Ideally the seven churches and seven seals should be understood as parallel symbols representing internal and external lines of the same history. It is also important to note that when considering the last three churches and the last three seals that the historical line representing progressive history is not a primary subject of the symbols. When the churches are applied in the context of parallel histories, the progression of history is an essential element of the symbolism, but this is not the case when the last three churches and seals are treated as a symbol unto themselves.
Mu buryo bwiza kurushaho, amatorero arindwi n’ibimenyetso birindwi byagombye gusobanurwa nk’ibimenyetso bibangikanye bigaragaza imirongo y’imbere n’iy’inyuma y’amateka amwe. Ni ngombwa kandi kwitondera ko, iyo hasuzumwa amatorero atatu ya nyuma n’ibimenyetso bitatu bya nyuma, umurongo w’amateka ugaragaza amateka agenda akomeza gutera imbere atari wo ngingo y’ibanze y’ibi bimenyetso. Iyo amatorero ashyizwe mu rwego rw’amateka abangikanye, iterambere ry’amateka riba ikintu cy’ingenzi mu bimenyetso byayo; ariko si ko bimeze iyo amatorero atatu ya nyuma n’ibimenyetso bishyizweho nk’ikimenyetso cyihariye ubwacyo.
The last three churches as a symbol are about the relationship of three groups and the dynamics of the interaction of the three groups of worshippers represented by the various churches. The last three seals identify God’s people as represented by Moses and Elijah. Elijah representing the one hundred and forty-four thousand and Moses the righteous dead.
Amatorero atatu ya nyuma, nk’ikimenyetso, yerekeye isano y’amatsinda atatu n’imigendekere y’imikoranire y’ayo matsinda atatu y’abaramya ahagarariwe n’amatorero atandukanye. Ibimenyetso birindwi bya nyuma biranga ubwoko bw’Imana nk’uko buhagarariwe na Mose na Eliya. Eliya ahagarariye abantu ibihumbi ijana na mirongo ine na bine, naho Mose agahagararira intungane zapfuye.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. And when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand? Revelation 6:9–17.
Nuko afunguye ikimenyetso cya gatanu, mbona munsi y’igicaniro ubugingo bw’abiciwe ijambo ry’Imana n’ubuhamya bari barakomeje: maze barangurura ijwi rirenga, bavuga bati: “Nyagasani, Wera kandi W’ukuri, uzageza he kutaducira urubanza no kutihorera amaraso yacu ku batuye mu isi?” Buri wese muri bo ahabwa umwambaro wera; maze babwirwa ko baruhuka akanya gato, kugeza ubwo bagenzi babo b’imbata na bene se na bo bazicwa nk’uko na bo bishwe, bazaba buzuye. Nuko afunguye ikimenyetso cya gatandatu, maze dore habaho umutingito ukomeye; izuba rihinduka umukara nk’ikigunira cy’ubwoya, ukwezi guhinduka nk’amaraso; n’inyenyeri zo mu ijuru zigwa ku isi, nk’uko umutini uhungura imitini yawo itarera neza iyo uhungabanyijwe n’umuyaga mwinshi. Ijuru rivaho nk’umuzingo iyo uzingishijwe; kandi buri musozi na buri kirwa biva mu myanya yabyo. Abami bo mu isi n’abakomeye n’abakire n’abatware b’ingabo n’abanyamaboko n’umugaragu wese n’umuntu wese w’umudendezo, bihisha mu buvumo no mu bitare by’imisozi; maze babwira imisozi n’ibitare bati: “Nimutureho mutuduhishe mu maso h’Uwicaye ku ntebe y’ubwami no mu burakari bw’Umwana w’Intama; kuko umunsi ukomeye w’uburakari bwe ugezeho, kandi ni nde washobora guhagarara?” Ibyahishuwe 6:9–17.
Sister White informs us that that the fifth seal addresses “a period of time in the future.” The verses of the fifth seal are asking when God would judge the papacy for murdering God’s people during the Dark Ages. The answer was given that in the “last days” God would judge the papacy for their murder and also for another group of papal martyrs that would also be murdered by the papacy during the Sunday law crisis.
Mushiki wa White atumenyesha ko ikimenyetso cya gatanu kivuga “igihe kiri imbere.” Imirongo yerekeye ikimenyetso cya gatanu ibaza igihe Imana izaciraho iteka ubupapa kubera kwica ubwoko bw’Imana mu gihe cy’Ibihe by’Umwijima. Hatanzwe igisubizo ko mu “minsi y’imperuka” Imana izaciraho iteka ubupapa kubera ubwo bwicanyi, ndetse no kubera undi mutwe w’abahowe ukwizera bazira ubupapa, na bo bazicwa n’ubupapa mu gihe cy’ihungabana ry’itegeko ryo ku Cyumweru.
“‘And when he had opened the fifth seal . . . [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.
“‘Nuko amaze kumena ikimenyetso cya gatanu... [Ibyahishuwe 6:9–11]. Aha Yohana yeretswe ibibera bitari iby’ukuri muri icyo gihe, ahubwo ari ibyari kuzabaho mu gihe cyari kizaza.’” Manuscript Releases, volume 20, 197.
Inspiration also confirms that the souls under the altar, who desire to know when God will judge the papacy are connected with the two voices of the angel that lightens the earth with its glory in chapter eighteen of Revelation.
Ihumekerwa na ko kwemeza ko ubugingo buri munsi y’igicaniro, bwifuza kumenya igihe Imana izaciriraho urubanza ubupapa, bufitanye isano n’amajwi yombi y’umumarayika umurikisha isi ubwiza bwe mu gice cya cumi n’umunani cy’Ibyahishuwe.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. Revelation 18:1–5 quoted.” Manuscript Releases, volume 20, 14.
“Igihe ikimenyetso cya gatanu cyafungurwaga, Yohana Umuhishuri mu iyerekwa yabonye munsi y’igicaniro iteraniro ry’abishwe bazira Ijambo ry’Imana n’ubuhamya bwa Yesu Kristo. Nyuma y’ibyo hakurikiyeho ibibera bisobanuwe mu gice cya cumi n’umunani cy’Ibyahishuwe, aho abizerwa kandi b’ukuri bahamagarirwa gusohoka i Babuloni. Ibyahishuwe 18:1–5 byavuzwe.” Manuscript Releases, volume 20, 14.
In Revelation eighteen Catholicism’s judgment is double for there and then she is punished for not only those she will murder in the “last days,” but also for the murder victims during the Dark Ages of papal rule.
Mu Ibyahishuwe 18, urubanza rwa Gatolika rubaye incuro ebyiri, kuko aho ni ho kandi icyo gihe ahanirwa kuticira gusa abo azica mu “minsi y’imperuka,” ahubwo n’abishwe mu gihe cy’Umwijima bwo gutegeka kwa papa.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Nuko numva irindi jwi riturutse mu ijuru rivuga riti: Nimusohoke muri we, bwoko bwanjye, kugira ngo mutifatanya n’ibyaha bye, kandi kugira ngo mutagerwaho n’ibyago bye. Kuko ibyaha bye byageze mu ijuru, kandi Imana yibutse gukiranirwa kwe. Mumwiture nk’uko na we yabituye, kandi mumwiture incuro ebyiri z’ibyo yakoze: mu gikombe yujuje, namwe mukimujujemo kabiri. Ibyahishuwe 18:4–6.
