The great controversy between Christ and Lucifer (the Light Bearer) began in heaven, and God allowed a time of probation. When Lucifer propagated his rebellion a period of time was allowed for the fruit of the Light Bearer’s rebellion to be manifested. When God determined that the probationary period had ended, Lucifer’s name changed from Lucifer the Light Bearer, to Satan, the Adversary. For Satan and the angels who had joined in his rebellion the probationary period had ended, and they were cast out of heaven, and condemned to everlasting fire.
Intambara ikomeye yabaye hagati ya Kristo na Lusiferi (Umwimanyi w’Umucyo) yatangiriye mu ijuru, kandi Imana yemeye ko habaho igihe cyo kugeragezwa. Igihe Lusiferi yakwirakwizaga ubugome bwo kwigomeka kwe, hawe igihe kugira ngo imbuto y’ubwigomeke bw’Umwimanyi w’Umucyo igaragare. Igihe Imana yagenaga ko igihe cyo kugeragezwa kirangiye, izina rya Lusiferi rihinduka riva kuri Lusiferi Umwimanyi w’Umucyo, riba Satani, Umwanzi. Kuri Satani n’abamarayika bifatanyije na we muri uko kwigomeka kwe, igihe cyo kugeragezwa cyari cyarangiye, maze birukanwa mu ijuru, bacirwaho iteka ryo kujugunywa mu muriro w’iteka.
Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Matthew 25:41.
Maze azabwire n’abari ibumoso ati: Nimundeke, mwa bavumwe, mujye mu muriro w’iteka wateguriwe Satani n’abamarayika be. Matayo 25:41.
The great controversy between Christ and Satan, thereafter arrived in the Garden of Eden, and once again God included a time of probation. When Satan accused God of lying about death and the fruit of the tree, and seduced Eve to join in his rebellion, a period of time was again allowed for the fruits of Satan’s rebellion to be manifested upon earth as it had been in heaven. Satan there received the additional name of the Devil, which means “the Accuser”. When probationary time (for the sons of Adam who have joined in Satan’s rebellion) ends, those sons of Adam will be condemned to everlasting fire.
Intambara ikomeye iri hagati ya Kristo na Satani yahise igera mu Ngobyi ya Edeni, maze Imana yongera gushyiraho igihe cyo kugeragezwa. Igihe Satani yashinjaga Imana kubeshya ku by’urupfu no ku rubuto rw’igiti, kandi akoshya Eva ngo yifatanye na we mu bugome bwe bwo kwigomeka, hongeye kwemererwa ikiringo cy’igihe kugira ngo imbuto zo kwigomeka kwa Satani zigaragarizwe ku isi nk’uko byari byaragaragariye mu ijuru. Aho ni ho Satani yongeye guhabwa izina ry’inyongera rya Sekibi, risobanura “Umurezi”. Igihe cyo kugeragezwa (cy’abahungu ba Adamu bifatanyije no kwigomeka kwa Satani) nirangira, abo bahungu ba Adamu bazacirwa ho iteka ryo kujugunywa mu muriro w’iteka ryose.
And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. Revelation 12:7–9.
Nuko habaho intambara mu ijuru: Mikayeli n’abamarayika be barwana n’igisato; igisato na cyo kirarwana, n’abamarayika bacyo, ariko ntibanesha; kandi umwanya wabyo ntiwongera kuboneka mu ijuru ukundi. Nuko icyo gisato kinini kirajugunywa, ya nzoka ya kera, yitwa Sekibi na Satani, ushuka abari mu isi bose: kijugunywa mu isi, kandi n’abamarayika bacyo bajugunyanwa na cyo. Ibyahishuwe 12:7–9
The warfare in heaven in the beginning of the great controversy illustrates the warfare in the ending of the great controversy, for the Alpha and Omega always illustrate the end of a thing, with the beginning of a thing. The description of the warfare that took place in heaven is introduced by a great wonder in heaven.
Intambara yabereye mu ijuru mu itangiriro ry’intambara ikomeye isobanura intambara yo ku iherezo ry’intambara ikomeye, kuko Alfa na Omega buri gihe byerekana iherezo ry’ikintu hamwe n’itangiriro ryacyo. Ibisobanuro by’intambara yabereye mu ijuru bitangizwa n’ikimenyetso gikomeye cyabonekeye mu ijuru.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. Revelation 12:1, 2.
Nuko mu ijuru haboneka ikimenyetso gikomeye cy’igitangaza: umugore wari wambaye izuba, ukwezi kuri munsi y’ibirenge bye, no ku mutwe we yambaye ikamba rifite inyenyeri cumi n’ebyiri. Nuko atwite, arataka ari mu nda, ababazwa no kubyara. Ibyahishuwe 12:1, 2.
When the final conflict of the great controversy between Christ and Satan occurs, which is while probationary time is still in effect; the battlefield is represented in the Revelation of Jesus Christ as being in heaven. This truth is now being unsealed. The apostle Paul speaks of three heavens.
Igihe intambara ya nyuma y’urugamba rukomeye ruri hagati ya Kristo na Satani izaba, ari na cyo gihe igihe cy’igeragezwa kikiriho; urubuga rw’urwo rugamba rugaragazwa mu Ibyahishuwe bya Yesu Kristo nk’aho ruri mu ijuru. Ubu kuri kurimo kurahishurwa. Intumwa Pawulo ivuga iby’ijuru ritatu.
“The apostle Paul early in his Christian experience was given special opportunities to learn the will of God concerning the followers of Jesus. He was ‘caught up to the third heaven,’ ‘into paradise, and heard unspeakable words, which it is not lawful for a man to utter.’ He himself acknowledged that many ‘visions and revelations’ had been given him ‘of the Lord.’ His understanding of the principles of gospel truth was equal to that of ‘the very chiefest apostles.’ 2 Corinthians 12:2, 4, 1, 11. He had a clear, full comprehension of ‘the breadth, and length, and depth, and height’ of ‘the love of Christ, which passeth knowledge.’ Ephesians 3:18, 19.” Acts of the Apostles, 469.
