The probationary war of angels, that began with Lucifer in the third heaven represented in Revelation chapter twelve, typifies the probationary war of men and angels, that ends in the first heaven. When Satan and his angels were cast out of the third heaven, Satan opened a new battle front in the garden of Eden. As in the war of the third heaven with Lucifer, God also instituted a period of probation for mankind. The war in the first heaven that begins in earnest at the soon-coming Sunday law represents the end of probationary time for mankind.
Intambara y’igeragezwa y’abamarayika, yatangiranye na Lusiferi mu ijuru rya gatatu rivugwa mu Ibyahishuwe igice cya cumi na kabiri, ishushanya intambara y’igeragezwa y’abantu n’abamarayika, irangirira mu ijuru rya mbere. Igihe Satani n’abamarayika be birukanwaga mu ijuru rya gatatu, Satani yafunguye urundi rugamba mu ngobyi ya Edeni. Nk’uko byari bimeze mu ntambara yo mu ijuru rya gatatu hamwe na Lusiferi, Imana na yo yashyizeho igihe cy’igeragezwa ku bantu. Intambara yo mu ijuru rya mbere itangira mu buryo busesuye igihe itegeko ryo ku Cyumweru rigiye kuza vuba, igereranya iherezo ry’igihe cy’igeragezwa ku bantu.
In Revelation chapters twelve and thirteen the dragon, the beast and the false prophet are represented. Customarily, those three powers are understood to represent primarily past history of those three powers, but John was told to write the “things that will be,” and the entire book of Revelation speaks of the “last days,” so we are employing the biblical principle that the end is illustrated by the beginning, and applying the symbols of Revelation as present, not past truth.
Mu Byahishuwe igice cya cumi na kabiri n’icya cumi na gatatu hagaragazwa ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma. Ubusanzwe, izo mbaraga uko ari eshatu zifatwa nk’izigereranya mbere na mbere amateka ya kera y’izo mbaraga uko ari eshatu; ariko Yohana yabwiwe kwandika “ibizabaho,” kandi igitabo cyose cy’Ibyahishuwe kivuga iby’“iminsi y’imperuka,” ni cyo gituma dukoresha ihame rya Bibiliya rivuga ko iherezo rigaragazwa n’intangiriro, maze tugashyira mu bikorwa ibimenyetso byo mu Byahishuwe nk’ukuri kw’iki gihe, atari uk’ukw’igihe cyahise.
Satan has been identified in both the war he began in the third heaven, and the first battle that he brought to men in the garden of Eden as employing “hypnotism” to convey his corrupted communications in order to accomplish his warfare.
Satani yagaragajwe, haba mu ntambara yatangije mu ijuru rya gatatu, no mu rugamba rwa mbere yazaniye abantu mu ngobyi ya Edeni, nk’uwakoresheje “hipinozi” kugira ngo ageze ku bo yavuganaga ubutumwa bwe bwononekaye, bityo asohoze intambara ye.
“Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing.
“Satani yagerageje Adamu wa mbere muri Edeni, kandi Adamu ajya impaka n’umwanzi, bityo amuhesha akarusho. Satani yakoresheje imbaraga ze zo kunesha intekerezo kuri Adamu na Eva, kandi izo mbaraga yashatse no kuzikoresha kuri Kristo. Ariko, ijambo ry’Ibyanditswe rimaze kuvugwa, Satani yamenye ko adafite uburyo ubwo ari bwo bwose bwo kunesha.
“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.” Mind, Character and Personality, 713.
“Abagabo n’abagore ntibagomba kwiga ubumenyi bwo gufata mpiri ibitekerezo by’ababana na bo. Ubu ni bwo bumenyi Satani yigisha. Tugomba kurwanya ikintu cyose cy’ubwo bwoko. Ntitugomba kwivanga mu bumatirizi no mu bumenyi bwo gusinziriza abantu—ubumenyi bw’uwo watakaje umwanya we wa mbere kandi akirukanwa mu bikari byo mu ijuru.” Mind, Character and Personality, 713.
The “science that Satan teaches” has been perfected by the globalist merchants, and is carried out through the “information super highway” in the “last days.” Satan is the father of lies, and the media giants, not only promote falsehoods, but they also screen out truth, they track those they deem as heretics, and they employ the most sophisticated form of hypnotism ever practiced in the history of planet earth. The war that began in the third heaven emphasizes this attribute of Satan’s warfare, in order that the faithful living when the war of the first heaven gets under way might be forewarned by foreknowledge. When we understand that the control center for the worldwide web, and the “information super highway” is managed and controlled in the United States, we have a view of what it means that the United States, calls fire down out of heaven and deceives the entire world. “Fire” in the book of Revelation represents a message.
“Ubumenyi Satani yigisha” bwatunganyijwe ku rugero rwo hejuru n’abacuruzi b’isi yose, kandi bushyirwa mu bikorwa binyuze ku “muyoboro mugari ndengamakuru” mu “minsi y’imperuka.” Satani ni we se w’ibinyoma, kandi ibihangange by’itangazamakuru ntibyamamaza ibinyoma gusa, ahubwo binayungurura ukuri, bikurikirana abo bifata nk’abahakanyi, kandi bikoresha uburyo buhanitse cyane kurusha ubundi bwose bwo kunoza abantu mu mitekerereze bwigeze gukoreshwa mu mateka y’isi. Intambara yatangiriye mu ijuru rya gatatu ishimangira iyi miterere y’intambara ya Satani, kugira ngo abizerwa bazaba bariho igihe intambara yo mu ijuru rya mbere izaba itangiye baburirwe mbere n’ubumenyi bwabanje. Iyo dusobanukiwe ko ikigo kiyobora umuyoboro mpuzamasano w’isi yose, n’“umuyoboro mugari ndengamakuru,” gicungwa kandi kigenzurwa muri Leta Zunze Ubumwe za Amerika, tubona icyo bisobanura ko Leta Zunze Ubumwe za Amerika, ihamagara umuriro ngo umanuke uvuye mu ijuru kandi ikabeshya isi yose. “Umuriro” mu gitabo cy’Ibyahishuwe ushushanya ubutumwa.
