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# The Seventy Forgotten Years of Tyre

Imyaka Mirongo Irindwi y’i Tiro Yibagiranye

The Seventy Forgotten Years of Tyre

Imyaka Mirongo Irindwi ya Tiro Yibagiranye

Author

Jeff Pippenger

Published

August 12, 2023

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All the prophets identify the end of the world.

Abahanuzi bose bagaragaza iherezo ry’isi.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Buri wese mu bahanuzi ba kera yavugiye igihe cyabo mu rugero ruto kurusha uko yavugiye icyacu, ku buryo ubuhanuzi bwabo bugifite imbaraga kuri twe. ‘Ibyo byose byabagwiraga ngo bibe ibyitegererezo, kandi byandikiwe kutuburira twebwe, abo imperuka y’ibihe yagezeho.’ 1 Abakorinto 10:11. ‘Si bo ubwabo byahishuriwe ko bakoreraga, ahubwo ko bakoreraga mwe, muri ibyo bintu mwabwiwe none n’abababwirije ubutumwa bwiza ku bwa Mwuka Wera watumwe ava mu ijuru; ibyo ni byo n’abamarayika bifuza kurangarira.’ 1 Petero 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Bibiliya yakusanyije kandi ihuriza hamwe ubutunzi bwayo kubw’iki gisekuru cya nyuma. Ibyabaye byose bikomeye n’imigenzereze yose ikomeye kandi y’igitinyiro by’amateka yo mu Isezerano rya Kera byaragaragaye, kandi biracyagaragara byisubiramo mu itorero muri iyi minsi y’imperuka.” Selected Messages, igitabo cya 3, 338, 339.

All the books of the Bible conclude in the book of Revelation.

Ibitabo byose bya Bibiliya bisozwa mu gitabo cy’Ibyahishuwe.

> “In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.

> “Mu Byahishuwe ni ho ibitabo byose bya Bibiliya bihurira kandi bikarangirira.” Ibyakozwe n’Intumwa, 585.

The final warning message for planet earth’s inhabitants is identified in Revelation eighteen.

Ubutumwa bwa nyuma bw’imbuzi bugenewe abatuye isi bugaragazwa mu Ibyahishuwe igice cya cumi n’umunani.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Nyuma y’ibyo mbona undi mumarayika amanuka ava mu ijuru, afite ubutware bukomeye; isi imurikirwa n’ubwiza bwe. Arangurura ijwi rikomeye cyane, ati: Babuloni hakomeye haraguye, haraguye, hahindutse ubuturo bw’abadayimoni, n’indiri ya buri mwuka wanduye, n’akazu ka buri nyoni yanduye kandi yangwa. Kuko amahanga yose yanyoye ku nzoga y’uburakari bw’ubusambanyi bwaho, kandi abami bo mu isi bakoze ubusambanyi na ho, n’abacuruzi bo mu isi bakize cyane bitewe n’ubwinshi bw’ibinezeza byaho. Ibyahishuwe 18:1–3.

The phrase “Babylon the great” represents the Roman Catholic church and in Isaiah chapter twenty-three “Babylon the great” is represented as Tyre.

Imvugo ngo “Babuloni Ikomeye” igereranya Kiliziya Gatolika y’i Roma, kandi muri Yesaya igice cya makumyabiri na gatatu “Babuloni Ikomeye” igereranwa na Tiro.

> The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.

> Ubutumwa bwerekeye Tiro. Muboroge, mwa mato y’i Tarushishi; kuko yarimbuwe, ku buryo hatakiri inzu, hatakiri n’aho kwinjirira: babihishuriwe bari mu gihugu cy’i Kitimu. Nimuceceke, mwa baturage b’ikirwa mwe; wowe wahazwe n’abacuruzi b’i Sidoni, bambuka inyanja. Kandi ku mazi menshi, imbuto za Sihori, umusaruro w’uruzi, ni byo byinjizaga inyungu ye; kandi yabaye isoko ry’amahanga. Korwe n’isoni, wa Sidoni we, kuko inyanja yavuze, ari yo gihome cy’inyanja, iti: “Sinigeze ndamwa, kandi sinigeze mbyara; sinigeze noura abasore, habe no kurera inkumi.” Nk’uko byagenze ku nkuru yerekeye Egiputa, ni ko bazababazwa cyane n’inkuru yerekeye Tiro. Mwambuke mujye i Tarushishi; muboroge, mwa baturage b’ikirwa mwe. Mbese uyu ni wo murwa wanyu wishimiraga, ufite inkomoko kuva mu bihe bya kera cyane? Ibirenge byawo ubwabyo ni byo bizawujyana kure kuba umusuhuke. Ni nde wacuze uyu mugambi kuri Tiro, uwo murwa wambikaga amakamba, ufite abacuruzi bawo ari abatware, n’abaranguzi bawo ari abanyacyubahiro bo mu isi? Uwiteka Nyiringabo ni we wabigambiriye, kugira ngo yanduze ubwibone bw’ikuzo ryose, no gusuzugura abanyacyubahiro bose bo mu isi. Nyura mu gihugu cyawe nk’uruzi, wa mukobwa w’i Tarushishi we: nta mbaraga zikikiriho ukundi. Yarambuye ukuboko kwe hejuru y’inyanja, anyeganyeza ubwami; Uwiteka yatanze itegeko ryo kurwanya uwo murwa w’ubucuruzi, kugira ngo arimbure ibihome byawo bikomeye. Nuko aravuga ati: “Ntuzongera kwishima ukundi, wa nkumi yakandamijwe, mukobwa w’i Sidoni we: haguruka, wambuke ujye i Kitimu; ndetse na ho ntuzahahumurizwa.” Dore igihugu cy’Abakaludaya; ubwo bwoko ntibwariho, kugeza igihe Umunyasiriya yakishingiraga abatuye mu butayu: bahashinze iminara yabwo, bubaka ingoro zabwo; maze arabisenya bihinduka amatongo. Muboroge, mwa mato y’i Tarushishi mwe, kuko igihome cyanyu kirimbuwe. Kandi ku munsi uwo ni bwo Tiro izibagirana imyaka mirongo irindwi, hakurikijwe iminsi y’umwami umwe: nyuma y’iherezo ry’iyo myaka mirongo irindwi Tiro izaririmba nk’indaya. Fata inanga, uzenguruke umurwa, wa ndaya wari waribagiranye we; vuza neza, uririmbe indirimbo nyinshi, kugira ngo wongere kwibukwa. Kandi bizaba, nyuma y’iherezo ry’iyo myaka mirongo irindwi, ko Uwiteka azasura Tiro, na yo igasubira ku ngororano yayo, kandi igasambana n’ubwami bwose bwo mu isi buri ku isi hose. Ariko ubucuruzi bwayo n’ingororano yayo bizaba ibyeguriwe Uwiteka; ntibizahunikwa kandi ntibizabikwa; kuko ubucuruzi bwayo buzaba ubw’abatura imbere y’Uwiteka, kugira ngo babone ibyo kurya bibahagije, kandi bambare imyambaro iramba. Yesaya 23:1–18.

Sister White writes: “All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.”

Mushiki White arandika ati: “Ibyabaye byose bikomeye n’ibikorwa byose bikomeye byabaye mu mateka yo mu Isezerano rya Kera byarasubiwemo kandi biracyisubiramo mu itorero muri iyi minsi y’imperuka.”

Isaiah twenty-three addresses the prophetic relationships of the United Nations, the Papacy, the United States and Islam. In order to recognize these truths certain symbols in the chapter must be defined by Inspiration. Once the symbols are defined, the sequence of events is fairly straightforward. The symbols in the chapter that need to be defined are:

Yesaya makumyabiri na gatatu ivuga ku mibanire y’ubuhanuzi y’Umuryango w’Abibumbye, Ubupapa, Leta Zunze Ubumwe z’Amerika n’Ubwisilamu. Kugira ngo aya kuri asobanuke, ibimenyetso bimwe biri muri icyo gice bigomba gusobanurwa n’Ihumekerwa. Ibimenyetso nibimara gusobanurwa, urukurikirane rw’ibyabaye rusa n’urwumvikana neza. Ibimenyetso biri muri icyo gice bikeneye gusobanurwa ni ibi bikurikira:

The Burden, Tyre, The harlot, The Assyrian, The land of the Chaldeans, Towers and Palaces, Tarshish, The Seed of Sihor, The Land of Chittim, Zidon, The Merchants City, The report of Egypt and the report of Tyre, The Howling, A Daughter, Seventy Years, The Days of One King, Forgetting, and Remembering

Ubutumwa bukomeye, Tiro, Indaya, Umwashuri, Igihugu cy’Abakaludaya, Iminara n’Ingoro, Tarushishi, Imbuto za Sihori, Igihugu cy’Abakitimu, Sidoni, Umujyi w’Abacuruzi, Inkuru yo mu Egiputa n’inkuru ya Tiro, Kuboroga, Umukobwa, Imyaka mirongo irindwi, Iminsi y’Umwami umwe, Kwibagirwa, no Kwibuka

The word “burden” in verse one identifies a prophecy of doom against the kingdom of Tyre.

Ijambo “umutwaro” rikoreshwa mu murongo wa mbere ryerekana ubuhanuzi bw’amakuba bwerekeye ubwami bwa Tiro.

Burden: H4853—From H5375; a burden; specifically tribute, or (abstractly) porterage; figuratively an utterance, chiefly a doom, especially singing; mental, desire: – burden, carry away, prophecy, X they set, song, tribute.

Umutwaro: H4853—Bikomoka kuri H5375; umutwaro; by’umwihariko ikori, cyangwa (mu buryo bw’ikirenga) gutwara imizigo; mu buryo bw’ikigereranyo imvugo, cyane cyane urubanza, by’umwihariko indirimbo; mu mitekerereze, icyifuzo: – umutwaro, kujyana, ubuhanuzi, X bashyiraho, indirimbo, ikori.

The burden of Tyre is one of many passages in the Bible where the final judgment of the Roman Catholic church is identified. A “burden” by use and definition is a prophecy, and primarily a prophecy of doom. There are eleven “burdens” in Isaiah and eight times the word is used to describe a burden carried on the shoulders. The eleven times the word “burden” is represented as prophecy of doom are Isaiah 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 and of course chapter twenty-three where we find the burden of Tyre. It is worthwhile to place all of Isaiah’s prophecies of doom together in order to evaluate which power is being represented in the last days. Eleven prophecies of doom are difficult to cover at one time, so I will give a brief definition of each doom prophecy to set the context for chapter twenty-three.

Umutwaro wa Tiro ni kimwe mu bice byinshi byo muri Bibiliya aho urubanza rwa nyuma rw’Itorero Gatolika ry’Abaroma rugaragazwa. “Umutwaro,” nk’uko ukoreshwa kandi usobanurwa, ni ubuhanuzi, kandi mbere na mbere ni ubuhanuzi bw’amakuba. Muri Yesaya harimo “imitwaro” cumi n’umwe, kandi incuro umunani iryo jambo rikoreshwa risobanura umutwaro uhetse ku bitugu. Incuro cumi n’imwe ijambo “umutwaro” rigaragazwa nk’ubuhanuzi bw’amakuba ni muri Yesaya 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6, kandi koko no mu gice cya makumyabiri na gatatu aho dusanga umutwaro wa Tiro. Birakwiye gushyira hamwe ubuhanuzi bwose bwa Yesaya bw’amakuba kugira ngo hagenzurwe ububasha bugaragazwa mu minsi ya nyuma. Ubuhanuzi bw’amakuba cumi n’umwe birakomeye kubuvugira icyarimwe, bityo ndatanga ibisobanuro bigufi kuri buri buhanuzi bw’akaga kugira ngo hashyirweho imiterere y’ibivugwa mu gice cya makumyabiri na gatatu.

In chapter thirteen the prophecy of doom against Babylon is modern Babylon at the end of the world, which is the whore of Rome that is also illustrated in chapter seventeen of the book of Revelation.

Mu gice cya cumi na gatatu, ubuhanuzi bw'ibyago butegeka Babuloni ni Babuloni yo muri iki gihe ku mperuka y'isi, ari yo ndaya y'i Roma, nanone igaragazwa mu gice cya cumi na karindwi cy'Igitabo cy'Ibyahishuwe.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:1–5.

> Nuko umwe muri ba bamarayika barindwi bari bafite za nzabya ndwi araza avugana nanjye, arambwira ati: Ngwino hano, nkwereke urubanza rw’indaya ikomeye yicaye ku mazi menshi; iyo abami bo mu isi basambanaga na yo, kandi abatuye isi bagasindishwa n’umuvinyu w’ubusambanyi bwayo. Nuko anjyana mu Mwuka anshyira mu butayu; mbona umugore yicaye ku nyamaswa itukura, yuzuye amazina yo gutuka Imana, ifite imitwe irindwi n’amahembe icumi. Uwo mugore yari yambaye ibara ry’umuhengeri n’iritukura, kandi yarimbishijwe izahabu n’amabuye y’igiciro cyinshi n’imaragarita, afite mu kuboko kwe igikombe cy’izahabu cyuzuye ibizira n’umwanda w’ubusambanyi bwe. Kandi ku gahanga ke hari handitswe izina ngo: AMAYOBERA, BABULONI IKOMEYE, NYINA W’INDAYA N’UW’IBIZIRA BYO MU ISI. Ibyahishuwe 17:1–5.

I need to digress a little. The purpose of the study of the prophecy of Tyre is ultimately to align the prophetic history of the United States with that of the Seventh-day Adventist church. We will show that the government of the United States is one horn on the lamb-like beast of Revelation thirteen and that Protestantism that came out of the Dark Ages was the other horn. The horn of Protestantism became Millerite Adventism at the point the Protestants of the United States rejected the first angel’s message. When we have that in place, we will show that the history of the Protestant horn and the history of the Republican horn run parallel to one another and possess parallel prophetic characteristics. After all they are on the same beast representing that both horns are contemporary to one another. I will illustrate one example of this parallel of the horns of church and state in the United States. They both ‘forget’ in their own way.

