Those called to be among the one hundred and forty-four thousand are now in their final sifting process and the process is a testing process that is based upon the formation of the image of the beast. The testing process begins with the house of God, for judgment always begins with the house of God, and thereafter God’s other flock is confronted with the identical testing process. Perhaps the most significant and important prophetic characteristic in the formation of the image of the beast is that it occurs twice; first in the United States, then in the rest of the world. Prophetically this means that the image of the beast in the world is the final manifestation of the image of the beast, and therefore any typification of the image of the beast that came before the image of the beast in the world, was simply the shadow that typified the substance.
Abahamagawe kuba mu bihumbi ijana na mirongo ine na bine ubu bari mu gikorwa cyabo cya nyuma cyo kuyungururwa, kandi icyo gikorwa ni igikorwa cyo kugeragezwa gishingiye ku kubumbwa kw’igishushanyo cy’inyamaswa. Igikorwa cyo kugeragezwa gitangirira mu nzu y’Imana, kuko urubanza iteka ritangirira mu nzu y’Imana, hanyuma nyuma yaho n’undi mukumbi w’Imana ugahura n’icyo gikorwa nyir’izina cyo kugeragezwa. Ahari ikiranga cy’ubuhanuzi gifite ubusobanuro bukomeye kurusha ibindi kandi cy’ingenzi cyane mu kubumbwa kw’igishushanyo cy’inyamaswa, ni uko kiba incuro ebyiri: ubwa mbere muri Leta Zunze Ubumwe z’Amerika, hanyuma mu bindi bice byose by’isi. Mu buryo bw’ubuhanuzi, ibi bisobanura ko igishushanyo cy’inyamaswa kiri mu isi ari cyo kigaragaza cya nyuma cy’igishushanyo cy’inyamaswa, bityo rero ko ikigereranyo icyo ari cyo cyose cy’igishushanyo cy’inyamaswa cyabayeho mbere y’igishushanyo cy’inyamaswa kiri mu isi, cyari igicucu gusa cyagereranyaga ikintu nyirizina.
Judgment began at the house of God on September 11, 2001. That date had been typified by August 11, 1840, when the angel of Revelation ten came down with a little book open in His hand. When the angel of chapter ten came down He announced that the judgment of Protestantism was then under way. Whoever God judges, He first forewarns, and the confirmation of Miller’s methodology in determining time, added weight to his calculations about the judgment of the Second Coming. The testing of the Protestants was under way as of August 11, 1840 and by 1844 the Protestants had become the daughters of Rome. The period of 1840 to 1844 typifies the period of September 11, 2001, unto the soon-coming Sunday law.
Urubanza rwatangiriye ku nzu y’Imana ku wa 11 Nzeri 2001. Iryo taliki ryari ryaragereranyijwe n’itariki ya 11 Kanama 1840, igihe marayika wo mu Byahishuwe igice cya cumi yamanukaga afite agatabo gafunguye mu kuboko kwe. Igihe marayika wo mu gice cya cumi yamanukaga, yatangaje ko urubanza rwa Porotesitantisimu rwari rutangiye icyo gihe. Uwo Imana icira urubanza wese ibanza kumuburira, kandi kwemezwa kw’uburyo Miller yakoreshaga mu kugena ibihe, byongereye uburemere ku mibare ye yerekeye urubanza rw’Ukuza kwa Kabiri. Ikigeragezo cy’Abaporotesitanti cyari cyaratangiye guhera ku wa 11 Kanama 1840, kandi mu 1844 Abaporotesitanti bari bamaze guhinduka abakobwa ba Roma. Igihe cyo kuva mu 1840 kugeza mu 1844 kigereranya igihe cyo kuva ku wa 11 Nzeri 2001 kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba.
Those two periods were also represented from Jesus’ baptism when the Holy Spirit descended until the cross. Those three periods were all typified by the one hundred and twenty years that were allotted to the antediluvian world, leading up to the flood. There is always a warning message that identifies the judgment of that particular history. There are sacred histories that also address this particular period in the last days.
Ibyo bihe bibiri na byo byagereranyijwe uhereye ku mubatizo wa Yesu, igihe Mwuka Wera yamanukaga, kugeza ku musaraba. Ibyo bihe bitatu byose byashushanyijwe n’imyaka ijana na makumyabiri yahawe isi y’imbere y’umwuzure, iganisha ku mwuzure. Buri gihe habaho ubutumwa bwo kuburira bugaragaza urubanza rw’iyo mateka yihariye. Hari amateka yera na yo avugana n’iki gihe cyihariye cyo mu minsi ya nyuma.
Noah preached for one hundred and twenty years, then the judgment of the flood arrived. Christ preached for twelve hundred and sixty days, then came the judgment of the cross. The warning message of John the Baptist was empowered at the baptism of Christ, and then Jesus was led into the wilderness for forty days. Those forty days, and the subsequent three tests at the end of the forty days teach that once the message is empowered, as identified by the descent of a holy symbol, such as the Holy Spirit at His baptism, and the descent of both angels of Revelation chapters ten and eighteen—a testing process is under way. When the divine symbol comes down, the judgment message proclaimed to those who are then the subject of judgment is empowered and the particular group that is being judged is then in a specific period that only ends with the close of their probation.
Nowa yamamaje imyaka ijana na makumyabiri, hanyuma urubanza rw’umwuzure ruraza. Kristo yamamaje iminsi igihumbi na magana abiri na mirongo itandatu, hanyuma haza urubanza rw’umusaraba. Ubutumwa bw’imbuzi bwa Yohana Umubatiza bwahawe imbaraga mu mubatizo wa Kristo, maze Yesu ajyanwa mu butayu kumarayo iminsi mirongo ine. Iyo minsi mirongo ine, hamwe n’ibigeragezo bitatu byakurikiyeho ku mpera y’iyo minsi mirongo ine, bitwigisha ko iyo ubutumwa bumaze guhabwa imbaraga, nk’uko bigaragazwa no kumanuka kw’ikimenyetso cyera, nk’Umwuka Wera mu mubatizo We, no kumanuka kw’abamarayika bombi bo mu Byahishuwe igice cya cumi n’icya cumi n’umunani, igikorwa cy’igeragezwa kiba kiriho. Iyo ikimenyetso mvajuru kije hasi, ubutumwa bw’urubanza bubwirizwa abari icyo gihe bagezweho n’urubanza bugahabwa imbaraga, kandi umutwe wihariye urimo gucirwa urubanza ukaba uri mu gihe cyihariye kirangirana gusa no kurangira kw’igihe cyabo cy’imbabazi.
The line of Jesus identifies two periods of witnessing. The first was His personal witness for twelve hundred and sixty days, then His witness in the presence of His disciples for another twelve hundred and sixty days until Stephen was stoned.