Intumwa Pawulo, akiri mu ntangiriro z’ubunararibonye bwe bwa Gikristo, yahawe amahirwe yihariye yo kumenya ubushake bw’Imana ku byerekeye abayoboke ba Yesu. “Yazamuwe ajyanwa mu ijuru rya gatatu,” “mu ijuru rya paradizo, ahumva amagambo atavugwa, atemererwa ko umuntu ayavuga.” We ubwe yemeye ko yari yarahawe “n’Iy’Umwami” “iyerekwa no guhishurirwa” byinshi. Gusobanukirwa kwe amahame y’ukuri kw’ubutumwa bwiza kwanganaga n’ukw’“intumwa nkuru rwose.” 2 Abakorinto 12:2, 4, 1, 11. Yari afite gusobanukirwa gusobanutse kandi kuzuye “ubugari n’uburebure n’ubujyakuzimu n’ubuhagarike” by’“urukundo rwa Kristo ruruta uko rwamenywa.” Abefeso 3:18, 19.” Ibyakozwe n’Intumwa, 469.
The warfare in the beginning of the great controversy began in the third heaven, and the warfare at the ending of the great controversy ends in the first heaven. There are three heavens, the first being the heaven that represents the atmosphere of planet earth. The second heaven is the sun, moon, and stars. The third heaven is what Sister White called “paradise,” and it represents the location of God’s throne. It is in the very presence of God’s command center that the Light Bearer, Lucifer initiated his rebellion.
Intambara yo mu ntangiriro z’urugamba rukomeye yatangiriye mu ijuru rya gatatu, kandi intambara yo ku iherezo ry’urugamba rukomeye irangirira mu ijuru rya mbere. Hariho amajuru atatu: irya mbere rikaba ari ijuru rihagarariye ikirere cy’umubumbe w’isi. Ijuru rya kabiri ni izuba, ukwezi, n’inyenyeri. Ijuru rya gatatu ni ryo Mushiki wa White yise “paradizo,” kandi rihagarariye ahari intebe y’ubwami y’Imana. Ni mu bwiru bw’ubwiza bw’aho ikigo cy’ubuyobozi bw’Imana giherereye ubwacyo ni ho Utwara Umucyo, Lusiferi, yatangije ubugome bwe bwo kwigomeka.
The third heaven is where some prophets, including Sister White have been taken to in vision. When Paul was there, he was shown the history of the awakening of the dead dry bones that had been slain in the street on July 18, 2020, and the events that followed with the birth of the one hundred and forty-four thousand. Paul was forbidden to share that history, for that history was represented as a history that was not lawful to “utter.” Paul died a little over thirty years before John the Revelator received the vision of the Revelation of Jesus Christ. John, as with Paul, heard what was “uttered” by the seven thunders, and he too was told not to write what was “uttered.” What the seven thunders “uttered” was to remain sealed until the end of the three and a half symbolic days that the two witnesses had been dead in the street.
Ijuru rya gatatu ni ho bamwe mu bahanuzi, barimo na Mushiki wa White, bajyanywe mu iyerekwa. Igihe Pawulo yari ahari, yeretswe amateka yo gukanguka kw’amagufwa yumye yapfuye, yari yariciwe mu muhanda ku wa 18 Nyakanga 2020, n’ibyabaye byakurikiyeho hamwe no kuvuka kw’abahumbi ijana na mirongo ine na bane. Pawulo yabujijwe gusangiza ayo mateka, kuko ayo mateka yagereranywaga n’amateka atemewe “kuvugwa.” Pawulo yapfuye hashize imyaka irenga gato mirongo itatu mbere y’uko Yohana Umuhishuzi ahabwa iyerekwa ry’Ibyahishuwe bya Yesu Kristo. Yohana, kimwe na Pawulo, yumvise ibyari “byavuzwe” n’inkuba ndwi, kandi na we abwirwa kutandika ibyari “byavuzwe.” Ibyo inkuba ndwi “zavuze” byagombaga kuguma bifunzwe kugeza ku iherezo ry’iminsi itatu n’igice y’ikigereranyo abahamya babiri bari bamaze bapfiriye mu muhanda.
And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:4.
Nuko kwa ya nkuba ndwi zimaze kuvuga amajwi yazo, nari ngiye kwandika; maze numva ijwi riturutse mu ijuru rimbwira riti: “Shyiraho ikimenyetso ku byo izo nkuba ndwi zavuze, kandi ntubyandike.” Ibyahishuwe 10:4.
All the prophets testify of the “last days” of the investigative judgment, and those “last days” specifically began on September 11, 2001, and they have now reached the point where the sealing begins. The sealing begins at the ending of the three and a half symbolic days that the two slain witnesses were lying in the street. All the prophets agree with one another. Paul saw the battlefield of the last probationary war, that takes place in the first heaven. The battlefield of the last probationary war, that takes place within the first heaven, parallels the battlefield of the first probationary war, that took place in the third heaven. It might appear unnecessary to identify the battlefields as battles of the probationary war, but Satan, who was the adversary of Christ in the first battle and is the adversary of the one hundred and forty-four thousand in the last battle, knows his time is short. He knows it is a battle set within the field of probationary time. Do we?
Abahanuzi bose bahamya iby’“iminsi y’imperuka” y’urubanza rw’iperereza, kandi iyo “minsi y’imperuka” yatangiye by’umwihariko ku wa 11 Nzeri 2001, kandi ubu igeze ahatangirira umurimo wo gushyirwaho ikimenyetso. Uwo murimo wo gushyirwaho ikimenyetso utangira ku iherezo ry’iminsi itatu n’igice y’ikigereranyo, aho ba batangabuhamya babiri bishwe bari baryamye mu muhanda. Abahanuzi bose bahuriza hamwe. Pawulo yabonye urugamba rw’intambara ya nyuma y’igihe cy’igeragezwa, ibera mu ijuru rya mbere. Urugamba rw’intambara ya nyuma y’igihe cy’igeragezwa, rubera mu ijuru rya mbere, rujyanirana n’urugamba rw’intambara ya mbere y’igihe cy’igeragezwa, yabereye mu ijuru rya gatatu. Bishobora kugaragara ko atari ngombwa kumenya neza aho izo ntambara zabereye nk’intambara z’igihe cy’igeragezwa, ariko Satani, wari umwanzi wa Kristo mu rugamba rwa mbere kandi akaba n’umwanzi w’abari ijana na mirongo ine na bane mu rugamba rwa nyuma, azi ko igihe cye ari kigufi. Azi ko ari urugamba rwashyizwe mu rugero rw’igihe cy’igeragezwa. Twebwe se, turabizi?
