In chapter eleven of Revelation, the two witnesses are lifted up to heaven as an ensign in “the same hour” that a “tenth part of the city” falls. In that hour the “second woe is past; and behold, the third woe cometh quickly.” Islam is the seventh trumpet and the third woe that comes at the “hour” of the Sunday law “earthquake.”

Mu gice cya cumi na kimwe cy’Ibyahishuwe, abagabo babiri b’abahamya bazamurwa bajyanwe mu ijuru nk’ikirango, muri “uwo mwanya nyine” igihe “kimwe cya cumi cy’umurwa” kigwa. Muri uwo mwanya “ishyano rya kabiri rirashize; kandi dore, ishyano rya gatatu rije vuba.” Isilamu ni yo mpanda ya karindwi n’ishyano rya gatatu riza kuri “uwo mwanya” w’“umutingito” w’itegeko ryo ku Cyumweru.

And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:12–19.

Nuko bumva ijwi rirenga rivugira mu ijuru ribabwira riti: “Muzamuke muze hano.” Nuko bazamukana mu ijuru bari mu gicu, kandi abanzi babo barababona. Muri iryo saha haza umutingito ukomeye, kimwe cya cumi cy’umurwa kiragwa, kandi muri uwo mutingito hapfa abantu ibihumbi birindwi; abasigaye bagira ubwoba, bahimbaza Imana yo mu ijuru. Ishyano rya kabiri rirarangiye; dore, irya gatatu rije vuba. Nuko marayika wa karindwi avuza impanda; maze mu ijuru humvikana amajwi arenga, avuga ati: “Ubwami bw’iyi si bubaye ubw’Umwami wacu n’ubwa Kristo we; kandi azategeka iteka ryose.” Nuko ba bakuru makumyabiri na bane, bari bicaye imbere y’Imana ku ntebe zabo, bikubita hasi bubamye, basenga Imana, bavuga bati: “Turagushimira, Mwami Imana Ishoborabyose, uriho, kandi wahozeho, kandi uzaza; kuko wafashe ubushobozi bwawe bukomeye, ukima ingoma. Amahanga yararakaye, kandi uburakari bwawe burageze, n’igihe cy’abapfuye, kugira ngo bacirwe urubanza, kandi ngo uhe ingororano abagaragu bawe b’abahanuzi, n’abera, n’abubaha izina ryawe, aboroheje n’abakomeye; kandi ngo urimbure abarimbura isi.” Nuko urusengero rw’Imana rwo mu ijuru rurakingurwa, kandi mu rusengero rwayo haboneka isanduku y’isezerano ryayo; maze habaho imirabyo, n’amajwi, n’inkuba, n’umutingito, n’urubura runini. Ibyahishuwe 11:12–19.

The two witnesses ascend to heaven in a cloud, which prophetically represents a group of angels. As previously cited in these articles and as found in Habakkuk’s Tables, Sister White identifies that when the individual messages represented as the first, the second and the third angel arrive into prophetic history, they are portrayed as singular angels, but the message of the Midnight Cry, is represented by many angels. The two witnesses are lifted up into heaven as they proclaim the message of the Midnight Cry by an army of angels, thus they are taken into heaven “in a cloud.”

Abahamya babiri bazamurwa bajyanwa mu ijuru bari mu gicu, mu buryo bw’ubuhanuzi kikaba kigereranya itsinda ry’abamarayika. Nk’uko byabanje kuvugwa muri izi nyandiko kandi nk’uko biboneka mu Mbonerahamwe za Habakuki, Mushiki wa White agaragaza ko, igihe ubutumwa bwihariye bugaragazwa nk’umumarayika wa mbere, uwa kabiri n’uwa gatatu bwinjira mu mateka y’ubuhanuzi, bugaragazwa nk’abamarayika umwe umwe; ariko ubutumwa bwo Gutaka kwa Saa Sita z’ijoro, bwo bugereranywa n’abamarayika benshi. Abahamya babiri bazamurirwa mu ijuru mu gihe batangaza ubutumwa bwo Gutaka kwa Saa Sita z’ijoro babuherekejwe n’ingabo y’abamarayika; bityo bakajyanwa mu ijuru “bari mu gicu.”

“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

“Mu gusoza k’ubutumwa bw’umumarayika wa kabiri, nabonye umucyo ukomeye uturutse mu ijuru urabagirana ku bwoko bw’Imana. Imirasire y’uwo mucyo yabonaga ko irabagirana nk’izuba. Nuko numva amajwi y’abamarayika barangurura bati: ‘Dore, Umukwe araje; nimusohoke mumusanganire!’”