The symbolism of Revelation chapter thirteen, and verse thirteen is drawn from the battle of mount Carmel where the prophets of Baal and the prophets of the groves, were unable to call fire down out of heaven to confirm that Baal and Ashtaroth were true gods. Baal, being a male deity and Ashtaroth a female deity represents the image of the beast, the unholy combination of church and state. They were the prophets of Jezebel, who was in an unholy relationship with Ahab. Those two prophetic witnesses of the image of the beast in the story of Mount Carmel, identify the role of the United States in first forming an image of the papal system in the United States, and thereafter in the world. The “fire” at Carmel was to be the evidence of who the true God really was. It represented a revelation from heaven identifying the true God, and the same issue exists when the United States calls fire down from heaven.
Ikimenyetso kivugwa mu Byahishuwe igice cya cumi na gatatu, umurongo wa cumi na gatatu, gikomoka ku ntambara yabereye ku musozi wa Karumeli aho abahanuzi ba Bali n’abahanuzi b’Ashera bananiwe guhamagaza umuriro ngo umanuke uvuye mu ijuru kugira ngo hemezwe ko Bali na Asitaroti ari imana z’ukuri. Bali, kubera ko yari ikigirwamana gabo, na Asitaroti ikigirwamana gore, bihagarariye ishusho ya ya nyamaswa, ari yo ihuriro ritagatifu ry’itorero na leta. Abo ni bo bahanuzi ba Yezebeli, wari mu mubano utagatifu na Ahabu. Abo bahamya babiri b’ubuhanuzi b’ishusho ya ya nyamaswa mu nkuru yo ku Musozi wa Karumeli, bagaragaza uruhare rwa Leta Zunze Ubumwe za Amerika mu kubanza kurema ishusho ya gahunda y’ubupapa muri Leta Zunze Ubumwe za Amerika, hanyuma nyuma yaho no mu isi. “Umuriro” wabaye kuri Karumeli wagombaga kuba igihamya cy’uwari Imana y’ukuri koko. Wagereranyaga ihishurwa rivuye mu ijuru rigaragaza Imana y’ukuri, kandi icyo kibazo ni na cyo kiriho igihe Leta Zunze Ubumwe za Amerika zimanura umuriro uvuye mu ijuru.
In the book of Isaiah, the God who identifies the end from the beginning, addresses the very setting of Mount Carmel of old, and also the prophetic setting that is represented when the United States calls down fire out of heaven.
Mu gitabo cya Yesaya, Imana ivuga iherezo uhereye mu ntangiriro, ibwira ahantu nyir’izina h’Umusozi Karumeli wa kera, kandi ikabwira n’aho hantu h’ubuhanuzi hagaragazwa igihe Leta Zunze Ubumwe z’Amerika zimanura umuriro uvuye mu ijuru.
Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. Isaiah 41:21–27.
“Nimutange ikirego cyanyu,” ni ko Uwiteka avuga; “mushyire ahagaragara ingingo zanyu zikomeye,” ni ko Umwami wa Yakobo avuga. “Nibizane maze bitwereke ibizaba; nibitwereke ibyabanje kuba, icyo ari cyo, kugira ngo tubitekerezeho, tumenye n’iherezo ryabyo; cyangwa mutubarire ibintu bizaza. Mwerekane ibintu bizabaho hanyuma y’ibi, kugira ngo tumenye yuko muri imana; koko nimukore ibyiza cyangwa mukore ibibi, kugira ngo dutangare kandi tubirebere hamwe. Dore, muri ubusa, kandi umurimo wanyu ni ubusa; ubaramya ni ikizira. Nazamuye umwe uturutse i ruhande rw’amajyaruguru, kandi azaza; azaturuka aho izuba rirasa, yambaze izina ryanjye; kandi azasatira abatware nk’ukandagira urwondo, kandi nk’uko umubumbyi akandagira ibumba. Ni nde wabivuze uhereye mbere na mbere, kugira ngo tubimenye? kandi kera, kugira ngo tuvuge tuti, ‘Arakiranuka’? koko nta n’umwe ubyerekana; koko nta n’umwe ubitangaza; koko nta n’umwe wumva amagambo yanyu. Uwa mbere azabwira Siyoni ati, ‘Dore, dore bo’; kandi i Yerusalemu nzahaha uzana ubutumwa bwiza.” Yesaya 41:21–27.
In the war of the first heaven that gets under way at the soon-coming Sunday law, the United States, and also Satan himself, will be allowed to “produce” their “cause,” and they will call fire down from heaven in an attempt to prove that the god of Jezebel is the true God. The world will be forced to accept the mark of that god’s day of worship. The fire that is brought down from heaven, through the “information super highway” to all mankind is a work of “nought,” and he that chooses the message conveyed through that medium is an “abomination.”