In 1840, the mighty angel descended and empowered the first angel’s message. The Protestants of that generation were then tested and they ended up with a name of rebellion attached to them as they were labeled the daughters of Babylon. Lucifer’s name also changed during his probationary testing time. The mighty angel that descended in 1840, typified the mighty angel of Revelation eighteen that descended on September 11, 2001. The investigative judgment had not yet begun in 1840, for it was still four years in the future, but the Protestants still provided a prophetic representation of the judgment of the living, for when the angel descended in 1840, their probationary testing time began. When the angel of Revelation eighteen descended in 2001, the judgment in heaven changed from the judgment of the dead, unto the judgment of the living.
Mu wa 1840, marayika ukomeye yaramanutse kandi aha imbaraga ubutumwa bwa marayika wa mbere. Abaporotesitanti b’icyo gihe bahise bageragezwa, maze baheruka bahawe izina ry’ubwigomeke ubwo bitwaga abakobwa ba Babuloni. Izina rya Lusiferi na ryo ryahindutse mu gihe cye cyo kugeragezwa kwa mbere y’iherezo. Marayika ukomeye wamanutse mu wa 1840, yashushanyaga marayika ukomeye wo mu Byahishuwe 18 wamanutse ku wa 11 Nzeri 2001. Urubanza rw’igenzura ntirwari rwari rutaratangira mu wa 1840, kuko hari hakiri imyaka ine ngo rutangire, nyamara Abaporotesitanti bagaragaje ishusho y’ubuhanuzi y’urubanza rw’abazima, kuko igihe marayika yamanukaga mu wa 1840, igihe cyabo cyo kugeragezwa kwa mbere y’iherezo cyaratangiye. Igihe marayika wo mu Byahishuwe 18 yamanukaga mu wa 2001, urubanza rwo mu ijuru rwahindutse ruva ku rubanza rw’abapfuye rujya ku rubanza rw’abazima.
On July 18, 2020, the first disappointment for the movement of the third angel, which is typified by the first disappointment of the movement of the first angel, arrived. In the movement at the beginning, the testing process of the Protestants ended at the waymark of the first disappointment, and then the testing of the first movement began. On July 18, 2020, the judgment process took another step forward, for the message that was to arrive at the end of the wilderness of three and a half days would not only be the perfect and final fulfillment of the message of the Midnight Cry, but it would also prophetically mark the arrival of the sealing of the one hundred and forty-four thousand.
Ku wa 18 Nyakanga 2020, hageze ugutenguha kwa mbere kw’umuryango w’umumarayika wa gatatu, gushushanywa n’ugutenguha kwa mbere kw’umuryango w’umumarayika wa mbere. Mu muryango wo mu itangiriro, igikorwa cyo kugerageza Abaporotesitanti cyarangiye ku kimenyetso cy’inzira cy’ugutenguha kwa mbere, hanyuma hatangira kugeragezwa k’umuryango wa mbere. Ku wa 18 Nyakanga 2020, igikorwa cy’urubanza cyongeye gutera indi ntambwe igana imbere, kuko ubutumwa bwagombaga kugera ku mperuka y’ubutayu bw’iminsi itatu n’igice butari kuba gusa ugusohora gutunganye kandi kwa nyuma kw’ubutumwa bwo Gutaka kwa Saa Sita z’ijoro, ahubwo kandi bwari no gushyira ikimenyetso cy’ubuhanuzi ku kuza kw’ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bine.
And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.
Nuko ubwiza bw’Imana ya Isirayeli buzamuka buvuye kuri wa mukerubi, aho bwari buri, bugera ku muryango w’urusengero. Nuko ihamagara wa muntu wari wambaye imyenda y’ibitare, wari ufite icuma cy’umwanditsi ku ruhande rwe; maze Uwiteka aramubwira ati: Genda unyure hagati mu murwa, unyure hagati muri Yerusalemu, ushyire ikimenyetso ku gahanga k’abantu basuhuza umutima kandi bakarira kubera ibizira byose bikorerwa hagati muri wo. Ezekiyeli 9:3, 4
The process of sealing the one hundred and forty-four thousand began at their birth, which was also their resurrection. The message of the four winds brings the dead dry bones to life, and the message of the four winds is the message of the sealing of the one hundred and forty-four thousand. Paul and John both saw and heard the very history we are now living in, the history “that many prophets and righteous men have desired to see.” The history of the mighty movement of the third angel, that was typified by the mighty movement of the first angel.
Igikorwa cyo gushyirwaho ikimenyetso kwa ba bihumbi ijana na mirongo ine na bane cyatangiye igihe bavukaga, ari na cyo cyari ukuzuka kwabo. Ubutumwa bw’imiyaga ine buzura amagufa yumye y’abapfuye ubugingo, kandi ubutumwa bw’imiyaga ine ni bwo butumwa bwo gushyirwaho ikimenyetso kwa ba bihumbi ijana na mirongo ine na bane. Pawulo na Yohana bombi babonye kandi bumva amateka nyakuri turimo kubamo ubu, amateka “abahanuzi benshi n’abakiranutsi bifuje kubona.” Amateka y’icyo gikorwa gikomeye cy’umumarayika wa gatatu, cyagereranyijwe mbere n’igikorwa gikomeye cy’umumarayika wa mbere.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Ubutumwa bwose bwatanzwe kuva mu 1840 kugeza mu 1844 bugomba kongera gutangazwa n’imbaraga muri iki gihe, kuko hari abantu benshi bayobye. Ubutumwa bugomba kugera mu matorero yose. ”
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kristo yaravuze ati: ‘Hahirwa amaso yanyu, kuko abona; n’amatwi yanyu, kuko yumva. Kuko ni ukuri ndababwira yuko abahanuzi benshi n’abakiranutsi bifuje kubona ibyo mwebwe mureba, ntibabibone; no kumva ibyo mwebwe mwumva, ntibabyumve’ [Matayo 13:16, 17]. Hahirwa amaso yabonye ibyabonwe mu wa 1843 no mu wa 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Ubutumwa bwaratanzwe. Kandi ntihakagombye kubaho gutinda mu kubusubiramo, kuko ibimenyetso by’ibihe biri gusohora; umurimo usoza ugomba gukorwa. Umurimo ukomeye uzakorwa mu gihe gito. Vuba ubutumwa buzahabwa hakurikijwe igeno ry’Imana, maze bwaguke bube ijwi rirenga. Nuko Daniyeli azahagarara mu mugabane we, atange ubuhamya bwe.” Manuscript Releases, volume 21, 437.