Nkeneye kubanza kuyoba gato ku nsanganyamatsiko. Intego y’inyigisho y’ubuhanuzi bwa Tiro, ku iherezo, ni uguhuza amateka y’ubuhanuzi ya Leta Zunze Ubumwe za Amerika n’ay’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi. Tuzerekana ko ubutegetsi bwa Leta Zunze Ubumwe za Amerika ari ihembe rimwe ku nyamaswa isa n’umwana w’intama yo mu Byahishuwe igice cya cumi na gatatu, kandi ko Ubuporotesitanti bwavuye mu Bihe by’Umwijima bwari irindi hembe. Iryo hembe ry’Ubuporotesitanti ryahindutse Ubudiventisiti bwa Miller mu gihe Abaporotesitanti bo muri Leta Zunze Ubumwe za Amerika banze ubutumwa bw’umumarayika wa mbere. Nitumara gushyiraho icyo gice, tuzerekana ko amateka y’ihembe ry’Ubuporotesitanti n’amateka y’ihembe ry’Abarepubulikani agenda abangikanye kandi afite ibiranga by’ubuhanuzi bihwanye. Erega burya ayo mahembe yombi ari ku nyamaswa imwe, bigaragaza ko ayo mahembe yombi yabayeho mu gihe kimwe. Nderekana urugero rumwe rw’uku kubangikanya kw’amahembe y’itorero na leta muri Leta Zunze Ubumwe za Amerika. Yombi “aribagirwa” mu buryo bwayo.

Isaiah twenty-three marks the prophetic point that the papal power is forgotten for seventy years, and in those seventy symbolic years men forget the papacy and why the Dark Ages are called the Dark Ages. The Protestant horn’s motto when they separated from the Catholic church was the Bible and the Bible alone. They forgot that the Bible informs us who the papacy really is. They forgot the message enshrined in the sacred document they were entrusted with, and professed to be the champion defenders of.

Yesaya makumyabiri na gatatu iranga aho mu buhanuzi ububasha bwa gipapa bwibagirana imyaka mirongo irindwi, kandi muri iyo myaka mirongo irindwi y’ikigereranyo abantu bibagirwa ubupapa n’impamvu Ibihe by’Umwijima byiswe Ibihe by’Umwijima. Intego y’ihembe ry’Abaporotesitanti igihe bitandukanyaga n’itorero Gatolika yari Bibiliya, kandi Bibiliya yonyine. Bibagiwe ko Bibiliya itumenyesha uwo ubupapa ari we by’ukuri. Bibagiwe ubutumwa bubitswe mu nyandiko yera bari baragabiwe, kandi bavugaga ko ari bo barwanizi bayo b’indashyikirwa.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Abazimira mu gusobanukirwa ijambo, bakananirwa kubona icyo antikristo asobanura, nta kabuza bazishyira ku ruhande rwa antikristo. Ubu si igihe cyo kwivanga n’isi. Daniyeli ahagaze mu mugabane we no mu mwanya we. Ubuhanuzi bwa Daniyeli n’ubwa Yohana bugomba gusobanurwa. Burasobanurirana. Buha ab’isi ukuri buri wese akwiriye gusobanukirwa. Ubu buhanuzi bugomba kubera ubuhamya mu isi. Binyuze mu gusohozwa kwabwo muri iyi minsi ya nyuma, buzisobanurira ubwabwo.” Kress Collection, 105.

Likewise, the Republican horn representing the government of the United States was to be by the people and for the people, but the citizens of the United States have also forgotten the sacred document that they were entrusted with. That sacred document is the Constitution of the United States and the motto of the government that was designed to be for the people was the separation of church and state. They have forgotten the message of the Constitution they were entrusted with, and professed defenders of.

Ni na ko ihembe rya Repubulika rigereranya ubutegetsi bwa Leta Zunze Ubumwe za Amerika ryagombaga kuba iry’abaturage kandi rikaba ari ku bw’abaturage, ariko n’abaturage ba Leta Zunze Ubumwe za Amerika na bo bibagiwe inyandiko yera bari barabikijwe. Iyo nyandiko yera ni Itegeko Nshinga rya Leta Zunze Ubumwe za Amerika, kandi ihame ry’ubutegetsi bwagenewe kuba ubwa rubanda ryari ugutandukanya idini na Leta. Bibagiwe ubutumwa bw’Itegeko Nshinga bari barabikijwe, kandi bavugaga ko ari abarwanashyaka baryo.

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> “Kandi mwibuke ko Roma yirata yuko itajya ihinduka na rimwe. Amahame ya Gregoire VII na Innocent III ni na n’ubu akiri amahame y’Itorero Gatolika ry’Abaroma. Kandi iyo iza kuba ifite ubushobozi, yari kuyashyira mu bikorwa ubu ifite umwete nk’uwo yabikoranye mu binyejana byahise. Abaporotesitanti ntibazi neza ibyo bakora igihe bateganya kwemera ubufasha bwa Roma mu murimo wo gushyira ku rwego rwo hejuru umunsi w’icyumweru. Mu gihe bahugiye ku gusohoza umugambi wabo, Roma yo iri guhatanira kongera gushyiraho ububasha bwayo no kwisubiza ubutegetsi bw’ikirenga yari yaratakaje. Ihame niriramuka rimaze gushyirwaho muri Leta Zunze Ubumwe z’Amerika ko itorero rishobora gukoresha cyangwa kugenzura ububasha bwa Leta; ko imihango y’idini ishobora gutegekwa n’amategeko y’ubutegetsi bw’isi; muri make, ko ubutware bw’itorero na Leta bugomba gutegeka umutimanama, intsinzi ya Roma muri iki gihugu izaba yemejwe.”

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Ijambo ry’Imana ryatanze umuburo ryerekeye akaga kegereje; nibyirengagizwa, isi y’Abaporotesitanti izamenya icyo imigambi ya Roma mu by’ukuri ari cyo, ari uko gusa bizaba byakererewe cyane ngo icike umutego. Yo irimo kugenda ikura mu mbaraga mu ituze. Inyigisho zayo zirimo kugira ingaruka mu ngoro z’amategeko, mu matorero, no mu mitima y’abantu. Irimo kurundanya inyubako zayo ndende kandi zihambaye, mu bwihisho bwazo bw’imbere cyane aho itoteza ryayo rya kera rizongera gusubirirwamo. Mu buryo bw’ubwihisho kandi butakekwaho, irimo gukomeza imbaraga zayo kugira ngo izakomeze kugera ku migambi yayo bwite igihe kizaba kigeze cyo gutera. Icyo yifuza cyose ni ahantu ho gufatira advantage, kandi ibyo yamaze kubihabwa. Vuba aha tuzabona kandi tuzumva icyo umugambi w’ingingo ya Kiroma ari cyo. Umuntu wese uzizera kandi ukumvira ijambo ry’Imana azabiboneramo kugawa no gutotezwa.” The Great Controversy, 581.

If you can locate any dictionary that was published before 1950, and look up “scarlet colored woman” or some variation of that phrase from Revelation seventeen, every one of those pre-1950 dictionaries identifies that the Roman Catholic church is the whore of Revelation seventeen. The United States, Revelation thirteen’s two-horned earth-beast forgets its past, whether it be the horn of Protestantism or the horn of Republicanism. Both of these institutions came about from the protest against the religious tyranny of the papacy and the political tyranny of the kings that supported her, or as the Bible says, the kings that “committed fornication” with her. Before we take up Isaiah twenty-three, we will briefly give an overview of the other ten times Isaiah identifies a ‘prophecy of doom,’ for all of the eleven “burdens” are just that.

Nimutabasha kubona inkoranyamagambo iyo ari yo yose yasohotse mbere ya 1950, maze ugashakamo “umugore wambaye ibara ritukura” cyangwa indi mvugo isa na yo yo mu Ibyahishuwe igice cya cumi na karindwi, izo nkoranyamagambo zose zasohotse mbere ya 1950 zigaragaza ko kiliziya Gatolika y’i Roma ari yo maraya uvugwa mu Ibyahishuwe igice cya cumi na karindwi. Leta Zunze Ubumwe za Amerika, ya nyamaswa yo mu butaka ifite amahembe abiri yo mu Ibyahishuwe igice cya cumi na gatatu, yibagirwa amateka yayo, yaba ihembe rya Giporotesitanti cyangwa ihembe rya Repubulikanisimu. Izi nzego zombi zaturutse ku myigaragambyo yo kurwanya igitugu cy’idini cya papa n’igitugu cya politiki cy’abami bamushyigikiraga, cyangwa nk’uko Bibiliya ibivuga, abami “basambanaga” na we. Mbere y’uko dutangira Yesaya igice cya makumyabiri na gatatu, tuzabanza gutanga mu magambo make incamake y’izindi nshuro icumi Yesaya avugamo “ubuhanuzi bw’amakuba,” kuko imitwaro yose uko ari cumi n’umwe ari yo koko.

Isaiah thirteen is the burden of Babylon in the “last days.” Babylon, though controlled and directed by the Catholic church in the last days is made up of three powers that lead the world to Armageddon in chapter sixteen of Revelation. In chapter thirteen’s prophecy of doom against modern Babylon there are three powers represented; Babylon, Lucifer and Assyria representing the beast (Assyria), the dragon (Lucifer) and the false prophet (Babylon). Assyria and Babylon are the two desolating powers God employed to punish ancient Israel and Assyria came first taking the northern ten tribes into captivity and thereafter Babylon took the southern two tribes of Judah.

Yesaya cumi na gatatu ni ubuhanuzi buremereye ku Babuloni bwo mu “minsi y’imperuka.” Babuloni, nubwo mu minsi y’imperuka igenzurwa kandi iyoborwa n’Itorero Gatolika, igizwe n’ububasha butatu buyobora isi buyerekeza kuri Harumagedoni mu gice cya cumi na gatandatu cy’Ibyahishuwe. Mu buhanuzi bwo mu gice cya cumi na gatatu buvuga kurimbuka kwa Babuloni ya none, hagaragaramo ububasha butatu; Babuloni, Lusiferi na Ashuri, bihagarariye ya nyamaswa (Ashuri), ikiyoka (Lusiferi) n’umuhanuzi w’ibinyoma (Babuloni). Ashuri na Babuloni ni bwo bubasha bubiri bworeka Imana yakoresheje mu guhana Isirayeli ya kera, kandi Ashuri yabanje kujyana imiryango icumi yo mu majyaruguru mu bunyage, hanyuma nyuma yaho Babuloni ijyana imiryango ibiri yo mu majyepfo ya Yuda.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.

> Isirayeli ni intama yatatanye; intare zarayihigiye kure: ubanza umwami wa Ashuri arayimira; hanyuma uyu Nebukadinezari, umwami wa Babuloni, amena amagufwa yayo. Ni cyo gitumye Uwiteka Nyiringabo, Imana ya Isirayeli, avuga atya iti: Dore, nzahana umwami wa Babuloni n’igihugu cye, nk’uko nahannye umwami wa Ashuri. Yeremiya 50:17, 18.

First Assyria took the northern ten tribes of Israel into captivity and thereafter Babylon took the southern two tribes of Judah into captivity. Both of these captivities were fulfillment of Leviticus twenty-six’s “seven times.” The “seven times” of Leviticus was the very first “time prophecy” William Miller discovered, and it identifies that when Assyria captured the northern tribe it marked the beginning of a scattering that continued for twenty-five hundred and twenty years. That period began at their captivity in 723BC and ended at the “time of the end” in 1798. The southern tribes were taken by Babylon in 677BC, beginning the “seven times” against Judah which ended at the same point as the 2300-year prophecy of Daniel eight verse fourteen, on October 22, 1844. Assyria and Babylon fulfilled the same purpose of punishment against the rebellion of God’s people, but the punishment was first carried out by Assyria and then by Babylon.

Mbere Ashuri yajyanye mu bunyage amoko icumi yo mu majyaruguru ya Isirayeli, hanyuma nyuma yaho Babuloni ijyana mu bunyage amoko abiri yo mu majyepfo ya Yuda. Ubu bunyage bwombi bwari ugusohora kwa “ibihe birindwi” byo mu gitabo cy’Abalewi igice cya makumyabiri na gatandatu. “Ibihe birindwi” byo mu Balewi ni bwo buhanuzi bw’igihe bwa mbere cyane William Miller yavumbuye, kandi bugaragaza ko igihe Ashuri yafataga ubwoko bwo mu majyaruguru ari bwo cyashyizeho intangiriro yo gutatanywa kwakomeje imyaka ibihumbi bibiri na magana atanu na makumyabiri. Icyo gihe cyatangiriye ku bunyage bwabo mu mwaka wa 723 Mbere ya Kristo, kirangira ku “gihe cy’imperuka” mu 1798. Amoko yo mu majyepfo yajyanywe na Babuloni mu bunyage mu mwaka wa 677 Mbere ya Kristo, bitangiza “ibihe birindwi” byarwanyaga Yuda, byarangiriye ahantu hamwe n’ubuhanuzi bw’imyaka 2300 bwo muri Daniyeli 8:14, ku wa 22 Ukwakira 1844. Ashuri na Babuloni byasohoje umugambi umwe w’igihano ku bwigomeke bw’ubwoko bw’Imana, ariko igihano cyabanje gushyirwa mu bikorwa na Ashuri, hanyuma gikurikirwa na Babuloni.

In the prophetic relationship of the three powers in chapter thirteen Babylon is the image of Assyria, for she came after but did the same work against God’s people.

Mu isano w’ubuhanuzi w’izo mbaraga eshatu uvugwa mu gice cya cumi na gatatu, Babuloni ni ishusho ya Ashuriya, kuko yaje ikurikiyeho ariko igakora umurimo umwe wo kurwanya ubwoko bw’Imana.

In chapter fifteen, the burden against Moab is against the Protestant churches.

Mu gice cya cumi na gatanu, umutwaro uvugwa kuri Mowabu werekeye amatorero y’Abaporotesitanti.

> “This description of Moab represents the churches that have become like Moab. They have not stood at their post of duty as faithful sentinels. They have not cooperated with the heavenly intelligences by exercising their God-given ability to do the will of God, pressing back the powers of darkness, and using every power God has given them to advance truth and righteousness in our world. They have a knowledge of the truth, but they have not practiced what they know.” Seventh-day Adventist Bible Commentary, volume 4, 1159.

> “Iyi mvugwa kuri Mowabu ishushanya amatorero yahindutse nka Mowabu. Ntiyahagaze ku mwanya wayo w’inshingano nk’abarinzi b’indahemuka. Ntiyakoranye n’ibinyabwenge byo mu ijuru ikoresheje ubushobozi yahawe n’Imana bwo gukora ibyo Imana ishaka, isubiza inyuma imbaraga z’umwijima, kandi ikoresha buri mbaraga Imana yayihaye kugira ngo iteze imbere ukuri no gukiranuka mu isi yacu. Ifite ubumenyi bw’ukuri, ariko ntiyashyize mu bikorwa ibyo izi.” Seventh-day Adventist Bible Commentary, volume 4, 1159.

The Protestant church that has fallen is the church that continued to walk with the Lord when the rest of Protestantism fled at the second angel’s message. Moab is Adventism, the fallen Protestant horn.

Itorero ry’Abaporotesitanti ryaguye ni ryo torero ryakomeje kugendana n’Umwami igihe ibisigaye by’Abaporotesitanti byahungaga ku butumwa bw’umumarayika wa kabiri. Mowabu ni U-Adiventisimu, ihembe ry’Abaporotesitanti ryaguye.