Mu ntambara yo mu ijuru rya mbere itangira igihe itegeko ryo ku Cyumweru rigiye vuba gushyirwaho, Leta Zunze Ubumwe z’Amerika, kimwe na Satani ubwe, bazemererwa “kugaragaza” “ikirego” cyabo, kandi bazamanura umuriro uvuye mu ijuru mu gushaka kugaragaza ko imana ya Yezebeli ari yo Mana y’ukuri. Isi izahatirwa kwemera ikimenyetso cy’umunsi wo kuramya w’iyo mana. Umuriro umanurwa uvuye mu ijuru, unyuzwa mu “mihanda migari y’amakuru ndengamipaka” ugere ku bantu bose, ni umurimo w’“ubusa,” kandi uwihitiramo ubutumwa butambutswa muri uwo muyoboro ni “ikizira.”
In that warfare the one hundred and forty-four thousand, and thereafter the great multitude, will be God’s witnesses in the argument of who is the true God. The messages conveyed from both sides of the war are represented as “fire.” All the nations will be gathered to determine who is the true God, and there will be two classes of witnesses in order to establish the “truth.”
Muri iyo ntambara, abihumbi ijana na mirongo ine na bine, hanyuma na bo imbaga y’abantu benshi, bazaba abahamya b’Imana mu mpaka zerekeye uwari Imana y’ukuri. Ubutumwa butangwa n’impande zombi z’intambara bugaragazwa nk’“umuriro.” Amahanga yose azateranirizwa hamwe kugira ngo hamenyekane uwari Imana y’ukuri, kandi hazabaho ibyiciro bibiri by’abahamya kugira ngo “ukuri” gushikweho.
Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. Isaiah 43:9–12.
Amahanga yose naremeranirwe hamwe, kandi amoko akoranirizwe hamwe: ni nde muri bo wabasha gutangaza ibi, akaduhamiriza n’ibya kera? Bazane abahamya babo, kugira ngo batsindishirizwe; cyangwa nibumve, maze bavuge bati: Ni ukuri. Muri abahamya banjye, ni ko Uwiteka avuga, kandi muri umugaragu wanjye natoranije: kugira ngo mumenye munyizere, kandi musobanukirwe yuko ndi we: mbere yanjye nta mana yigeze kubumbwa, kandi nta n’izamperuka. Jyewe, ni jye Uwiteka; kandi uretse jye nta Mukiza ubaho. Narabivuze, ndakiza, kandi ndabihishura, igihe nta mana y’umunyamahanga yari muri mwe: ni cyo gituma muri abahamya banjye, ni ko Uwiteka avuga, yuko ndi Imana. Yesaya 43:9–12.
The final manifestation of Mount Carmel, has witnesses for Satan and witnesses for God. The demonstration is to prove who is the true God, but what are God’s faithful witnesses supposed to bear witness to?
Ukugaragara kwa nyuma kwa Umusozi Karumeli, gufite abagabo bo guhamya ba Satani n’abagabo bo guhamya b’Imana. Icyerekana kigamije kugaragaza uwari Imana y’ukuri, ariko se abahamya bizerwa b’Imana bagomba guhamya iki?
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Isaiah 44:6–9.
Uku ni ko Uwiteka, Umwami wa Isirayeli n’Umucunguzi wayo, Uwiteka Nyiringabo ati: Ni jye wa Mbere, kandi ni jye wa Nyuma; kandi uretse jye nta Mana iriho. Kandi ni nde, nk’uwari jye, wabasha guhamagara, akabivuga, kandi akabitunganya imbere yanjye, uhereye igihe nashyiragaho abantu ba kera? Kandi ibyenda kuza n’ibizaza, nibabibamenyeshe. Ntimutinye kandi ntimukuke imitima: mbese sinabibabwiye uhereye icyo gihe, kandi sinabibahishuriye? Mwebwe ubwanyu muri abagabo bo kumpamya. Mbese hari indi mana iriho uretse jye? Yego, nta yindi Mana iriho; nta n’imwe nzi. Ababaza igishushanyo kibajwe bose ni ubusa; kandi ibyiza byabo bibashimisha ntacyo bizabamarira; kandi bo ubwabo ni bo bagabo bo kubihamya; ntibabona kandi ntibazi, kugira ngo bakorwe n’isoni. Yesaya 44:6–9.
The faithful in the final confrontation of Mount Carmel are to witness to the truth that God is the first and the last. He is the God that “appointed the ancient people,” in order to identify the “things that are coming.” God’s witnesses are to present the Revelation of Jesus Christ that is unsealed just before the final battle of Mount Carmel.
Abizerwa bo mu guhangana kwa nyuma ku Musozi Karumeli bagomba guhamya ukuri yuko Imana ari Yo Itangiriro n’Iherezo. Ni Yo Mana “yashyizeho abantu ba kera,” kugira ngo yerekane “ibizaza.” Abahamya b’Imana bagomba kwamamaza Ibyahishuwe bya Yesu Kristo byafunguweho ikimenyetso mbere gato y’intambara ya nyuma yo ku Musozi Karumeli.
Satan’s Mount Carmel message is represented as fire that comes down out of heaven.
Ubutumwa bwa Satani bwo ku Musozi wa Karumeli bushushanywa nk’umuriro umanuka 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, kugeza aho amanura umuriro uvuye mu ijuru ukaza ku isi imbere y’abantu, Ibyahishuwe 13:13.
The verse is describing the miracles that the United States accomplishes through the modern science of hypnotism that is conveyed to mankind on “the information super highway.” But the verse is also speaking to the appearance of Satan himself when he personates Christ.