The predominant theme of Lucifer’s initial warfare in heaven was communication. He was the light bearer who used his position to insinuate error into the minds of holy angels. We are told that the angels that imbibed in his rebellious ideas, did not even recognize that it was Lucifer that had seduced them into thinking the things they eventually thought about God. He was so subtle, as he was with Eve in the garden, that the angels who were once holy, came to believe the thoughts Satan had implanted in their minds, were their own original thoughts. Those seeds, eventually brought the fruit of eternal destruction.
Insanganyamatsiko y’ingenzi y’intambara ya mbere ya Lusiferi mu ijuru yari ugushyikirana. Yari umutwaza-umucyo wakoresheje umwanya we kugira ngo acengeze ikinyoma mu bitekerezo by’abamarayika bera. Tubwirwa ko abamarayika banyoye ku bitekerezo bye by’ubwigomeke, batigeze banamenya ko ari Lusiferi wari waboshye ubwenge bwabo ngo batangire gutekereza ibyo bageze aho batekereza ku Mana. Yari umunyabwiru cyane, nk’uko byagenze kuri Eva mu ngobyi ya Edeni, ku buryo abamarayika bahoze ari bera baje kwemera ko ibitekerezo Satani yari yarateye mu mitima yabo ari byo bitekerezo byabo bwite by’umwimerere. Izo mbuto z’ibyo bitekerezo, amaherezo zabyaye urubuto rw’ukurimbuka kw’iteka ryose.
The last war, that takes place in the first heaven, is about to get under way, and it is not about the seduction of holy angels, nor is it about Satan’s seduction of Eve, but rather it is about his seduction of all mankind through a corrupted communication process that is represented as being in the heavens. It’s about the World-Wide Web that Satan uses to inculcate ideas into men, without those men knowing that they have believed a lie, and in so doing have demonstrated that they love not the truth. It was the apostle Paul that set forth that in the “last days” men would receive a lie, because they did not have a love of the “truth.” After all, he had seen the very history where this marvelous work of Satan is accomplished.
Intambara ya nyuma, ibera mu ijuru rya mbere, igiye gutangira, kandi ntivuga iby’ukuyobya abamarayika bera, kandi ntivuga no ku kuyobya kwa Satani kwa Eva, ahubwo ivuga ku kuyobya kwe abantu bose binyuze mu nzira y’itumanaho yononekaye igereranywa nk’iri mu ijuru. Ivuga ku Rubuga Nkoranyambaga rw’Isi Yose Satani akoresha kugira ngo acengeze ibitekerezo mu bantu, abo bantu batabizi ko bizeye ikinyoma, kandi mu kubikora bakaba bagaragaje ko badakunda ukuri. Ni intumwa Pawulo wasobanuye ko mu “minsi y’imperuka” abantu bazakira ikinyoma, kuko batari bafite urukundo rw’“ukuri.” N’ubundi kandi, yari yarabonye amateka nyir’izina aho uyu murimo wa Satani utangaje usohozwa.
The seduction of mankind is accomplished by the globalists of the United Nations, who are the dragon power. The globalists of the United Nations in prophecy consist of kings and merchants. The kings are the governments, and the techno-giants and multinational billionaires are the merchants.
Kureshyeshya abantu bikorwa n’abanyamuryango b’isi yose b’Umuryango w’Abibumbye, ari bo mbaraga z’ikiyoka. Mu buhanuzi, abanyamuryango b’isi yose b’Umuryango w’Abibumbye bagizwe n’abami n’abacuruzi. Abami ni za guverinoma, kandi ibihangange by’ikoranabuhanga n’abaherwe b’amasosiyete mpuzamahanga ni bo bacuruzi.
The warfare begins at the Sunday law, at which point, the United States becomes the premier king of the ten kings. The United States then has just spoken as a dragon, thus marking the end of the sixth kingdom of the earth beast. It then goes forth to deceive the whole world through the miracles that he is to do in sight of the beast, miracles that are represented as bringing fire down from heaven.
Intambara itangira ku itegeko ryo ku Cyumweru, maze icyo gihe Leta Zunze Ubumwe za Amerika zigahinduka umwami ukomeye kurusha abandi mu bami cumi. Bityo, Leta Zunze Ubumwe za Amerika iba imaze kuvuga nk’igisato, bityo bikaranga iherezo ry’ubwami bwa gatandatu bw’inyamaswa y’isi. Hanyuma igahaguruka ikajya kubeshya isi yose ikoresheje ibitangaza igomba gukorera imbere y’iyo nyamaswa, ibitangaza bigaragazwa nk’ibimanura umuriro uvuye mu ijuru.
And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:13.
Kandi akora ibitangaza bikomeye, ku buryo amanura umuriro uturutse mu ijuru ukaza ku isi, abantu bareba. Ibyahishuwe 13:13.
When the resurrected dead dry bones, that had been murdered in the street, are lifted up to heaven as an ensign, there is simultaneously another wonder in heaven.
Igihe ayo magufwa yumye y’abapfuye bazutse, yari yiciwe mu muhanda, azamurirwa mu ijuru nk’ikirango, icyarimwe haba n’ikindi gitangaza mu ijuru.