Chapter seventeen is about Damascus, and it is identified as a city that is taken away. A city is a symbol of a kingdom and the kingdom that is taken away in the “last days” is the United States.

Igice cya cumi na karindwi kivuga kuri Damasiko, kandi hagaragazwa ko ari umujyi uzavanwaho. Umujyi ni ikimenyetso cy’ubwami, kandi ubwami buzavanwaho mu “minsi y’imperuka” ni Leta Zunze Ubumwe za Amerika.

Chapter nineteen is the prophecy of doom against Egypt, representing the United Nations and the whole world.

Igice cya cumi n’icyenda ni ubuhanuzi bw’icuraburindi ku Misiri, ishushanya Umuryango w’Abibumbye n’isi yose.

The next three prophecies of doom in chapter twenty-one are against the terrible desert land of the south, Dumah and Arabia. These three prophecies of doom identify Islam, in agreement with the three woes of Revelation 8:13.

Ubuhanuzi butatu bukurikira bw’amakuba buri mu gice cya makumyabiri na rimwe bwerekezwa ku gihugu giteye ubwoba cy’ubutayu bwo mu majyepfo, Dumah na Arabiya. Ubu buhanuzi butatu bw’amakuba bugaragaza Isilamu, bihuje n’amakuba atatu yo mu Ibyahishuwe 8:13.

The prophecy of doom in chapter twenty-two portrays the separation of the Laodicean Adventists from the Philadelphian Adventists at the Sunday law.

Ubuhanuzi bw'ibyago buri mu gice cya makumyabiri na kabiri bwerekana gutandukanywa kw'Abadiventisiti b'i Lawodikiya n'Abadiventisiti b'i Filadelifiya ku itegeko ryo ku Cyumweru.

And then in chapter thirty we find the burden of the beasts of the south, which is a second illustration of the rebellion of Laodicean Adventists. Bringing all the burdens of Isaiah together virtually addresses every prophetic player in the “last days.” I am selecting Isaiah twenty-three in order to demonstrate that the history of the United States, as the sixth kingdom of Bible prophecy, reigns from 1798 to the Sunday law.

Hanyuma mu gice cya mirongo itatu dusangamo umutwaro w’inyamaswa zo mu majyepfo, ari cyo kigereranyo cya kabiri cy’ubwigomeke bw’Abadiventisiti b’i Lawodikiya. Guteraniriza hamwe imitwaro yose yo muri Yesaya mu by’ukuri bikomoza kuri buri ruhare rw’ubuhanuzi mu “minsi y’imperuka.” Nahisemo Yesaya makumyabiri na gatatu kugira ngo ngaragaze ko amateka ya Leta Zunze Ubumwe za Amerika, nk’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya, ategeka kuva mu 1798 kugeza ku itegeko ryo ku Cyumweru.

Because “each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us,” every prophetic utterance is addressing the events at the end of the world. This truth combined with the fact that “all the books of the Bible meet and end” in the book of Revelation, establishes the book of Revelation as the point of reference for aligning the prophetic testimony about the events at the end of the world.

Kubera “buri wese mu bahanuzi ba kera yavugiye bike ku gihe cye kurusha uko yavugiye icyacu, ku buryo ubuhanuzi bwe bukomeza kugira imbaraga kuri twe,” buri jambo ryose ry’ubuhanuzi ryerekeza ku byabaye ku mperuka y’isi. Uku kuri gufatanijwe n’uko “ibitabo byose bya Bibiliya bihurira kandi bigasorezwa” mu gitabo cy’Ibyahishuwe, bishyiraho igitabo cy’Ibyahishuwe nk’ingingo fatizo yo guhuza ubuhamya bw’ubuhanuzi bwerekeye ibyabaye ku mperuka y’isi.

In the seventeenth chapter of Revelation, we see the great whore that commits fornication with the kings of the earth and her final judgment.

Mu gice cya cumi na karindwi cy’Ibyahishuwe, tubona maraya ukomeye usambana n’abami bo mu isi n’urubanza rwe rwa nyuma.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.

> Nuko umwe mu bamarayika barindwi bari bafite inzabya ndwi araza avugana nanjye, arambwira ati: Ngwino hano; ndakwereka urubanza rw’iyo ndaya ikomeye yicaye ku mazi menshi; abami bo mu isi basambanije na yo, kandi abatuye isi basindishijwe na vino y’ubusambanyi bwayo. Ibyahishuwe 17:1, 2.

The prophets never contradict one another.

Abahanuzi ntibajya banyuranya hagati yabo.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Kandi imyuka y’abahanuzi igengwa n’abahanuzi. Kuko Imana atari yo nkomoko y’akaduruvayo, ahubwo ni iy’amahoro, nk’uko bimeze mu matorero yose y’abera. 1 Abakorinto 14:32, 33.

At the end of the world “the judgment of the great whore that sitteth upon many waters,” the great whore with “whom the kings of the earth have committed fornication,” the great whore that has made “the inhabitants of the earth” drunk “with the wine of her fornication;” is represented by Isaiah as the “harlot” who is forgotten for “the days of one king,” or seventy prophetic years. When the seventy years conclude Tyre “shall commit fornication with all the kingdoms of the world.” Isaiah’s harlot is John’s great whore. Isaiah’s harlot and John’s whore represent the Roman Catholic church, for a woman is a symbol of a church in God’s Word.

Ku iherezo ry’isi, “urubanza rw’indaya ikomeye yicaye ku mazi menshi,” iyo ndaya ikomeye “abami bo mu isi basambanaga na yo,” iyo ndaya ikomeye yasinzije “abayituye” “divayi y’ubusambanyi bwayo;” muri Yesaya ihagararirwa nk’“indaya” yibagiranye “mu minsi y’umwami umwe,” ari yo myaka mirongo irindwi y’ubuhanuzi. Iyo iyo myaka mirongo irindwi irangiye, Tiro “izasambana n’ubwami bwose bwo mu isi.” Indaya ya Yesaya ni yo ndaya ikomeye ya Yohana. Indaya ya Yesaya n’indaya ya Yohana bihagarariye Kiliziya Gatolika y’i Roma, kuko umugore ari ikimenyetso cy’itorero mu Ijambo ry’Imana.

> Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. Ephesians 5:22–33.

> Bagore, mugandukire abagabo banyu bwite nk’uko mugandukira Umwami wacu. Kuko umugabo ari umutwe w’umugore we, nk’uko Kristo na we ari umutwe w’itorero; kandi ni we Mukiza w’umubiri. Nuko rero nk’uko itorero rigandukira Kristo, abe ari ko abagore na bo bagandukira abagabo babo bwite muri byose. Bagabo, mukunde abagore banyu, nk’uko Kristo na we yakunze itorero akaryitangira; kugira ngo aryezereze kandi aryuhagireza amazi n’ijambo, kugira ngo aryishyikirize ari itorero rifite ubwiza, ridafite ikizinga cyangwa umunkanyari cyangwa ikindi kintu nk’ibyo; ahubwo ngo ribe ryera kandi ridafite inenge. Uko ni ko abagabo bakwiriye gukunda abagore babo nk’imibiri yabo bwite. Ukunda umugore we aba yikunda ubwe. Kuko nta muntu wigeze yanga umubiri we; ahubwo arawugaburira akawitaho, nk’uko Umwami wacu na we agenza itorero; kuko turi ingingo z’umubiri we, iz’inyama ze n’iz’amagufwa ye. Ni cyo gituma umuntu azasiga se na nyina, akiyunga n’umugore we, maze bombi babe umubiri umwe. Iyi ni ibanga rikomeye; ariko ndavuga ibyerekeye Kristo n’itorero. Ariko kandi, buri wese muri mwe akunde umugore we nk’uko yikunda ubwe; n’umugore yubahirize umugabo we. Abefeso 5:22–33.

The apostle Paul identifies that the church of Christ is prophetically represented as a woman. Therefore, a woman in prophecy is a church, but Christ’s church is “holy and without blemish.” An unholy church is represented as an unholy woman, thus Isaiah identifies a harlot and John a whore. They represent the papacy as a whore and God’s church is a virgin.

Intumwa Pawulo agaragaza ko Itorero rya Kristo rigereranywa mu buryo bw’ubuhanuzi nk’umugore. Ni cyo gituma umugore mu buhanuzi aba ari itorero, ariko Itorero rya Kristo ni “iryeranda kandi ritagira inenge.” Itorero ritari iryeranda rigereranywa nk’umugore utari uwera; ni cyo gituma Yesaya arivuga nk’indaya, kandi Yohana akarivuga nk’umumaraya. Abo barigereranya n’ubupapa nk’umumaraya, naho Itorero ry’Imana rikaba isugi.

> For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 2 Corinthians 11:2.

> Kuko mbafuhira ifuhe ry’Imana; kuko nabarambagije umugabo umwe, kugira ngo mbashyikirize Kristo muri isugi itanduye. 2 Abakorinto 11:2.

Not only is God’s church represented as a virgin, but she is espoused to only one husband. Tyre and John’s great whore commit fornication with the kings of the earth. The Catholic church has relations with several men, not one. Daniel informs us the kings are kingdoms.

Ntabwo Itorero ry’Imana rigereranywa n’isugi gusa, ahubwo ryanasezeraniwe umugabo umwe rukumbi. Tiro na maraya mukuru uvugwa na Yohana basambana n’abami b’isi. Itorero Gatolika rifitanye umubano n’abagabo benshi, si umwe. Daniyeli atumenyesha ko abo bami ari ubwami.

> This is the dream; and we will tell the interpretation thereof before the king. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. Daniel 2:36–40.

> Iyi ni yo nzozi; kandi tuzabwira umwami ibisobanuro byayo. Wowe, mwami, uri umwami w’abami, kuko Imana yo mu ijuru yaguhaye ubwami, n’ubutware, n’imbaraga, n’icyubahiro. Kandi aho ari ho hose abana b’abantu batuye, inyamaswa zo mu gasozi n’inyoni zo mu kirere yabigushyize mu maboko, kandi yakugize umutware wabyo byose. Ni wowe uwo mutwe w’izahabu. Kandi nyuma yawe hazahaguruka ubundi bwami bukurusha kuba hasi, maze hakurikiraho ubwa gatatu bw’umuringa, buzategeka isi yose. Naho ubwami bwa kane buzaba bukomeye nk’icyuma, kuko nk’uko icyuma kijanjagura kandi kigatsinda ibintu byose, ni ko na bwo, nk’icyuma kijanjagura ibyo byose, buzabijanjagura kandi bubimenagure. Daniyeli 2:36–40.

In Daniel two, the kingdoms of Bible prophecy are identified and explained. As Daniel explains the dream to Nebuchadnezzar, he informs Nebuchadnezzar that he is the head of gold. The head of gold is a king, but a king represents a kingdom. The Roman Catholic church is the great harlot that commits fornication with all the kings of the earth at the end of seventy prophetic years. The kings are symbolic of men, and Tyre is an impure woman. A woman is a church, a whore is an unholy church; a man is a king and a king is a kingdom. A woman is a church and a king is a state. The unlawful relationship of these two entities represents spiritual fornication.

Mu gitabo cya Daniyeli 2, ubwami bwo mu buhanuzi bwa Bibiliya buramenyekanishwa kandi bugasobanurwa. Ubwo Daniyeli asobanuriraga Nebukadinezari iyo nzozi, yamumenyesheje ko ari umutwe wa zahabu. Umutwe wa zahabu ni umwami, ariko umwami ahagarariye ubwami. Itorero Gatolika ry’i Roma ni maraya mukuru usambana n’abami bose bo mu isi ku iherezo ry’imyaka mirongo irindwi y’ubuhanuzi. Abami ni ibimenyetso by’abagabo, kandi Tiro ni umugore wanduye. Umugore ni itorero, indaya ni itorero ritari iryera; umugabo ni umwami kandi umwami ni ubwami. Umugore ni itorero kandi umwami ni leta. Umubano utemewe n’amategeko w’ibi bice byombi ugereranya ubusambanyi bwo mu buryo bw’umwuka.

The Constitution of the United States is a divine document that enshrines the necessity of keeping these two entities separate. Though we are not yet finished with identifying Tyre as the Roman Catholic church, it seems appropriate at this point to address another symbol in Isaiah twenty-three that explains the symbolism of man and woman—church and state.

Itegeko Nshinga rya Leta Zunze Ubumwe z’Amerika ni inyandiko y’ijuru ishimangira akamaro ko gutandukanya ibyo bintu byombi. Nubwo tutararangiza kugaragaza Tiro nk’Itorero Gatolika ry’Abaroma, birasa n’aho bikwiriye kuri iyi ngingo kuvuga ku kindi kimenyetso kiri muri Yesaya makumyabiri na gatatu gisobanura ubusobanuro bw’ikigereranyo cy’umugabo n’umugore—itorero na leta.

> Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Isaiah 23:13.

> Dore igihugu cy’Abakaludaya; aba bantu ntibariho, kugeza igihe Umunyashuri yabishingiyeho ku bw’abatuye mu butayu: bahashyizeho iminara yacyo, bubatse ibwami byacyo; kandi aragisenya, akigira amatongo. Yesaya 23:13.

In the verse, the Assyrian founded the land of the Chaldeans and set up both “towers” and “palaces.” The Assyrian is a symbol of Nimrod, and the Chaldeans represent the religious leaders of Babylon’s mystery religions. A “tower” is a symbol of a church. When Jesus set forth the parable of the vineyard, Sister White comments on the parable as follows:

Muri uwo murongo, Umwashuri yashinze igihugu cy’Abakaludaya kandi ahashyiraho “iminara” n’“ingoro.” Umwashuri ni ikimenyetso cya Nimurodi, kandi Abakaludaya bahagarariye abayobozi b’amadini y’amayobera ya Babuloni. “Umunara” ni ikimenyetso cy’itorero. Igihe Yesu yatangaga umugani w’uruzabibu, Mushiki wa Wite asobanura uwo mugani muri aya magambo akurikira:

> “In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” Desire of Ages, 596.

> “Mu mugani, nyir’urugo yashushanyaga Imana, uruzabibu rugashushanya ishyanga ry’Abayuda, kandi uruzitiro rukaba rwashushanyaga amategeko y’Imana yari uburinzi bwabo. Umunara wari ikimenyetso cy’urusengero.” Ibitarambirwa by’Ibihe, 596.

The Assyrian founded the land of the Chaldeans who set up a church (tower) and a “palace.” A “palace’ represents a “king” which in turn represents a kingdom. A kingdom is also represented as a city.

Umunyashuri ashinga igihugu cy’Abakaludaya, ari bo bashinze itorero (umunara) n’“ingoro y’umwami.” “Ingoro y’umwami” igereranya “umwami,” na we na none agereranya ubwami. Ubwami na bwo kandi bugereranywa n’umurwa.