“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

“Iri ni ryo gutaka ryo mu gicuku, ryagombaga guha imbaraga ubutumwa bw’umumarayika wa kabiri. Abamarayika boherejwe bavuye mu ijuru kugira ngo bakangure abera bacitse intege kandi babategurire umurimo ukomeye wari ubari imbere. Abagabo b’abahanga cyane si bo babanje kwakira ubu butumwa. Abamarayika boherejwe ku bicisha bugufi, biyeguriye Imana, maze babasunikira kurangurura ijwi bati: ‘Dore Umukwe araje; nimusohoke mumusanganire!’ Abari barashinzwe uku gutaka bihutishije, kandi mu mbaraga z’Umwuka Wera batangaza ubutumwa, bakangura bene Se bari bacitse intege. Uyu murimo ntiwashingiraga ku bwenge no ku myigire by’abantu, ahubwo washingiraga ku mbaraga z’Imana, kandi abera bayo bumvise uku gutaka ntibashoboraga kukurwanya. Abari bafite umwuka wo mu ijuru kurusha abandi ni bo babanje kwakira ubu butumwa, kandi abari barahoze bayobora umurimo ni bo babaye aba nyuma mu kubwakira no gufasha kurangurura uku gutaka bati: ‘Dore Umukwe araje; nimusohoke mumusanganire!’” Early Writings, 238.

In the hour of the earthquake, which destroys a tenth part of the city, seven thousand men are slain. The earthquake is the Sunday law in the United States. A city is a kingdom in prophecy, and the United States is one tenth of the kingdom of the ten kings of Revelation 17. The United States is overthrown at the earthquake of the Sunday law and ceases to be the sixth kingdom of Bible prophecy, and then transcends into the premier king of the ten kings, the seventh kingdom of Bible prophecy, who will agree to give their kingdom unto the papacy who is the eighth which is of the seven.

Mu gihe cy’umutingito, urimbura kimwe cya cumi cy’umurwa, abantu ibihumbi birindwi bicwa. Uwo mutingito ni itegeko ryo ku Cyumweru ryo muri Leta Zunze Ubumwe z’Amerika. Mu buhanuzi, umurwa ni ubwami, kandi Leta Zunze Ubumwe z’Amerika ni kimwe cya cumi cy’ubwami bw’abami icumi bo mu Byahishuwe 17. Leta Zunze Ubumwe z’Amerika zihirikwa n’umutingito w’itegeko ryo ku Cyumweru maze zigahagarika kuba ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya; hanyuma zigahinduka umwami mukuru kurusha abandi bo muri ba bami icumi, ni ukuvuga ubwami bwa karindwi bwo mu buhanuzi bwa Bibiliya, abazemeranya guha ubwami bwabo ubupapa, ari bwo bwa munani kandi bukomoka kuri bwa ndwi.

And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.

Kandi amahembe cumi wabonye ni yo bami icumi, batarabona ubwami; ahubwo bahabwa ubutware nk’abami, isaha imwe, hamwe n’inyamaswa. Abo bahuje umutima, kandi bazaha inyamaswa imbaraga n’ubushobozi bwabo. Abo bazarwanya Umwana w’Intama, kandi Umwana w’Intama azabanesha, kuko ari Umwami w’abami n’Umutware w’abatware; kandi abari kumwe na we ni abahamagawe, n’intore, n’abizerwa. Arambwira ati: Amazi wabonye, aho iyo ndaya yicaye, ni amoko n’imbaga n’amahanga n’indimi. Kandi amahembe cumi wabonye ku nyamaswa, ayo azanga iyo ndaya, kandi azayigira umusaka n’ubwambure, kandi azarya inyama zayo, anayitwikishe umuriro. Kuko Imana yashyize mu mitima yabo gusohoza ubushake bwayo, no guhuza umutima, no guha inyamaswa ubwami bwabo, kugeza ubwo amagambo y’Imana azasohorera. Kandi umugore wabonye ni wa murwa mukuru utegeka abami bo mu isi. Ibyahishuwe 17:12–18.

The ten kings of the United Nations “agree” to “give their worldwide “kingdom unto the beast.” They have “one mind,” just as they “consulted together with one consent,” in Psalms eighty- three. Ahab was the king of the ten tribes, who committed the unlawful relationship of fornication with the whore of Tyre in Isaiah twenty-three. Ahab and Jezebel’s unlawful relationship typified the unlawful relationship of Herod and Herodias in the time of Elijah, represented as John the Baptist. Herod was a representative of the Roman Empire, which in Daniel seven, the Roman Empire consists of ten horns. The ten horns were typified by Ahab’s kingdom of ten tribes, and they both provide witnesses to the ten kings of the United Nations. With Ahab and Herod representing the state in the unlawful relationships, their role was to accomplish the persecution of heretics for the whore of Tyre, who sings her songs at the end of the symbolic seventy years.