And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. Revelation 12:3.
Maze haboneka ikindi gitangaza mu ijuru; kandi dore ikiyoka kinini gitukura, gifite imitwe irindwi n’amahembe icumi, kandi ku mitwe yacyo hariho amakamba arindwi. Ibyahishuwe 12:3.
The great red dragon is Satan, but it is also pagan Rome.
Ikiyoka kinini gitukura ni Satani, ariko kandi ni Roma ya gipagani.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Nuko rero, mu gihe ikiyoka, mbere na mbere, gihagarariye Satani, mu buryo bwa kabiri ni ikimenyetso cya Roma ya gipagani.” The Great Controversy, 439.
The dragon is Satan, and in a secondary application the dragon represents pagan Rome. In the history of Christ’s birth, the dragon of pagan Rome is represented; but the perfect prophetic application of the dragon is in “the last days.” In “the last days” the dragon is represented by the ten kings of the United Nations. They appear not in the history of Christ’s birth, but in the history of the birth of the one hundred and forty-four thousand, whose birth was typified by Christ’s birth.
Ikiyoka ni Satani, kandi mu buryo bwa kabiri bwo kuyishyira mu bikorwa, icyo kiyoka gihagarariye Roma ya gipagani. Mu mateka y’ivuka rya Kristo, hagereranywa ikiyoka cya Roma ya gipagani; ariko gushyirwa mu bikorwa k’ubuhanuzi kutunganye kw’ikiyoka kuba mu “minsi y’imperuka.” Mu “minsi y’imperuka” ikiyoka kigereranywa n’abami icumi b’Umuryango w’Abibumbye. Ntibagaragara mu mateka y’ivuka rya Kristo, ahubwo bagaragara mu mateka y’ivuka ry’abihumbi ijana na mirongo ine na bine, iryo vuka ryagereranyijwe n’ivuka rya Kristo.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Abami n’abategetsi n’abagenga ibihugu bishyizeho ikimenyetso cya antikristo, kandi bagaragazwa nka cya kiyoka kijya kurwana n’abera—na bo bitondera amategeko y’Imana kandi bafite kwizera kwa Yesu.” *Testimonies to Ministers*, 38.
The dragon’s ten horns are the symbol of its confederacy, its seven heads with crowns upon them, identify it as the seventh head of the eight kingdoms of Bible prophecy as represented in both Nebuchadnezzar’s image in Daniel chapter two, and also in the eight heads of Revelation chapter seventeen. The United Nations is “another wonder in heaven,” at the very time when the ensign, which has been born in the street that runs through the valley of dead dry bones is lifted up to heaven. The dragon and the woman appear as wonders in heaven at the Sunday law, which is also the very point that the sea beast of Catholicism is also “wondered after.”
Amahembe icumi y’igisato ni yo kimenyetso cy’ishyirahamwe ryacyo; imitwe yacyo irindwi ifite amakamba kuri yo ikiranga nk’umutwe wa karindwi w’ubwami umunani bwo mu buhanuzi bwa Bibiliya, nk’uko bigaragazwa haba mu gishushanyo cya Nebukadinezari cyo muri Daniyeli igice cya kabiri, ndetse no mu mitwe umunani yo mu Byahishuwe igice cya cumi na karindwi. Umuryango w’Abibumbye ni “ikindi gitangaza mu ijuru,” muri cya gihe nyine ibendera, ryavukiye mu muhanda unyura mu kibaya cy’amagufwa yumye yapfuye, rishyizwe hejuru rikagera mu ijuru. Icyo gisato n’uwo mugore bagaragara nk’ibitangaza mu ijuru ku itegeko ryo kubahiriza ku Cyumweru, ari na bwo kandi ya nyamaswa yo mu nyanja y’Ugatolika na yo “itangarirwa.”
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Nuko mbona umwe mu mitwe yayo asa n’uwakomerekejwe kugeza ku rupfu; ariko icyo gikomere cyayo cyica kirakira: isi yose itangarira icyo gikoko. Ibyahishuwe 13:3.
The world is wondering after the papal sea beast, ‘after’ its deadly wound is healed, and it is healed at the Sunday law in the United States. The ensign, the dragon and the beast are all being wondered after, beginning at the Sunday law in the United States. The false prophet manifests the most significant of the satanic wonders at that very same time, for it is immediately after the Sunday law, where the false prophet has just begun to speak as a “dragon,” that he goes forth to deceive the entire world, and he accomplishes his deception from heaven.
Isi yose irimo ikurikira ya nyamaswa y’inyanja ya gipapa, “nyuma y’uko” uruguma rwayo rwica rukize, kandi rukira ku itegeko ryo ku cyumweru muri Leta Zunze Ubumwe z’Amerika. Ikimenyetso, ikiyoka na ya nyamaswa byose birimo bikurikizwa mu gutangara, uhereye ku itegeko ryo ku cyumweru muri Leta Zunze Ubumwe z’Amerika. Umuhanuzi w’ibinyoma agaragaza ibitangaza bya Satani bifite ubusobanuro bukomeye kuruta ibindi muri icyo gihe nyir’izina, kuko ako kanya nyuma y’itegeko ryo ku cyumweru, aho umuhanuzi w’ibinyoma aba akimaze gutangira kuvuga nk’“ikiyoka,” ni bwo ajya kuyobya isi yose, kandi asohoza ubwo buyobe bwe abukomoye mu ijuru.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:11–13.
Nuko mbona indi nyamaswa izamuka iva mu isi; yari ifite amahembe abiri nk’ay’umwana w’intama, kandi yavugaga nk’ikiyoka. Kandi ikoresha ubushobozi bwose bwa ya nyamaswa ya mbere imbere yayo, igatera isi n’abayituyemo kuramya ya nyamaswa ya mbere, ya yindi yari yakize uruguma rwayo rwica. Kandi ikora ibitangaza bikomeye, ndetse ikamanura umuriro uva mu ijuru ukaza ku isi, abantu babireba. Ibyahishuwe 13:11–13.