> And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

> Baravuga bati: Nimuze twiyubakire umudugudu n’umunara, umutwe wawo ugere mu ijuru; kandi twiheshe izina, kugira ngo tutazatatanywa hirya no hino ku isi yose. Itangiriro 11:4.

The “tower” and “palace” that the Assyrian founded are the “city” and “tower” which Nimrod built.

“Umunara” n’“ingoro” Uwashuriya yashinze ni byo “umujyi” n’“umunara” Nimurodi yubatse.

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.

> Kandi imirambo yabo izaryama mu muhanda wo mu murwa mukuru, witwa mu buryo bw’umwuka Sodomu na Egiputa, aho n’Umwami wacu yabambwe. Ibyahishuwe 11:8.

Inspiration informs us the “great city” in Revelation eleven represents the kingdom of France during the period of the French Revolution.

Ihumure ritumenyesha yuko “umurwa munini” uvugwa mu Ibyahishuwe igice cya cumi na kimwe ugereranya ubwami bw’u Bufaransa mu gihe cy’Impinduramatwara y’Abafaransa.

> “‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.

> “‘Umugi ukomeye’ abo bahamya bicirwamo mu mihanda yawo, kandi aho imirambo yabo irambaraye, ni ‘Misiri’ mu buryo bw’umwuka. Mu mahanga yose yerekanwa mu mateka ya Bibiliya, Misiri ni yo yahakanye cyane kandi ku mugaragaro kubaho kw’Imana nzima, kandi irwanya amategeko yayo. Nta mwami n’umwe wigeze atinyuka kwigomeka ku mugaragaro no mu bwibone bukabije kurusha umwami wa Misiri kurwanya ubutware bw’Ijuru. Igihe Mose yamugezagaho ubutumwa mu izina ry’Umwami, Farawo yasubije yiratana ati: ‘Yehova ni nde, kugira ngo numvire ijwi rye nkarekura Abisirayeli? Sinzi Yehova, kandi byongeye kandi sinzarekura Abisirayeli.’ Kuva 5:2, A.R.V. Uku ni ukutemera ko Imana ibaho, kandi ishyanga rigereranywa na Misiri ryagombaga kuvuga guhakana nk’uko, guhakana uburenganzira bw’Imana nzima, kandi rikagaragaza umwuka nk’uwo wo kutizera no kwinangira. ‘Umugi ukomeye’ kandi ugereranywa, ‘mu buryo bw’umwuka,’ na Sodomu. Iyononekara rya Sodomu mu kurenga ku mategeko y’Imana ryigaragaje cyane cyane mu busambanyi bukabije. Kandi n’icyo cyaha na cyo cyagombaga kuba ikimenyetso gikomeye kiranga ishyanga ryagombaga gusohoza ibisobanuro by’uyu murongo w’Ibyanditswe.”

> “According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.

> “Bityo rero, dukurikije amagambo y’umuhanuzi, mbere gato y’umwaka wa 1798 hari imbaraga zimwe zifite inkomoko n’imiterere bya Satani zari kuzahaguruka zikagaba intambara kuri Bibiliya. Kandi mu gihugu aho ubuhamya bw’abahamya babiri b’Imana bwari gucecekeshwa gutyo, ni ho hari kugaragarira ubuhakanyi bwa Farawo n’ubwiyandarike bwa Sodomu.

> “This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘France is the only nation in the world concerning which the authentic record survives, that as a nation she lifted her hand in open rebellion against the Author of the universe. Plenty of blasphemers, plenty of infidels, there have been, and still continue to be, in England, Germany, Spain, and elsewhere; but France stands apart in the world’s history as the single state which, by the decree of her Legislative Assembly, pronounced that there was no God, and of which the entire population of the capital, and a vast majority elsewhere, women as well as men, danced and sang with joy in accepting the announcement.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.

> “Ubu buhanuzi bwasohoye mu buryo bwuzuye cyane kandi butangaje mu mateka y’u Bufaransa. Mu gihe cy’Impinduramatwara, mu mwaka wa 1793, ‘ni bwo isi ku ncuro ya mbere yumvise inteko y’abantu, bavukiye kandi barerwa mu mico y’iterambere, kandi biyitirira uburenganzira bwo gutegeka kimwe mu bihugu byiza kurusha ibindi by’i Burayi, bahuriza hamwe ijwi ryabo bahakana ukuri kuruta ukundi kwera ubugingo bw’umuntu bwemera, kandi bahakana bose icyarimwe ukwizera no kuramya Imana.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘U Bufaransa ni bwo gihugu cyonyine ku isi, nk’uko inyandiko zizewe zibigaragaza, cyabayeho nk’igihugu cyarambuye ukuboko kwacyo mu bwigomeke bweruye kirwanya Umuremyi w’ijuru n’isi. Abatuka Imana ni benshi, abahakanyi na bo ni benshi, kandi barabayeho kandi baracyaboneka mu Bwongereza, mu Budage, muri Esipanye, n’ahandi; ariko u Bufaransa bwihariye umwanya wabwo mu mateka y’isi nk’igihugu rukumbi cyatangaje, ku bw’itegeko ry’Inteko ishinga amategeko yacyo, ko nta Mana iriho, kandi aho abaturage bose bo mu murwa mukuru, ndetse n’umubare munini cyane w’abari ahandi, abagore kimwe n’abagabo, babyinanye kandi baririmba banezerewe bemera iryo tangazo.’—Blackwood’s Magazine, Ugushyingo, 1870.” The Great Controversy, 269.

The “great city” in Revelation eleven was the nation of France that passed a “decree of her Legislative Assembly” pronouncing that there was no God. The decree was an expression of atheism as represented by the rebellion of Pharaoh. A great city is a kingdom, or a “nation” or a “state.” In Revelation eleven France consists of two symbols—Egypt and Sodom.

“Umurwa mukuru” uvugwa mu Byahishuwe igice cya cumi na kimwe wari igihugu cy’u Bufaransa cyasohoye “itegeko ry’Inteko Ishinga Amategeko yacyo” ritangaza ko nta Mana iriho. Iryo tegeko ryari ishyirwaho ry’ubuhakanyi bw’Imana nk’uko bugereranywa no kwigomeka kwa Farawo. Umurwa mukuru ni ubwami, cyangwa “igihugu” cyangwa “leta.” Mu Byahishuwe igice cya cumi na kimwe, u Bufaransa bugizwe n’ibimenyetso bibiri—Egiputa na Sodomu.

We are informed, “This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness.”

Tubwirwa ngo: “Uku ni uguhakana ko Imana iriho, kandi ishyanga rigereranywa na Egiputa ryari kuvuga ihakana risa n’iryo ku birego by’Imana ihoraho kandi rikagaragaza umwuka nk’uwo wo kutizera no kwigomeka. Kandi ‘umudugudu ukomeye’ ugereranywa, ‘mu buryo bw’umwuka,’ na Sodomu. Kononekara kwa Sodomu mu kwica amategeko y’Imana kwigaragaje by’umwihariko mu bwiyandarike.”

The great city or nation of France is symbolically represented by a nation (Egypt) and a city (Sodom.) Egypt “would give voice,” and the speaking of a nation represents statecraft, not churchcraft. Egypt was the state and Sodom was the church is the representation found in chapter eleven of Revelation

Umujyi ukomeye cyangwa igihugu cy’Ubufaransa bihagarariwe mu buryo bw’ikigereranyo n’igihugu (Misiri) ndetse n’umujyi (Sodomu). Misiri “yari kuvuga ijwi,” kandi ukuvuga kw’igihugu kugereranya imiyoborere ya Leta, atari imiyoborere y’Itorero. Misiri yari Leta, naho Sodomu yari Itorero—uwo ni wo mugereranyo tubona mu gice cya cumi na kimwe cy’Ibyahishuwe.

> “The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.

> “Ukuvuga” kw’ishyanga ni igikorwa cy’inzego zaryo zishinga amategeko n’iz’ubucamanza.” Intambara Ikomeye, 442.

In Revelation eleven John sets forth the events of the French Revolution in prophetic symbolism. The actual Revolution provided ample historical evidence of the validity of John’s predictions in the chapter. John predicted, then the French Revolution fulfilled the prediction, and then in turn—both the prediction and the historical fulfillment of the prediction identify and parallel events at the end of the world, when once again a corrupt state is combined with a corrupt church. Of course, a bloodbath follows that unholy marriage. The kingdom of God is also a great city.

Mu Byahishuwe cumi na rimwe, Yohana agaragaza ibyabaye mu mpinduramatwara y’Abafaransa akoresheje ibimenyetso by’ubuhanuzi. Iyo Mpinduramatwara ubwayo yatanze ibimenyetso bihagije byo mu mateka byemeza ukuri kw’ibyo Yohana yahanuye muri icyo gice. Yohana yarabihanuye; hanyuma Impinduramatwara y’Abafaransa isohoza ubwo buhanuzi; maze na bwo—ubwo buhanuzi ubwabwo hamwe n’isohozwa ryabwo mu mateka—bigaragaza kandi bigereranya ibyabaye ku iherezo ry’isi, ubwo na none leta yononekaye yifatanya n’itorero ryononekaye. Birumvikana ko nyuma y’uwo mubano utagatifu hakurikiraho ubwicanyi bukabije. Ubwami bw’Imana na bwo ni umurwa mukuru ukomeye.

> And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God. Revelation 21:10.

> Nuko anjyana mu Mwuka ku musozi munini muremure, anyereka wa murwa mukuru, Yerusalemu yera, amanuka ava mu ijuru aturutse ku Mana. Ibyahishuwe 21:10.

> “The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. The Holy City, the New Jerusalem, which is the capital and representative of the kingdom, is called ‘the bride, the Lamb’s wife.’ Said the angel to John: ‘Come hither, I will show thee the bride, the Lamb’s wife.’ ‘He carried me away in the spirit,’ says the prophet, ‘and showed me that great city, the holy Jerusalem, descending out of heaven from God.’ Revelation 21:9, 10.” The Great Controversy, 426.

> “Ukuza k’umukwe, hano kugaragajwe, kuba mbere y’ubukwe. Ubukwe bugereranya kwakira kwa Kristo ubwami Bwe. Umurwa Wera, Yerusalemu Nshya, ari wo murwa mukuru kandi uhagarariye ubwami, witwa ‘umugeni, muka wa Ntama.’ Marayika abwira Yohana ati: ‘Ngwino hano, nkwereke umugeni, muka wa Ntama.’ Uwo muhanuzi aravuga ati: ‘Anjyana mu Mwuka, anyereka wa murwa munini, Yerusalemu yera, amanuka ava mu ijuru ku Mana.’ Ibyahishuwe 21:9, 10.” The Great Controversy, 426.

Nimrod’s rebellion is represented by his building a tower and a city, which typifies the combination of church and state at the end of the world, for all the prophets spoke of the end of the world. Nimrod’s rebellion was also a continuation of the rebellion of Lucifer whose desire was to take control of both God’s church and God’s state.

Ubugome bwa Nimurodi bugaragazwa no kubaka kwe umunara n’umujyi, ibyo bikaba bishushanya ihuzwa ry’itorero na leta ku mperuka y’isi, kuko abahanuzi bose bavuze iby’iherezo ry’isi. Ubugome bwa Nimurodi kandi bwari ugukomeza ubugome bwa Lusiferi, kuko icyifuzo cye cyari ugufata ubutegetsi bw’itorero ry’Imana na leta y’Imana byombi.

> How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.

> Mbega uguye uvuye mu ijuru, wa Lusiferi we, mwana w’umuseke! Mbega ukaswe ugatabwa hasi ku butaka, wowe wacogoje amahanga! Kuko wari waravuze mu mutima wawe uti: Nzazamuka njye mu ijuru, nzashyira intebe yanjye y’ubwami hejuru y’inyenyeri z’Imana; kandi nzicara ku musozi w’iteraniro, ku mpera z’amajyaruguru; nzazamuka nsumbe ahirengeye h’ibicu; nzaba nk’Isumbabyose. Yesaya 14:12–14.

As Isaiah reveals Lucifer’s secret heart-desires to be “like the most High,” he points out that Lucifer is seeking to be seated in two distinctly different chairs. He wishes to “exalt” his “throne above the stars of God” and to “sit also upon the mount of the congregation, in the sides of the north.”

Nk’uko Yesaya ahishura ibyifuzo by’ibanga byo mu mutima wa Lusiferi byo kuba “nk’Isumbabyose,” agaragaza ko Lusiferi ashaka kwicara ku ntebe ebyiri zitandukanye rwose. Yifuza “gushyira hejuru” “intebe ye y’ubwami irenge inyenyeri z’Imana” kandi “kwicara no ku musozi w’iteraniro, mu mpande z’akarere ko mu majyaruguru.”

The throne is a symbol of the king’s authority—or state authority and “the sides of the north” is God’s church.

Intebe y’ubwami ni ikimenyetso cy’ubutware bw’umwami—cyangwa ubutware bw’igihugu—kandi “impera z’amajyaruguru” ni itorero ry’Imana.

> A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. Psalm 48:1–3.

> Indirimbo na Zaburi by’abahungu ba Kora. Uwiteka ni mukuru, kandi akwiriye gushimwa cyane mu murwa w’Imana yacu, ku musozi wayo wera. Umusozi wa Siyoni ni mwiza mu ihagararo ryawo, ni wo munezero w’isi yose, uri mu mpande z’amajyaruguru, ni wo murwa w’Umwami mukuru. Imana izwi mu ngoro zawo nk’ubuhungiro. Zaburi 48:1–3.

Jerusalem is “the city of the great King,” thus marking the political throne of God, and Jerusalem is also “the mountain of his holiness,” “on the sides of the north,” thus marking the religious throne of God. From the beginning Satan’s rebellion and warfare are portrayed within the context of his desire to rule over both God’s church and God’s state. Satan thereafter led in the rebellion of Nimrod and the land that he founded for the Chaldeans is represented as a land where Nimrod built both a tower and a city—church and state.

Yerusalemu ni “umurwa w’Umwami ukomeye,” bityo bikagaragaza intebe y’ubwami ya politiki y’Imana; kandi Yerusalemu ni na bwo “umusozi wera wayo,” “mu mpande z’amajyaruguru,” bityo bikagaragaza intebe y’ubwami y’idini y’Imana. Uhereye mu itangiriro, kwigomeka kwa Satani n’intambara ye byerekanwa mu rwego rw’icyifuzo cye cyo gutegeka Itorero ry’Imana na Leta y’Imana byombi. Hanyuma Satani ayobora ubugome bwa Nimurodi, kandi igihugu yahereyeho Abakaludaya kigereranywa nk’igihugu Nimurodi yubakiyemo umunara n’umurwa byombi—itorero na leta.