Abami icumi b’Umuryango w’Abibumbye “bemera” “guha inyamaswa ubwami” bwabo “bw’isi yose.” Bafite “umutima umwe,” nk’uko “bagiranye inama bahuje umutima,” muri Zaburi ya mirongo inani n’eshatu. Ahabu yari umwami w’imiryango icumi, wakoze isano itemewe y’ubusambanyi n’indaya y’i Tiro muri Yesaya makumyabiri na gatatu. Isano itemewe ya Ahabu na Yezebeli yagereranyaga isano itemewe ya Herode na Herodiya mu gihe cya Eliya, wahagarariwe nka Yohana Umubatiza. Herode yari uhagarariye Ubwami bw’Abaroma, kandi muri Daniyeli karindwi, Ubwami bw’Abaroma bugizwe n’amahembe icumi. Ayo mahembe icumi yagereranywaga n’ubwami bwa Ahabu bw’imiryango icumi, kandi byombi bitanga ubuhamya ku bami icumi b’Umuryango w’Abibumbye. Kubera ko Ahabu na Herode bahagarariye leta muri iyo mibanire itemewe, umurimo wabo wari uwo gusohoza itotezwa ry’abahakanyi ku bw’indaya y’i Tiro, iririmba indirimbo zayo ku iherezo ry’imyaka mirongo irindwi y’ikigereranyo.

“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’abayobozi bishyizeho ubwabo ikimenyetso cya antikristo, kandi bagereranywa n’ikiyoka kijya kurwanya intore—abarinda amategeko y’Imana kandi bafite kwizera kwa Yesu.” Testimonies to Ministers, 38.

At the Sunday law the earth beast ceases to reign as the sixth kingdom of Bible prophecy, for it has just committed fornication with Jezebel, and then takes the leadership of the United Nations. It then forces the entire world to set up a worldwide image of the beast, as they had previously accomplished at the Sunday law in their nation.

Ku itegeko ryo ku Cyumweru, ya nyamaswa yo ku isi ireka gutegeka nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, kuko iba imaze gusambana na Yezebeli, hanyuma igafata ubuyobozi bw’Umuryango w’Abibumbye. Hanyuma igahatira isi yose gushinga ishusho y’iyo nyamaswa ku rwego rw’isi yose, nk’uko bari barabanje kubikora ku itegeko ryo ku Cyumweru mu gihugu cyabo.

And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:14–17.

Kandi ayobya abatuye isi akoresheje ibitangaza yahawe gukora imbere y’inyamaswa; abwira abatuye isi gukora igishushanyo cy’inyamaswa yari yarakomerekejwe n’inkota, nyamara ikabaho. Nuko ahabwa guhumekera icyo gishushanyo cy’inyamaswa, kugira ngo icyo gishushanyo cy’inyamaswa kivuge kandi gitume abatazaramya icyo gishushanyo cy’inyamaswa bicwa. Kandi ategeka bose, aboroheje n’abakomeye, abatunzi n’abakene, ab’umudendezo n’ab’abacakara, guhabwa ikimenyetso ku kuboko kw’iburyo cyangwa mu gahanga kabo; kugira ngo hatagira umuntu ushobora kugura cyangwa kugurisha, keretse ufite icyo kimenyetso, cyangwa izina ry’inyamaswa, cyangwa umubare w’izina ryayo. Ibyahishuwe 13:14–17.

Ahab, Herod, the ten kings of the Roman Empire and the ten kings of the United Nations represent the dragon that goes to make war with the saints, for it is always Jezebel’s paramour that accomplishes the persecuting of those who Jezebel classifies as heretics.

Ahabu, Herodi, abami icumi b’Ingoma y’Abaroma n’abami icumi b’Umuryango w’Abibumbye bagereranya cya kiyoka kijya gutera intambara abera, kuko iteka ari umukunzi wa Yezebeli usohoza gutoteza abo Yezebeli ashyira mu rwego rw’abahakanyi.

“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

“Nuko rero, nubwo ikiyoka, ku buryo bwa mbere na mbere, gihagarariye Satani, mu bundi buryo bukurikiyeho ni ikimenyetso cya Roma y’abapagani.” The Great Controversy, 439.

At the earthquake of the Sunday law there are “seven thousand” men that are “slain.” In Daniel eleven and verse forty-one, “many are overthrown.” Those overthrown when the Sunday law arrives, are Laodicean Seventh-day Adventists who have not prepared for the crisis. The number “seven thousand” represents the remnant of God’s people. God told Elijah, at the crisis of mount Carmel, which represents the Sunday law crisis, that there were “seven thousand in Israel” who had not bowed a knee to Baal. The apostle Paul comments on this.

Mu gihe cy’umutingito utewe n’itegeko ryo ku cyumweru, hari abantu “ibihumbi birindwi” “bicwa.” Muri Daniyeli 11:41, havugwa ko “benshi batsindwa.” Abo batsindwa igihe itegeko ryo ku cyumweru rije, ni Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya batiteguye icyo kibazo gikomeye. Umubare “ibihumbi birindwi” ugereranya abasigaye bo mu bwoko bw’Imana. Imana yabwiye Eliya, mu gihe cy’ikibazo cyo ku musozi wa Karumeli, kigereranya ikibazo cy’itegeko ryo ku cyumweru, ko hari “ibihumbi birindwi mu Bisirayeli” bitapfukamiye Bali. Intumwa Pawulo irabivugaho.