The sixth seal provides one of the Bible’s classic illustrations of the events which immediately precede the Second Coming of Christ during the seven last plagues. It concludes with the introduction to chapter seven of Revelation which provides the answer for the question raised in the last verse of the sixth seal, “who shall be able to stand.” There are two groups that will stand as God’s ensign in the Sunday law crisis that concludes when the seven last plagues arrive. Those two groups are the one hundred and forty-four thousand who are represented by Elijah, and the “great multitude” who are represented by Moses. These two symbols of Moses and Elijah were previously identified as those who stand at the end of the world, for they both stood with Christ at the Mount of Transfiguration.
Ikimenyetso cya gatandatu gitanga urugero rumwe ruzwi cyane rwo muri Bibiliya rw’ibyabaye bihita bibanziriza Ukuza kwa Kabiri kwa Kristo mu gihe cy’ibyago birindwi bya nyuma. Gisozwa no gutangiza igice cya karindwi cy’Ibyahishuwe, gitanga igisubizo ku kibazo cyabajijwe mu murongo wa nyuma w’ikimenyetso cya gatandatu, ngo: “ni nde uzabasha guhagarara?” Hari amatsinda abiri azahagarara nk’ikirango cy’Imana mu gihe cy’ikibazo cy’itegeko ry’Umunsi w’Icyumweru, kizasoza igihe ibyago birindwi bya nyuma bizagera. Ayo matsinda yombi ni abantu ibihumbi ijana na mirongo ine na bine bahagarariwe na Eliya, n’“imbaga nyamwinshi” ihagarariwe na Mose. Ibi bimenyetso byombi bya Mose na Eliya byari byaramaze kugaragazwa mbere ko ari bo bahagarara ku mperuka y’isi, kuko bombi bahagarananye na Kristo ku Musozi wo Guhindurirwaho.
The first group of papal martyrs from the Dark Ages were given white robes, and the second group that they were told to wait for until that group was made up is the “great multitude” who are also wearing white robes. The fifth and sixth seal is not providing a parallel history of the fifth and sixth churches, they are providing a witness about the two groups that stand up as an ensign for the Lord in the “last days.” Those two groups are they who proclaim the messages of the two voices in Revelation chapter eighteen. The message that is then proclaimed is accompanied with the outpouring of the Holy Spirit as typified by the history of Pentecost and the history of the Midnight Cry at the beginning of Adventism.
Itsinda rya mbere ry’abahowe ukwizera bo ku ruhande rw’ubupapa bo mu Bihe by’Umwijima bahawe amakanzu yera; kandi itsinda rya kabiri babwiwe gutegereza kugeza ubwo ryari kuzura ni rya “mbaga nyamwinshi,” na bo bambaye amakanzu yera. Ikimenyetso cya gatanu n’icya gatandatu ntibitanga amateka ahwanye n’ay’amatorero ya gatanu n’aya gatandatu; ahubwo bitanga ubuhamya ku byerekeye ayo matsinda yombi ahaguruka nk’ikimenyetso cy’Uwiteka mu “minsi y’imperuka.” Ayo matsinda yombi ni abatangaza ubutumwa bw’ayo majwi yombi ari mu gitabo cy’Ibyahishuwe igice cya cumi n’umunani. Ubutumwa buherako butangazwa buherekejwe no gusukwa kwa Mwuka Wera, nk’uko byashushanyijwe n’amateka ya Pentekote n’amateka y’Induru yo mu Gicuku mu ntangiriro y’Abadiventisime.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Umumarayika wifatanya no gutangaza ubutumwa bw’umumarayika wa gatatu agomba kumurikisha isi yose ubwiza bwe. Aha hahanuwe umurimo uzagera ku isi yose kandi ufite imbaraga zidasanzwe. Umuhari werekeye ku kuza kwa Kristo wo mu myaka ya 1840–44 wari ukugaragarira guhebuje kw’imbaraga z’Imana; ubutumwa bw’umumarayika wa mbere bwagejejwe kuri buri kigo cy’ivugabutumwa ku isi, kandi mu bihugu bimwe habayeyo inyota ikomeye cyane mu by’idini, itaraboneka mu gihugu icyo ari cyo cyose kuva ku Ivugurura ryo mu kinyejana cya cumi na gatandatu; ariko ibi bizarusha n’umuhari ukomeye uzabaho munsi y’umuburo wa nyuma w’umumarayika wa gatatu.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Igikorwa kizaba gisa n’icy’Umunsi wa Pentekote. Nk’uko ‘imvura y’umuhindo ya mbere’ yatanzwe, mu isukwa rya Mwuka Wera igihe ubutumwa bwiza bwatangiraga, kugira ngo imbuto y’igiciro kidasanzwe imere, ni ko n’‘imvura y’umuhindo ya nyuma’ izatangwa ku iherezo ryabwo kugira ngo isarura ryerere. ‘Ni bwo tuzamenya nitukomeza gushishikarira kumenya Uwiteka: gusohoka kwe guteguye nk’umuseke; kandi azatugeraho nk’imvura, nk’imvura y’umuhindo ya nyuma n’iya mbere igwa ku isi.’ Hoseya 6:3. ‘Nuko mwa bana ba Siyoni mwe, munezerwe kandi mwishimire Uwiteka Imana yanyu: kuko yabahaye imvura y’umuhindo ya mbere mu rugero rukwiriye, kandi azabamanurira imvura, ari yo mvura y’umuhindo ya mbere n’imvura y’umuhindo ya nyuma.’ Yoweli 2:23. ‘Mu minsi y’imperuka, ni ko Imana ivuga, nzasuka ku bantu bose Mwuka Wanjye.’ ‘Kandi uzambaza izina ry’Umwami wese azakizwa.’ Ibyakozwe n’Intumwa 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Umurimo ukomeye w’ubutumwa bwiza ntugomba kurangirana n’ukwigaragaza k’ubushobozi bw’Imana kudahwanye n’uko kwaranze itangira ryabwo. Ubuhanuzi bwasohoye mu isukwa ry’imvura y’umuhindo wa mbere mu itangira ry’ubutumwa bwiza bugomba kongera gusohora mu mvura y’umuhindo wa nyuma ku iherezo ryabwo. Aha ni ho hari ‘ibihe byo guhemburwa’ intumwa Petero yategerezaga ubwo yavugaga iti: ‘Nuko mwihane, muhindukire, kugira ngo ibyaha byanyu bihanagurwe, ibihe byo guhemburwa nibisohokera imbere y’Umwami Imana; kandi azaboherereza Yesu.’ Ibyakozwe n’Intumwa 3:19, 20.” The Great Controversy, 611.
After the sixth seal raises the question that introduces Elijah and Moses represented in chapter seven of Revelation the seventh seal is opened and describes the outpouring of the Holy Spirit upon those two groups. It is to be noted that in the description there is a silence for a half an hour. The outpouring of the latter rain represented with the opening of the seventh seal includes a period of silence.