Therefore, when Isaiah’s harlot and John’s great whore commit fornication with the kings of the earth, prophecy is marking that an unholy relationship takes place between the Roman Catholic church and the kings of the earth at the end of seventy prophetic years.

Bityo rero, igihe maraya wa Yesaya n’indaya ikomeye ya Yohana basambana n’abami bo mu isi, ubuhanuzi buba bwerekana ko ku iherezo ry’imyaka mirongo irindwi y’ubuhanuzi habaho umubano utari uwera hagati y’Itorero Gatolika ry’Abaroma n’abami bo mu isi.

Isaiah’s line of prophecy describes the judgment of the harlot Tyre in chapter twenty-three and John describes the same judgment with the symbol of a scarlet-colored woman who is identified as “Babylon the great.” A third witness to the same judgment of the same whore is as follows:

Umurongo w’ubuhanuzi bwa Yesaya usobanura urubanza rw’indaya Tiro mu gice cya makumyabiri na gatatu, kandi Yohana asobanura urwo rubanza nyine akoresheje ikimenyetso cy’umugore w’ibara ritukura, uzwi ko ari “Babuloni Ikomeye.” Umuhamya wa gatatu w’urwo rubanza nyine rw’iyo ndaya ni uku gukurikira:

> “The woman (Babylon) of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness: . . . and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.

> “Umugore (Babuloni) uvugwa mu Ibyahishuwe 17 asobanurwa ko yari ‘yambaye ibara ry’isine n’iritukura, kandi arimbishijwe izahabu n’amabuye y’agaciro n’amasaro, afite mu kuboko kwe igikombe cy’izahabu cyuzuye ibizira n’umwanda: ... kandi ku ruhanga rwe hari handitse izina ngo, UBWIRU, BABULONI IKOMEYE, NYINA W’ABAMARAYA.’ Umuhanuzi aravuga ati: ‘Mbona wa mugore yasinze amaraso y’abera n’amaraso y’abahamya ba Yesu.’ Babuloni kandi yongeye gutangazwa ko ari ‘wa murwa ukomeye utegeka abami bo mu isi.’ Ibyahishuwe 17:4–6, 18. Ububasha bwamaze ibinyejana byinshi butegekesha igitugu abami b’Ubukristo ni Roma.” Intambara Ikomeye, 382.

Tyre is the Roman Catholic church in the “last days.” At that time the papacy will go forth and sing her seductive songs to the kings of the earth, thus leading the kings into the act of fornication, which is prophetically the combination of church and state.

Tiro ni itorero Gatolika y’i Roma ryo mu “minsi y’imperuka.” Muri icyo gihe, ubupapa buzajya mbere buririmba indirimbo zabwo z’ubushukanyi ku bami bo mu isi, bityo buyobore abo bami mu gikorwa cy’ubusambanyi, ari cyo mu buryo bw’ubuhanuzi bivuga kwihuza kw’itorero n’ubutegetsi bwa Leta.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Isaiah 23:15.

> Kandi kuri uwo munsi, Tiro izibagirana imyaka mirongo irindwi, nk’uko ari iminsi y’umwami umwe; imyaka mirongo irindwi nirangira, Tiro izaririmba nk’indaya. Yesaya 23:15.

A king is a kingdom in Bible prophecy, so Tyre shall be forgotten during the time when a prophetic kingdom rules for seventy years.

Mu buhanuzi bwa Bibiliya, umwami asobanura ubwami; bityo Tiro izibagirana mu gihe ubwami bw’ubuhanuzi buzategeka imyaka mirongo irindwi.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Kandi bizaba kuri uwo munsi Tiro azibagirana imyaka mirongo irindwi, nk’uko bingana n’iminsi y’umwami umwe; nyuma y’impera y’imyaka mirongo irindwi Tiro azaririmba nk’indaya. Fata inanga, uzenguruke umudugudu, wa ndaya we wari waribagiranye; curanga neza, uririmbe indirimbo nyinshi, kugira ngo wongere kwibukwa. Kandi bizaba nyuma y’impera y’imyaka mirongo irindwi, Uwiteka azasura Tiro, na yo izasubira ku ngororano zayo, kandi izasambana n’ubwami bwose bwo mu isi buri ku isi. Yesaya 23:15–17.

During the days of one kingdom that rules for seventy prophetic years the Roman Catholic church will be forgotten. At the end of the seventy years, the papal power will “make sweet melody, sing many songs.” Prophetically a “song” represents “experience.”

Mu minsi y’ubwami bumwe buzategeka mu gihe cy’imyaka mirongo irindwi y’ubuhanuzi, Kiliziya Gatolika y’Abaroma izibagirana. Ku iherezo ry’iyo myaka mirongo irindwi, ububasha bwa papa “buzaririmba mu ijwi ryiza, buririmbe indirimbo nyinshi.” Mu buryo bw’ubuhanuzi, “indirimbo” ishushanya “ubunararibonye.”

> “Upon the crystal sea before the throne, that sea of glass as it were mingled with fire,—so resplendent is it with the glory of God,—are gathered the company that have ‘gotten the victory over the beast, and over his image, and over his mark, and over the number of his name.’ With the Lamb upon Mount Zion, ‘having the harps of God,’ they stand, the hundred and forty and four thousand that were redeemed from among men; and there is heard, as the sound of many waters, and as the sound of a great thunder, ‘the voice of harpers harping with their harps.’ And they sing ‘a new Song’ before the throne, a song which no man can learn save the hundred and forty and four thousand. It is the song of Moses and the Lamb—a song of deliverance. None but the hundred and forty-four thousand can learn that song; for it is the song of their experience—an experience such as no other company have ever had. ‘These are they which follow the Lamb whithersoever He goeth.’ These, having been translated from the earth, from among the living, are counted as ‘the first fruits unto God and to the Lamb.’ Revelation 15:2, 3; 14:1-5. ‘These are they which came out of great tribulation;’ they have passed through the time of trouble such as never was since there was a nation; they have endured the anguish of the time of Jacob’s trouble; they have stood without an intercessor through the final outpouring of God’s judgments. But they have been delivered, for they have ‘washed their robes, and made them white in the blood of the Lamb.’ ‘In their mouth was found no guile: for they are without fault’ before God. ‘Therefore are they before the throne of God, and serve Him day and night in His temple: and He that sitteth on the throne shall dwell among them.’ They have seen the earth wasted with famine and pestilence, the sun having power to scorch men with great heat, and they themselves have endured suffering, hunger, and thirst. But ‘they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.’ Revelation 7:14-17.” The Great Controversy, 648.

> “Ku nyanja y’isarabwayi iri imbere y’intebe y’ubwami, iyo nyanja y’ibirahuri imeze nk’ivanze n’umuriro,—ikaba irabagirana cyane kubera ubwiza bw’Imana,—hakoraniye inteko y’abatsinze ‘inyamaswa n’igishushanyo cyayo n’ikimenyetso cyayo n’umubare w’izina ryayo.’ Bari kumwe n’Umwana w’Intama ku musozi Siyoni, ‘bafite inanga z’Imana,’ bahagaze aho, abo ibihumbi ijana na mirongo ine na bine bavanywe mu bantu; kandi humvikana, nk’ijwi ry’amazi menshi kandi nk’ijwi ry’inkuba ikomeye, ‘ijwi ry’abacuranzi b’inanga bacuranga inanga zabo.’ Kandi baririmba ‘indirimbo nshya’ imbere y’intebe y’ubwami, indirimbo nta wundi muntu ushobora kwiga keretse abo ibihumbi ijana na mirongo ine na bine. Ni indirimbo ya Mose n’Umwana w’Intama—indirimbo yo gukizwa. Nta bandi uretse abo ibihumbi ijana na mirongo ine na bine bashobora kwiga iyo ndirimbo; kuko ari indirimbo y’ibyo banyuzemo—ubunararibonye nta yindi nteko yigeze igira. ‘Aba ni bo bakurikira Umwana w’Intama aho ajya hose.’ Aba, bamaze kuzamurwa bavanwa ku isi, bavanwa mu bazima, babarwa ko ari ‘umuganura w’Imana n’Umwana w’Intama.’ Ibyahishuwe 15:2, 3; 14:1-5. ‘Aba ni bo bavuye muri wa mubabaro mwinshi;’ banyuze mu gihe cy’amakuba atigeze kubaho uhereye igihe habayeho ishyanga; bihanganiye agahinda k’igihe cy’amakuba ya Yakobo; bahagaze badafite umuhuza mu gihe cyo gusukwa kwa nyuma kw’imanza z’Imana. Ariko barakijijwe, kuko ‘bameshe imyambaro yabo, bayezesha amaraso y’Umwana w’Intama.’ ‘Mu kanwa kabo nta buriganya bwabonetsemo: kuko badafite umugayo’ imbere y’Imana. ‘Ni cyo gituma bari imbere y’intebe y’ubwami y’Imana, kandi bayikorera ku manywa na nijoro mu rusengero rwayo: kandi uwicaye ku ntebe y’ubwami azaba muri bo.’ Babonye isi irimbuwe n’inzara n’icyorezo, izuba rifite ubushobozi bwo gutwika abantu ubushyuhe bwinshi, kandi na bo ubwabo bihanganiye imibabaro, inzara, n’inyota. Ariko ‘ntibazongera gusonza ukundi, kandi ntibazongera kugira inyota ukundi; kandi izuba ntirizabica, haba n’ubushyuhe ubwo ari bwo bwose. Kuko Umwana w’Intama uri hagati y’intebe y’ubwami azabaragira, kandi azabayobora ku masoko y’amazi y’ubugingo: kandi Imana izahanagura amarira yose ku maso yabo.’ Ibyahishuwe 7:14-17.” Intambara Ikomeye, 648.

> “‘In His temple doth everyone speak of His glory’ (Psalm 29:9), and the song which the ransomed ones will sing—the song of their experience—will declare the glory of God: ‘Great and marvelous are Thy works, O Lord God, the Almighty; righteous and true are Thy ways, Thou King of the ages. Who shall not fear, O Lord, and glorify Thy name? for Thou only art holy.’ Revelation 15:3, 4, R.V.” Education, 308.

> “‘Mu rusengero rwe, umuntu wese avuga icyubahiro cye’ (Zaburi 29:9), kandi indirimbo abacunguwe bazaririmba—indirimbo y’ibyo banyuzemo—izatangaza icyubahiro cy’Imana iti: ‘Imirimo yawe irakomeye kandi iratangaje, Mwami Imana Ishoborabyose; inzira zawe zirakiranuka kandi ni iz’ukuri, Wowe Mwami w’ibihe byose. Ni nde utazagutinya, Mwami, ngo ahimbaze izina ryawe? kuko ari Wowe wenyine wera.’ Ibyahishuwe 15:3, 4, R.V.” Education, 308.

At the end of seventy prophetic years the papacy will “make sweet melody, sing many songs, that” she “mayest be remembered.” At the end of the kingdom that rules for seventy prophetic years the Roman Catholic church will remind the world of the experience of her past history. In that history she ruled as the moral authority in a relationship between her and the kings of Europe. That history is rightly identified as the Dark Ages, and all the darkness that might in any way be associated with the history where the Papacy ruled over the kings of Europe can be attributed to the very foundational action that produced all the following darkness. That action was the combination of church and state, the combination of the kings of Europe and the Catholic church. In a biblical marriage the man is to rule over the woman, but the fornication that took place in that history was upside down from the true order of the relationship of man and woman.

Ku iherezo ry’imyaka mirongo irindwi y’ubuhanuzi, ubupapa “buzaririmba indirimbo nziza, buririmbishe indirimbo nyinshi, kugira ngo” “wibukwe.” Ku iherezo ry’ubwami butegeka imyaka mirongo irindwi y’ubuhanuzi, Kiliziya Gatolika y’i Roma izibutsa isi ibyabaye mu mateka yayo ya kera. Muri ayo mateka yategekaga nk’ububasha bw’umuco n’imyitwarire mu mubano wari hagati yayo n’abami b’u Burayi. Ayo mateka yitwa, ku buryo bukwiriye, Ibihe by’Umwijima, kandi umwijima wose ushobora, mu buryo ubwo ari bwo bwose, guhuzwa n’amateka aho Ubupapa bwategekaga abami b’u Burayi ushobora kwitirirwa igikorwa nyirizina cy’ishingiro cyabyaye uwo mwijima wose wakurikiyeho. Icyo gikorwa cyari uguhuza Kiliziya na Leta, uguhuza abami b’u Burayi na Kiliziya Gatolika. Mu ishyingiranwa ryo muri Bibiliya umugabo ni we ugomba gutegeka umugore, ariko ubusambanyi bwabaye muri ayo mateka bwari bwarahinduwe, bunyuranye n’urutonde nyakuri rw’umubano w’umugabo n’umugore.

At the end of seventy years there will be a great crisis when the kingdom of Bible prophecy that rules the world during the period of time when the Papacy is prophetically forgotten comes to a conclusion. The worldwide crisis produced by the collapse of that kingdom opens the door for the Catholic church to begin to inform the world that in order to navigate the troublous times produced by the collapse of that kingdom, the world must submit to the moral authority of the Roman Catholic church, as illustrated in the history of the Dark Ages.

Ku iherezo ry’imyaka mirongo irindwi hazabaho ihungabana rikomeye igihe ubwami bw’ubuhanuzi bwo muri Bibiliya butegeka isi mu gihe Ubupapa bwibagirana mu buryo bw’ubuhanuzi buzagera ku iherezo. Ihungabana ry’isi yose ritewe n’isenyuka ry’ubwo bwami rizafungurira Itorero Gatolika urugi rwo gutangira kumenyesha isi ko, kugira ngo ishobore kuyobora ibihe by’ingorane byatewe n’isenyuka ry’ubwo bwami, isi igomba kwemera kugengwa n’ububasha bw’imyitwarire bw’Itorero Gatolika ry’i Roma, nk’uko bigaragazwa mu mateka y’Ibihe by’Umwijima.

When the kingdom ends and the papacy sings the song of her past experience, an experience that historians label as darkness; so how could that dark history possibly be a message for the papacy to share with the kings of the earth that would convince them to commit fornication with her? In a great crisis why would the experience of the past ages, (her song) her experience before she was forgotten prophetically, provide the logic for the kings of the earth to accept the experience of darkness as the solution for their great crisis?

Ubwami niburangira, kandi ubupapa bukaririmba indirimbo y’ibyo bwanyuzemo mu bihe byabwo byashize, ubunararibonye abahanga mu mateka bita umwijima; none se ni gute ayo mateka y’umwijima ashobora kuba ubutumwa ubupapa busangira n’abami b’isi bukabemeza gusambana na bwo? Mu gihe cy’amage akomeye, ni iki cyatuma ubunararibonye bwo mu bihe byahise, (indirimbo yabwo) ubunararibonye bwabwo mbere y’uko bwibagirana mu buryo bw’ubuhanuzi, butanga impamvu zatuma abami b’isi bemera ubunararibonye bw’umwijima nk’umuti w’amage yabo akomeye?