I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. Romans 11:1–5.

None se rwose Imana yaciye abantu bayo? Oya rwose. Kuko nanjye ndi Umwisirayeli, wo mu rubyaro rwa Aburahamu, wo mu muryango wa Benyamini. Imana ntiyaciye abantu bayo yamenye kera. Mbese ntimuzi icyo Ibyanditswe bivuga kuri Eliya? Uko yingingira Imana arega Abisirayeli ati: Mwami, bishe abahanuzi bawe, barimbura n’ibicaniro byawe; hasigaye jye jyenyine, kandi barashaka no kunyica. Ariko se Imana yamushubije iti iki? Niwihoreye abantu ibihumbi birindwi, batapfukamiye ikigirwamana cya Baali. Ni ko bimeze no muri iki gihe cya none: hariho abasigayeho batoranyijwe kubw’ubuntu. Abaroma 11:1–5.

The words “seven thousand” represent a remnant of God’s people, but the context where they are symbolically identified, must be factored in. The men overthrown at the earthquake of the Sunday law are the remnant of unfaithful Seventh-day Adventists who are there and then, taken captive by modern spiritual Babylon. In the prophetic history of ancient literal Israel, when Babylon desolated Jerusalem the second of three times, there was a remnant of “seven thousand” “mighty” men “of the land” taken captive.

Amagambo “ibihumbi birindwi” agereranya abasigaye bo mu bwoko bw’Imana, ariko hagomba kuzirikanwa urwego ayagereranywamo mu buryo bw’ikigereranyo. Abagabo batsinzwe n’umutingito wo ku cyumweru cy’itegeko ryo ku cyumweru ni bo basigaye bo mu Badiventisiti b’Umunsi wa Karindwi batizerwa, bo muri icyo gihe n’aho hantu, bajyanwa mu bunyage na Babuloni ya none yo mu by’umwuka. Mu mateka y’ubuhanuzi ya Isirayeli ya kera nyakuri, igihe Babuloni yarimburaga Yerusalemu ku ncuro ya kabiri mu ncuro eshatu, hariho abasigaye “ibihumbi birindwi” by’abagabo “b’intwari” “bo mu gihugu” bajyanywe mu bunyage.

And he carried away Jehoiachin to Babylon, and the king’s mother, and the king’s wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. And the king of Babylon made Mattaniah his father’s brother king in his stead, and changed his name to Zedekiah. 2 Kings 24:15–17.

Nuko amujyana i Babuloni, ari Yehoyakini, na nyina w’umwami, n’abagore b’umwami, n’abatware be, n’abanyabubasha bo mu gihugu; abo bose abavana i Yerusalemu abajyana mu bunyage i Babuloni. Kandi abatware bose b’intwari, ibihumbi birindwi, n’abanyabukorikori n’abacuzi igihumbi, bose bari abanyambaraga kandi bashoboye kurwana, abo na bo umwami w’i Babuloni abajyana mu bunyage i Babuloni. Nuko umwami w’i Babuloni yimika Mataniya, se wabo wa Yehoyakini, ngo abe umwami mu cyimbo cye, maze ahindura izina rye arimwita Sedekiya. 2 Abami 24:15–17.

Once the mighty men of Jerusalem are overthrown at the earthquake of the Sunday law, “the third woe cometh quickly. And the seventh angel sounded.” The third woe is the seventh trumpet that the seventh angel sounds. In the “hour” of the “earthquake” of the Sunday law—Islam strikes!

Iyo intwari z’i Yerusalemu zimaze kugwa mu mutingito w’itegeko ryo ku Cyumweru, “ishyano rya gatatu rije vuba. Nuko marayika wa karindwi avuza impanda.” Iryo shyano rya gatatu ni impanda ya karindwi ivuzwa na marayika wa karindwi. Mu “isaha” y’uwo “mutingito” w’itegeko ryo ku Cyumweru—Isilamu iratera!

One of the primary characteristics of Islam in the first and second woes, was the historical fact that their mode of warfare was unlike the common tactics of war carried out in the history where they fulfilled their prophetic role. Their mode of warfare was to strike suddenly and unexpectedly. The word “assassin” is derived from the practices of the Islamic warriors in that period of history. Their attacks were as the Japanese Kamikazes of World War Two. The Islamic warriors expected to die when they assassinated their target. For this reason, a common practice for the warriors was to prepare for death by getting intoxicated on hashish, before their attack to help subdue the fear of death. When they struck their victims, it was sudden and unexpected, and their dependence upon hashish for the desired mental state, combined with the secret attack, formed the etymological basis of the word “assassin,” due to its connection with the word hashish.