Umurongo wa Yesu ugaragaza ibihe bibiri byo guhamya. Icya mbere cyari uguhamya kwe bwite mu minsi igihumbi na magana abiri na mirongo itandatu, hanyuma uguhamya kwe mu maso y’abigishwa be indi minsi igihumbi na magana abiri na mirongo itandatu kugeza ubwo Sitefano yaterwaga amabuye.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
“Nuko marayika aravuga ati: ‘Kandi azasezerana isezerano n’abenshi mu cyumweru kimwe [imyaka irindwi].’ Mu gihe cy’imyaka irindwi nyuma y’uko Umukiza atangiye umurimo We, ubutumwa bwiza bwagombaga kubwirizwa cyane cyane Abayuda; imyaka itatu n’igice bukabwirizwa na Kristo ubwe; hanyuma bukabwirizwa n’intumwa. ‘Kandi mu gice cy’icyumweru azahagarika igitambo n’ituro.’ Daniyeli 9:27. Mu mpeshyi yo mu mwaka wa 31 nyuma ya Kristo, Kristo, ari We gitambo nyakuri, yatangiwe i Kaluvariyo. Nuko umwenda w’urusengero ucikamo kabiri, bigaragaza ko ukwera n’ubusobanuro bw’umurimo w’ibitambo byari bivuyeho. Igihe cyari kigeze ngo igitambo n’ituro byo ku isi bihagarare.”
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution “went everywhere preaching the word” (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Icyumweru kimwe—ni ukuvuga imyaka irindwi—cyarangiye mu mwaka wa 34 nyuma ya Kristo. Hanyuma, binyuze mu guterwa amabuye kwa Sitefano, Abayahudi bashyizeho ikimenyetso cya nyuma ku kwanga kwabo ubutumwa bwiza; abigishwa bari baratatanyijwe n’itotezwa “bagendaga hose babwiriza ijambo” (Ibyakozwe n’Intumwa 8:4); kandi bidatinze nyuma yaho, Sawuli, wa mutotezi, yarahindutse, aba Pawulo, intumwa yoherejwe ku Banyamahanga.” The Desire of Ages, 233.
The line of Noah, Christ, the Millerites and the one hundred and forty-four thousand all provide witness to a period of time when a specific target audience is tested by a warning message. The empowerment of the message identifies the beginning of a testing period, that in turn ends with the close of that target audience’s probation. With the prophetic line of Jesus two periods of witnessing are identified. Those two periods of witnessing typify the two warning messages represented by the angel who descended on September 11, 2001 which fulfilled Revelation 18:1–3, who was then followed by the second voice of verse four and onward of chapter eighteen.
Umurongo wa Nowa, Kristo, aba-Millerite n’abihumbi ijana na mirongo ine na bine, byose bitanga ubuhamya bw’igihe ubwo itsinda runaka ry’abantu rigamijwe rigeragezwa n’ubutumwa bw’umuburo. Guhabwa imbaraga kw’ubwo butumwa kugaragaza intangiriro y’igihe cy’igeragezwa, ari na cyo na none kirangirana no kurangira kw’igihe cy’imbabazi z’iryo tsinda rigamijwe. Mu murongo w’ubuhanuzi wa Yesu hagaragaramo ibihe bibiri byo gutanga ubuhamya. Ibyo bihe bibiri byo gutanga ubuhamya bishushanya ubutumwa bubiri bw’umuburo bugereranywa n’umumarayika wamanutse ku wa 11 Nzeri 2001 asohoza Ibyahishuwe 18:1–3, hanyuma agakurikirwa n’ijwi rya kabiri ryo mu murongo wa kane no gukomeza kwo mu gice cya cumi n’umunani.
“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.
“Nuko rero, mu murimo wa nyuma wo kuburira isi, amatorero ahabwa ubutumwa bubiri butandukanye. Ubutumwa bw’umumarayika wa kabiri ni ubu: ‘Babuloni iraguye, iraguye, wa murwa mukuru, kuko yahaye amahanga yose kunywa ku nzoga y’uburakari bw’ubusambanyi bwayo.’ Kandi mu ijwi rirenga ry’ubutumwa bw’umumarayika wa gatatu humvikana ijwi rivuye mu ijuru rivuga riti: ‘Nimusohoke muri yo, bantu banjye.’” Review and Herald, December 6, 1892.
The first period is the judgment that begins with the house of God, and then at the soon-coming Sunday law the second period of judgment commences with the warning to come out of Babylon. The line of Christ from His baptism to the cross represents September 11, 2001 unto the Sunday law in the United States, and the period from the Sunday law in the United States until the point where every nation is forced to accept Sunday as the Global Day of Worship is the period that concludes when the very last nation submits.
Igihe cya mbere ni urubanza rutangirira ku nzu y’Imana, hanyuma ku itegeko ryo ku Cyumweru rigiye kuza vuba, igihe cya kabiri cy’urubanza kigatangirana n’umuburo wo gusohoka i Babuloni. Umurongo wa Kristo uhereye ku mubatizo We ukageza ku musaraba ugereranya igihe gitangirira ku wa 11 Nzeri 2001 kikageza ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika, kandi igihe gihera ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika kikageza aho buri gihugu gihatiwe kwemera icyumweru nk’Umunsi Mpuzamahanga wo Kuramya ni cyo gihe kirangira igihe igihugu cya nyuma cyane cyose cyemeye kuganduka.
The period begins with the Sunday law in the United States and it ends when the final nation bows to the papal power. The beginning of the second period marks the end of the first period, and both have Sunday laws that have been previously typified in the witness of Rome. The first Sunday law in the year 321, was brought about through the authority of pagan Rome. The Sunday law that was brought about through the authority of the papal church is represented by the year 538. The Sunday law in the United States is 321, and the Sunday law enforced upon the last nation is 538. The Sunday law in the United States marks the arrival of the message of warning that is then proclaimed by the ensign that was made up of the outcasts of Israel.
Icyo gihe gitangira n’itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika, kandi kikarangira igihe ishyanga rya nyuma riyobotse ububasha bwa papa. Intangiriro y’igihe cya kabiri iranga iherezo ry’igihe cya mbere, kandi byombi bifite amategeko yo ku Cyumweru yamaze kugaragazwa mbere mu buhamya bwa Roma. Itegeko rya mbere ryo ku Cyumweru, mu mwaka wa 321, ryazanywe n’ubutegetsi bwa Roma ya gipagani. Itegeko ryo ku Cyumweru ryazanywe n’ubutegetsi bw’itorero rya papa rihagarariwe n’umwaka wa 538. Itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika ni 321, kandi itegeko ryo ku Cyumweru rishyirwa ku ishyanga rya nyuma ni 538. Itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika riranga ukuza k’ubutumwa bw’umuburo, maze bukamenyeshwa n’ibendera ryari rigizwe n’abaciwe bo muri Isirayeli.