Nyuma y’uko ikimenyetso cya gatandatu kibyaje ikibazo gitangiza Eliya na Mose bagereranyijwe mu gice cya karindwi cy’Ibyahishuwe, ikimenyetso cya karindwi kirafungurwa, kandi gisobanura isukwa rya Mwuka Wera ku ayo matsinda yombi. Birakwiye kwitonderwa ko muri icyo gisobanuro harimo ituza rimara igice cy’isaha. Isukwa ry’imvura y’itumba igereranywa no gufungurwa kw’ikimenyetso cya karindwi rikubiyemo igihe cy’ituza.
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.
Nuko amaze kumena ikimenyetso cya karindwi, habaho guceceka mu ijuru nk’igihe kigera ku gice cy’isaha. Mbona abamarayika barindwi bahagaze imbere y’Imana; bahabwa amakondera arindwi. Maze undi mumarayika aza 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. Hanyuma marayika afata icyotero, acyuzuza umuriro wo ku gicaniro, awujugunya mu isi; maze haba amajwi, n’inkuba, n’imirabyo, n’umutingito. Ibyahishuwe 8:1–5.
As just noted in the passage in The Great Controversy the latter rain begins to be poured out when the mighty angel descends and lightens the earth with his glory. The latter rain began when “the great buildings of New York City were thrown down” on September 11, 2001.
Nk’uko bimaze kuvugwa muri icyo gice cyo mu gitabo The Great Controversy, imvura y’itumba itangira gusukwa ubwo marayika ukomeye amanuka kandi akamurikisha isi ubwiza bwe. Imvura y’itumba yatangiye igihe “inyubako nini zo mu Mujyi wa New York zasenywaga” ku wa 11 Nzeri 2001.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“None se haje ijambo navuze ko New York izatwarwa n’umuhengeri ukomeye? Ibyo sinigeze mbivuga. Navuze nti, ubwo narebaga inyubako ndende zubakwaga aho, igorofa ku rindi, ‘Mbega ibiteye ubwoba bizahabera igihe Uwiteka azahaguruka kugira ngo anyeganyeze isi bikomeye cyane! Ni bwo amagambo yo mu Byahishuwe 18:1–3 azasohozwa.’ Igice cya cumi n’umunani cyose cy’Ibyahishuwe ni umuburo w’ibigiye kuza ku isi. Ariko nta mucyo wihariye mfite ku byerekeye ibigiye kuba kuri New York, keretse ko nzi yuko umunsi umwe izo nyubako ndende zaho zizahirikwa no guhindukiza no guhirika kw’imbaraga z’Imana. Uhereye ku mucyo nahawe, nzi yuko kurimbuka kuri mu isi. Ijambo rimwe rivuye ku Mwami, gukoraho kumwe kw’imbaraga ze zikomeye, kandi izo nyubako z’akataraboneka zizagwa. Hazabaho ibiteye ubwoba tudashobora no kwiyumvisha.” Review and Herald, July 5, 1906.
On September 11, 2001 the latter rain began to fall and the outpouring of that rain falls upon those represented by Elijah and Moses, and includes a time of silence. A time of silence for Moses and Elijah is also represented in chapter eleven of Revelation where Moses and Elijah, those two prophets that tormented the world, were “slain” in the streets. But after three and a half days they came out of the cave of Horeb and ascended to heaven. In the history of the latter rain the message, represented by those two messengers, is slain and cast into the street, but not buried until they are resurrected. This is one of the primary truths that the Lion of the tribe of Judah is now unsealing.
Ku wa 11 Nzeri 2001, imvura y’itumba rya nyuma yatangiye kugwa, kandi isukwa ry’iyo mvura rigwira ku bahagarariwe na Eliya na Mose, kandi rikubiyemo igihe cyo guceceka. Igihe cyo guceceka kwa Mose na Eliya na cyo gihagarariwe mu gice cya cumi na kimwe cy’Ibyahishuwe, aho Mose na Eliya, abo bahanuzi babiri bababazaga isi, “bishwe” mu mihanda. Ariko nyuma y’iminsi itatu n’igice basohotse mu buvumo bw’i Horebu maze bazamuka bajya mu ijuru. Mu mateka y’imvura y’itumba rya nyuma, ubutumwa, buhagarariwe n’abo ntumwa babiri, buricwa kandi bukajugunywa mu muhanda, ariko ntibushyingurwe kugeza igihe buzururutswa. Uku ni ukuri kumwe kw’ingenzi Intare yo mu muryango wa Yuda ubu iri guhambura.
The last three seals are identifying the final movement of God’s people as represented by Elijah and Moses. That movement dies and is resurrected. It is a movement, for Adventism began with a movement that continued until 1863 when they set aside the first truth William Miller was led to recognize. In 1863 the movement ended, for in 1863 they legally became a church. The Alpha and Omega insists that if He began His remnant people as a movement, He will also end it as a movement.
Ibitambambuga bitatu bya nyuma biranga urugendo rwa nyuma rw’abantu b’Imana nk’uko rugereranywa na Eliya na Mose. Urwo rugendo rurapfa kandi rukazuka. Ni urugendo, kuko Ubudiventisiti bwatangiye nk’urugendo rwakomeje kugeza mu 1863 igihe bashyiraga ku ruhande ukuri kwa mbere William Miller yari yarayoborewe kumenya. Mu 1863 urwo rugendo rwarangiye, kuko mu 1863 mu buryo bwemewe n’amategeko bahindutse itorero. Alufa na Omega atsindagiriza ko niba yaratangije abantu be basigaye nk’urugendo, azanasoza ari urugendo.
We have now finished the overview of the seven churches and seven seals. In the last three seals we see two classes of the redeemed that are represented by Moses and Elijah. Those seals all testify of the mighty angel of Revelation eighteen. When he descended on September 11, 2001 two classes of redeemed entered into a purification process which is designed to expose and separate two classes of worshippers within the movement at the end of Adventism as prefigured by the movement at the beginning of Adventism. Daniel identifies that one class, which he calls the wicked will not understand the increase of knowledge, but the wise do. Matthew informs us that those lacking the understanding of the knowledge that has been unsealed identifies a virgin as foolish. The wise virgins demonstrate in the crisis at midnight that they understood and possess the increase of knowledge. The wise and the foolish are represented by the church of Philadelphia or the church of Laodicea. The wicked, foolish virgins of Laodicea are to be spewed out of the mouth of the Lord and the wise receive God’s name, or His character in their foreheads. If the sixth church of Philadelphia represents the wise, how is it that the seventh church of Laodicea represents the wicked? If this is the case, the sequence is out of order, is it not? The answer of course is solved by Alpha and Omega.