The war that began in the third heaven, ends in the first heaven. The three-fold union of the dragon, the beast and the false prophet are identified by the Bible and the Spirit of Prophecy as the evil confederacy. At the Sunday law, the three-fold union begins leading the entire world in warfare against the woman, as it marches to Armageddon. At the Sunday law, they take their positions in the battlefield of the first heaven, and then they lose! As Rome rises to power three times in the history of the world, it always conquers first its enemy, then its ally, then its victim, and then falls.
Intambara yatangiriye mu ijuru rya gatatu, irangirira mu ijuru rya mbere. Ubumwe bw’impande eshatu bw’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma bugaragazwa na Bibiliya ndetse n’Umwuka w’Ubuhanuzi nk’ishyirahamwe ry’ikibi. Ku itegeko ryo ku Cyumweru, ubwo bumwe bw’impande eshatu butangira kuyobora isi yose mu ntambara irwanya umugore, uko bugenda bwerekeza kuri Harumagedoni. Ku itegeko ryo ku Cyumweru, bifata imyanya yabyo ku rugamba rwo mu ijuru rya mbere, maze bikahatsindirwa! Nk’uko Roma izamuka ku butegetsi incuro eshatu mu mateka y’isi, buri gihe ibanza gutsinda umwanzi wayo, hanyuma umufatanyabikorwa wayo, hanyuma uwo igiye kugirira nabi, maze na yo ikagwa.
And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:13–16.
Nuko mbona imyuka mibi itatu isa n’ibikeri isohoka mu kanwa k’ikiyoka, no mu kanwa k’inyamaswa, no mu kanwa k’umuhanuzi w’ibinyoma. Kuko ari imyuka y’abadayimoni, ikora ibitangaza, igasohokera ku bami bo mu isi no ku bo mu isi yose, kugira ngo ibateranyirize ku rugamba rwo kuri wa munsi ukomeye w’Imana Ishoborabyose. Dore, ndaza nk’umujura. Hahirwa uwitegereza kandi akabika imyambaro ye, kugira ngo atagenda yambaye ubusa, maze bakabona isoni ze. Nuko abateranyiriza hamwe ahantu hitwa mu rurimi rw’Abaheburayo Harumagedoni. Ibyahishuwe 16:13–16.
The “war in heaven” in “the last days” is not metaphorical, it is a war of communication that is carried out in the heavens. Out of the mouth of the dragon, the mouth of the beast and the mouth of the false prophet comes the “spirits of devils” that work “miracles.” The word “spirit” means breath, and the breath is a symbol of a message. The breath of Ezekiel thirty-seven brings the dead bones to life, and it does so by delivering the message of Islam, which in the Bible is represented as the east wind. “Spirit,” “wind” and “breath” are the same word translated into those three English words both in the Hebrew and in the Greek.
“Intambara yo mu ijuru” yo mu “minsi y’imperuka” si umugani w’ikigereranyo; ni intambara y’itumanaho ikorerwa mu ijuru. Mu kanwa k’igisato, no mu kanwa k’inyamaswa, no mu kanwa k’umuhanuzi w’ibinyoma havamo “imyuka y’abadayimoni” ikora “ibitangaza.” Ijambo “umwuka” risobanura umwuka uhumeka, kandi uwo mwuka uhumeka ni ikimenyetso cy’ubutumwa. Umwuka wo muri Ezekieli mirongo itatu na karindwi uzura amagufwa yapfuye, kandi ubikora utanga ubutumwa bwa Islamu, ari bwo muri Bibiliya bugaragazwa nk’umuyaga uturutse iburasirazuba. “Umwuka,” “umuyaga” n’“umwuka uhumeka” ni ijambo rimwe ryahinduwemo ayo magambo atatu y’Icyongereza, haba mu Giheburayo no mu Kigiriki.
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Imana ishobora guhumekera ubugingo bushya muri buri muntu wese wifuza by’ukuri kuyikorera, kandi ishobora gukora ku minwa ikayikoraho ikara ryaka rivuye ku gicaniro, maze igatuma iba indyohe mu kuyisingiza. Amajwi ibihumbi n’ibihumbi azasenderezwa imbaraga zo kuvuga ukuri gutangaje kw’Ijambo ry’Imana. Ururimi rudandabirana ruzabohorwa, kandi abanyantege nke bazakomezwa kugira ngo batangire ubuhamya bw’ubutwari ku kuri. Umwami afashe ubwoko bwe kweza urusengero rw’ubugingo ku mwanda wose, no gukomeza kugumana na We isano ya bugufi cyane, kugira ngo babe abafatanyabikorwa ku mvura y’itumba igihe izaba isutswe.” Review and Herald, July 20, 1886.
The “spirits” that come out of the mouth of the dragon, out of the mouth of the beast and out of the mouth of the false prophet represent satanic messages. In the first battle in the third heaven–it was corrupted communications as represented by the corrupted light bearer. In the last battle in the first heaven–it is once again, corrupted communications. The corrupted communications that Satan used in the warfare of the third heaven, that is to be used again in the warfare of the first heaven, was mesmerism, which in modern times is called hypnosis.
“Imyuka” isohoka mu kanwa k’igisato, no mu kanwa k’inyamaswa, no mu kanwa k’umuhanuzi w’ibinyoma, igereranya ubutumwa bwa satani. Mu ntambara ya mbere yo mu ijuru rya gatatu—byari itumanaho ryononekaye nk’uko ryagereranywaga n’uwarutwaraga umucyo wononekaye. Mu ntambara ya nyuma yo mu ijuru rya mbere—na bwo ni ukundi, itumanaho ryononekaye. Itumanaho ryononekaye Satani yakoresheje mu ntambara yo mu ijuru rya gatatu, ari na ryo rizongera gukoreshwa mu ntambara yo mu ijuru rya mbere, ryari ugushukisha imbaraga zo kwigarurira ubwenge, ibyo muri iki gihe bya none byitwa ihipunozi.
“Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Manuscript 86, 1905.