That waymark is the year 321, and it marks the beginning of the period of the testing of every nation upon the Sunday question. That period ends when the final nation bows to Rome, and that event was typified by the waymark of the year 538. The period from 321 unto 538 was typified by the period from the cross until the stoning of Stephen. As Stephen was being stoned he saw Christ standing in the heavenly sanctuary, typifying when Michael stands up at the close of human probation.
Iryo kimenyetso cyo mu nzira ni umwaka wa 321, kandi kigaragaza itangiriro ry’igihe cyo kugeragezwa kwa buri shyanga ku kibazo cy’Umunsi w’Ikumweru. Icyo gihe kirangira igihe ishyanga rya nyuma ryunamye imbere ya Roma, kandi icyo gikorwa cyashushanyijwe n’ikimenyetso cyo mu nzira cyo mu mwaka wa 538. Igihe cyo kuva mu 321 kugeza mu 538 cyashushanyijwe n’igihe cyo kuva ku musaraba kugeza ku guterwa amabuye kwa Sitefano. Igihe Sitefano yaterwaga amabuye yabonye Kristo ahagaze mu buturo bwera bwo mu ijuru, bishushanya igihe Mikayeli ahaguruka ku iherezo ry’igihe cyo kugeragezwa kwa muntu.
September 11, 2001 marks the arrival of the warning of the first three verses of chapter eighteen, and it was marked by the prediction set forth by the prophetess Ellen White, who said that when the great buildings of New York City are brought down by a touch from God, that those very three verses would be fulfilled. It was also marked by the Patriot Act, which was a sign for those willing to see; that the principle of English law which professes that a person is innocent until proven guilty, was set aside for Roman law, which professes that a person is guilty, until proven innocent.
Itariki 11 Nzeri 2001 ni yo yaranze kuza kw’imbuzi y’imirongo itatu ya mbere y’igice cya cumi n’umunani, kandi byaranzwe n’ubuhanuzi bwatanzwe n’umuhanuzikazi Ellen White, wavuze ko igihe inyubako zikomeye zo mu Mujyi wa New York zizasenywa no gukozwaho n’Imana, iyo mirongo uko ari itatu izaba isohoye. Kandi byarananzwe n’Itegeko rya Patriot Act, ryari ikimenyetso ku bashakaga kubona; ko ihame ry’amategeko y’Abongereza rivuga ko umuntu ari umwere kugeza igihe ahamijwe icyaha, ryashyizwe ku ruhande kugira ngo hasimburwe amategeko y’Abaroma, avuga ko umuntu ari umunyacyaha kugeza igihe ahamijwe ko ari umwere.
The Patriot Act marked the beginning of judgment for Laodicean Seventh-day Adventism. That period concludes at the Sunday law in the United States. Those Laodicean Seventh-day Adventists that successfully make it through that period of sifting, are then going to give the warning message of verse four of chapter eighteen, that ends with the final nation that bows to Rome. That period begins with the Sunday law in the United States and ends with the final Sunday law.
Itegeko rya Patriot ryaranze itangiriro ry’urubanza ku Bwadiventisti b’Umunsi wa Karindwi bw’i Lawodikiya. Icyo gihe kirangira ku itegeko ryo ku cyumweru muri Leta Zunze Ubumwe za Amerika. Abo Bwadiventisti b’Umunsi wa Karindwi b’i Lawodikiya bashoboye kunyura muri icyo gihe cyo gushungurwa, ni bo bazabwiriza ubutumwa bw’umuburo bwo mu murongo wa kane w’igice cya cumi n’umunani, bukarangirana n’ishyanga rya nyuma ryunamira Roma. Icyo gihe gitangirana n’itegeko ryo ku cyumweru muri Leta Zunze Ubumwe za Amerika, kikarangirana n’itegeko rya nyuma ryo ku cyumweru.
If we misunderstand the fact that there are two images to the beast that are identified upon more than two witnesses, then we will misunderstand the work represented by the first three verses of Revelation chapter eighteen that began in 2001, and the work that begins in verse four of chapter eighteen.
Nituramuka nabi tudasobanukiwe ukuri k’uko hari amashusho abiri y’inyamaswa yemezwa n’abahamya barenze babiri, tuzasobanukirwa nabi umurimo ugereranywa n’imirongo itatu ibanza yo mu Byahishuwe igice cya cumi n’umunani watangiye mu mwaka wa 2001, ndetse n’umurimo utangirira ku murongo wa kane w’icyo gice cya cumi n’umunani.
When we employ Sister White’s direct identification of the angel of Revelation eighteen’s descent in 1888, and her placing the same angel in the future tense, we find that 1888 typifies 2001. The angel of Revelation, that lightens the earth with His glory, came down at the Minneapolis meetings in 1888, and did so again when the great buildings of New York City came down.
Iyo dukoresheje ukugaragaza kutaziguye kwa Mushiki wa White kw’uko marayika wo mu Ibyahishuwe igice cya cumi n’umunani yamanutse mu mwaka wa 1888, kandi tukifashisha uburyo yashyize uwo marayika nyine mu gihe kizaza, dusanga 1888 ishushanya 2001. Marayika wo mu Ibyahishuwe, umurikisha isi icyubahiro Cye, yamanukiye mu nama za Minneapolis mu 1888, kandi yongeye kubikora igihe inyubako ndende z’Umujyi wa New York zasenyukaga.
The period of Christ’s baptism unto the cross, and the period from August 11, 1840 unto October 22, 1844, and the period of Noah’s one hundred and twenty years provide three witnesses to a period of judgment. 1888 provides a witness of the manifestation of rebellion that was recorded at the Minneapolis meetings, and Noah identifies the removal of the Holy Spirit from those who rejected the message. The rebellion of the antediluvians as well as the rebellion of the church leaders in 1888 both align with the history of Korah, Dathan and Abiram in the history of Moses, which the angel told Sister White was being repeated in Minneapolis.
Igihe cy’ubatizo bwa Kristo kugeza ku musaraba, n’igihe cyo kuva ku wa 11 Kanama 1840 kugeza ku wa 22 Ukwakira 1844, ndetse n’igihe cy’imyaka ijana na makumyabiri ya Nowa, bitanga abagabo batatu bo guhamya igihe cy’urubanza. Umwaka wa 1888 utanga igihamya cy’ukwigaragaza kwo kwigomeka kwanditswe mu nama zabereye i Minneapolis, kandi Nowa agaragaza gukurwaho kwa Mwuka Wera ku bantu banze ubutumwa. Ukwigomeka kw’ababayeho mbere y’umwuzure, kimwe n’ukwigomeka kw’abayobozi b’itorero mu wa 1888, byombi bihura n’amateka ya Kora, Datani na Abiramu mu mateka ya Mose, ayo marayika yabwiye Mushiki wa White ko yasubirwaga i Minneapolis.