Ubu twarangije incamake y’amatorero arindwi n’ibimenyetso birindwi. Mu bimenyetso bitatu bya nyuma tubonamo ibyiciro bibiri by’abacunguwe bigereranywa na Mose na Eliya. Ibyo bimenyetso byose bihamya iby’umumarayika ukomeye wo mu Byahishuwe 18. Ubwo yamanukaga ku wa 11 Nzeri 2001, ibyiciro bibiri by’abacunguwe byinjiye mu gikorwa cyo kwezwa cyagenewe guhishura no gutandukanya ibyiciro bibiri by’abaramya bari muri uwo mutwe w’abizera ku iherezo ry’Abadiventisimu, nk’uko byabanje kugereranywa n’uwo mutwe wari ku ntangiriro y’Abadiventisimu. Daniyeli agaragaza ko icyiciro kimwe, icyo yita abanyabyaha, kitazumva uko kwiyongera k’ubumenyi, ariko abanyabwenge bo bakabyumva. Matayo atumenyesha ko kubura gusobanukirwa ubwo bumenyi bwashyizwe ahagaragara biranga isugi nk’iy’ubupfu. Amasugi y’abanyabwenge agaragaza mu ngorane yo mu gicuku ko yasobanukiwe kandi afite uko kwiyongera k’ubumenyi. Abanyabwenge n’abapfu bagereranywa n’itorero rya Filadelifiya cyangwa itorero rya Lawodikiya. Abanyabyaha, ari bo masugi y’ibipfu yo muri Lawodikiya, bagomba kurukwa mu kanwa k’Umwami, naho abanyabwenge bakakira izina ry’Imana, cyangwa imico yayo, mu ruhanga rwabo. Niba itorero rya gatandatu rya Filadelifiya rihagarariye abanyabwenge, bishoboka bite ko itorero rya karindwi rya Lawodikiya rihagarariye abanyabyaha? Niba ari uko bimeze, urukurikirane rwaba rutarondetse neza, si ko biri? Igisubizo, birumvikana, gikemurwa na Alufa na Omega.
At the beginning of the first denominated people of God, ancient Israel, Moses typified Christ at the end of that denominated people.
Mu ntangiriro y’ubwoko bwa mbere bwiswe ubw’Imana, ari bwo Isirayeli ya kera, Mose yashushanyaga Kristo ku iherezo ry’abo bantu bitiriwe iryo zina.
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Acts 3:22, 23.
Kuko Mose yabwiye ba sekuruza koko ati: Uwiteka Imana yanyu izabahagurukiriza umuhanuzi wo muri bene wanyu umeze nkanjye; muzamwumvire mu byo azababwira byose. Kandi bizaba yuko umuntu wese utazumva uwo muhanuzi azarimburwa akavanwa mu bwoko. Ibyakozwe n’Intumwa 3:22, 23.
At the end of the first denominated people of God, John the Baptist was the Elijah messenger that prepared the way for Christ’s first coming. Jesus would then make His offering at the cross and thereafter begin His High Priestly work in the holy place of the heavenly sanctuary. At the beginning of the second denominated people of God, modern Israel, William Miller was the Elijah messenger that prepared the way for Christ’s Second Coming. Jesus then suddenly came into the Most Holy Place and began judgment. At the end of the second denominated people of God, a final Elijah messenger prepared the way for Christ to begin the dispensation of the judgment of the living, the conclusion of His work as Heavenly High Priest and his Second Coming.
Ku iherezo ry’ubwoko bwa mbere bw’Imana bwari bwarahawe izina, Yohana Umubatiza ni we wari intumwa ya Eliya yateguye inzira y’ukuza kwa mbere kwa Kristo. Hanyuma Yesu yagombaga gutanga igitambo Cye ku musaraba, maze nyuma yaho agatangira umurimo We w’Ubutambyi Bukuru Ahantu Hera ho mu buturo bwera bwo mu ijuru. Mu itangiriro ry’ubwoko bwa kabiri bw’Imana bwari bwarahawe izina, Isirayeli ya none, William Miller ni we wari intumwa ya Eliya yateguye inzira y’Ukuza kwa Kabiri kwa Kristo. Hanyuma Yesu yaje gitunguranye mu Ahera Cyane atangira urubanza. Ku iherezo ry’ubwoko bwa kabiri bw’Imana bwari bwarahawe izina, intumwa ya nyuma ya Eliya yateguye inzira kugira ngo Kristo atangire igihe cy’urubanza rw’abazima, irangizwa ry’umurimo We nk’Umutambyi Mukuru wo mu Ijuru, n’Ukuza Kwe kwa Kabiri.
William Miller symbolizes not only the messenger, but the movement he was associated with.
William Miller ntashushanya atari intumwa gusa, ahubwo n’umuryango w’umurimo yari afatanyije na wo.
“With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God….
Afite umushyitsi mwinshi, William Miller yatangiye gusobanurira abantu amayobera y’ubwami bw’Imana, ayobora abamwumvaga anyuze mu buhanuzi kugeza ku kuza kwa kabiri kwa Kristo. Buri muhati yashyiragamo wamwongeraga imbaraga. Nk’uko Yohana Umubatiza yamamaje ukuza kwa mbere kwa Yesu kandi agategura inzira y’ukuza Kwe, ni ko na William Miller hamwe n’abifatanyije na we batangaje ukuza kwa kabiri k’Umwana w’Imana….
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 229, 230, 233.
“Ibihumbi byinshi byayobowe kwakira ukuri kwabwirizwaga na William Miller, kandi abagaragu b’Imana barahagurutswa mu mwuka no mu mbaraga bya Eliya kugira ngo batangaze ubwo butumwa.” Inyandiko za Mbere, 229, 230, 233.
In the beginning of ancient Israel God called Moses, who received forty years of corrupted education in Egypt, that required forty years of wilderness living in an attempt to remove the influence of Egypt from his character. Forty years after his birth, understanding that he had been chosen to lead God’s people out of Egypt, Moses exercised human strength to kill the Egyptian. Forty years later at the burning bush he rebelled against God’s calling. After finally accepting the calling, he disregarded the command to circumcise his son until threatened with death. On the border of the Promised Land, he rebelled and struck the Rock a second time. At the beginning of ancient Israel, Moses possessed the character traits of a Laodicean. In doing so he still fulfilled his high and holy calling, including the typification of Christ at the end of ancient Israel. Christ, who struggled with the quibbling Jews, or those who said they were Jews, but were not, represented the character of a Philadelphian. At the beginning of ancient Israel Moses represented a Laodicean in need of gold, eye salve and white raiment. At the end Christ is a Philadelphian.
Mu ntangiriro za Isirayeli ya kera, Imana yahamagaye Mose, wari warahawe imyaka mirongo ine y’uburezi bwangiritse muri Egiputa, ari byo byasabye indi myaka mirongo ine yo kuba mu butayu mu kugerageza gukuraho mu mico ye ingaruka z’Igiputa. Hashize imyaka mirongo ine avutse, amaze gusobanukirwa ko yari yaratoranyirijwe kuyobora ubwoko bw’Imana bukava muri Egiputa, Mose yakoresheje imbaraga za kimuntu yica Umunyegiputa. Indi myaka mirongo ine ishize, ku gihuru cyakaga umuriro, yigometse ku ihamagarwa ry’Imana. Amaze kwemera iryo hamagarwa, yirengagije itegeko ryo gukeba umuhungu we kugeza ubwo yugarijwe n’urupfu. Ku mupaka w’Igihugu cy’Isezerano, yigometse ku Mana maze akubita Igitare ubwa kabiri. Mu ntangiriro za Isirayeli ya kera, Mose yari afite imico iranga Umunyilawodikiya. Nubwo byari bimeze bityo, yakomeje gusohoza ihamagarwa rye rikomeye kandi ryera, harimo no kugereranya Kristo ku iherezo rya Isirayeli ya kera. Kristo, wahanganye n’Abayahudi bajyaga impaka z’urudaca, cyangwa abavugaga ko ari Abayahudi nyamara atari bo, yagaragazaga imico y’Umunyafiladelifiya. Mu ntangiriro za Isirayeli ya kera, Mose yagereranyaga Umunyilawodikiya wari ukeneye izahabu, umuti wo gusiga ku maso, n’imyambaro yera. Ku iherezo, Kristo ni Umunyafiladelifiya.