> “A large class, even of those who look upon Romanism with no favor, apprehend little danger from her power and influence. Many urge that the intellectual and moral darkness prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppression, and that the greater intelligence of modern times, the general diffusion of knowledge, and the increasing liberality in matters of religion forbid a revival of intolerance and tyranny. The very thought that such a state of things will exist in this enlightened age is ridiculed. It is true that great light, intellectual, moral, and religious, is shining upon this generation. In the open pages of God’s Holy Word, light from heaven has been shed upon the world. But it should be remembered that the greater the light bestowed, the greater the darkness of those who pervert and reject it.

> “Abantu benshi, ndetse no muri ba bandi batabona Romanisime neza, ntibasobanukirwa neza akaga gaturuka ku mbaraga zayo no ku ngaruka zayo. Benshi bavuga ko umwijima wo mu bwenge no mu myifatire wari wiganje mu Gihe cyo Hagati watumye inyigisho zayo zikwirakwira, hamwe n’imiziririzo yayo n’agahato kayo; kandi ko ubwenge burushijeho kwaguka bwo mu bihe bya none, ikwirakwira rusange ry’ubumenyi, n’ubwihanganirane bugenda bwiyongera mu by’idini, bituma kongera kubaho k’ubutihanganirane n’igitugu bidashoboka. Igitekerezo ubwacyo cy’uko ibintu nk’ibyo byashobora kubaho muri iki gihe cy’umucyo kirasekwa. Ni ukuri ko umucyo mwinshi—uw’ubwenge, uw’imyifatire, n’uw’idini—urimo kurasira iki gihe. Mu mapaji afunguye y’Ijambo ryera ry’Imana, umucyo uturutse mu ijuru wamurikiye isi. Ariko hakwiriye kwibukwa ko uko umucyo watanzwe uba mwinshi, ari na ko umwijima w’abawuhindura ukundi kandi bakawanga urushaho kuba mwinshi.”

> “A prayerful study of the Bible would show Protestants the real character of the papacy and would cause them to abhor and to shun it; but many are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences, and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering Him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world—those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power.

> Kwiga Bibiliya ushyizeho umutima wo gusenga byagaragariza Abaporotesitanti imico nyakuri y’ubupapa kandi bikabatera kubwanga no kubuhunga; ariko benshi bafite ubwenge bwinshi mu kwibona kwabo ku buryo batumva ko bakeneye gushaka Imana bicishije bugufi kugira ngo ibayobore mu kuri. Nubwo birata ko bamurikiwe, ntibazi Ibyanditswe Byera cyangwa ubushobozi bw’Imana. Bagomba kugira uburyo runaka bwo gutuza imitimanama yabo, kandi bashaka ikintu gifite umwuka muke kandi kibacisha bugufi mu rugero ruto cyane. Icyo bifuza ni uburyo bwo kwibagirwa Imana bukitwa uburyo bwo kuyibuka. Ubupapa bukwiranye neza no guhura n’ibyo abo bose bakeneye. Bwatunganirijwe ibyiciro bibiri by’abantu, bikubiyemo hafi isi yose—abashaka gukizwa n’ibyo bakoze byiza, n’abashaka gukizwa bagumye mu byaha byabo. Aha ni ho hari ibanga ry’ububasha bwabwo.

> “A day of great intellectual darkness has been shown to be favorable to the success of the papacy. It will yet be demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were without God’s word and without the knowledge of the truth, their eyes were blindfolded, and thousands were ensnared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, ‘science falsely so called;’ they discern not the net, and walk into it as readily as if blindfolded. God designed that man’s intellectual powers should be held as a gift from his Maker and should be employed in the service of truth and righteousness; but when pride and ambition are cherished, and men exalt their own theories above the word of God, then intelligence can accomplish greater harm than ignorance. Thus the false science of the present day, which undermines faith in the Bible, will prove as successful in preparing the way for the acceptance of the papacy, with its pleasing forms, as did the withholding of knowledge in opening the way for its aggrandizement in the Dark Ages.” The Great Controversy, 572.

> “Umunsi w’umwijima ukomeye mu by’ubwenge werekanwe ko worohereza gutsinda kw’ubupapa. Bizongera kugaragazwa ko n’umunsi w’umucyo ukomeye mu by’ubwenge na wo urufitiye akamaro kungana gutyo kugira ngo rugere ku ntsinzi yarwo. Mu bihe byahise, igihe abantu batagiraga ijambo ry’Imana kandi badafite kumenya ukuri, amaso yabo yari apfutswe, maze ibihumbi n’ibihumbi bifatwa mu mutego, bitabona urushundura rwatezwe ibirenge byabo. Muri iki gihe cyacu hariho benshi bahumishwa n’urumuri rubagirana rw’ibitekerezo by’abantu, ‘ubumenyi bwitwa uko atari bwo;’ ntibamenya urushundura, maze bakarwinjiramo bitabagoye, nk’aho baba bapfutswe amaso. Imana yateganyije ko ubushobozi bw’ubwenge bw’umuntu bwafatwa nk’impano yahawe n’Umuremyi we kandi bugakoreshwa mu murimo w’ukuri no gukiranuka; ariko iyo ubwibone n’irari byo kwishyira hejuru bibitswe mu mutima, kandi abantu bagashyira inyigisho zabo bwite hejuru y’ijambo ry’Imana, icyo gihe ubwenge bushobora gukora ibyangiza kurusha uko ubujiji bwabikora. Bityo rero, ubumenyi bw’ibinyoma bwo muri iki gihe, busenya kwizera Bibiliya, buzarangwa no gutsinda nk’uko byagenze mu gutegura inzira yo kwakirwa kw’ubupapa, bufite imimerere yabwo ishimisha, nk’uko kubuza abantu kugira ubumenyi byagize uruhare mu gufungura inzira yo kwikubira ububasha kwabwo mu Bihe by’Umwijima.” The Great Controversy, 572.

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.

> Abagatolika b’i Roma bemera ko ihindurwa ry’Isabato ryakozwe n’itorero ryabo, kandi iryo hinduka ubwaryo baryifashisha nk’igihamya cy’ububasha bw’ikirenga bw’itorero. Batangaza ko, kubwo kwizihiza umunsi wa mbere w’icyumweru nk’Isabato, Abaporotesitanti baba bemera ububasha bwaryo bwo gushyiraho amategeko mu bintu by’Imana. Itorero ry’i Roma ntiryigeze rihagarika ibyo rivuga ko ridashobora kwibeshya; kandi igihe isi n’amatorero y’Abaporotesitanti bemeye Isabato y’impimbano ryihimbiye, mu gihe banga Isabato ya Yehova, baba mu by’ukuri bemeye iyo mvugo yaryo. Bashobora kwiyambaza ububasha bwashingirwaho muri iryo hinduka, ariko ubuyobe bw’imitekerereze yabo bugaragara bitagoranye. Umupapa azi neza bihagije kubona ko Abaporotesitanti barimo kwishuka ubwabo, bahumiriza nkana ku kuri kw’ibiriho. Uko gahunda yo ku Cyumweru irushaho kwemerwa, ni ko yishima, yumva yizeye ko amaherezo izashyira isi yose y’Abaporotesitanti munsi y’ibendera ry’i Roma.

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “Ihindurwa ry’Isabato ni ryo kimenyetso cyangwa ikirango cy’ubutware bw’itorero ry’i Roma. Abumva ibyo itegeko rya kane risaba, maze bagahitamo kwizihiza isabato y’ikinyoma mu cyimbo cy’iy’ukuri, baba batyo bunamiye ubwo butware ari bwo bwonyine bwategetse ibyo. Ikimenyetso cya ya nyamaswa ni Isabato ya gipapa, yakiriwe n’isi mu cyimbo cy’umunsi Imana yatoranyije.

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> “Ariko igihe cyo kwakira ikimenyetso cya ya nyamaswa, nk’uko cyagennwe mu buhanuzi, ntikiragera. Igihe cyo kugeragezwa ntikiragera. Muri buri torero harimo Abakristo b’ukuri, kandi n’Itorero Gatolika rya Roma ntirisigaye inyuma. Nta n’umwe ucirwaho iteka mbere y’uko ahabwa umucyo kandi akabona inshingano y’itegeko rya kane. Ariko igihe itegeko rizasohoka rishyiraho Isabato y’impimbano ku gahato, kandi igihe ijwi riranguruye rya marayika wa gatatu rizaburira abantu kwirinda kuramya ya nyamaswa n’igishushanyo cyayo, umurongo uzashyirwaho neza hagati y’ibinyoma n’ukuri. Ubwo ni bwo abazaba bagikomeje kurenga amategeko bazahabwa ikimenyetso cya ya nyamaswa mu ruhanga rwabo cyangwa mu biganza byabo.”

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> “N’intambwe zihuta turimo kwegera iki gihe. Igihe amatorero y’Abaporotesitanti azifatanya n’ubutegetsi bw’isi kugira ngo ashyigikire idini ry’ibinyoma, iryo ba sekuruza babo bihanganiye akarengane gakabije cyane baryamaganira, ni bwo Isabato ya gikipapa izashyirwa mu bikorwa ku bw’ububasha bwahujwe bw’itorero na Leta. Hazabaho ubuhakanyi bw’ishyanga, kandi buzarangirana gusa no kurimbuka kw’ishyanga.” Bible Training School, February 2, 1913.

We have now touched upon five of the symbols we are seeking to identify before we fully address the chapter itself. A city is a kingdom in Bible prophecy and in Isaiah twenty-three there are two kingdoms that are closely related, but distinctly different. The first is the “crowning city” and the other is the “merchant city.” In the last days the power who is in control of the three-fold union of the dragon, beast and false prophet is the papacy. It is the kingdom that has the crown.

Ubu noneho tumaze kuvuga ku bimenyetso bitanu muri byo turimo gushaka kumenya mbere y’uko twinjira mu gusobanura igice ubwacyo mu buryo bwuzuye. Mu buhanuzi bwa Bibiliya, umugi ni ubwami, kandi muri Yesaya makumyabiri na gatatu havugwamo ubwami bubiri bufitanye isano ya bugufi, ariko butandukanye mu buryo bugaragara. Ubwa mbere ni “umugi wambika ikamba,” ubundi ni “umugi w’abacuruzi.” Mu minsi y’imperuka, ububasha bugenzura ubumwe bw’ibice bitatu by’igisato, inyamaswa n’umuhanuzi w’ibinyoma ni ubupapa. Ni bwo bwami bufite ikamba.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Mu gihe twegereza iherezo ry’akaga gakomeye ga nyuma, ni iby’igiciro cy’ingenzi cyane ko habaho ubwuzuzanye n’ubumwe hagati y’abakozi b’Umwami. Isi yuzuye imihengeri, intambara, n’amacakubiri. Nyamara munsi y’umutwe umwe—ububasha bwa papa—abantu bazishyira hamwe kugira ngo barwanye Imana ibonerwa mu bohamya Bayo. Ubu bumwe bukomezwa n’uwo mugomeshi mukuru. Mu gihe ashaka guhuza intumwa ze mu kurwanya ukuri, azakora no kugira ngo acemo ibice kandi atatanye ababushyigikiye. Ishyari, gukeka ibibi, no kuvuga nabi, ni byo ateramo kugira ngo bitere ubwumvikane buke n’amakimbirane.” Testimonies, volume 7, 182.

The kingdom with the crown is Tyre, which means, “a rock.” In this chapter Tyre represents the papacy that works to counterfeit Christ, for the papacy is antichrist. The word “anti” in antichrist means “in place of.” The papacy seeks to counterfeit Christ at every level, and the name Tyre means rock, for the papacy is a counterfeit of the “Rock of Ages.”

Ubwami bufite ikamba ni Tiro, bisobanurwa ngo “igitare.” Muri iki gice Tiro igereranya ubupapa bukora bwo kwigana Kristo mu buryo bw’ubuhimbano, kuko ubupapa ari antikristo. Ijambo “anti” riri muri antikristo risobanura “mu mwanya wa.” Ubupapa bushaka kwigana Kristo mu buryo bw’ubuhimbano kuri buri rwego, kandi izina Tiro risobanura igitare, kuko ubupapa ari igihimbano cy’“Igitare cy’Ibihe.”

> Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. Isaiah 23:8–11.

> Ni nde wafashe uyu mugambi ku rwego rwa Tiro, wa mujyi wambikwaga ikamba, aho abacuruzi bawo ari ibikomangoma, kandi aho abadandaza bawo ari abanyacyubahiro bo mu isi? Uwiteka Nyiringabo ni we wabigambiriye, kugira ngo ahumanye ubwibone bw’ubwiza bwose, no gusuzuguza abanyacyubahiro bose bo mu isi. Nyura mu gihugu cyawe nk’uruzi, wa mukobwa wa Tarushishi we: nta mbaraga zikiriho. Yarambuye ukuboko kwe hejuru y’inyanja, anyeganyeza ubwami: Uwiteka yategetse ibyerekeye uwo mujyi w’ubucuruzi, kugira ngo arimbure ibihome byawo bikomeye. Yesaya 23:8–11.

We intend to show upon many witnesses that “the shaking of the kingdoms” is accomplished by God, through Islam. Islam is the power that angers the nations and is used to shake the nations. At this point we are identifying that the Lord has determined to bring into contempt “all the honorable of earth,” who are the “merchants” and “traffickers” whose “strong holds” are to be destroyed. The merchant city and the crowning city “have provoked the displeasure of heaven” and the Lord has purposed to destroy their “strong holds” and that represents the economy. The collapse of the economy occurs before the Sunday law in the United States, for before the Sunday law the citizens of the United States are demanding to be returned “to divine favor and temporal prosperity.” Their argument is that the judgments of God will not end until Sunday is “strictly enforced.” Several Bible witnesses agree that we are on the verge of a tremendous crash in the economy of the world. That crash occurs before the Sunday law, just as the crash of 1837, occurred before October 22, 1844.