Kimwe mu biranga by’ingenzi Isilamu mu byago bya mbere n’ibya kabiri, ni ukuri kw’amateka kugaragaza ko uburyo bwabo bwo kurwana bwari butandukanye n’amayeri asanzwe y’intambara yakoreshejwe mu mateka mu gihe basozaga uruhare rwabo rw’ubuhanuzi. Uburyo bwabo bwo kurwana bwari ugutera gitunguranye kandi bitunguranye. Ijambo “assassin” rikomoka ku mikorere y’abarwanyi b’Abayisilamu bo muri icyo gihe cy’amateka. Ibitero byabo byari nk’iby’Abayapani ba Kamikaze bo mu Ntambara ya Kabiri y’Isi Yose. Abo barwanyi b’Abayisilamu babaga biteze gupfa igihe bicaga uwo bashakaga kwivugana. Ni yo mpamvu byari akamenyero gasanzwe kuri abo barwanyi kwitegura urupfu babanza gusinda hashish mbere yo gutera, kugira ngo bibafashe kugabanya ubwoba bw’urupfu. Igihe bateraga abo bibasiye, byabaga gitunguranye kandi bititeguwe, kandi ukwishingikiriza kwabo kuri hashish kugira ngo bagere ku mimerere y’ubwenge bifuzaga, gufatanije n’igitero cy’ibanga, ni byo byagize ishingiro ry’inkomoko y’ijambo “assassin,” kubera isano rifitanye n’ijambo hashish.

The third woe and the seventh trumpet “cometh quickly.”

Ibyago bya gatatu n’impanda ya karindwi “bije vuba.”

Similarly, on October 22, 1844, the messenger of the covenant came “suddenly” to His temple. Sister White defined the “suddenness” of the arrival of the messenger of the covenant, representing that His coming was “unexpected.” Therefore all four “comings” that were fulfilled on October 22, 1844 were unexpected and sudden.

Mu buryo nk’ubwo, ku wa 22 Ukwakira 1844, intumwa y’isezerano yaje mu rusengero rwayo “itunguranye.” Mushiki wa White yasobanuye ko ubwo “butungurane” bwo kuza kw’intumwa y’isezerano bwerekanaga ko ukuza kwayo kwari “kutari kwitezwe.” Ni cyo gituma uko “kuza” kose uko ari kune kwasohoye ku wa 22 Ukwakira 1844 kwari kutari kwitezwe kandi gutunguranye.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Ukuza kwa Kristo nk’Umutambyi Mukuru wacu yinjira Ahera Cyane, kugira ngo kwezwa ubuturo bwera, nk’uko bigaragarizwa muri Daniyeli 8:14; ukuza k’Umwana w’umuntu ku Mukambwe w’Iminsi, nk’uko byerekanwe muri Daniyeli 7:13; n’ukuza k’Umwami mu rusengero rwe, nk’uko byahanuwe na Malaki, byose ni ibisobanuro by’ikorwa rimwe; kandi ibyo ni na byo bigereranywa no kuza k’umukwe aza mu bukwe, nk’uko Kristo yabivuze mu mugani w’abakobwa cumi bo muri Matayo 25.” Intambara Ikomeye, 426.

The parable of the ten virgins is repeated to the very letter, thus all four “comings” that were fulfilled on October 22, 1844, are to be fulfilled to the very letter again at the earthquake that is the Sunday law. Commenting on the parable of the virgins, Sister White adds to the witness that identifies the suddenness and unexpectedness that is symbolized at the earthquake of the Sunday law, which is the perfect fulfillment of the Midnight Cry.

Umugani w’abakobwa cumi usubirwamo uko wakabaye ijambo ku rindi; bityo “ukuza” kwose uko ari kune kwasohoye ku wa 22 Ukwakira 1844, na ko kuzongera gusohora rwose ijambo ku rindi mu gihe cy’umutingito ari wo tegeko ryo ku Cyumweru. Mu gutanga ibisobanuro ku mugani w’abakobwa b’inkumi, Mushiki wacu White yongeraho ku buhamya bugaragaza ubukana bwo gutungura n’ukutateganywa bishushanywa n’umutingito w’itegeko ryo ku Cyumweru, ari byo bisohozwa byuzuye rwose by’Ijwi ryo mu Gicuku.