At the beginning of Adventism, William Miller, represented by those few in Sardis that had not defiled their garments, represented a Philadelphian, as did the movement associated with him. At the end of Adventism, the movement that recognized the time of the end in 1989 were as much Laodicean as was Moses. The Millerite movement typifies the movement of Future for America with the prophetic caveat that the first movement was fulfilled by Philadelphians in the time of Philadelphia, and the last movement is fulfilled by Laodiceans in the time of Laodicea.
Mu ntangiriro y’Ubwadivantisiti, William Miller, washushanywaga n’abo bake bo mu Sarudi batanduje imyambaro yabo, yari uwo mu Filadelifiya, kandi uko ni ko n’umuryango wari ufitanye isano na we wari uri. Ku iherezo ry’Ubwadivantisiti, umuryango wabonye igihe cy’iherezo mu 1989 wari uw’i Lawodikiya nk’uko Mose na we yari ari uw’i Lawodikiya. Umuryango w’Abamillerite ushushanya umuryango wa Future for America, hakaba hari akato k’ubuhanuzi ko umuryango wa mbere wasohorejwe n’Abafiladelifiya mu gihe cya Filadelifiya, naho umuryango wa nyuma ugasohorezwa n’Abalawodikiya mu gihe cya Lawodikiya.
I am the witness of more of the prophetic history of this movement from 1989 than any other person associated with the history of Future for America, and I testify that I personally walked through the history beginning in 1989 onward as a certified Laodicean Adventist. There are many souls along that path who would uphold my testimony. I also can testify of a certainty that those associated with the movement at the end of Adventism were also certified Laodicean Adventists. The first denominated people begin with a Laodicean that becomes a Philadelphian and ends with a Philadelphian. The second denominated people begin with a Philadelphian and ends with a Laodicean that is called to become a Philadelphian. This is the signature of Alpha and Omega.
Ndi umuhamya w’ibice byinshi by’amateka y’ubuhanuzi bw’uyu murongo kuva mu 1989 kurusha undi muntu uwo ari we wese ufitanye isano n’amateka ya Future for America, kandi ndahamya yuko njye ubwanjye nagendeye muri ayo mateka guhera mu 1989 no gukomeza ndi Umwadivantisiti w’i Lawodikiya wemewe. Hariho imitima myinshi kuri uwo murongo yahamya ukuri kw’ubuhamya bwanjye. Nanone kandi nshobora guhamya nta gushidikanya yuko abari bafitanye isano n’uyu murongo ku iherezo ry’Ubwadivantisiti na bo bari Abadivantisiti b’i Lawodikiya bemewe. Ubwoko bwa mbere bwitiriwe izina butangirana n’Umulawodikiya uhinduka Umunyafiladelifiya kandi bukarangirana n’Umunyafiladelifiya. Ubwoko bwa kabiri bwitiriwe izina butangirana n’Umunyafiladelifiya kandi bukarangirana n’Umulawodikiya uhamagarirwa guhinduka Umunyafiladelifiya. Iki ni ikimenyetso kiranga Alufa na Omega.
In spite of the wretched, miserable spiritual blindness of the leader and those who joined with him, God still directed and controlled the prophetic waymarks which transpired from 1989 until now. In spite of the spiritual nakedness and poverty of the leader and those who joined with him, God was still directing the unsealing of the truths He saw fit to unseal. In His mercy which is never separated from His “truth,” He devised a purification process that provided for a Laodicean to die and thereafter be resurrected as a Philadelphian. That death and resurrection was typified by the authors of the books of Daniel and Revelation, who both were symbolically killed and resurrected. John was resurrected from the death of being thrown into a pot of boiling oil, Daniel from the den of hungry lions. Thus, the two books, which are one book provide an emphasis to the symbol of death and resurrection as part of the message that is now being unsealed.
N’ubwo umuyobozi n’abifatanyije na we bari bafite ubuhumyi bw’umwuka buteye agahinda kandi bubabaje, Imana yakomeje kuyobora no gutegeka ibimenyetso by’inzira by’ubuhanuzi byabaye kuva mu 1989 kugeza ubu. N’ubwo umuyobozi n’abifatanyije na we bari mu bwambure no mu bukene bw’umwuka, Imana yakomeje kuyobora ihishurwa ry’ukuri Yabonye ko bikwiriye guhishurwa. Mu mbabazi zayo zitigera zitandukanywa n’“ukuri” kwayo, yashyizeho uburyo bwo kwezwa bwateganyaga ko Umunyalawodikiya apfa hanyuma nyuma yaho akazazurwa nk’Umunyafiladelifiya. Uwo rupfu n’uwo muzuko byagereranyijwe n’abanditsi b’ibitabo bya Daniyeli n’Ibyahishuwe, bombi bakaba barishwe mu buryo bw’ikigereranyo maze bakazurwa. Yohana yazuwe avanywe mu rupfu rwo kujugunywa mu nkono y’amavuta abira, Daniyeli azurwa avanywe mu rwobo rw’intare zishonje. Bityo rero, ibyo bitabo byombi, ari cyo gitabo kimwe, bishyira imbaraga ku kimenyetso cy’urupfu n’umuzuko nk’igice cy’ubutumwa buri guhishurwa muri iki gihe.
As the movement in the “last days” of the investigative judgment, (which was typified by the Millerite movement), approached the end of time God designed that the leader and the movement should be killed and thereafter resurrected. In the context of the seven churches, Laodicea was slain on July 18, 2020 and would be resurrected as Philadelphia before the approaching Sunday law. The resurrected movement would be of the seven churches, but it would be the eighth. The movement would be the eighth, that is of the seven.
Ubwo urugendo rwo mu “minsi y’imperuka” rw’urubanza rw’igenzura, (rwari rwagereranyijwe n’urugendo rw’Abamillerite), rwegerezaga iherezo ry’igihe, Imana yagennye ko umuyobozi n’urwo rugendo bicwa hanyuma nyuma bakazazurwa. Mu rwego rw’amatorero arindwi, Lawodikiya yishwe ku wa 18 Nyakanga 2020 kandi yari kuzazurwa nk’i Filadelifiya mbere y’itegeko ryo ku cyumweru ryari ryegereje. Urwo rugendo rwazuwe rwari kuba urw’amatorero arindwi, ariko rwari kuba urwa munani. Urwo rugendo rwari kuba urwa munani, ni ukuvuga urukomoka muri arindwi.
This prophetic secret is supported in the book of Revelation upon several witnesses, though heretofore not recognized. In this time period we are now entering into the test of the image of the beast, which Sister White informs us is the test that comes before the Sunday law. It is at the Sunday law that the seal of God is impressed upon the Philadelphians of that history. But they must pass the test of the image of the beast that comes before probation closes.