Uwo murongo urasobanura ibitangaza Leta Zunze Ubumwe z’Amerika ikora ikoresheje siyansi ya none y’ihipunozi ihabwa abantu binyuze kuri “super highway y’amakuru.” Ariko kandi uwo murongo uravuga no ku kugaragara kwa Satani ubwe igihe yigira nka Kristo.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Marayika wifatanya mu gutangaza ubutumwa bwa marayika wa gatatu agomba kumurikisha isi yose ubwiza bwe. Aha hahanuwe umurimo uzakwira isi yose kandi ufite imbaraga zidasanzwe. Umuhati w’ukuza kwa Kristo wo mu 1840–44 wari uguhishurwa kw’icyubahiro kw’imbaraga z’Imana; ubutumwa bwa marayika wa mbere bwagejejwe kuri buri kigo cy’ubumisiyoneri cyo mu isi, kandi mu bihugu bimwe habayeho ukwiyumvamo iby’iyobokamana gukomeye kurusha ibindi byigeze kugaragara mu gihugu icyo ari cyo cyose uhereye ku Ivugurura ryo mu kinyejana cya cumi na gatandatu; ariko ibyo bizasumbywa n’umuhati ukomeye uzaba munsi y’umuburo wa nyuma wa marayika wa gatatu.”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Igikorwa kizasa n’icyo ku Munsi wa Pentekote. Nk’uko ‘imvura y’umuhindo’ yatanzwe, mu isukwa rya Mwuka Wera mu itangiriro ry’ubutumwa bwiza, kugira ngo imbuto y’igiciro imere, ni ko ‘imvura y’itumba’ na yo izatangwa ku iherezo ryabwo kugira ngo isarura rihishwe. ‘Ni bwo tuzamenya nituramuka dukomeje kumenya Uwiteka: kuza kwe guteguwe nk’umuseke; kandi azatugeraho nk’imvura, nk’imvura y’itumba n’iy’umuhindo igwa ku isi.’ Hoseya 6:3. ‘Nuko mwa bana ba Siyoni mwe, nimwishime kandi munezererwe mu Uwiteka Imana yanyu; kuko yabahaye imvura y’umuhindo mu rugero rukwiriye, kandi azabamanurira imvura, ari yo mvura y’umuhindo n’imvura y’itumba.’ Yoweli 2:23. ‘Mu minsi y’imperuka, ni ko Imana ivuga, nzabasukaho Mwuka wanjye ku bantu bose.’ ‘Kandi umuntu wese uzambaza izina ry’Umwami azakizwa.’ Ibyakozwe n’Intumwa 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.
“Umurimo ukomeye w’ubutumwa bwiza ntuzarangira ugaragaje imbaraga z’Imana ku rugero ruri munsi y’urwaranze itangizwa ryabwo. Ubuhanuzi bwasohoye mu gusukwa kw’imvura y’umuhindo wa mbere mu itangira ry’ubutumwa bwiza buzongera gusohora mu mvura y’umuhindo wa nyuma mu iherezo ryabwo. Aha ni ho hari ‘ibihe byo kuruhura’ intumwa Petero yategerezaga ubwo yavugaga iti: ‘Nuko nimwihane muhindukire, kugira ngo ibyaha byanyu bisibanganywe, kugira ngo ibihe byo kuruhura bizaturuke imbere y’Umwami Imana; kandi azabatumire Yesu.’ Ibyakozwe n’Intumwa 3:19, 20.”
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works, with lying wonders, even bringing down fire from heaven in the sight of men. Revelation 13:13. Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
“Abagaragu b’Imana, mu maso habo harabagirana kandi hakamurikwa no kwiyegurira kwera, bazihutira kuva ahantu hamwe bajya ahandi kwamamaza ubutumwa buva mu ijuru. Binyuze mu majwi ibihumbi, hirya no hino ku isi yose, umuburo uzatangwa. Ibitangaza bizakorwa, abarwayi bazakizwa, kandi ibimenyetso n’ibitangaza bizaherekeza abizera. Satani na we arakora, akoresheje ibitangaza by’ubushukanyi, ndetse akamanura umuriro uva mu ijuru abantu babireba. Ibyahishuwe 13:13. Uko ni ko abatuye isi bazagezwa aho bafata icyemezo cyabo.” The Great Controversy, 611, 612.
When we reach the time when Satan calls fire down out of heaven, “the inhabitants of earth will be brought to take their stand.” In that time, God’s witness “will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given.” The work God’s witnesses accomplish “will be similar to that of the Day of Pentecost,” when the “angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory.” At Pentecost, fire was the symbol of the outpouring of the Holy Spirit, and fire is also the symbol of the outpouring of Satan’s unholy spirit.
Nituragera igihe Satani azamanurira umuriro avuye mu ijuru, “abatuye isi bazagezwa aho bahagarara bagafata icyemezo.” Muri icyo gihe, abahamya b’Imana “bazihuta bava ahantu hamwe bajya ahandi bamamaza ubutumwa buvuye mu ijuru. Binyuze mu majwi y’ibihumbi, ku isi yose, imiburo izatangwa.” Umurimo abahamya b’Imana bazasohoza “uzaba umeze nk’uwo ku Munsi wa Pentekote,” ubwo “umumarayika wifatanya no gutangaza ubutumwa bw’umumarayika wa gatatu agomba kumurikisha isi yose ubwiza bwe.” Kuri Pentekote, umuriro wari ikimenyetso cyo gusukwa kwa Mwuka Wera, kandi umuriro ni na wo kimenyetso cyo gusukwa k’umwuka w’umwanda wa Satani.