Dufite umugambi wo kugaragariza imbere y’abahamya benshi ko “guhungabanya ubwami” bikorwa n’Imana, ikoresheje Isilamu. Isilamu ni yo mbaraga irakaza amahanga kandi ikoreshwa mu guhungabanya amahanga. Kuri ubu turimo kugaragaza ko Uwiteka yagennye guhindura “abanyacyubahiro bose bo mu isi” ab’agasuzuguro, ari bo “abacuruzi” n’“abagenza ubucuruzi” bafite “ibirindiro bikomeye” bigomba kurimburwa. Umujyi w’ubucuruzi n’umujyi wambika amakamba “byarakaje ijuru,” kandi Uwiteka yagambiriye kurimbura “ibirindiro bikomeye” byawo, kandi ibyo bishushanya ubukungu. Isenyuka ry’ubukungu riba mbere y’itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika, kuko mbere y’iryo tegeko ryo ku Cyumweru abaturage ba Leta Zunze Ubumwe za Amerika bazaba basaba gusubizwa “mu buntu bw’Imana no mu burumbuke bw’iby’igihe gito.” Impamvu yabo ni uko imanza z’Imana zitazarangira keretse igihe umunsi wo ku Cyumweru “uzashyirwa mu bikorwa mu buryo bukomeye.” Abahamya benshi bo muri Bibiliya bahuriza ku kuba turi hafi cyane y’ihirima rikomeye ry’ubukungu bw’isi. Iryo hirima ribaho mbere y’itegeko ryo ku Cyumweru, nk’uko ihirima ryo mu 1837 ryabaye mbere ya 22 Ukwakira 1844.

> “And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.

> “Kandi wa Mubeshi mukuru azumvisha abantu ko abakorera Imana ari bo bateza ibyo byago. Itsinda ryakuruye ukutishimira kw’Ijuru rizagereka amakuba yabo yose ku bantu kumvira amategeko y’Imana kwabo guhora ari igihano gihoraho ku bayarenze. Hazatangazwa ko abantu bacumura ku Mana binyuze mu kurenga isabato yo ku Cyumweru; ko icyo cyaha cyazanye amakuba atazahagarara kugeza igihe ukwizihiza ku Cyumweru kuzashyirirwaho agahato gakomeye; kandi ko abagaragaza ibyo itegeko rya kane risaba, bityo bagasenya icyubahiro cyahabwaga ku Cyumweru, ari bo bahagarika amahoro y’abantu, bakabuza ko bongera kugirirwa ubuntu n’Imana no kugira uburumbuke bwo mu isi. Bityo ikirego cyahoze kiregwa umugaragu w’Imana kizongera kuvugwa, kandi ku mpamvu zisa neza kimwe: ‘Ahabu abonye Eliya, Ahabu aramubwira ati “Mbese ni wowe uteza Isirayeli amakuba?” Aramusubiza ati “Si jye uteza Isirayeli amakuba, ahubwo ni wowe n’inzu ya so, kuko mwaretse amategeko y’Uwiteka, ugakurikira za Bali.”’ 1 Abami 18:17, 18. Nk’uko uburakari bw’abantu buzakangurwa n’ibirego by’ibinyoma, bazafata inzira ku ntumwa z’Imana isa cyane n’iyo Isirayeli yateye Imana umugongo yakoresheje kuri Eliya.” Intambara Ikomeye, 590.

Elijah confronting the prophets of Baal and the priests of the grove on Mount Carmel represents the Sunday law. The message for the church was “choose this day whom you will serve.” When this history is repeated at the Sunday law the question is “which day are you going to choose, for the day you pick indicates whom you serve.” Before Mount Carmel the was three and a half years of severe drought. Before the Sunday law there is a series of Sunday laws, but they have not been “strictly enforced.” The principle associated with a Sunday law is that national apostacy is followed by national ruin. The example of that is Constantine in the year 321 passed a Sunday law and shortly thereafter the first four trumpets of Revelation chapter eight began to bring Western Rome to its conclusion by the year 476. The story of Constantine is important for it included a progressive exalting of Sunday, and simultaneous progressive restrictions on the seventh-day Sabbath. The progressive history reached its conclusion when the citizens were forced to observe Sunday or be persecuted for keeping the Sabbath. That is also the conclusion of the escalating Sunday legislation in the United States. One principle associated with Sunday worship enforcement is “national apostasy is followed by national ruin.” This principle means escalating Sunday law enforcements, produces an escalation of God’s judgments, before the actual Sunday law of Revelation thirteen verse eleven. Every enactment will bring a corresponding ruin. The judgments the citizens are accusing the Sabbath-keepers of producing are actually produced by the escalating enforcement of Sunday legislation. We have included a passage from The Great Controversy, which I titled Sunday Progression. I would recommend that you read that once again. It is in the category entitled The Spirit of Prophecy.

Eliya ahanganye n’abahanuzi ba Baali n’abatambyi bo mu gihuru cyera ku Musozi wa Karumeli bishushanya itegeko ryo ku Cyumweru. Ubutumwa bwahawe itorero bwari ngo: “muhitemo uyu munsi uwo muzakorera.” Igihe aya mateka azongera kubaho mu gihe cy’itegeko ryo ku Cyumweru, ikibazo kizaba ari iki: “ni uwuhe munsi mugiye guhitamo, kuko umunsi muhitamo werekana uwo mukorera.” Mbere ya Karumeli habanje imyaka itatu n’igice y’amapfa akomeye. Mbere y’itegeko ryo ku Cyumweru habanza uruhererekane rw’amategeko yo ku Cyumweru, ariko ntiruba rwarashyizwe mu bikorwa “mu buryo bukomeye.” Ihame rijyana n’itegeko ryo ku Cyumweru ni uko ubuhakanyi bw’igihugu bukurikirwa no kurimbuka kw’igihugu. Urugero rwabyo ni uko Konstantini mu mwaka wa 321 yashyizeho itegeko ryo ku Cyumweru, maze bidatinze impanda enye za mbere zo mu Ibyahishuwe igice cya munani zitangira kugeza Roma y’Iburengerazuba ku iherezo ryayo mu mwaka wa 476. Inkuru ya Konstantini ni iy’ingenzi kuko yarimo kuzamurwa buhoro buhoro k’umunsi w’icyumweru, kandi icyarimwe hakabaho kugabanya buhoro buhoro agaciro k’Isabato y’umunsi wa karindwi. Aya mateka agenda azamuka yageze ku musozo wayo igihe abaturage bahatiwe kwizihiza ku Cyumweru cyangwa bagatotezwa bazira kwizihiza Isabato. Uwo ni na wo musozo w’izamuka ry’amategeko yo ku Cyumweru muri Leta Zunze Ubumwe za Amerika. Ihame rimwe rijyana no guhatirwa gusenga ku Cyumweru ni iri: “ubuhakanyi bw’igihugu bukurikirwa no kurimbuka kw’igihugu.” Iri hame risobanura ko kongera imbaraga mu gushyira mu bikorwa amategeko yo ku Cyumweru bitera kongera uburemere bw’imanza z’Imana, mbere y’itegeko nyirizina ryo ku Cyumweru ryo mu Ibyahishuwe 13:11. Buri tegeko rishyizweho rizazana kurimbuka kurihwanye na ryo. Imanza abaturage bashinja abarinda Isabato ko ari bo baziteza, mu by’ukuri ziterwa no kurushaho gushyira mu bikorwa amategeko yo ku Cyumweru. Twashyizemo igice kivuye mu gitabo cyitwa The Great Controversy, icyo nahaye umutwe uvuga ngo Sunday Progression. Nababwira ko mwagisoma na none. Kiri mu cyiciro cyitwa The Spirit of Prophecy.

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.

> “Imana yahishuye ibizaba mu minsi y’imperuka, kugira ngo ubwoko bwayo butegurirwe guhagarara imbere y’umuyaga ukaze w’ukurwanywa n’uburakari. Ababuriwe iby’ibigiye kubabaho ntibakwiriye kwicara bategereje batuje umuyaga uza, bihumuriza ko Umwami azakingira ab’indahemuka be ku munsi w’amakuba. Dukwiriye kumera nk’abantu bategereje Umwami wabo, atari mu gutegereza kw’ubunebwe, ahubwo mu murimo ukoranwa umwete, dufite kwizera kutajegajega. Iki si igihe cyo kwemera ko ibitekerezo byacu bihugikwa n’ibintu bidafite akamaro kanini. Mu gihe abantu basinziriye, Satani ari gukora ashishikaye ategura ibintu kugira ngo ubwoko bw’Umwami butabona imbabazi cyangwa ubutabera. Ubu urugendo rwo gutegeka umunsi wa ku Cyumweru rurimo gutera imbere mu mwijima. Abayobozi bahisha ikibazo nyakuri, kandi benshi bifatanya n’uwo mugambi na bo ubwabo ntibabona aho uwo muryango wihishe uyobora werekeza. Ibyo rwiyemezamirimo byawo biratuje kandi bigasa n’ibya Gikristo, ariko igihe uzavuga uzahishura umwuka wa cya kiyoka. Ni inshingano yacu gukora ibiri mu bushobozi bwacu byose kugira ngo twirinde akaga katewe ubwoba. Dukwiriye kugerageza gukuraho urwikekwe twishyira mu mwanya ukwiriye imbere y’abantu. Dukwiriye kubagezaho ikibazo nyakuri kiriho impaka, bityo tugashyiraho uguhakana gukomeye kurusha ubundi kurwanya ingamba zigamije kugabanya umudendezo w’umutimanama. Dukwiriye gusuzuma Ibyanditswe kandi tukabasha gutanga impamvu y’ibyo twizera. Umuhanuzi aravuga ati: ‘Abanyabyaha bazakomeza gukora ibyaha; kandi nta n’umwe mu banyabyaha uzasobanukirwa; ariko abanyabwenge bazasobanukirwa.’ Testimonies, volume 5, 452.”

It is difficult to recognize the movement for Sunday legislation, for it is making its way in “darkness” and the papacy is “stealthily and unsuspectedly” “strengthening her forces to further her own ends.” It is a fact that the work to pass Sunday legislation in darkness is a central issue in the testing process of the one hundred and forty-four thousand. “None of the wicked shall understand” according to Daniel and Sister White. The “wicked” in Daniel are Matthew’s “foolish virgins,” who Sister White identifies as Laodiceans. The wise will understand the events that are now taking place, even if the history around us appears to contradict God’s word. Do we believe God’s word or what is happening around us? Yet we have been forewarned that the end would be as the days of Noah.

Biragoye kumenya urugendo rugamije gushyiraho amategeko yerekeye ku Cyumweru, kuko rugenda rwiyoborera mu “mwijima,” kandi ubupapa buri “mu ibanga kandi butakekwaho” “bukomeza gukomeza imbaraga zabwo kugira ngo bugere ku migambi yabwo bwite.” Ni ukuri ko umurimo wo gutambutsa amategeko yerekeye ku Cyumweru mu mwijima ari ikibazo nyamukuru mu gikorwa cyo kugeragezwa kw’abahumbi ijana na mirongo ine na bane. “Nta n’umwe mu babi uzabyumva,” nk’uko Danieli na Mushiki wa White babivuga. “Ababi” bavugwa muri Danieli ni “abageni b’abapfapfa” ba Matayo, abo Mushiki wa White agaragaza ko ari Abalawodikiya. Abanyabwenge bazasobanukirwa ibyabaye biri kuba ubu, nubwo amateka adukikije ashobora kugaragara nk’ayahinyuza ijambo ry’Imana. Mbese twizera ijambo ry’Imana cyangwa ibyabaye bidukikije? Nyamara twari twaraburiwe mbere y’igihe ko imperuka izamera nk’iminsi ya Nowa.

> “The world, full of rioting, full of godless pleasure, is asleep, asleep in carnal security. Men are putting afar off the coming of the Lord. They laugh at warnings. The proud boast is made, ‘All things continue as they were from the beginning.’ ‘Tomorrow shall be as this day, and much more abundant.’ 2 Peter 3:4; Isaiah 56:12. We will go deeper into pleasure loving. But Christ says, ‘Behold, I come as a thief.’ Revelation 16:15. At the very time when the world is asking in scorn, ‘Where is the promise of His coming?’ the signs are fulfilling. While they cry, ‘Peace and safety,’ sudden destruction is coming. When the scorner, the rejecter of truth, has become presumptuous; when the routine of work in the various money-making lines is carried on without regard to principle; when the student is eagerly seeking knowledge of everything but his Bible, Christ comes as a thief.

> “Isi, cyuzuye imyivumbagatanyo, cyuzuye ibinezeza bitubaha Imana, gisinziriye, gisinziriye mu mutekano wa kamere. Abantu bashyira kure ukuza k’Umwami. Baseka imiburo. Abibone birata bati: ‘Ibintu byose bikomeje uko byari biri uhereye mu itangiriro.’ ‘Ejo hazamera nk’uyu munsi, ndetse bizarushaho kuba byinshi cyane.’ 2 Petero 3:4; Yesaya 56:12. Tuzarushaho kwibira mu gukunda ibinezeza. Ariko Kristo aravuga ati: ‘Dore, ndaza nk’umujura.’ Ibyahishuwe 16:15. Mu gihe nyakuri isi iba ibaza n’agasuzuguro iti: ‘Isezerano ryo kuza Kwe riri he?’ ibimenyetso biba birimo birasohora. Mu gihe bataka bati: ‘Amahoro n’umutekano,’ kurimbuka gutunguranye kuba kuje. Igihe umukobanyi, uwanze ukuri, amaze kuba umunyabigwi; igihe gahunda isanzwe y’imirimo mu nzego zinyuranye zo gushaka amafaranga ikomeza gukorwa hatitawe ku mahame; igihe umunyeshuri ashishikariye gushaka ubumenyi bwa byose uretse Bibiliya ye, Kristo aza nk’umujura.”

> “Everything in the world is in agitation. The signs of the times are ominous. Coming events cast their shadows before. The Spirit of God is withdrawing from the earth, and calamity follows calamity by sea and by land. There are tempests, earthquakes, fires, floods, murders of every grade. Who can read the future? Where is security? There is assurance in nothing that is human or earthly. Rapidly are men ranging themselves under the banner they have chosen. Restlessly are they waiting and watching the movements of their leaders. There are those who are waiting and watching and working for our Lord’s appearing. Another class are falling into line under the generalship of the first great apostate. Few believe with heart and soul that we have a hell to shun and a heaven to win.

> “Ibintu byose byo mu isi biri mu muvurungano. Ibimenyetso by’ibi bihe biteye ubwoba. Ibyo bizaza bitera igicucu cyabyo mbere. Umwuka w’Imana aragenda yikura ku isi, kandi amakuba akurikirana andi ku nyanja no ku butaka. Hariho imiyaga y’ishuheri, imitingito y’isi, inkongi z’umuriro, imyuzure, ubwicanyi bw’amoko yose. Ni nde ushobora gusoma ibizaza? Umutekano uri he? Nta cyizere kiri mu kintu na kimwe cy’umuntu cyangwa cyo ku isi. Abantu barimo kwihutira kwishyira munsi y’ibendera bihitiyemo. Mu kutaruhuka barindiriye kandi bakurikiranira hafi ingendo z’abayobozi babo. Hari abategereje, bakurikiranira hafi, kandi bakorera kugaruka kw’Umwami wacu. Undi mutwe uri kujya mu murongo munsi y’ubugaba bw’uwa mbere ukomeye wateshutse. Bake ni bo bizera n’umutima n’ubugingo ko hariho umuriro w’iteka tugomba guhunga n’ijuru tugomba kuzabona.”