Iri banga ry’ubuhanuzi rihamijwe mu gitabo cy’Ibyahishuwe n’abahamya benshi, nubwo kugeza ubu ritari ryaramenyekanye. Muri iki gihe turimo kwinjiramo ikigeragezo cy’igishushanyo cy’inyamaswa, Sister White akaba atumenyesha ko ari cyo kigeragezo kibanziriza itegeko ryo ku Cyumweru. Ni ku itegeko ryo ku Cyumweru ni ho ikimenyetso cy’Imana gishyirwa ku Bafiladelifiya bo muri ayo mateka. Ariko bagomba gutsinda ikigeragezo cy’igishushanyo cy’inyamaswa kibanziriza gufungwa kw’igihe cy’imbabazi.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Uwiteka yanyeretse mu buryo busobanutse ko ishusho y’inyamaswa izashyirwaho mbere y’uko igihe cy’igeragezwa kirangira; kuko ari yo izaba ikigeragezo gikomeye ku bwoko bw’Imana, ari na cyo iherezo ryabo ry’iteka rizashingirwaho. Umwanya mufite ni uruvange rw’ukutajyana ku buryo bake cyane ari bo ruzayobya.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Mu Ibyahishuwe 13 iyi ngingo igaragazwa mu buryo bugaragara; [Ibyahishuwe 13:11–17, byavuzwe].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.
“Iki ni cyo kigeragezo ubwoko bw’Imana bugomba kunyuramo mbere y’uko bushyirwaho ikimenyetso. Abose bagaragaje ko ari indahemuka ku Mana bubahiriza amategeko Yayo, kandi banga kwemera isabato y’impimbano, bazashyirwa munsi y’ibendera rya Nyagasani Imana Yehova, kandi bazahabwa ikimenyetso cy’Imana ihoraho. Ariko abareka ukuri gukomoka mu ijuru bakemera isabato yo ku Cyumweru, bazahabwa ikimenyetso cy’inyamaswa” Manuscript Releases, volume 15, 15.
In this current history, the two horns formerly identified as Republicanism and Protestantism have already changed to a democracy and apostate Protestantism. When those two horns are fully joined, they then form one power, one horn. In that same period, God will identify and lift up the genuine horn of Protestantism to warn against the image of the beast. Those two horns run parallel to one another until the United States ceases to be the sixth kingdom of Bible prophecy.
Muri iyi mateka y’iki gihe, amahembe abiri mbere yagaragajwe ko ari Repubulikanisimu n’Uprotestanti yamaze guhinduka demokarasi n’Uprotestanti bw’ubuhakanyi. Igihe ayo mahembe yombi azaba yunze ubumwe byuzuye, ni bwo azahinduka ububasha bumwe, ihembe rimwe. Muri icyo gihe nyine, Imana izagaragaza kandi izashyira hejuru ihembe nyakuri ry’Uprotestanti kugira ngo riburire abantu iby’ishusho y’inyamaswa. Ayo mahembe yombi agenda ahabanye mu buryo bujyanye, kugeza igihe Leta Zunze Ubumwe za Amerika zizareka kuba ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya.
Revelation seventeen identifies that the three-fold union of the dragon (the United Nations), the beast (the papal power) and the false prophet (the United States) is the power that is the eighth head, that is of the seven heads. Those seven heads are the kingdoms of Bible prophecy beginning with Babylon, then Medo-Persia, Greece and then pagan Rome. Then the fifth kingdom is papal Rome who prophetically received a deadly wound in 1798. At that point in history the sixth kingdom of Bible prophecy, the United States ascended the throne until it is overthrown at the soon coming Sunday law.
Ibyahishuwe 17 hagaragaza ko ubumwe bw’incuro eshatu bw’ikiyoka (Umuryango w’Abibumbye), inyamaswa (ububasha bwa papa) n’umuhanuzi w’ibinyoma (Leta Zunze Ubumwe z’Amerika) ari bwo bubasha ari umutwe wa munani, bukaba bukomoka kuri ya mitwe irindwi. Iyo mitwe irindwi ni ubwami buvugwa mu buhanuzi bwa Bibiliya butangirana na Babuloni, hagakurikiraho Abamedi n’Abaperesi, Ubugiriki, hanyuma Roma y’abapagani. Hanyuma ubwami bwa gatanu ni Roma ya gipapa, yo mu buryo bw’ubuhanuzi yakiriye igikomere cyica mu mwaka wa 1798. Muri icyo gihe cy’amateka ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya, ari bwo Leta Zunze Ubumwe z’Amerika, bwicaye ku ntebe y’ubwami kugeza ubwo buzarimburwa n’itegeko ryo ku Cyumweru rigiye kuza vuba.
The United Nations will be then forced by the power that forces the entire world to set up an image to the beast. At that point the sixth kingdom has also received a deadly wound, but the United States will then force the entire world to accept its leadership over the United Nations and demand that they also accept the moral authority of the papacy to govern the three-fold union.
Umuryango w’Abibumbye uzahita uhatirwa n’ububasha buhatira isi yose gushyiraho igishushanyo cy’inyamaswa. Icyo gihe ubwami bwa gatandatu na bwo buzaba bwakomeretse igikomere cyica, ariko Leta Zunze Ubumwe za Amerika zizahita zihatira isi yose kwemera ubuyobozi bwayo ku Muryango w’Abibumbye kandi zigusabe ko zemera no ububasha bw’umuco bwa papa bwo gutegeka ubwo bumwe bw’impande eshatu.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. Revelation 13:13, 14.
Kandi ashuka abatuye mu isi abinyujije muri bya bitangaza yari afite ububasha bwo gukora imbere ya ya nyamaswa; abwira abatuye mu isi gukora igishushanyo cya ya nyamaswa, yari yarakomeretswe n’inkota, nyamara ikomeza kubaho. Ahabwa ububasha bwo guha ubuzima icyo gishushanyo cya ya nyamaswa, kugira ngo igishushanyo cya ya nyamaswa kivuge kandi gitegeke ko abatari kuramya icyo gishushanyo cya ya nyamaswa bicwa. Ibyahishuwe 13:13, 14.
The only definition of the “image of the beast” in inspiration is that it represents the combination of church (the papal power) and state (the United Nations, with the United States controlling the other nine kings.) Jezebel is the papal power; Ahab is the United States who is king of the ten northern tribes.
Igisobanuro rukumbi cy’“ishusho y’inyamaswa” gitangwa n’uguhishurirwa ni uko igereranya ihuriro ry’itorero (ububasha bwa gipapa) n’igihugu (Umuryango w’Abibumbye, Leta Zunze Ubumwe za Amerika zigenzura abandi bami icyenda.) Yezebeli ni ububasha bwa gipapa; Ahabu ni Leta Zunze Ubumwe za Amerika ari zo mwami w’imiryango icumi yo mu majyaruguru.
When the United States falls at the Sunday law, Tyre (the papacy) who has been forgotten since 1798 is “remembered” and she begins her seductive songs. Due to the financial collapse represented as “national ruin” in the writings of Ellen White, the United States is forced to bring the entire world together to address the biblical power that brings every man’s hand together against him. That power is Islam, as represented by Islam’s forefather Ishmael.