After John represents the one hundred and forty-four thousand and the great multitude in Revelation chapter seven, he identifies the opening of the seventh and final seal. The final or seventh seal represents the unsealing of the Revelation of Jesus Christ, and the only prophecy in the book of Revelation that was to be unsealed just before probation closes. The seventh seal, the seven thunders and the Revelation of Jesus Christ are all symbols of the same truth, that is opened up just before probation closes. The Revelation of Jesus Christ emphasizes Christ’s character and creative power as the Alpha and Omega. The seven thunders identify the history where the one hundred and forty-four thousand are sealed, and the seventh seal identifies the outpouring of the Holy Spirit during the history when the two witnesses are resurrected and receive the creative power of the “truth” of God, that is conveyed from the Father, to the Son, to Gabriel, to the prophet unto those who choose to read, hear and keep the power contained therein.
Nyuma y’uko Yohana agaragaje abantu ibihumbi ijana na mirongo ine na bine hamwe n’imbaga y’abantu benshi mu Ibyahishuwe igice cya karindwi, abona gufungurwa kw’ikimenyetso cya karindwi kandi cya nyuma. Ikimenyetso cya nyuma, ari cyo cya karindwi, gishushanya gukurwaho ikimenyetso kw’Ibyahishuwe bya Yesu Kristo, kandi ni bwo buhanuzi bwonyine bwo mu gitabo cy’Ibyahishuwe bwari bugomba gukurwaho ikimenyetso mbere gato y’uko igihe cy’imbabazi kirangira. Ikimenyetso cya karindwi, inkuba ndwi, n’Ibyahishuwe bya Yesu Kristo, byose ni ibimenyetso by’ukuri kumwe, guhishurwa mbere gato y’uko igihe cy’imbabazi kirangira. Ibyahishuwe bya Yesu Kristo bishimangira imico ya Kristo n’imbaraga ze zo kurema nk’Uw’itangiriro n’Uw’imperuka. Inkuba ndwi zigaragaza amateka arimo abo bantu ibihumbi ijana na mirongo ine na bine bashyirwaho ikimenyetso, kandi ikimenyetso cya karindwi kigaragaza isukwa rya Mwuka Muziranenge muri ayo mateka igihe abagabo babiri b’abahamya bazurwa kandi bakakira imbaraga zo kurema z’“ukuri” kw’Imana, gutangwa kuvuye kuri Data, kukagera ku Mwana, kuri Gaburiyeli, ku muhanuzi, kukagera kuri abo bahitamo gusoma, kumva no gukomeza imbaraga zirurimo.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Nuko amaze kumena ikimenyetso cya karindwi, habaho ituze mu ijuru nk’iry’igihe kingana n’igice cy’isaha. Nuko mbona abamarayika barindwi bahagaze imbere y’Imana; bahabwa impanda ndwi. Undi mumarayika aza ahagarara ku gicaniro, afite icyotezo cya zahabu; ahabwa imibavu myinshi, kugira ngo ayitambirane n’amasengesho y’abera bose ku gicaniro cya zahabu cyari imbere y’intebe y’ubwami. Umwotsi w’imibavu wazamukanye n’amasengesho y’abera uva mu kuboko k’umumarayika ujya imbere y’Imana. Nuko umumarayika afata cya cyotezo, akuzuza umuriro uvuye ku gicaniro, awujugunya mu isi; maze habaho amajwi, n’inkuba, n’imirabyo, n’umutingito. Ibyahishuwe 8:1–5.
In the verses, “seven angels” “stood before God” with “seven trumpets.” Those seven trumpet angels have been correctly understood customarily to represent God’s judgments against Rome for the enforcement of Sunday worship. Pagan Rome, under Constantine, passed the first Sunday law in the year 321, and by the year 330, his empire was divided into east and west. From that point on the first four trumpets began to sound, and they represented the historical forces which were brought against his empire, and which by the year 476, left the city of Rome where it never again had another Roman ruling over the city, which was the symbol of Rome’s strength and glory. When the papacy passed the Sunday law at the Council of Orleans in the year 538, Mohammed was raised up to bring judgment against the Roman church, as represented by the fifth and sixth trumpets, which were also the first and second woe, and represented Islam. As correct as the traditional understanding of those trumpets are, they are defined in the passage where they are presented in Revelation nine as “plagues.”
Muri iyo mirongo havugwamo ko “abamarayika barindwi” “bahagaze imbere y’Imana” bafite “inzamba ndwi.” Abo bamarayika b’inzamba ndwi basanzwe basobanurwa neza nk’abagereranya imanza z’Imana zaciriwe Roma kubera guhatira kuramya ku Cyumweru. Roma ya gipagani, ku butegetsi bwa Konstantino, yashyizeho itegeko rya mbere ryerekeye ku Cyumweru mu mwaka wa 321, kandi mu mwaka wa 330 ubwami bwe bwari bumaze kugabanywamo uburasirazuba n’uburengerazuba. Uhereye aho, inzamba enye za mbere zatangiye kuvuza, kandi zagereranyaga imbaraga z’amateka zarekuwe ku ngoma ye, maze mu mwaka wa 476 zisiga umujyi wa Roma utazongera na rimwe kugira undi mutegetsi w’Umuroma uwutegeka, uwo mujyi wari ikimenyetso cy’imbaraga n’icyubahiro bya Roma. Igihe ubupapa bwashyiragaho itegeko ryerekeye ku Cyumweru mu Nama y’i Orleans mu mwaka wa 538, Mohammed yarahagurutswe kugira ngo azane urubanza ku itorero ry’Abaroma, nk’uko byagereranyijwe n’inzamba ya gatanu n’iya gatandatu, na zo zikaba zari ishyano rya mbere n’irya kabiri, kandi zagereranyaga Ubuyisilamu. N’ubwo uko gusobanukirwa kwa gakondo kw’izo nzamba ari ko, zirasobanurwa muri uwo murongo aho zigaragazwa mu Byahishuwe 9 nk’“ibyago.”