“Abagabo n’abagore ntibagomba kwiga ubuhanga bwo gufata bunyago ibitekerezo by’ababana na bo. Ubu ni bwo buhanga Satani yigisha. Tugomba kurwanya ikintu cyose cy’ubu bwoko. Ntitugomba kwivanga mu bupfumu bwo kuyobya ubwenge no mu buhanga bwo kunyuza abantu mu mimerere yo kudakoresha ubushake bwabo—ubuhanga bw’uwatakaje umwanya we wa mbere maze akirukanwa mu bikari byo mu ijuru.” Manuscript 86, 1905.
Hypnotism is accomplished in the world today by the techno-giants through the worldwide web, which employs what is labeled as the science of modern advertising, but is actually the ultimate sophistication of the old satanic science of hypnotism. The globalists, techno-giants and billionaires intend to capture their prey in a “web” of deceit that is already established worldwide. Satan’s PsyOps on the whole world if you will. It is satanic messages that lead the world to Armageddon, and those satanic messages are proclaimed in the heavens at the very same time the three angels are proclaiming Christ’s message in the heavens.
Ubugenge bwo kuyobya ubwenge bukoreshejwe imbaraga zo gushuka burimo gukorwa mu isi muri iki gihe n’abanyembaraga mu ikoranabuhanga, babukorera ku rubuga rw’isi yose, bakoresheje icyo bita ubumenyi bw’iyamamaza rigezweho, nyamara mu by’ukuri kikaba ari ubuhanga buhambaye kurusha ubundi bwose bw’ubumenyi bwa kera bwa satani bwo kuyobya ubwenge. Abashaka gutegeka isi, abanyembaraga mu ikoranabuhanga n’abaherwe cyane bagamije gufatira umuhigo wabo mu “ruto” rw’ubushukanyi rwamaze gushingwa ku isi hose. Ni nk’aho ari ibikorwa by’intambara yo mu mitekerereze bya Satani ku isi yose, niba mushaka kubivuga mutyo. Ni ubutumwa bwa satani buyobora isi ku Harumagedoni, kandi ubwo butumwa bwa satani butangazwa mu ijuru muri cya gihe nyine abamarayika batatu na bo batangaza ubutumwa bwa Kristo mu ijuru.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:6–11.
Nuko mbona undi mumarayika aguruka aringanije ijuru, afite ubutumwa bwiza bw’iteka ryose ngo abutangarize abatuye isi, n’amahanga yose, n’imiryango yose, n’indimi zose, n’amoko yose, avuga n’ijwi rirenga ati: Nimwubahe Imana, kandi muyihe ikuzo; kuko igihe cy’urubanza rwayo kigeze; kandi muramye Iyaremye ijuru n’isi n’inyanja n’amasōko y’amazi. Hanyuma undi mumarayika wa kabiri arakurikiraho, avuga ati: Babuloni iraguye, iraguye, wa murwa ukomeye, kuko yahaye amahanga yose kunywa ku nzoga y’uburakari bw’ubusambanyi bwayo. Nuko undi mumarayika wa gatatu arabakurikiraho, avuga n’ijwi rirenga ati: Nihagira umuntu uramya ya nyamaswa n’igishushanyo cyayo, kandi akemera ikimenyetso cyayo mu ruhanga rwe, cyangwa mu kuboko kwe, uwo na we azanywa ku nzoga y’uburakari bw’Imana, isutswe itavanze mu gikombe cy’umujinya wayo; kandi azababazwa n’umuriro n’amazuku imbere y’abamarayika bera, n’imbere y’Umwana w’intama. Umwotsi w’imibabaro yabo uzamuka iteka ryose; kandi nta buruhukiro bagira ku manywa cyangwa nijoro, ari bo baramya ya nyamaswa n’igishushanyo cyayo, n’umuntu wese wemera ikimenyetso cy’izina ryayo. Ibyahishuwe 14:6–11.
The “spirits” that come from each member of the three-fold union, comes out of their mouths. The speaking of a nation is the action of its government.
“Imyuka” iva kuri buri rugingo rw’uwo mubano w’impande eshatu, iva mu kanwa kabo. Kuvuga kw’igihugu ni igikorwa cya guverinoma yacyo.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
“Ukuvuga kw’ishyanga ni igikorwa cy’inzego zaryo zishinga amategeko n’izicira imanza.” Intambara Ikomeye, 443.
Jeremiah was promised that if he would separate the wheat from the chaff, and not return to the chaff (though the chaff could return to him), that God would make him His “mouth.”
Yeremiya yasezeranijwe ko naramuka atandukanyije ingano n’umurama, kandi ntasubire ku murama (nubwo umurama washoboraga kumugarukira), Imana yari kuzamugira “akanwa” kayo.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:17–19.
Sinicaranye mu iteraniro ry’abakobanyi, kandi sinishimye; nicaye jyenyine bitewe n’ukuboko kwawe, kuko wanyujuje uburakari. Ni iki gituma ububabare bwanjye buhoraho, n’igikomere cyanjye kikaba kidakira, cyanga gukizwa? Mbese uzambera rwose nk’umubeshyi, nk’amazi ayoyoka? Ni cyo gituma Uwiteka avuga ati: Nugaruka, nanjye nzakugarura, kandi uzahagarara imbere yanjye; kandi nutandukanya iby’igiciro n’ibitagira umumaro, uzaba nk’akanwa kanjye: bo bazakugarukire, ariko wowe ntuzabasange. Yeremiya 15:17–19.
Jeremiah is representing the Millerites in their first disappointment, who thought God had lied. God had not lied, He simply held his hand over a mistake in the 1843 chart. Jeremiah was promised, as those who were disappointed at July 18, 2020, are promised; that if they would separate from the foolish persons and satanic teachings that were present before the disappointment, then the Lord would make Jeremiah, and those he typifies, His “mouth.” The 1843 chart had been produced in fulfillment of the command to do so in Habakkuk chapter two.