Igihe Leta Zunze Ubumwe za Amerika ziguye ku itegeko ryo ku Cyumweru, Tiro (ubupapa) wari waribagiranye kuva mu wa 1798 “aribukwa,” maze agatangira indirimbo ze zo koshya. Kubera ugusenyuka kw’ubukungu kugereranywa n’“irimbuka ry’igihugu” mu nyandiko za Ellen White, Leta Zunze Ubumwe za Amerika zihatirwa gukoranyiriza hamwe isi yose kugira ngo ihangane n’ububasha bwa Bibiliya butuma ukuboko kwa buri muntu guhurira hamwe kumurwanya. Ubwo bubasha ni Isilamu, nk’uko bugereranywa na Ishimayeli sekuruza wa Isilamu.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Marayika w’Uwiteka aramubwira ati: Dore utwite inda, kandi uzabyara umuhungu, uzamwite Ishimayeli; kuko Uwiteka yumvise umubabaro wawe. Kandi azaba umuntu w’inkazi; ukuboko kwe kuzaba kurwanya buri muntu wese, kandi ukuboko kwa buri muntu wese kuzamurwanya; kandi azatura imbere ya bene se bose. Itangiriro 16:11, 12.
The United States forms an alliance with the other nine kings, taking the leadership position. It does so for only a brief time, and it will then insist that the papal power becomes the head of it all, just as Jezebel controlled Ahab.
Leta Zunze Ubumwe za Amerika zishyiraho ubumwe n’abo bandi bami icyenda, zifata umwanya w’ubuyobozi. Ibyo zibikora mu gihe gito gusa, hanyuma zikazashimangira ko ububasha bwa papa bube ari bwo buyobora byose, nk’uko Yezebeli yagenzuraga Ahabu.
Thus, the three-fold alliance of the dragon, beast and false prophet march off together to Armageddon. The number eight represents resurrection, and the kingdom that is noted by prophecy as receiving a deadly wound was the fifth kingdom, the papal power. When the papacy is resurrected, they become the eighth kingdom and they are given control of the three-fold union and that eighth kingdom is the one head of the seven kingdoms that has been identified as receiving a deadly wound, but inspiration also identifies the healing of that deadly wound.
Bityo, ubwo bumwe bw’inshuro eshatu bw’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma bugenda hamwe bwerekeza i Armagedoni. Umubare umunani ushushanya ukuzuka, kandi ubwami buvugwa n’ubuhanuzi ko bwakomeretse igikomere cyica bwari ubwami bwa gatanu, ari bwo butegetsi bwa gipapa. Igihe ubupapa buzutse, buhinduka ubwami bwa munani kandi bugahabwa ubutegetsi bwo kugenzura ubwo bumwe bw’inshuro eshatu; kandi ubwo bwami bwa munani ni bwo mutwe umwe wo muri ya bwami ndwi wamenyekanye ko wakomeretse igikomere cyica, ariko kandi guhumekerwa n’Imana kunagaragaza gukira kw’icyo gikomere cyica.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Mu gihe twegereza iherezo ry’ikibazo giheruka, ni iby’agaciro gakomeye cyane ko habaho ubwumvikane n’ubumwe hagati y’ibikoresho Umwami akoresha. Isi yuzuye umuyaga mwinshi, intambara n’amakimbirane. Nyamara munsi y’umutwe umwe—ububasha bwa gipapa—abantu bazishyira hamwe kugira ngo barwanye Imana mu muntu w’abahamya bayo. Ubu bumwe bushimangirwa n’uwo wahindutse umugome ukomeye. Mu gihe ashaka guhuza abakozi be mu kurwanya ukuri, azakora kugira ngo atanye kandi akwirakwize ababushyigikiye. Ishyari, gukeka ibibi, kuvuga nabi, ni byo ateramo abantu kugira ngo abyare amakimbirane n’ubwumvikane buke.” Testimonies, volume 7, 182.
The fifth kingdom, the sixth kingdom and the seventh kingdom at that point have all lost their individual kingdoms, so their respective kingdoms are all resurrected together as one kingdom made up of three parts, counterfeiting the three-fold makeup of the godhead.
Ubwami bwa gatanu, ubwa gatandatu n’ubwa karindwi muri icyo gihe bwose buba bwaratakaje ubwami bwabwo bwihariye; bityo rero ubwami bwabwo uko ari butatu buzurwa hamwe nk’ubwami bumwe bugizwe n’ibice bitatu, bwigana mu buryo bw’ubuhimbano imiterere y’Ubutatu bwa Kimana.
The sixth kingdom that began with two lamb-like horns and ends as one horn that speaks as a dragon possesses the prophetic characteristic of the papal power for it becomes the image of the beast. It is the beast, the papal power, that is primarily represented as the resurrected eighth kingdom that was of the seven. But even though it is the papal power that most directly fulfills the prophetic enigma, of the eighth being of the seven, the United States forms an image of the papacy and therefore prophetically produces the same characteristics as the papal power.
Ubwami bwa gatandatu bwatangiye bufite amahembe abiri asa n’ay’umwana w’intama, bukazarangirana ihembe rimwe rivuga nk’ikiyoka, bufite ikimenyetso cy’ubuhanuzi kiranga ubutware bwa papa, kuko buhinduka ishusho y’inyamaswa. Inyamaswa ni yo, ari bwo butware bwa papa, ihagararirwa mbere na mbere nk’ubwami bwa munani bwazutse, bwari ubwo muri bwa burindwi. Ariko nubwo ari ubutware bwa papa busohoza mu buryo bugaragara kurushaho cya gisakuzo cy’ubuhanuzi cy’uko ubwa munani ari ubwo muri bwa burindwi, Leta Zunze Ubumwe za Amerika zikora ishusho y’ubupapa, bityo mu buryo bw’ubuhanuzi zikagaragaza ibiranga bimwe n’iby’ubutware bwa papa.
The United States began in 1798 when according to Isaiah twenty-three, Tyre, the papal power was to be forgotten until the end of the sixth kingdom. 1798 was the time of the end for the Millerites at the beginning of Adventism. By the spring of 1844, Millerite Adventism had accepted the mantle of Protestantism which runs parallel to the horn of Republicanism representing the government of the United States. The two horns are on the same animal, so they proceed through history together. The beginning and ending of Adventism runs parallel to the Republican horn. The history of 1798, until the Protestants rejected the first angels’ message, was the period where God established that Protestant horn. He did so through a testing process, as He did with the Republican horn. There is much to say about the parallel horns, but not now.
Leta Zunze Ubumwe z’Amerika zatangiye mu 1798, ubwo nk’uko bivugwa muri Yesaya makumyabiri na gatatu, Tiro, ari bwo butegetsi bwa gipapa, yagombaga kwibagirana kugeza ku iherezo ry’ubwami bwa gatandatu. Mu 1798 ni ho hari igihe cy’iherezo ku ba-Millerite, mu ntangiriro y’UAdventisime. Mu mpeshyi yo mu 1844, UAdventisime bwa ba-Millerite bwari bumaze kwemera umwambaro w’inshingano wa Giporotesitanti, ugenda ubangikanye n’ihembe rya Repubulikanisime rihagarariye ubutegetsi bwa Leta Zunze Ubumwe z’Amerika. Ayo mahembe yombi ari ku nyamaswa imwe, bityo akomeza kunyura mu mateka hamwe. Intangiriro n’iherezo by’UAdventisime bigenda bibangikanye n’ihembe rya Repubulikanisime. Amateka yo kuva mu 1798 kugeza igihe Abaporotesitanti banze ubutumwa bw’umumarayika wa mbere, ni cyo gihe Imana yashyizeho iryo hembe rya Giporotesitanti. Yabikoze binyuze mu gikorwa cyo kugerageza, nk’uko yabigenje no ku ihembe rya Repubulikanisime. Hari byinshi byavugwa kuri ayo mahembe abangikanye, ariko si ubu.