“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

“Imico y’umuntu ihishurwa n’igihe cy’amage. Igihe ijwi rikomeye ryatangazaga mu gicuku riti: ‘Dore umukwe araje; nimusohoke mujye kumusanganira,’ ba bakobwa b’inkumi bari basinziriye barakangutse bava mu bitotsi byabo, maze biraboneka abari bariteguye kuri icyo gikorwa. Impande zombi zafashwe zititeguye, ariko uruhande rumwe rwari rwiteguye guhangana n’icyo kibazo cyatunguranye, urundi rusangwa rudafite kwitegura. Imico y’umuntu ihishurwa n’imimerere. Ibihe by’amage bigaragaza ubutare nyakuri bw’imico. Ibyago bimwe bitunguranye kandi bitateganyijwe, kubura uwanyu, cyangwa igihe cy’amage, indwara itunguranye cyangwa imibabaro ikomeye, ikintu icyo ari cyo cyose gituma ubugingo buhangana n’urupfu imbona nkubone, bizagaragaza ukuri kw’imbere kw’imico. Bizahishurwa niba koko hariho kwizera nyakuri amasezerano y’ijambo ry’Imana cyangwa atari ko biri. Bizahishurwa niba ubugingo bushyigikiwe n’ubuntu, niba hari amavuta mu kibindi hamwe n’itabaza.”

“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

“Ibihe by’igeragezwa bigera kuri bose. Twitwara dute mu gihe turi kugeragezwa no kugenzurwa n’Imana? Mbese amatara yacu arazima? Cyangwa turacyayakomeza yaka? Mbese twiteguye buri kibazo gitunguranye bitewe no kugirana isano na We wuzuye ubuntu n’ukuri? Ba bakobwa batanu b’abanyabwenge ntibashoboraga guha ba bakobwa batanu b’abapfapfa imico yabo. Imico igomba kuremwa na buri wese ku giti cye.” Review and Herald, October 17, 1895.

At the earthquake of the Sunday law, the United States ceases to be the sixth kingdom of Bible prophecy. The remnant of seven thousand Laodicean Adventists that have not prepared for the crisis, will manifest a character prepared for the mark of the beast. Then Islam suddenly and unexpectedly arrives, for “the third woe cometh quickly” as “the seventh angel” sounds!

Mu gihe cy’umutingito w’itegeko ryo ku Cyumweru, Leta Zunze Ubumwe z’Amerika zireka kuba ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya. Abasigaye b’ibihumbi birindwi b’Abadiventisti b’i Lawodikiya batiteguye icyo gihe cy’amakuba, bazagaragaza imico iteguye kwakira ikimenyetso cya ya nyamaswa. Maze Islamu ihite iza gitunguranye kandi ititezwe, kuko “ishyano rya gatatu rije vuba” ubwo “marayika wa karindwi” avuza impanda!

The four ‘comings’ that were all fulfilled on October 22, 1844 are then repeated. The first coming identified the opening of the judgment, in fulfillment of Daniel eight verse fourteen. It confirmed the message of the first angel that announced that the “hour” of His judgment is come. That fulfillment typifies the “hour” of the earthquake, which begins at the Sunday law, and is the “hour” when Islam brings “His judgment” upon the United States for the passage of a Sunday law.

Aho kuza kune uko ari kune kwakusohoye ku wa 22 Ukwakira 1844 hongeye gusubirwamo. Ukuza kwa mbere kwarangiye gufungura urubanza, mu isohozwa rya Daniyeli 8:14. Kwemeje ubutumwa bw’umumarayika wa mbere watangaje ko “igihe” cy’urubanza rwe kigeze. Iryo sohozwa rigereranya “igihe” cy’umutingito, gitangirira ku itegeko ryo ku Cyumweru, kandi ni cyo “gihe” ubwo Islam izazana “urubanza rwe” kuri Leta Zunze Ubumwe z’Amerika kubera gushyiraho itegeko ryo ku Cyumweru.

The messenger of the covenant in Malachi chapter three, came suddenly to the temple He had raised up in forty-six years from 1798 to 1844, to enter into a covenant with the “Levites” of the Millerite history. At the earthquake of the Sunday law, the messenger of the covenant suddenly comes to enter into the temple of resurrected dead dry bones, to enter into covenant with the “Levites” of the history of the one hundred and forty-four thousand.

Intumwa y’isezerano ivugwa muri Malaki igice cya gatatu yaje gitunguranye mu rusengero yari yarubakishije mu myaka mirongo ine n’itandatu, uhereye mu 1798 kugeza mu 1844, kugira ngo yinjire mu isezerano n’“Abalewi” bo mu mateka y’Abamilerite. Mu mutingito w’itegeko ryo ku Cyumweru, intumwa y’isezerano iza gitunguranye kugira ngo yinjire mu rusengero rw’amagufwa yumye y’abapfuye bazutse, yinjire mu isezerano n’“Abalewi” bo mu mateka y’abihumbi ijana na mirongo ine na bane.

At the earthquake of the Sunday law the Son of man comes to the Father to receive a kingdom in fulfillment of Daniel seven verse thirteen, as He did on October 22, 1844, for at the “hour” of the earthquake there are “voices in heaven,” who proclaim, that the “kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.”