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.
Abandi bantu batishwe n’ibi byorezo na bo ntibihannye imirimo y’amaboko yabo, ngo bareke gusenga abadayimoni n’ibigirwamana by’izahabu n’ifeza n’umuringa n’amabuye n’ibiti, bidashobora kureba, cyangwa kumva, cyangwa kugenda. Kandi ntibihannye ubwicanyi bwabo, cyangwa uburozi bwabo, cyangwa ubusambanyi bwabo, cyangwa ubujura bwabo. Ibyahishuwe 9:20, 21.
The perfect and final fulfillment of the seven trumpets is the seven last plagues of Revelation chapter sixteen. Even a casual survey of the prophetic characteristics of the seven trumpets of Revelation chapter nine demonstrates they possess parallel characteristics of the seven last plagues. The opening of the seventh seal takes place in the history when probation is about to close and the wrath of God, as represented by the seven last plagues, is about to be poured out.
Isohozwa ritunganye kandi rya nyuma ry’amakondera arindwi ni ibyago birindwi bya nyuma byo mu Ibyahishuwe igice cya cumi na gatandatu. Ndetse no kureba byoroheje ibiranga ubuhanuzi bw’amakondera arindwi yo mu Ibyahishuwe igice cya cyenda byerekana ko afite ibiranga bihuje n’iby’ibyago birindwi bya nyuma. Gufungurwa kw’ikimenyetso cya karindwi kuba mu mateka igihe igihe cy’igeragezwa kiri hafi kurangira kandi umujinya w’Imana, nk’uko ushushanywa n’ibyago birindwi bya nyuma, uri hafi gusukwa.
When Christ, as the Lion of the tribe of Judah, “opened the seventh seal” an angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.” The outpouring of the Holy Spirit on Pentecost was preceded by the unified prayer of the believers that were assembled in Jerusalem.
Igihe Kristo, nk’Intare yo mu muryango wa Yuda, “yafunguraga ikimenyetso cya karindwi,” umumarayika araza ahagarara ku gicaniro, afite icyotero cya zahabu; ahabwa imibavu myinshi, kugira ngo ayitambire hamwe n’amasengesho y’abera bose ku gicaniro cya zahabu cyari imbere y’intebe y’ubwami. Kandi umwotsi w’imibavu, wazamukanaga n’amasengesho y’abera, uzamuka ujya imbere y’Imana uvuye mu kuboko k’umumarayika.” Isukwa rya Mwuka Wera kuri Pentekote ryabanje kubanzirizwa n’isengesho ry’ubumwe ry’abizera bari bateraniye i Yerusalemu.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer.” Selected Messages, book 1, 121.
“Ububyutse bw’ubumana nyakuri muri twe ni bwo bukene bukomeye kurusha ubundi kandi bwihutirwa kurusha ubundi bwose. Kubushaka ni byo byagombye kuba umurimo wacu wa mbere. Hagomba kubaho umuhati ukomeye wo guhabwa umugisha w’Umwami, atari uko Imana idashaka kuduha umugisha Wayo, ahubwo ni uko tutiteguye kuwakira. Data wo mu ijuru arushaho kwifuza guha Umwuka Wera We abamusaba kuruta uko ababyeyi bo ku isi bifuza guha abana babo impano nziza. Ariko ni umurimo wacu, binyuze mu kwatura ibyaha, kwicisha bugufi, kwihana, no gusenga dushikamye, kuzuza ibisabwa Imana yasezeranyijeho kuduha umugisha Wayo. Ububyutse bushobora gutegerezwa gusa nk’igisubizo cy’amasengesho.” Selected Messages, book 1, 121.
The opening of the seventh seal is identifying the sealing of the one hundred and forty-four thousand. The sealing is initiated by prayer, but not simply by the activity of prayer, but by a specific prayer. The specific prayer is identified in the book of Daniel, which is of course, also the book of Revelation.
Gufungura ikimenyetso cya karindwi kugaragaza ishyirwaho ry’ikimenyetso ku bihumbi ijana na mirongo ine na bine. Iryo shyirwaho ry’ikimenyetso ritangizwa n’isengesho, ariko si igikorwa cy’isengesho gusa, ahubwo ni isengesho ryihariye. Iryo sengesho ryihariye rigaragazwa mu gitabo cya Daniyeli, ari na cyo, byanze bikunze, igitabo cy’Ibyahishuwe.
John in the Revelation and Daniel in his book, represent the one hundred and forty-four thousand in the “last days.” In the “last days” those who are to be God’s witnesses during the battle of the first heaven will bear witness to the prophecy that is unsealed just before probation closes. This is represented as the seventh seal in the verses we are now considering. The prayers that come to the angel with the “golden censer” are represented by Daniel’s prayer in chapter nine of his book. That prayer is a specific prayer, which was outlined by Moses in connection with the prophecy of the “seven times.” The prayer is two-fold, and Daniel places the context of his two-fold prayer in the terms of “the curse” and “the oath” of Moses. The books of Daniel and Revelation are the same book, and the same lines of prophecy that are in the book of Daniel are taken up in the book of Revelation.