The Republican horn commits fornication with apostate Protestantism, not with the true Protestant horn, for the true horn is the Lamb’s bride and she is a virgin. Since the time of the end in 1989 there have been seven presidents. The sixth of those presidents received a deadly wound in the very year that the movement at the end of Adventism also received a deadly wound. The eighth president since the time of the end in 1989, will be the one who received a deadly wound that is healed. He must be a president that is of the seven. At the same time, in 2020 when the sixth president received his deadly wound, the horn that is now carrying the Protestant mantle was also killed. As with the beast of Catholicism, and as with the image of the beast of apostate Protestantism, so with the genuine horn of Protestantism. The horn of Protestantism is represented as the sixth church, that becomes the eighth, but is of the seven.
Ihembe rya Repubulika risambana n’Ubuporotesitanti bwahakanye ukwizera, si n’ihembe ry’ukuri ry’Abaporotesitanti, kuko ihembe ry’ukuri ari umugeni w’Umwana w’Intama kandi ni isugi. Uhereye ku gihe cy’imperuka mu 1989, habayeho abaperezida barindwi. Uwa gatandatu muri abo baperezida yakomerekejwe igikomere cyica muri wa mwaka nyir’izina ubwo na wa mutwe wo ku mperuka y’Ubwadivantisiti na wo wakomerekaga igikomere cyica. Perezida wa munani uhereye ku gihe cy’imperuka mu 1989, azaba ari wa wundi wakomerekejwe igikomere cyica ariko kigakira. Agomba kuba ari perezida ukomoka muri ba barindwi. Muri icyo gihe kandi, mu 2020, ubwo perezida wa gatandatu yakomeretswaga igikomere cye cyica, ihembe ubu ritwaye umwenda w’Ubuporotesitanti na ryo ryiciwe aho. Nk’uko bimeze ku nyamaswa y’Ubukatolika, kandi nk’uko bimeze no ku ishusho y’inyamaswa y’Ubuporotesitanti bwahakanye ukwizera, ni ko bimeze no ku ihembe nyakuri ry’Ubuporotesitanti. Ihembe ry’Ubuporotesitanti rigereranywa n’itorero rya gatandatu, rikaba irya munani, nyamara rikaba ari iryo muri ya arindwi.
When you test these claims, remember the message that is unsealed just before probation closes will most certainly be presented within the context of the beginning illustrating the end. That message will be presented with the methodology of “historicism,” which employs biblical history aligned with world history to identify the end of the world. That message springs up out of the earth.
Iyo mugerageje ibyo birego, mwibuke ko ubutumwa budashyizweho ikimenyetso bugaragazwa mbere gato y’uko igihe cy’igeragezwa gifungwa, rwose buzatangirwa mu rwego rw’uko intangiriro ishushanya iherezo. Ubutumwa bw’icyo gihe buzatangirwa hakoreshejwe uburyo bwa “historicism,” bukoresha amateka ya Bibiliya ahujwe n’amateka y’isi kugira ngo hamenyekane iherezo ry’isi. Ubwo butumwa bumesuka buvuye mu isi.
Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalms 85:11–13.
Ukuri kuzamera buve mu isi; kandi gukiranuka kuzarebera hasi bivuye mu ijuru. Ni ukuri, Uwiteka azatanga icyiza; kandi igihugu cyacu kizera imbuto zacyo. Gukiranuka kuzagenda imbere ye; kandi kuzadushyira mu nzira y’intambwe ze. Zaburi 85:11–13.
It is not simply that earth in the passage is identified as a “land.” The passage in Psalms not only identifies the “land” as the “earth” beast of Revelation thirteen, but it also notes that “truth” “springs” up out of the earth.
Si ukuvuga gusa ko “isi” ivugwa muri uwo murongo isobanurwa nk’“igihugu.” Uwo murongo wo muri Zaburi ntugaragaza gusa ko “igihugu” ari cyo nyamaswa yo ku “isi” yo mu Ibyahishuwe 13, ahubwo unavuga ko “ukuri” “kumera” guturutse mu isi.
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’” The Great Controversy, 440.
“Ni ikihe gihugu cyo mu Isi Nshya mu mwaka wa 1798 cyari kirimo kuzamuka mu bubasha, gitanga isezerano ry’imbaraga n’ubukuru, kandi gikurura amaso y’isi? Gushyira iyi kimenyetso ku cyo isobanura ntibihinyuzwa. Igihugu kimwe, kandi kimwe gusa, ni cyo gihura n’ibisobanuro by’ubu buhanuzi; nta gushidikanya ko cyerekeza kuri Leta Zunze Ubumwe z’Amerika. Incuro nyinshi, igitekerezo, ndetse hafi n’amagambo nyakuri y’uwo mwanditsi wera, byakoreshejwe batabizi n’umuvugizi ndetse n’umwanditsi w’amateka mu gusobanura ukuzamuka no gukura kw’iki gihugu. Ya nyamaswa yabonwe ‘izamuka iva mu isi;’ kandi, nk’uko abasemuzi babivuga, ijambo ryahinduwemo ngo ‘izamuka’ risobanura mu buryo nyakuri ‘gukura cyangwa kubibuka nk’igihingwa.’” Intambara Ikomeye, 440.
The United States is the earth beast that “springs up.” So, when you are testing the claims made in these articles, inspiration identifies the message will be based upon the end being illustrated by the beginning, it will be placed in the context of historical line upon historical line, and it must come from a voice in the United States. There are of course false voices within the United States, but according to and upon the authority of God’s Word any messenger or ministry that is located or has its origins outside the United States is a false light. Adventism began in the United States with the voice of a man and a movement established in the United States. Jesus illustrates the end of a thing, with the beginning of a thing.
Leta Zunze Ubumwe za Amerika ni yo nyamaswa yo ku isi “izamuka.” Bityo rero, igihe mugenzura ibyo bivugwa muri izi nyandiko, uguhumekerwa kutumenyesha ko ubutumwa buzashingira ku iherezo rigereranywa n’itangiriro, buzashyirwa mu rwego rw’umurongo w’amateka ku wundi murongo w’amateka, kandi bugomba guturuka ku ijwi riri muri Leta Zunze Ubumwe za Amerika. Birumvikana ko muri Leta Zunze Ubumwe za Amerika harimo amajwi y’ibinyoma, ariko hakurikijwe kandi hashingiwe ku butware bw’Ijambo ry’Imana, intumwa cyangwa umurimo uwo ari wo wose uri cyangwa ufite inkomoko yawo hanze ya Leta Zunze Ubumwe za Amerika ni umucyo w’ibinyoma. Ubugenzi bw’Abadiventisiti bwatangiriye muri Leta Zunze Ubumwe za Amerika, butangizwa n’ijwi ry’umuntu n’umuryango washinzwe muri Leta Zunze Ubumwe za Amerika. Yesu agaragaza iherezo ry’ikintu akoresheje itangiriro ryacyo.
He that hath an ear, let him hear what the Spirit saith unto the churches.
Ufite ugutwi niyumve icyo Umwuka abwira amatorero.