Mu gihe cy’umutingito w’itegeko ryo ku Cyumweru, Umwana w’umuntu aza kwa Se kugira ngo ahabwe ubwami, mu gusohozwa kwa Daniyeli 7:13, nk’uko yabikoze ku wa 22 Ukwakira 1844; kuko muri “iyo saha” y’uwo mutingito humvikana “amajwi yo mu ijuru,” atangaza ko “ubwami bw’iyi si buhindutse ubwami bw’Umwami wacu n’ubwa Kristo we; kandi azategeka iteka ryose.” “Nuko ba bakuru makumyabiri na bane, bari bicaye imbere y’Imana ku ntebe zabo, bikubita hasi bubamye, baramya Imana, bavuga bati: Turagushimira, Mwami Imana Ishoborabyose, uriho, kandi wahozeho, kandi ugomba kuza; kuko wafashe ubushobozi bwawe bukomeye, ukima ingoma.”

In the hour of the earthquake, when His judgment is come, and the two witnesses who have been previously resurrected from the street where they had been murdered stand up. Then, as a mighty army, they are lifted up to heaven while the remnant of seven thousand Laodicean Adventist are overthrown. The wise wheat has there and then been separated from the foolish tares. Christ then receives His kingdom and the seventh trumpet sounds, which is also the third woe, which arrives suddenly and unexpectedly, and then “the nations” are “angry, and thy wrath is come.”

Mu gihe cy’umutingito, igihe urubanza rwe rugeze, kandi abahamya babiri bari barazuwe mbere bava mu muhanda aho bari bariciwe, bagahagarara. Hanyuma, nk’ingabo ikomeye, bazamurwa bajyanwa mu ijuru, mu gihe ibisigaye by’Abadivantisiti b’i Lawodikiya ibihumbi birindwi bihanurwa. Ingano y’abanyabwenge iba icyo gihe n’aho itandukanijwe n’urukungu rw’abapfu. Hanyuma Kristo ahabwa ubwami bwe, maze impanda ya karindwi ivuga, ari na yo makuba ya gatatu, aje gitunguranye kandi atitezwe, maze “amahanga” “arakara, kandi uburakari bwawe burageze.”

The angering of the nations is the prophetic role of Islam, and it begins at the hour of the earthquake and continues until the close of human probation and the seven last plagues, which are presented by the words, “thy wrath has come.” Between the Sunday law in the United States and the close of probation, where God’s wrath is manifested in the seven last plagues—the third woe, a symbol of Islam; the seventh trumpet, a symbol of Islam; and the angering of the nations, a symbol of Islam; provides three symbolic witnesses that the message of the Midnight Cry is a fulfillment of Islam’s arrival at the Sunday law.

Kurakaza amahanga ni rwo ruhare rw’ubuhanuzi rwa Isilamu, kandi bitangira mu isaha y’umutingito w’isi bikagumaho kugeza igihe cy’igeragezwa ry’abantu gifunzwe n’ibyago birindwi bya nyuma, bigaragazwa n’amagambo agira ati: “uburakari bwawe burageze.” Hagati y’itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika no gufungwa kw’igihe cy’igeragezwa, aho uburakari bw’Imana bugaragarizwa mu byago birindwi bya nyuma—ishyano rya gatatu, ikimenyetso cya Isilamu; impanda ya karindwi, ikimenyetso cya Isilamu; no kurakaza amahanga, ikimenyetso cya Isilamu—hatangwa abahamya batatu b’ibimenyetso byerekana ko ubutumwa bw’Amaborozi yo mu Gicuku ari ugusohora k’uko Isilamu igera ku itegeko ryo ku Cyumweru.

As with the Millerite movement at the beginning, the Midnight Cry message was a correction of a failed prediction. In the Millerite history it was a failure of the event that was predicted to take place. In Millerite history at the beginning, the Philadelphians presented their failed prediction, because God held His hand over a mistake in the 1843 chart.

Nk’uko byagenze ku muryango w’Abamilerite mu itangiriro, ubutumwa bw’Induru ya Saa Sita z’ijoro bwari ugukosora ubuhanuzi butasohojwe. Mu mateka y’Abamilerite, byari ukunanirwa gusohora kw’igikorwa cyari cyarahanuwe ko kizaba. Mu mateka y’Abamilerite mu itangiriro, Abafiladelifiya batangaje ubuhanuzi bwabo butasohojwe, kuko Imana yari yarakumiriye ikosa ryari ku gishushanyo cyo mu 1843.

In the Laodicean movement at the end of Future for America, God never held His hand over the mistake. It was human hands that covered the truth that time was to be no longer used in prophetic application. Human hands represent human works.

Mu rugendo rw’Abalawodikiya ku iherezo rya Future for America, Imana ntiyigeze irambura ukuboko kwayo ngo ihishe ikosa. Amaboko y’abantu ni yo yatwikiriye ukuri kw’uko igihe kitagombaga kongera gukoreshwa mu ishyirwa mu bikorwa ry’ubuhanuzi. Amaboko y’abantu agereranya imirimo y’abantu.