Yeremiya ahagarariye Abamileri mu gucika intege kwabo kwa mbere, bibwiraga ko Imana yababeshye. Imana ntiyari yarababeshye; ahubwo yari yarapfutse ukuboko kwayo ku ikosa ryari riri ku mbonerahamwe yo mu 1843. Yeremiya yasezeraniwe, nk’uko abasezeraniwe abacitse intege ku wa 18 Nyakanga 2020; ko nibatandukanya n’abapfapfa n’inyigisho za satani zari zihari mbere yo gucika intege, ubwo Uwiteka yari kuzagira Yeremiya, n’abo ashushanya, “akanwa” kayo. Imbonerahamwe yo mu 1843 yari yarakozwe mu gusohoza itegeko ryo kubigenza rityo riri muri Habakuki igice cya kabiri.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.
“Byari ubuhamya bwahurizwagaho bw’abigisha n’ibinyamakuru by’Ukugaruka kwa Kabiri kwa Kristo, igihe bari bahagaze ku ‘kwizera kwa mbere,’ ko gutangazwa kw’imbonerahamwe kwari ugusohora kwa Habakuki 2:2, 3. Niba imbonerahamwe yari ingingo y’ubuhanuzi (kandi abayihakana bava ku kwizera kwa mbere), bityo hakurikiraho ko BC 457 ari wo mwaka uhereyeho kubarira iminsi 2300. Byari ngombwa ko 1843 iba igihe cya mbere cyatangajwe kugira ngo ‘iyerekwa’ ‘ritinde,’ cyangwa ngo habeho igihe cyo gutinda, aho itsinda ry’abakobwa b’isugi ryagombaga gusinzira no kuryama ku ngingo ikomeye y’igihe, mbere gato y’uko bakangurwa n’Induru yo mu Gicuku.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.
The Lord, through Habakkuk, commanded the Millerites to produce the 1843 chart, and it contained an error that the Lord held His hand over. This is why Jeremiah states that his disappointment was because of God’s hand. When, after the disappointment, the Lord led the Millerites back to Habakkuk chapter two, they saw the promise, that even though the vision would tarry, that they should wait for it, for it would not lie, and that at the end it would “speak”.
Uwiteka, anyujije kuri Habakuki, yategetse Abamillerite gukora imbonerahamwe yo mu 1843, kandi yarimo ikosa Uwiteka yari yararambuyeho ukuboko kwe. Ni cyo gituma Yeremiya avuga ko ugutenguhwa kwe kwatewe n’ukuboko kw’Imana. Hanyuma, nyuma y’ugutenguhwa, ubwo Uwiteka yayoboraga Abamillerite gusubira ku gice cya kabiri cya Habakuki, babonye isezerano ry’uko, nubwo iyerekwa ryari kuzatinda, bagombaga kuryitega, kuko ritari kubeshya, kandi ko ku iherezo ryari “kuvuga”.
The vision “speaking” represented the content of the prophetic message, and the promise to Jeremiah was if he would shake off the disappointment, return to the zeal for the message he had before the disappointment, and if he would make the distinction between wheat and chaff, he would be God’s “mouth,” and would present the message of the Midnight Cry.
Iyerekwa “rivuga” ryagereranyaga ibikubiye mu butumwa bw’ubuhanuzi, kandi isezerano Yeremiya yahawe ni iri: iyo aza kwikunkumura agasohoka mu gucika intege, agasubira ku muhate yari afitiye ubutumwa mbere yo gucika intege, kandi iyo aza gutandukanya ingano n’umurama, yari kuzaba “akanwa” k’Imana, kandi akageza ku bandi ubutumwa bw’Induru yo mu Gicuku.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Kuko iyerekwa rikiri iry’igihe cyagenwe, ariko ku iherezo rizavuga, kandi ntirizabesha; naho ryatinda, uritegereze, kuko rwose rizaza, ntirizatinda. Habakuki 2:3.
Those represented by Jeremiah, in both the movement of the first and third angels, who fulfill the command to return, will be the “mouth” of the Lord in the warfare against the evil confederacy, on the battlefield of the first heaven. They will present the message of the Midnight Cry. Those represented by Jeremiah are now hearing a “voice” in the wilderness. Three and a half symbolic days is a symbol of a prophetic wilderness.
Abahagarariwe na Yeremiya, mu murimo wa marayika wa mbere n’uwa gatatu, bujuje itegeko ryo kugaruka, bazaba “akanwa” k’Uwiteka mu ntambara yo kurwanya ubumwe bw’ikibi, ku rugamba rwo mu ijuru rya mbere. Bazatangaza ubutumwa bw’Induru yo mu gicuku. Abahagarariwe na Yeremiya ubu bari kumva “ijwi” mu butayu. Iminsi itatu n’igice by’ikigereranyo ni ikimenyetso cy’ubutayu bw’ubuhanuzi.
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
Ijwi ry’uwutakira mu butayu iti: Nimutegure inzira y’Umwami, mu butayu muhagorore inzira nyabagendwa y’Imana yacu. Buri kibaya kizashyirwa hejuru, kandi buri musozi n’agasozi bizacishwa bugufi; ibigoramye bizagororwa, n’ahakomeye hazaringanizwa; kandi ubwiza bw’Uwiteka buzahishurwa, kandi abafite umubiri bose bazabubona icyarimwe, kuko akanwa k’Uwiteka ari ko kabivuze. Yesaya 40:3–5.
We will continue our consideration of the last battle of the probationary war, that began in the third heaven and ends in the first heaven in the next article.
Mu nyandiko ikurikira tuzakomeza gutekereza ku ntambara ya nyuma y’intambara y’igihe cy’igeragezwa, yatangiriye mu ijuru rya gatatu ikazarangirira mu ijuru rya mbere.
Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel. But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:33–35.
Nuko Abamidiyani bose n’Abamaleki n’abana b’iburasirazuba bateranira hamwe, bambuka hakurya, maze bashinga amahema mu kibaya cya Yezireli. Ariko Umwuka w’Uwiteka amanukira Gideyoni, avuza impanda; n’Abiyezeri baramukurikira baterana inyuma ye. Nuko atuma intumwa mu gihugu cyose cya Manase; na bo bateranira inyuma ye; kandi yohereza intumwa kuri Asheri, no kuri Zabuloni, no kuri Nafutali; na bo barazamuka baza kubasanganira. Abacamanza 6:33–35.