From the Patriot Act until the Sunday law in the United States represents the testing period for Laodicean Seventh-day Adventism. The rebellion against the message of warning that announces their judgment identifies the removal of the Holy Spirit, and therefore the pouring out of strong delusion on the wicked foolish virgins of that history. The focus of the rebellion is the chosen messenger as represented by Noah, Moses, Elders Jones and Waggoner, and of course Sister White. The rebellion against the warning message and the messenger of that history is based upon the “oil” in the history of the parable of the ten virgins.
Kuva ku Itegeko Patriot Act kugeza ku itegeko ryo ku cyumweru muri Leta Zunze Ubumwe z’Amerika hagereranya igihe cyo kugeragezwa kw’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya. Ubugome bwo kwigomeka ku butumwa bw’imbuzi butangaza urubanza rwabo bugaragaza kuvanwaho kwa Mwuka Wera, bityo hakabaho no gusukwa kw’ubuyobe bukomeye ku banyabyaha b’abapfapfa, ari bo bakobwa cumi bo muri urwo ruhererekane rw’amateka. Icyibandwaho muri uko kwigomeka ni intumwa yatoranyijwe, nk’uko igereranywa na Nowa, Mose, Abakuru Jones na Waggoner, kandi by’umwihariko Mushiki wa White. Ukwigomeka ku butumwa bw’imbuzi no ku ntumwa yo muri ayo mateka gushingiye ku “mavuta” yo mu mateka y’umugani w’abakobwa cumi.
Those who present the warning message, do so, because they have “oil,” which is also the warning message. The distinction between the two classes is therefore produced by the correct applications of the rules of prophetic interpretation that were adopted by those of the movement of the first and second angels, represented as Miller’s rules of interpretation, and also the rules of prophetic interpretation adopted by the movement of the third angel.
Abageza ubutumwa bw’umuburo babikora kuko bafite “amavuta,” na yo akaba ari ubutumwa bw’umuburo. Bityo rero, itandukaniro riri hagati y’ayo matsinda yombi rituruka ku mikoreshereze nyayo y’amategeko yo gusobanura ubuhanuzi yemejwe n’abari mu rugendo rw’umumalayika wa mbere n’uwa kabiri, ahagarariwe nk’amategeko ya Miller yo gusobanura, ndetse no ku mategeko yo gusobanura ubuhanuzi yemejwe n’urugendo rw’umumalayika wa gatatu.
The test that is represented as the “formation of the image of the beast,” must therefore be a test in connection with how the image of the beast is formed in God’s prophetic word.
Bityo, ikigeragezo kigereranywa no “kuremwa kw’ishusho y’inyamaswa” kigomba kuba ari ikigeragezo gifitanye isano n’uburyo ishusho y’inyamaswa iremwa mu ijambo ry’ubuhanuzi ry’Imana.
From the Patriot Act in 2001, which was typified by the Blair Bill in 1888, which was typified by the Declaration of Independence in 1776, which was typified by the baptism of Christ, which typified August 11, 1840, all support the truth that the testing-process of judgment begins with an empowered warning message that must be taken from the hand of the angel and then be eaten.
Uhereye ku Itegeko rya Patriot mu 2001, ryagereranyijwe n’Itegeko rya Blair mu 1888, na ryo rikagereranywa n’Itangazo ry’Ubwigenge mu 1776, na ryo rikagereranywa n’umubatizo wa Kristo, uwo mubatizo ukagereranya tariki ya 11 Kanama 1840, byose bishyigikira ukuri k’uko inzira y’ikigeragezo cy’urubanza itangizwa n’ubutumwa bw’umuburo bufite imbaraga, bugomba kubanza kwakirwa mu kuboko kw’umumarayika, hanyuma bukaribwa.
The prophetic teaching that identifies the United States as the robbers of thy people confuses several points by their logic, and those points are often the most direct proof-texts in establishing elements of the formation of the image of the beast. A way to illustrate the fact that this test is prophetic in nature is by using the basic rules of prophecy to demonstrate a truth that is only understood if you accept Rome as the symbol represented by the robbers of thy people.
Inyigisho y’ubuhanuzi ivuga ko Leta Zunze Ubumwe z’Amerika ari “abasahuzi b’ubwoko bwawe” ivanga ingingo nyinshi mu mitekerereze yayo, kandi izo ngingo kenshi ni zo nyandiko z’ibihamya zinyuranye kandi zitaziguye cyane mu gushyiraho ibice by’ishingwa ry’ishusho ya ya nyamaswa. Uburyo bwo kugaragaza ko iri geragezwa rifite kamere y’ubuhanuzi ni ugukoresha amategeko shingiro y’ubuhanuzi kugira ngo hagaragazwe ukuri kumvikana gusa iyo wemeye ko Roma ari yo kimenyetso gihagarariwe n’abasahuzi b’ubwoko bwawe.
This illustration is drawn from the five lines of history within Adventism, where a controversy over Rome as a symbol occurred. We are now in the last, or sixth of these controversial histories, and the controversy now is identical to the controversy represented upon the 1843 chart.
Iki kigereranyo gikomotse ku mirongo itanu y’amateka yo mu Badiventisimu, aho habayeho impaka ku byerekeye Roma nk’ikimenyetso. Ubu turi mu ya nyuma, ari wo wa gatandatu, muri ayo mateka yaranzwemo impaka, kandi impaka z’ubu ni zo zisa rwose n’impaka zagaragajwe ku mbonerahamwe ya 1843.
It is easy to see this truth if you correctly apply the prophetic rules. A prophetic rule that needs to be used is that symbols have more than one meaning, and the meaning they use in a passage is to be established by the passage. The Syrian king, Antiochus III Magnus fulfilled the battle of verse ten of chapter eleven of Daniel, and he fulfilled the battle of Raphia in verses eleven and twelve, and he fulfilled the battle of Panium in verse fifteen. The Millerite controversy represented upon the 1843 chart was that the false Protestant view identified that the “robbers” was Antiochus Epiphanes, while also upholding the truth that the “robbers” were a symbol of Rome.
Biroroshye kubona uku kuri iyo ukoresheje neza amategeko y’ubuhanuzi. Itegeko ry’ubuhanuzi rigomba gukoreshwa ni uko ibimenyetso bigira ibisobanuro birenze kimwe, kandi igisobanuro bikoreshwa mu gice runaka kigomba kugenwa n’icyo gice ubwacyo. Umwami w’Abasiriya, Antiochus III Magnus, yasohoje intambara ivugwa mu murongo wa cumi w’igice cya cumi na rimwe cya Daniyeli, kandi yasohoje intambara ya Raphia mu mirongo ya cumi na rimwe na cumi na kabiri, kandi yasohoje intambara ya Panium mu murongo wa cumi na gatanu. Impaka z’Abamillerite zagaragajwe ku mbonerahamwe ya 1843 zari iz’uko inyigisho y’ibinyoma y’Abaporotesitanti yemezaga ko “abambuzi” ari Antiochus Epiphanes, ari na ko kandi yashyigikiraga ukuri ko “abambuzi” bari ikimenyetso cya Roma.
