari hanze y’Imana kandi badafite ibyiringiro.
“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.
Abaramya Imana bazarushaho kurangwa by’umwihariko no kubaha itegeko rya kane, kuko ari ryo kimenyetso cy’ububasha bw’Imana bwo kurema, kandi rikaba n’igihamya cy’uko Imana ifite uburenganzira ku kubahwa no kuhamywa n’umuntu. Ababi bo bazarangwa n’imihati yabo yo gusenya urwibutso rw’Umuremyi no gushyira hejuru urwego rwa Roma. Mu iherezo ry’urugamba, abiyita abakristo bose bazagabanywamo ibyiciro bibiri bikomeye: abakomeza amategeko y’Imana no kwizera kwa Yesu, n’abaramya ya nyamaswa n’igishushanyo cyayo, kandi bakakira ikimenyetso cyayo. Nubwo itorero na leta bazahuza imbaraga zabo kugira ngo bahatire bose, “aboroheje n’abakomeye, abatunzi n’abakene, ab’umudendezo n’imbata,” kwakira ikimenyetso cya ya nyamaswa, nyamara ubwoko bw’Imana ntibuzagihabwa. Ibyahishuwe 13:16. Umuhanuzi wo i Patimo yabonye “abari banesheje ya nyamaswa n’igishushanyo cyayo n’ikimenyetso cyayo n’umubare w’izina ryayo, bahagaze ku nyanja y’ibirahuri, bafite inanga z’Imana,” kandi baririmba indirimbo ya Mose n’iy’Umwana w’Intama. Ibyahishuwe 15:2.
“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 11–17.
“Ibigerage n’amagerageza biteye ubwoba bitegereje ubwoko bw’Imana. Umwuka w’intambara uri gukangurira amahanga kuva ku mpera imwe y’isi kugera ku yindi. Ariko hagati mu gihe cy’amakuba kigiye kuza,—igihe cy’amakuba kitigeze kubaho uhereye igihe habagaho ishyanga,—ubwoko bw’Imana yatoranyije buzahagarara butanyeganyega. Satani n’ingabo ze ntibazashobora kubarimbura, kuko abamarayika b’indatabire bazabarinda.” Testimonies, volume 9, 11–17.
The one hundred and forty-four thousand, who are “God’s tried and tested people” His “chosen people” “will stand unmoved” when “the persecutions of the past” are repeated. The light they will “walk in” is the light of the message of the seventh seal, which is the midnight cry, which is the light identifying the formation of the image of the beast.
Abantu ibihumbi ijana na mirongo ine na bine, ari bo “bwoko bw’Imana bwageragejwe kandi bugasuzumwa” ari bo “bwoko bwayo bwatoranyijwe,” “bazahagarara badahungabanye” ubwo “itotezwa ryo mu bihe byashize” rizaba risubiwemo. Umucyo “bazagenderamo” ni umucyo w’ubutumwa bw’ikimenyetso cya karindwi, ari bwo gutaka kwa nijoro rwagati, ari wo mucyo ugaragaza ishingwa ry’igishushanyo cy’inyamaswa.