In the ending movement of the one hundred and forty-four thousand, the error of applying time was sin, for the application of prophetic time was to be no longer used. The sinful application of time was typified by Moses disregarding God’s command to circumcise his son, and it was typified by Uzzah disregarding God’s command that only the priests could handle the ark. It was not the Lord’s will for either of those sinful actions or inactions to be accomplished by God’s people. Sin has only one definition and it is the transgression of the law. Moses transgressed God’s law of circumcision, Uzzah transgressed God’s law of the sanctuary and this movement transgressed God’s prophetic law. Ancient Israel was made the depositaries of God’s law and the Advent movement in its beginning and end were also made the depositaries of God’s prophetic truths.

Mu iherezo ry’umurimo w’abihumbi ijana na mirongo ine na bane, ikosa ryo gushyira mu bikorwa igihe ryari icyaha, kuko gushyira mu bikorwa igihe cy’ubuhanuzi bitagombaga kongera gukoreshwa. Uku gushyira mu bikorwa igihe kwari icyaha kwagereranyijwe na Mose wirengagije itegeko ry’Imana ryo gukeba umuhungu we, kandi kwagereranyijwe na Uza wirengagije itegeko ry’Imana ry’uko abaherezabitambo bonyine ari bo bashoboraga gufata isanduku. Ntabwo byari ubushake bw’Umwami ko kimwe muri ibyo bikorwa by’icyaha cyangwa ibyo kudakora by’icyaha byakorwa n’ubwoko bw’Imana. Icyaha gifite ubusobanuro bumwe gusa, kandi ni ukurenga ku mategeko. Mose yarenze ku itegeko ry’Imana ryerekeye gukebwa, Uza yarenze ku itegeko ry’Imana ryerekeye ubuturo bwera, kandi uyu murimo warenze ku itegeko ry’Imana ry’ubuhanuzi. Isirayeli ya kera yagizwe abarinzi b’ububiko bw’amategeko y’Imana, kandi n’umurimo wa Adiventi mu ntangiriro yawo no mu iherezo ryawo na wo wagizwe umurinzi w’ububiko bw’ukuri kwayo kw’ubuhanuzi.

In her distress, Zipporah immediately accomplished the act of circumcising their son herself, thus representing the repentance those who were involved in this movement were to immediately manifest for the sinful inaction of allowing the application of time to be associated with the message. David likewise manifests severe repentance for Uzzah’s action. For the movement to argue that the application of time in the prediction of July 18, 2020 was in some way correct, that somehow that it was God’s will, is to argue that Moses and Zipporah didn’t truly need to uphold God’s explicit commands, and that God did not really care whether Uzzah touched the ark. July 18, 2020 was a false prediction, and the element that was false was the element of time.

Mu mubabaro we, Zipora yahise asohoza ubwe igikorwa cyo gukeba umuhungu wabo, bityo agereranya ukwihana abo bari bagize uruhare muri uyu mutwe bagombaga kugaragaza bidatinze ku bw’icyaha cy’ubudakora cyo kwemera ko gushyira igihe ku butumwa bihuzwa na bwo. Na Dawidi na we agaragaza ukwihana gukomeye ku bw’igikorwa cya Uza. Kuba uwo mutwe wavuga ko gushyira igihe mu buhanuzi bwo ku ya 18 Nyakanga 2020 hari uburyo runaka byari ukuri, ko hari ukuntu byari ubushake bw’Imana, ni ukuvuga ko Mose na Zipora batari bakeneye by’ukuri gukomeza kubahiriza amategeko y’Imana agaragara neza, kandi ko Imana itari yitaye by’ukuri ku kuba Uza yarakoze ku isanduku. Ku ya 18 Nyakanga 2020 habaye ubuhanuzi bw’ibinyoma, kandi ikintu cyari ikinyoma ni ingingo y’igihe.

These truths will be explored further in the next article.

Aya kuri kuri kuzasobanurwa birushijeho mu nyandiko ikurikiraho.

“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.

“Umwami yanyeretse ko ubutumwa bw’umumarayika wa gatatu bugomba kugenda, kandi bugatangarizwa abana b’Umwami batataniye hirya no hino, kandi ko butagomba kumanikwa ku bihe; kuko igihe kitazongera na rimwe kuba ikigeragezo. Nabonye ko bamwe barimo bagira ishyaka ry’ibinyoma rituruka ku kubwiriza ibihe; ko ubutumwa bw’umumarayika wa gatatu bwari bukomeye kurusha uko ibihe byabukomeza. Nabonye ko ubu butumwa bushobora guhagarara ku rufatiro rwabwo ubwabwo, kandi ko budakeneye ibihe kugira ngo bubwongererwe imbaraga, kandi ko buzakwirakwira bufite imbaraga zikomeye, bukore umurimo wabwo, kandi bugacibwa bugufi mu gukiranuka.” Experience and Views, 48.