Verses ten through fifteen were first fulfilled in the history of Antiochus III Magnus, so those verses, and the subsequent historical repeat of those verses provide two witnesses to the fulfillment of those verses in the last days, for all the prophets spoke more directly about the last days, than the days in which they lived.
Imirongo ya cumi kugeza ku ya cumi n’itanu yabanje gusohora mu mateka ya Antiochus III Magnus; bityo iyo mirongo, hamwe no kongera gusubirwamo kwayo mu mateka kwakurikiyeho, bitanga abagabo babiri bo guhamya isohora ry’iyo mirongo mu minsi ya nyuma, kuko abahanuzi bose bavuze mu buryo burushaho kwerekeza ku minsi ya nyuma kuruta ku minsi babayemo.
Along with that established rule concerning where a prophet’s testimony is to be applied, we also have Sister White who directly recorded “much of the history which has taken place in fulfillment of this prophecy [Daniel chapter eleven] will be repeated.” Antiochus III Magnus represents the United States as papal Rome’s proxy army. The Protestants argued that the robbers had typified another Antiochus, where the Millerites knew it was Rome. Currently one side identifies the United States as the robbers, and the other side holds to the foundational truth.
Hamwe n’iryo tegeko ryamaze gushyirwaho ryerekeye aho ubuhamya bw’umuhanuzi bugomba gukoreshwa, dufite kandi Sister White wanditse mu buryo butaziguye ko “igice kinini cy’amateka yabayeho mu isohozwa ry’ubu buhanuzi [Danieli igice cya cumi na kimwe] kizongera kubaho.” Antiochus III Magnus ashushanya Leta Zunze Ubumwe za Amerika nk’ingabo za Roma ya gipapa zikora mu izina ryayo. Abaporotesitanti bavugaga ko abo bajura bari barashushanyije undi Antiochus, mu gihe Abamilerite bo bari bazi ko ari Roma. Ubu noneho uruhande rumwe rugaragaza Leta Zunze Ubumwe za Amerika nk’abo bajura, naho urundi ruhande rugakomeza gukomera ku kuri kw’ishingiro.
If the rule that identifies that symbols have more than one meaning, and the meaning is to be based upon the context where they are employed, then identifying the United States as the robbers, parallels the Protestants’ identification of Antiochus as the robbers, but now Antiochus is a symbol of the United States in the last days.
Niba ihame igaragaza ko ibimenyetso bifite ibisobanuro birenze kimwe, kandi ko igisobanuro kigomba gushingira ku rwego byakoreshejwemo, noneho kumenya ko Leta Zunze Ubumwe z’Amerika ari bo banyazi, birasa n’uko Abaporotesitanti bamenye ko Antiyokusi ari we munyazi; ariko ubu Antiyokusi ni ikimenyetso cya Leta Zunze Ubumwe z’Amerika mu minsi y’imperuka.
The context of the passage is directly addressing the question of what power exalts itself to establish the vision, so to place the emphasis upon this fact, is justified. It is justified upon many witnesses, for the other historical lines of a controversy over Rome as a symbol identify the same fact. That fact is that those on the wrong side of the issue invariably identify the United States in the place of Rome. But if you are unwilling to accept that symbols have more than one meaning, or if you believe they do so, but are not practiced enough to have full faith in the rule, then it will be virtually impossible for you to follow the logic that is now going to be applied.
Imvugiro y’iki gice irimo gusubiza mu buryo butaziguye ikibazo cy’ububasha bwishyira hejuru kugira ngo bushyireho iyerekwa; bityo rero, gushyira imbaraga kuri uku kuri, birakwiriye. Birakwiriye hashingiwe ku buhamya bwinshi, kuko indi mirongo y’amateka y’impaka zivuga kuri Roma nk’ikimenyetso, igaragaza uko kuri nyako. Uko kuri ni uku: ko abari ku ruhande rutari rwo rw’icyo kibazo, buri gihe bashyira Leta Zunze Ubumwe z’Amerika mu mwanya wa Roma. Ariko niba mutemera ko ibimenyetso bifite ibisobanuro birenze kimwe, cyangwa niba mubyemera, ariko mukaba mutaramenyera bihagije ku buryo mwagira ukwizera kuzuye muri iryo tegeko, bizaba hafi kudashoboka ko mukurikira logic ubu igiye gukoreshwa.
Every two-horned power represents the United States in the last days. France is the twofold power represented by Sodom and Egypt. Islam also typifies the United States, for the United States is the false prophet in relation to the papal power who is Jezebel. The United States is Salome in subjection to Herodias. Balaam is a symbol of a false prophet too, though his story is more complex than simply being a false prophet.
Buri butegetsi bwose bufite amahembe abiri bugereranya Leta Zunze Ubumwe za Amerika mu minsi y’imperuka. U Bufaransa ni bwo butegetsi bufite impande ebyiri bugereranywa na Sodomu na Egiputa. Isilamu na yo ishushanya Leta Zunze Ubumwe za Amerika, kuko Leta Zunze Ubumwe za Amerika ari yo muhanuzi w’ibinyoma mu isano ifitanye n’ubushobozi bwa papa ari bwo Yezebeli. Leta Zunze Ubumwe za Amerika ni Salome uyoborwa na Herodiya. Balamu na we ni ikimenyetso cy’umuhanuzi w’ibinyoma, nubwo inkuru ye irushaho kuba igoye kuruta kuba gusa umuhanuzi w’ibinyoma.
Balaam’s prophecies, which were recorded after he blessed Israel three times, are associated with Islam in a variety of ways. The ass is a symbol of Islam, and you can’t keep the talking ass out of a story of Balaam. The wise men from the east who came to worship the baby Jesus were guided by Balaam’s prophecies. Islam of the three woes of Revelation chapter nine represents the false prophet Mohammed.
Ubuhanuzi bwa Balamu, bwanditswe amaze guha umugisha Isirayeli inshuro eshatu, bufitanye isano n’Ubwisilamu mu buryo bunyuranye. Indogobe ni ikimenyetso cy’Ubwisilamu, kandi ntushobora gukura mu nkuru ya Balamu indogobe yavugaga. Abanyabwenge bavuye iburasirazuba baje kuramya umwana Yesu bayobowe n’ubuhanuzi bwa Balamu. Ubwisilamu, mu byago bitatu byo mu Byahishuwe igice cya cyenda, bugereranya umuhanuzi w’ibinyoma Mohammed.
If you understand that symbols have more than one meaning, then you will no doubt also understand that many truths are so important that they are represented by a variety of symbols. The symbol that establishes the vision is a symbol of Rome, and therefore it is obvious that Rome would be a primary theme throughout Bible prophecy. One classic and well-established symbol of Rome is the king of the north in Daniel chapter eleven. The king of the north who comes to his end with none to help is the papal power, the Roman church, the pope of Rome, the man of sin.