Yohana mu Ibyahishuwe na Daniyeli mu gitabo cye, bagereranya ibihumbi ijana na mirongo ine na bine mu “minsi y’imperuka.” Mu “minsi y’imperuka,” abazaba abagabo bo guhamya b’Imana mu gihe cy’intambara yo mu ijuru rya mbere bazahamya ubuhanuzi bwafunguwe mbere gato y’uko igihe cy’imbabazi gifungwa. Ibyo bigereranywa nk’ikimenyetso cya karindwi mu mirongo turimo gusuzuma ubu. Amasengesho azanwa ku mumarayika ufite “icyotero cya zahabu” agereranywa n’isengesho rya Daniyeli ryo mu gice cya cyenda cy’igitabo cye. Iryo sengesho ni isengesho ryihariye, ryari ryaragaragajwe na Mose rifitanye isano n’ubuhanuzi bwa “bihe birindwi.” Iryo sengesho rifite impande ebyiri, kandi Daniyeli ashyira imvugiro y’iryo sengesho rye rifite impande ebyiri mu mvugo za “umuvumo” na “indahiro” bya Mose. Ibitabo bya Daniyeli n’Ibyahishuwe ni igitabo kimwe, kandi imirongo imwe y’ubuhanuzi iri mu gitabo cya Daniyeli yongeye gufatwa mu gitabo cy’Ibyahishuwe.
The prayer that brings about the outpouring of holy fire in the movement of the mighty angel of Revelation eighteen, is Daniel’s prayer of the “seven times.” It is the prayer that brought the angel Gabriel down from heaven to explain the prophecies to Daniel. At the conclusion of his prayer, which covers the first twenty verses of Daniel nine, Gabriel came down about the time of the evening oblation. The prayers that ascend that the angel with the golden censer receives are prayers that ascend as the sun is setting, in the evening of “the last days.”
Isengesho rizana isukwa ry’umuriro wera mu murimo wa marayika ukomeye wo mu Ibyahishuwe cumi n’umunani, ni isengesho rya Daniyeli ry’“ibihe birindwi.” Ni ryo sengesho ryamanuye marayika Gaburiyeli ava mu ijuru kugira ngo asobanurire Daniyeli ubuhanuzi. Ku musozo w’isengesho rye, rikubiyemo imirongo makumyabiri ya mbere ya Daniyeli icyenda, Gaburiyeli yaramanutse ahagana igihe cy’ituro rya nimugoroba. Amasengesho azamuka marayika ufite icyotero cya zahabu yakira, ni amasengesho azamuka izuba rirenga, mu mugoroba w’“iminsi y’imperuka.”
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:20, 21.
Nuko nkiri kuvuga, no gusenga, no kwatura icyaha cyanjye n’icyaha cy’ubwoko bwanjye bw’Abisirayeli, no gushyira kwinginga kwanjye imbere y’Uwiteka Imana yanjye ku bw’umusozi wera w’Imana yanjye; koko, nkiri kuvuga mu isengesho, wa mugabo Gaburiyeli, uwo nari narabonye mu iyerekwa mbere na mbere, yatumwe kuza yihuta cyane, ankora ho mu gihe cy’igitambo cya nimugoroba. Daniel 9:20, 21.
Daniel’s prayer was a confession of not only his sins, but also the sins of God’s people. His prayer is the blueprint of the prayer of repentance connected with the “seven times” of Leviticus twenty-six.
Isengesho rya Daniyeli ryari ukwatura kutari ibyaha bye gusa, ahubwo n’ibyaha by’ubwoko bw’Imana. Isengesho rye ni icyitegererezo cy’isengesho ryo kwihana rifitanye isano na “bihe birindwi” byo mu Balewi makumyabiri na gatandatu.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Kandi abazaba basigayeho bazagoyagoyera mu bugome bwabo bari mu bihugu by’abanzi banyu; kandi no mu bugome bwa ba sekuruza babo bazagoyagoyerana na bo. Nibaramuka bemeye ubugome bwabo n’ubugome bwa ba sekuruza babo, hamwe no kugomera kwabo bangomeye, kandi ko na bo bagendanye nanjye inzira y’ubugome; kandi ko nanjye nagendanye na bo inzira y’ubugome, nkabajyana mu gihugu cy’abanzi babo; niba rero imitima yabo itakebwe iciye bugufi, maze bakemera igihano cy’ubugome bwabo: ni bwo nzibuka isezerano ryanjye na Yakobo, kandi n’isezerano ryanjye na Isaka, kandi n’isezerano ryanjye na Aburahamu nzaryibuka; kandi nzibuka n’icyo gihugu. Abalewi 26:39–42.
After Moses sets forth the punishment associated with the “seven times,” which he calls the “quarrel of” God’s “covenant,” he identifies what God’s people are to do if and when they become aware that they are slaves in the enemy’s land, such as Daniel was. They needed, as Daniel represented, to confess their sins, and also the sins of their fathers.
Nyuma y’uko Mose ashyira ahagaragara igihano kijyanye n’izo “ncuro ndwi,” yita “gutongana kw’isezerano” ry’Imana, agaragaza icyo ubwoko bw’Imana bugomba gukora igihe n’igihe buzamenyera ko buri mu bubata mu gihugu cy’umwanzi, nk’uko Daniyeli yari ameze. Byari bikenewe ko, nk’uko Daniyeli yabigaragaje, batura ibyaha byabo, kandi n’ibyaha bya ba sekuruza babo.
When this specific prayer is offered by those called to be the one hundred and forty-four thousand, the angel with the golden censer will take “the censer, and” fill “it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.” The holy fire that represents the message of “truth” in contrast with the counterfeit message of “fire”, that the United States and Satan call down out of heaven, takes place in the hour of the “earthquake” that is the Sunday law.