Nimusobanukirwa y’uko ibimenyetso bifite ibisobanuro birenze kimwe, nta gushidikanya ko muzanasobanukirwa y’uko ukuri kwinshi ari ingenzi cyane ku buryo guhagararirwa n’ubwoko butandukanye bw’ibimenyetso. Ikimenyetso gishyiraho iryo yerekwa ni ikimenyetso cya Roma, bityo bikaba bigaragara neza ko Roma yari kuba ingingo nyamukuru mu buhanuzi bwa Bibiliya bwose. Kimwe mu bimenyetso bya kera, bizwi kandi byemejwe neza, bya Roma ni umwami w’amajyaruguru uvugwa muri Daniyeli igice cya cumi na kimwe. Uwo mwami w’amajyaruguru ugera ku iherezo rye nta n’umwe umufashije ni ubutware bwa gipapa, itorero ry’Abaroma, papa wa Roma, wa muntu w’icyaha.
In the controversy of Uriah Smith, it was claimed that the king of the north in verse thirty-six was France, and the king of the north in verse forty was Turkey. Both France and Turkey are symbols of the United States in different contexts, but as with the Protestants, and as it is today, in Smith’s controversy, he rejected the truth that the king of the north is a symbol of Modern Rome, and claimed the symbol of Rome was represented by a symbol of the United States in the nation of France, and again that the symbol of Rome was a symbol of the United States as represented in the nation of Turkey.
Mu mpaka wa Uriah Smith, byavuzwe ko umwami w’uburaruko uvugwa mu murongo wa mirongo itatu n’itandatu yari Ubufaransa, kandi ko umwami w’uburaruko uvugwa mu murongo wa mirongo ine yari Turukiya. Ubufaransa na Turukiya byombi ni ibimenyetso bya Leta Zunze Ubumwe z’Amerika mu yindi miterere, ariko nk’uko byari ku Baporotesitanti, kandi nk’uko bikiri n’uyu munsi, mu mpaka za Smith yanze ukuri kw’uko umwami w’uburaruko ari ikimenyetso cya Roma ya Kijyambere, maze avuga ko ikimenyetso cya Roma cyagereranywaga n’ikimenyetso cya Leta Zunze Ubumwe z’Amerika mu gihugu cy’Ubufaransa, kandi nanone ko ikimenyetso cya Roma cyari ikimenyetso cya Leta Zunze Ubumwe z’Amerika nk’uko cyagereranywaga mu gihugu cya Turukiya.
The context now contains three lines; Millerite history, Uriah Smith’s history, and the here and now. In each of those illustrations there is a controversy over a symbol of Rome, which is misapplied through misunderstanding Rome as a symbol of the United States.
Imiterere ubu ikubiyemo imirongo itatu: amateka y’Abamilerite, amateka ya Uriah Smith, n’ibihe by’aha n’ubu. Muri buri rugero muri izo, habamo impaka ku kimenyetso cya Roma, gishyirwa mu buryo butari bwo bitewe no kwibeshya gufata Roma nk’ikimenyetso cya Leta Zunze Ubumwe z’Amerika.
The line of the controversy of “the daily,” in the book of Daniel upholds this very same emphasis of arguing against the truth regarding a symbol of Rome, though there are some important nuances in this history.
Umurongo w’impaka zerekeye “igitambo cya buri munsi” mu gitabo cya Daniyeli ushyigikira iyo ngingo nyine yo kurwanya ukuri ku byerekeye ikimenyetso cya Roma, nubwo muri aya mateka harimo utunenge tw’ingenzi tugomba kwitabwaho.
The logic of Uriah Smith’s prophetic model led his followers to misapply the sixth plague in chapter sixteen of Revelation. A primary problem in Smith’s application of chapter sixteen, other than his attempt to apply everything literally, in a period when everything is to be applied spiritually, was his inability to see the specific structure of the threefold union of the dragon, the beast and false prophet. By replacing the true meaning of the symbols with meanings of a private interpretation Smith’s logic precludes the ability to recognize how the threefold union is formed, and how it is formed is “the great test for the people of God by which their eternal salvation will be determined.”
Imitekerereze y’icyitegererezo cy’ubuhanuzi cya Uriah Smith yayoboye abayoboke be gukoresha nabi icyorezo cya gatandatu cyo mu gice cya cumi na gatandatu cy’Ibyahishuwe. Ikibazo cy’ingenzi mu buryo Smith yakoresheje igice cya cumi na gatandatu, usibye kugerageza kwe gushyira byose mu buryo bw’inyuguti, mu gihe ibintu byose byagombaga gushyirwa mu buryo bw’umwuka, ni ukudashobora kwe kubona imiterere yihariye y’ubumwe bw’impande eshatu bw’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma. Mu gusimbuza ibisobanuro nyakuri by’ibimenyetso ibisobanuro bikomoka ku mwihariko wo gusobanura kwe bwite, imitekerereze ya Smith ikuraho ubushobozi bwo kumenya uburyo ubwo bumwe bw’impande eshatu bushyirwaho, kandi uburyo bushyirwaho ni bwo “igeragezwa rikomeye ku bwoko bw’Imana rizagenwaho agakiza kabo k’iteka ryose.”
The misapplication of symbols of Rome are an attempt by Satan to prevent God’s last-day people from seeing not only modern Rome, but how modern Rome is formed. The necessity of recognizing the prophetic characteristics associated with the joining together of the United Nations, the papal power and the United States contains eternal consequences.
Gukoresha nabi ibimenyetso bya Roma ni umugambi wa Satani wo kubuza ubwoko bw’Imana bwo mu minsi y’imperuka kubona atari Roma ya none gusa, ahubwo n’uburyo Roma ya none yubatswe. Gukenera kumenya ibimenyetso by’ubuhanuzi bifitanye isano no kwihuza k’Umuryango w’Abibumbye, ububasha bwa papacy n’Amerika bikubiyemo ingaruka z’iteka ryose.
In the book of Daniel there is a special test that emphasizes the importance of recognizing the relationships of these three powers, and there is another special test that emphasizes these identical points in the book of Revelation. “The daily” in the book of Daniel was understood to be pagan Rome by William Miller as he studied Second Thessalonians. Miller understood from the description of the prophetic relationship between pagan Rome and papal Rome in Second Thessalonians that the word, “daily,” was a symbol of pagan Rome, and the abomination of desolation would therefore be papal Rome.
Mu gitabo cya Daniyeli harimo ikigeragezo cyihariye gishimangira akamaro ko kumenya isano iri hagati y’izo mbaraga eshatu, kandi mu gitabo cy’Ibyahishuwe harimo ikindi kigeragezo cyihariye gishimangira izo ngingo nyine. “Igitambo gihoraho” mu gitabo cya Daniyeli William Miller yacyumvaga ko ari Roma ya gipagani ubwo yigaga 2 Abatesalonike. Miller yamenye, abikuye ku busobanuro bw’isano y’ubuhanuzi iri hagati ya Roma ya gipagani na Roma ya gipapa muri 2 Abatesalonike, ko ijambo “igitambo gihoraho” ryari ikimenyetso cya Roma ya gipagani, bityo “ikizira giteza kurimbuka” kikaba ari Roma ya gipapa.
The point we are underscoring though is that in Second Thessalonians the relationship between pagan Rome and papal Rome is placed in a context that teaches that when and if you do not understand the relationship of those two powers, you receive strong delusion, and are lost for eternity.
Icyo dushimangira ariko ni uko mu rwa Kabiri rw’Abatesalonike, isano iri hagati ya Roma ya gipagani na Roma ya gipapa ishyirwa mu rwego rwigisha ko, igihe kandi niba udasobanukiwe isano y’izo mbaraga zombi, wakira ubushukanyi bukomeye, maze ukazimira iteka ryose.
This is the same warning of the sixth plague where not only the dragon, who was pagan Rome in Second Thessalonians, and the beast, who was the “man of sin” in that passage, but also in chapter sixteen you have the false prophet. The passage is emphasizing the importance of recognizing the relationship of the powers who make up Modern Rome’s threefold union, that is also modern Babylon.
Iyi ni yo miburo imwe y’icyago cya gatandatu, aho atari ikiyoka gusa, cyari Roma ya gipagani mu rwa Kabiri rw’Abatesalonike, n’inyamaswa, yari wa “muntu w’icyaha” muri uwo murongo, ahubwo no mu gice cya cumi na gatandatu hakabamo n’umuhanuzi w’ibinyoma. Uwo murongo ushimangira akamaro ko kumenya isano iri hagati y’ububasha bugize ubumwe bw’impande eshatu bwa Roma y’iki gihe, ari yo na Babuloni y’iki gihe.
The controversy over “the daily” addresses the very same last-day controversy, but it expands the identification of the controversy by adding the importance of understanding the relationship between the three powers who make up Modern Rome. To refuse to see this truth, is to guarantee strong delusion for your reward.
Impaka ikomeje ku byerekeye “ibya buri munsi” ivuga kuri ya mpaka nyine yo mu minsi y’imperuka, ariko yagura irangamimerere ry’iyo mpaka yongeraho akamaro ko gusobanukirwa isano iri hagati y’ubutware butatu bugize Roma y’iki gihe. Kwanga kubona uku kuri ni ukwihamagarira rwose igishuko gikomeye nk’ingororano yawe.
In the current controversy those identifying the United States as the robbers appear unable to even assent to understanding why it would matter that the United States is repeatedly represented as being in subjection to the papal power rather than being the papal power itself. Basic common sense recognizes that the power who is controlling the relationship in politics, history, marriage and Bible prophecy is considered as the head, and the head is what exalts itself to establish the vision and then falls.
Mu mpaka w’iki gihe, abashyira Leta Zunze Ubumwe z’Amerika mu rwego rw’abambuzi basa n’abadashobora no kwemera gusobanukirwa impamvu byaba bifite akamaro ko Leta Zunze Ubumwe z’Amerika zigereranywa kenshi nk’iziri munsi y’ubutegetsi bwa gipapa aho kuba zo ubwazo ari bwo butegetsi bwa gipapa. Ubwenge busanzwe bw’ibanze bumenya ko ububasha bugenzura uwo mubano muri politiki, mu mateka, mu rushako no mu buhanuzi bwa Bibiliya ari bwo bufatwa nk’umutwe, kandi umutwe ni wo wihimbariza kwishyira hejuru kugira ngo ushyireho iyerekwa hanyuma ukagwa.
The logic that identifies the United States as the robbers, is unable to apply the history that was represented, and thereafter fulfilled, from 321 to 538. The symbol of the United States must fall away before the “man of sin” would be revealed. The “man of sin” gets revealed again in the last days, and before he does the United States must fall away first.
Imitekerereze igaragaza Leta Zunze Ubumwe za Amerika nk’abambuzi, ntishobora gushyira mu bikorwa amateka yagaragajwe, maze nyuma agasohora, kuva mu wa 321 kugeza mu wa 538. Ikimenyetso cya Leta Zunze Ubumwe za Amerika kigomba kubanza kugwa kure mbere y’uko “umuntu w’icyaha” ahishurwa. “Umuntu w’icyaha” yongeye guhishurwa mu minsi y’imperuka, kandi mbere y’uko ahishurwa, Leta Zunze Ubumwe za Amerika zigomba kubanza kugwa kure.
The Sunday law in the United States does not identify the United States as Modern Rome, it identifies that national ruin has arrived, and that the United States has been fully disconnected from righteousness. The Modern Rome that gets revealed when the United States falls away at the Sunday law is the papal power, who then and there just conquered her ally, the false prophet.
Itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika ntirigaragaza ko Leta Zunze Ubumwe z’Amerika ari Roma ya none; ahubwo rigaragaza ko ugusenyuka kwayo nk’ihugu kwamaze kugera, kandi ko Leta Zunze Ubumwe z’Amerika yamaze gutandukanywa burundu no gukiranuka. Roma ya none ihishurwa igihe Leta Zunze Ubumwe z’Amerika iguye ku itegeko ryo ku Cyumweru ni ubutware bwa papa, bwo muri ako kanya kandi aho ngaho buba bumaze kunesha umufatanyabikorwa wabwo, umuhanuzi w’ibinyoma.
“The daily” in the book of Daniel and its relationship to the message of William Miller, and the significance of Miller’s understanding being derived from Second Thessalonians chapter two, and the warning to keep your garments in the sixth plague, all identify elements from those controversies that address current issues.
“Igikomeza” mu gitabo cya Daniyeli n’isano gifitanye n’ubutumwa bwa William Miller, ndetse n’akamaro k’uko imyumvire ya Miller yakomotse mu gice cya kabiri cy’Abatesalonike ba Kabiri, n’umuburo wo kurinda imyambaro yawe mu cyorezo cya gatandatu, byose bigaragaza ingingo zo muri ayo makimbirane zireba ibibazo by’iki gihe.
The warning of Second Thessalonians chapter two in the last days is about a class that identifies the United States as a symbol, but refuses to be guided by the light that addresses the United States’ relationship with papal Rome. In doing this they will see the relationship of not only papal Rome and the United States, but also the United Nations, the dragon power of Revelation chapter sixteen.