Iyo sengesho yihariye niturwa n’abahamariwe kuba bamwe mu bihumbi ijana na mirongo ine na bine, marayika ufite icyotero cya zahabu azafata “icyotero, kandi” acyuzuze “umuriro wo ku gicaniro, awujugunye mu isi: maze habaho amajwi, n’inkuba, n’imirabyo, n’igishyitsi cy’isi.” Uwo muriro wera ugereranya ubutumwa bw’“ukuri,” butandukanye n’ubutumwa bw’impimbano bw’“umuriro” Leta Zunze Ubumwe za Amerika na Satani bamanura buvuye mu ijuru, uba mu gihe cy’“igishyitsi cy’isi,” ari ryo tegeko ryo ku cyumweru.
In the book of Zechariah, we are informed that Zerubbabel laid both the foundation and the headstone of the temple in the history of the rebuilding of the temple and Jerusalem after the return from the slavery that Daniel was part of.
Mu gitabo cya Zekariya, tubwirwa ko Zerubabeli yashyizeho urufatiro n’ibuye risoza inyubako by’urusengero, mu mateka yo kongera kubaka urusengero na Yerusalemu nyuma yo kugaruka mu bunyage Daniyeli yari yarabereyemo.
Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:6–10.
Nuko aransubiza arambwira ati: Iri ni ryo jambo ry’Uwiteka kuri Zerubabeli, rivuga riti: Si ku bushobozi, kandi si ku mbaraga, ahubwo ni ku Mwuka wanjye, ni ko Uwiteka Nyiringabo avuga. Uri nde wa musozi munini? Imbere ya Zerubabeli uzahinduka ikibaya; kandi azazana ibuye rikuru ryo ku mutwe waryo, bahamiriza urusaku bavuga bati: Ubuntu, ubuntu kuri ryo. Nuko kandi ijambo ry’Uwiteka ringeraho riti: Amaboko ya Zerubabeli ni yo yashyizeho urufatiro rw’iyi nzu; amaboko ye ni yo na yo azayirangiza; maze uzamenya yuko Uwiteka Nyiringabo ari we wantumye kuri mwe. Kuko ni nde wasuzuguye umunsi w’ibintu bito? Kuko bazanezerwa, bakabona urusenyi mu kuboko kwa Zerubabeli hamwe na ba bandi barindwi; abo ni amaso y’Uwiteka, yiruka hirya no hino mu isi yose. Zekariya 4:6–10.
Zerubbabel means “offspring of Babylon”, and is a symbol of the second angel’s message, which when combined with the message of the Midnight Cry, laid the “foundation” in the beginning movement of Adventism. Zerubbabel also represents the repetition of the second angel’s message in the ending movement of Adventism in the movement of Future for America, when the “headstone” is placed.
Zerubabeli bisobanura “urubyaro rwa Babuloni”, kandi ni ikimenyetso cy’ubutumwa bw’umumarayika wa kabiri, bwo iyo buhujwe n’ubutumwa bwo Gutaka kwa Saa sita z’ijoro, bushyira “urufatiro” mu rugendo rwa mbere rw’Abadiventisime. Zerubabeli kandi ahagarariye isubirwamo ry’ubutumwa bw’umumarayika wa kabiri mu rugendo rwa nyuma rw’Abadiventisime, mu murimo wa Future for America, igihe “ibuye rikuru risoza” rishyirwaho.
The world rejoiced over the two witnesses that had been slain in the valley of dead bones in the street that is the “information super highway.” When those two witnesses were brought back to life the world feared, and the heavens rejoiced. Zechariah, like all prophets, is identifying the “last days” when God’s people rejoice. Zechariah informs us that they rejoice at the resurrection of the two witnesses, when they see “those seven.” “Those seven” is the same Hebrew word translated as “seven times” in Leviticus twenty-six. The movement of the first angel placed the foundation stone of Moses’ seven times, and that “truth” is also to be the headstone of the movement of the third angel, in spite of its rejection in 1863.
Isi yishimiye abo batangabuhamya babiri bari bariciwe mu kibaya cy’amagufwa yumye, mu muhanda witwa “amakuru anyura ku muhanda mugari wa murandasi.” Igihe abo batangabuhamya babiri bongeye guhabwa ubugingo, isi yagize ubwoba, maze ijuru ririshima. Zekariya, kimwe n’abahanuzi bose, aragaragaza “iminsi y’imperuka” igihe ubwoko bw’Imana bushima. Zekariya atumenyesha ko bishimira izuka ry’abo batangabuhamya babiri, igihe babona “abo barindwi.” “Abo barindwi” ni ryo jambo rimwe ry’Igiheburayo ryahinduwemo ngo “inshuro ndwi” mu gitabo cy’Abalewi makumyabiri na gatandatu. Igikorwa cya marayika wa mbere cyashyizeho ibuye ry’urufatiro rw’izo nshuro ndwi za Mose, kandi uko “ukuri” ni na ko kuzaba ibuye ryo ku mutwe w’imfuruka ry’igikorwa cya marayika wa gatatu, n’ubwo kwaranze kwangwa mu mwaka wa 1863.
When it is recognized and fulfilled, and acted upon with the appropriate two-fold prayer, the true fire will be cast to the earth, as it was at Pentecost.
Iyo imenyekanye kandi ikuzuzwa, kandi igashyirwa mu bikorwa hifashishijwe isengesho rikwiye ry’impande ebyiri, umuriro w’ukuri uzajugunywa ku isi, nk’uko byagenze kuri Pentekote.
We will continue to address the opening of the seventh seal in the next article.
Tuzakomeza gusuzuma ifungurwa ry’ikimenyetso cya karindwi mu nyandiko ikurikira.