Umuburo wo muri 2 Abatesalonike igice cya kabiri werekeye iminsi y’imperuka werekeza ku itsinda rigaragaza ko Leta Zunze Ubumwe z’Amerika ari ikimenyetso, ariko rikanga kuyoborwa n’umucyo ugaragaza isano Leta Zunze Ubumwe z’Amerika zifitanye na Roma ya papa. Mu gukora batyo bazabona isano itari iya Roma ya papa na Leta Zunze Ubumwe z’Amerika gusa, ahubwo n’iy’Umuryango w’Abibumbye, ubwo butegetsi bw’ikiyoka bwo mu Ibyahishuwe igice cya cumi na gatandatu.
As with Uriah Smith, A.G. Daniells and W.W. Prescott, who Sister White identified as being unable to reason from cause to effect, so too are those who refuse to be guided by the direction of God’s prophetic word in its elaboration of the relationship of these three powers in the last days.
Nk’uko byari bimeze kuri Uriah Smith, A.G. Daniells na W.W. Prescott, abo Mushiki waacu White yagaragaje ko badashobora gutekereza bava ku mpamvu bajya ku ngaruka, ni ko bimeze no ku banze kuyoborwa n’icyerekezo cy’ijambo ry’ubuhanuzi ry’Imana mu gusobanura isano iri hagati y’izi mbaraga eshatu mu minsi y’imperuka.
Like the first, the current, and the Uriah Smith controversies, the controversy of the relationship of the three powers as represented in Second Thessalonians and the sixth plague manifests a private interpretation that points to the United States, but refuses to see certain prophetic characteristic of the United States that would expose their erroneous concept, and possibly bring them to the light.
Nk’uko amakimbirane ya mbere, aya none, n’aya Uriah Smith, ni ko n’impaka zerekeye isano iri hagati y’ububasha butatu nk’uko bugaragazwa mu 2 Abatesalonike no mu cyorezo cya gatandatu zigaragaza ubusobanuro bwihariye bwerekeza kuri Leta Zunze Ubumwe za Amerika, ariko bukanga kubona ibimenyetso bimwe na bimwe biranga ubuhanuzi bwazo byashyira ahagaragara imyumvire yabo y’ibinyoma, kandi wenda bikabageza ku mucyo.
After September 11, 2001 the controversy over the four insects of Joel arose. The truth being that the insects represented a progressive spiritual declension of the Laodicean Seventh-day Adventist church by the introduction of Catholic and apostate Protestant theology. Again the correct application of the four insects is Rome, but the private interpretation claimed it was Islam, which is a symbol of a false prophet, and therefore a symbol of the United States. Line upon line, the controversies from Advent history which we have just addressed, all speak to the same truth.
Nyuma y’itariki ya 11 Nzeri 2001, havutse impaka ku byerekeye za nsengero enye zivugwa muri Yoweli. Ukuri ni uko izo nsengero zagereranyaga gusubira inyuma mu by’umwuka buhoro buhoro kw’itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya, binyuze mu kwinjizamo tewolojiya Gatolika n’iya Giporotesitanti cy’ubuhakanyi. Nanone, ishyirwa mu bikorwa ry’ukuri ry’izo nsengero enye ni Roma, ariko ubusobanuro bwihariye bwavuze ko ari Isilamu, ikaba ikimenyetso cy’umuhanuzi w’ibinyoma, bityo ikaba n’ikimenyetso cya Leta Zunze Ubumwe z’Amerika. Umurongo ku murongo, impaka zo mu mateka y’Abadiventisiti tumaze kuvugaho zose zivuga ukuri kumwe.
The wrong side, on four witnesses, identifies the robbers as the United States, and upon two witnesses the wrong side’s understanding of the United States as a symbol is incorrect. God’s last-day candidates to be among the one hundred and forty-four thousand are now in a prophetic test. It is not a test that is accomplished by simply casting your vote for this side or that side. It is a test that can only genuinely be navigated correctly if the prophetic rules are accurately applied. In order for the Lion of the tribe of Judah to awaken His last-day people to the fact that they are not studying deeply enough, He allowed heresies to be introduced.
Uruhande rutari rwo, hashingiwe ku batangabuhamya bane, rugaragaza ko abambuzi ari Leta Zunze Ubumwe za Amerika, kandi hashingiwe ku batangabuhamya babiri, imyumvire y’uruhande rutari rwo ku byerekeye Leta Zunze Ubumwe za Amerika nk’ikimenyetso ni iy’amakosa. Abatoranyirizwa b’Imana bo mu minsi ya nyuma bagenewe kuzaba mu bihumbi ijana na mirongo ine na bine ubu bari mu kigeragezo cy’ubuhanuzi. Si ikigeragezo gisohozwa no gutora gusa uruhande rumwe cyangwa urundi. Ni ikigeragezo gishobora kunyurwamo neza by’ukuri gusa igihe amategeko y’ubuhanuzi akoreshejwe mu buryo nyabwo. Kugira ngo Intare yo mu muryango wa Yuda ikangure ubwoko bwayo bwo mu minsi ya nyuma ku kuri kw’uko butiga mu buryo bwimbitse bihagije, yemeye ko ubuyobe bwinjizwa.
The fact that a heresy arose within this movement identifies that our personal aptitude in regard to the rules of prophetic interpretation is weaker than it should be. Rome establishes the vision, and the vision of the last days is the final rise and fall of the king of the north. That “king” is also the “man of sin”, and the “man of sin” is the “mystery of iniquity,” and that “wicked.” He is the antichrist, he is symbolized as the “robbers of thy people,” and he is the “head” of Modern Rome.
Ukuba muri uyu mug movement habyutse inyigisho y’ubuyobe, ibyo bigaragaza ko ubushobozi bwacu bwite ku byerekeye amahame yo gusobanura ubuhanuzi bufite intege nke kurusha uko bwagombye kuba. Roma ni yo ishyiraho iyerekwa, kandi iyerekwa ry’iminsi y’imperuka ni ukuzamuka kwa nyuma no kugwa k’umwami wo mu majyaruguru. Uwo “mwami” kandi ni na wa “muntu w’icyaha,” kandi “umuntu w’icyaha” ni “ubwiru bwo gukiranirwa,” kandi ni na wa “mugome.” Ni we antikristo, agereranywa n’“abambuzi bo mu bwoko bwawe,” kandi ni we “mutwe” wa Roma ya Kijyambere.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Abayobanywa mu gusobanukirwa Ijambo, bakananirwa kubona icyo antikristo asobanura, rwose bazishyira ku ruhande rwa antikristo. Ubu si igihe cyo kwivanga n’isi. Daniyeli ahagaze mu mugabane we no mu mwanya we. Ubuhanuzi bwa Daniyeli n’ubwa Yohana bugomba gusobanurwa. Busobanurana ubwabwo. Buha isi ukuri buri wese akwiriye gusobanukirwa. Ubu buhanuzi bugomba kubera ab’isi ubuhamya. Binyuze mu isohozwa ryabwo muri iyi minsi y’imperuka, buzisobanura ubwabwo.” Kress Collection, 105.