> “The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying, and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied and entranced, until the day of probation shall be ended, and the door of mercy be forever shut.

> “Ikibi riragenda ritwegera gahoro gahoro. Izuba rirabagirana mu ijuru, rikomeza urugendo ryarwo rusanzwe, kandi ijuru rigakomeza kwamamaza ubwiza bw’Imana. Abantu baracyarya kandi baracyanywa, batera kandi bubaka, barongora kandi barashyingirwa. Abacuruzi baracyagura kandi bakagurisha. Abantu baracyasunikana, baharanira umwanya wo hejuru kurusha iyindi. Abakunda ibinezeza baracyuzura mu mazu y’imikino, ku marushanwa y’amafarasi, no mu mazu y’urusimbi. Umunezero ukabije ni wo wiganjemo, nyamara isaha y’igihe cy’imbabazi irimo kurangira vuba, kandi buri rubanza rugiye gufatwa iteka ryose. Satani abona ko igihe cye ari kigufi. Yashyize ibikoresho bye byose mu murimo kugira ngo abantu bayobywe, bashukwe, bahugishwe n’ibibakurura imitima, kugeza igihe cy’imbabazi kirangiye, kandi urugi rw’imbabazi rugakingwa iteka ryose.”

> “Solemnly there come to us down through the centuries the warning words of our Lord from the Mount of Olives: ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.’ ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’” Desire of Ages, 635, 636.

> Mu buryo bukomeye kandi bwuzuye icyubahiro, amagambo y’Umwami wacu yo kutuburira aza atugana anyuze mu binyejana, avuye ku Musozi wa Elayono ati: “Mwirinde ubwanyu, kugira ngo imitima yanyu itazaremerezwa n’ubusambo, n’ubusinzi, n’imihangayiko y’ubu bugingo, maze uwo munsi ukazabatungura.” “Nuko rero mube maso, kandi musenge iteka, kugira ngo muzabarwe ko mukwiriye kuzarokoka ibyo byose bizabaho, no guhagarara imbere y’Umwana w’umuntu.” _Desire of Ages_, 635, 636.

In chapter twenty-three of Isaiah Zidon is the United States and Tyre is the papacy. Tyre and Zidon were ancient contemporary Phoenician cities located on the Mediterranean coast. They were known for their maritime trade, wealth, and influence in the ancient world. Zidon and its “merchants” replenished Tarshish in the passage. Zidon’s merchants trafficked the “seed of Sihor,” which is “the harvest of a river,” and is the fruit “of the river,” and it is “her revenue,” for she is the “mart of nations.” All the prophets speak of the end of the world, so who is the mart of nations at the end of the world? It’s the USA.

Mu gice cya makumyabiri na gatatu cya Yesaya, Zidon ni Leta Zunze Ubumwe z’Amerika, naho Tiro ni ubupapa. Tiro na Zidon byari imijyi ya kera y’Abanyafenikiya yabayeho icyarimwe, iri ku nkombe z’Inyanja ya Mediterane. Byari bizwi kubera ubucuruzi bwabyo bwo mu nyanja, ubutunzi, n’influence yabyo mu isi ya kera. Muri uwo murongo, Zidon n’“abacuruzi” bayo byuzuzaga Tarushishi. Abacuruzi ba Zidon bacuruzaga “imbuto za Sihori,” ari zo “umusaruro w’uruzi,” kandi ni imbuto “z’uruzi,” kandi ni “inyungu yarwo,” kuko ari yo “isoko ry’amahanga.” Abahanuzi bose bavuga iby’iherezo ry’isi, none se ni nde soko ry’amahanga ku iherezo ry’isi? Ni Leta Zunze Ubumwe z’Amerika.

Sihor is a river in Egypt (likely the Nile delta) and is used to represent the wealth of the world, for Egypt is the world. Zidon’s “virgin daughter” represents the last generation of the USA, and she is oppressed from the martial law that accompanies the Sunday law and the national ruin that immediately follows. Those virgins of Zidon are rebuked by the question concerning Tyre saying, “is this your joyous city” (kingdom) that the USA rejoiced in? Is “this the kingdom “whose antiquity is of ancient days,” when according to the passage it was founded by Nimrod, just after the flood?

Sihori ni uruzi rwo muri Egiputa (bishoboka ko ari mu kibaya cya Nili), kandi rukoreshwa nk’ikimenyetso cy’ubutunzi bw’isi, kuko Egiputa ari isi. “Umukobwa w’isugi” wa Zidoni agereranya igisekuru cya nyuma cya Leta Zunze Ubumwe za Amerika, kandi arakandamizwa n’amategeko ya gisirikare aherekeza itegeko ryo ku Cyumweru n’isenyuka ry’igihugu rikurikiraho ako kanya. Abo bisugi ba Zidoni bacyahwa n’ikibazo kivuga kuri Tiro kigira kiti: “Uyu ni wo murwa wawe w’ibyishimo” (ubwami) Leta Zunze Ubumwe za Amerika yishimiraga? “Ubu ni bwo bwami” “ubukera bwabwo buhera mu minsi ya kera,” mu gihe, hakurikijwe uwo murongo, bwashinzwe na Nimurodi, nyuma gato y’umwuzure?

God has determined and “purposed” for “Tyre, the crowning city,” to punish her. The papacy’s punishment includes the collapse of the financial structure of the world, for “the Lord hath given” “a commandment against” “Zidon” “the merchant city,” (the United States.) His commandment “to destroy the strong holds,” or the economy of the United States is the Sabbath commandment, for national apostasy is followed by national ruin.

Imana yageneye kandi “yagambiriye” guhana “Tiro, umurwa uha abandi amakamba.” Igihano cya papa kirimo gusenyuka kw’imiterere y’imari y’isi, kuko “Uwiteka yatanze” “itegeko rirwanya” “Sidoni” “umurwa w’abacuruzi” (Leta Zunze Ubumwe z’Amerika). Itegeko rye “ryo kurimbura ibihome,” cyangwa ubukungu bwa Leta Zunze Ubumwe z’Amerika, ni itegeko ry’Isabato, kuko ubuhakanyi bw’igihugu bukurikirwa no kurimbuka kw’igihugu.

The punishment of the papacy begins with the economic collapse of the entire world in response to the economy of the United States being destroyed. Zidon has a “house” associated with its economy, thus representing a financial structure that is destroyed, for you can no longer enter in. No more investments or profits from that “house,” for it is destroyed. The destruction takes place at the Sunday law, even though prior to the Sunday law there are already escalating judgments. When the collapse hits, the papacy, the USA with its merchant princes and honorable traffickers and the ships of Tarshish are going to “howl.”

Igihano cy’ubupapa gitangira igihe ubukungu bw’isi yose busenyuka, bitewe n’uko ubukungu bwa Leta Zunze Ubumwe za Amerika bwasenywe. Zidon ifite “inzu” ifitanye isano n’ubukungu bwayo, bityo ikagaragaza imiterere y’imari isenywa, kuko mutagishobora kuyinjiramo. Nta yandi mashoramari cyangwa inyungu biva muri iyo “nzu,” kuko yasenywe. Iryo senywa ribaho ku itegeko ryo ku Cyumweru, nubwo mbere y’iryo tegeko ryo ku Cyumweru haba haratangiye imanza zigenda ziyongera. Igihe iryo senyuka rigeze, ubupapa, Leta Zunze Ubumwe za Amerika n’ibikomangoma byayo by’abacuruzi n’abadandaza bayo b’icyubahiro n’amato ya Tarushishi bizatangira “kuniha.”

The location of “Tarshish” in the passage is associated with wealth in antiquity, and the ships of Tarshish in the Bible are the premier symbol of economic strength.

Aho havugwa “Tarushishi” muri uwo murongo hafitanye isano n’ubutunzi bwo mu bihe bya kera, kandi amato ya Tarushishi muri Bibiliya ni yo kimenyetso gikomeye cyane cy’ubukungu bukomeye.

> For the king’s ships went to Tarshish with the servants of Huram: every three years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks. And king Solomon passed all the kings of the earth in riches and wisdom. 2 Chronicles 9:21, 22.

> Kuko amato y’umwami yajyaga i Tarushishi iri kumwe n’abagaragu ba Huramu; kandi rimwe mu myaka itatu amato ya Tarushishi yagagarukaga azanye izahabu, n’ifeza, n’amahembe y’inzovu, n’inguge, n’imisambi. Nuko Umwami Salomo arusha abami bose bo mu isi ubutunzi n’ubwenge. 2 Ngoma 9:21, 22.

Ships represent economic strength, and Tarshish is the leading economic ship in Bible prophecy. The final generation of Tarshish, represented by the “daughter” of Tarshish is told to “pass through thy land as a river,” and what she finds is that her land has “no more strength,” and can no longer “rejoice” over the kingdom of Tyre. The strength they were looking for was the former economic strength of Zidon, but it was gone for the sea had spoken “saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins,” thus identifying the final generation of the sea, which is the peoples of the world lamenting the destruction of the economy of the world and at which point the people of the world wake up to the reality that they are the last generation of earth’s history, and its too late to prepare for eternal life.

Amato asobanura imbaraga z’ubukungu, kandi Tarushishi ni yo bwato bw’ubukungu buyoboye mu buhanuzi bwa Bibiliya. Igisekuru cya nyuma cya Tarushishi, kigereranywa n’“umukobwa” wa Tarushishi, gitegekwa “kunyura mu gihugu cyawe nk’uruzi,” kandi icyo gisanga ni uko igihugu cyacyo “kitagifite imbaraga,” kandi kitagishobora “kwishimira” ubwami bwa Tiro. Imbaraga bashakaga ni zo mbaraga z’ubukungu za kera za Sidoni, ariko zari zarashize kuko inyanja yari yavuze “iti, Sinigeze ndamuka, kandi sinabyaye abana, kandi nta basore ndarerera, habe no kurera inkumi,” bityo ikaba igaragaza igisekuru cya nyuma cy’inyanja, ari bo bantu bo mu isi baririra kurimbuka kw’ubukungu bw’isi, kandi ari bwo abantu bo mu isi bakangukira ku kuri ko ari bo gisekuru cya nyuma cy’amateka y’isi, kandi ko byatinze cyane kwitegura ubugingo bw’iteka.

> “Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Evangelism, 62.

> “Vuba cyane amafaranga azatakaza agaciro kayo mu buryo butunguranye cyane igihe ukuri kw’ibibera mu by’iteka kuzahishurirwa ibyiyumvo by’umuntu.” Evangelism, 62.

There are two “reports” or messages that cause pain to everyone in the passage. The first “report” concerns Egypt and the second “report” is Tyre. The report of Egypt is in the past tense for Isaiah says, “as at the report concerning Egypt,” thus showing that God had done something with Egypt prior to His destruction of Zidon (the USA.) What God did to Egypt, that also represents the “report” of Egypt, is that He destroyed Egypt in connection with the first time God entered into covenant with a chosen people. The two reports are the same “report.” The report of Egypt is the beginning and the report of Tyre is the ending. The Alpha and Omega has illustrated the covenant with the one hundred and forty-four thousand in the last days with the beginning history of that subject. The “report” concerning Egypt is the Red Sea deliverance when Pharaoh and his host were destroyed, which typifies the final deliverance of God’s people as represented by the “report” which is the “burden of Tyre.”

Hariho “inkuru” cyangwa ubutumwa bubiri butera abantu bose bo muri uwo murongo kubabara. “Inkuru” ya mbere yerekeye Egiputa, naho “inkuru” ya kabiri ikaba iya Tiro. Inkuru ya Egiputa iri mu gihe cyahise, kuko Yesaya avuga ati, “nk’uko byagenze ku nkuru yerekeye Egiputa,” bityo akerekana ko Imana yari yarakoze ikintu kuri Egiputa mbere y’uko irimbura Sidoni (USA.) Icyo Imana yakoreye Egiputa, ari na cyo gihagarariye “inkuru” ya Egiputa, ni uko yarimbuye Egiputa bifitanye isano n’igihe cya mbere Imana yagiranaga isezerano n’ubwoko bwatoranyijwe. Izo nkuru zombi ni yo “nkuru” imwe. Inkuru ya Egiputa ni yo itangiriro, naho inkuru ya Tiro ikaba iherezo. Alufa na Omega yagaragaje isezerano n’abahumbi ijana na mirongo ine na bane bo mu minsi ya nyuma ikoresheje amateka y’itangiriro y’iyo ngingo. “Inkuru” yerekeye Egiputa ni ugukizwa kwabereye ku Nyanja Itukura ubwo Farawo n’ingabo ze barimburwaga, bikaba bigereranya ugukizwa kwa nyuma kw’ubwoko bw’Imana nk’uko guhagarariwe n’“inkuru” ari yo “umutwaro wa Tiro.”

The power represented in the Bible that destroys the ships of Tarshish is Islam. The subject of Islam will be taken up later, so we will address the subject more fully at a later time. It is represented in the passage as “Chittim” an ancient word for Cyprus, and the passage says that the destruction of Zidon and Tyre is revealed from “Chittim.” The symbol of Islam includes a very specific illustration of the destruction of the United States in Bible prophecy.

Ububasha bugaragazwa muri Bibiliya ko burimbura amato ya Tarushishi ni Isilamu. Ingingo yerekeye Isilamu izasuzumwa nyuma, bityo tuzayigarukaho mu buryo busesuye kurushaho mu gihe kizaza. Muri uwo murongo w’Ibyanditswe bugaragazwa nka “Kittimu,” ijambo rya kera ryasobanuraga Kupuro, kandi uwo murongo uvuga ko kurimbuka kwa Sidoni na Tiro guhishurwa biturutse kuri “Kittimu.” Ikimenyetso cya Isilamu gikubiyemo ishusho yihariye cyane y’irimbuka rya Leta Zunze Ubumwe z’Amerika mu buhanuzi bwa Bibiliya.

It is important to follow the days and years referenced in the book of Isaiah for they often identify the prophetic time of the passage that follows. Isaiah twenty-three follows the “burden” of the valley of vision in chapter twenty-two, that is preceded by chapter twenty-one that has three burdens,” and all three identify Islam. Before that chapter, in verse one of chapter twenty the setting of the prophetic history where the following prophecies of doom are identified in the following chapters.

Ni iby’ingenzi gukurikira iminsi n’imyaka bivugwa mu gitabo cya Yesaya, kuko kenshi bigaragaza igihe cy’ubuhanuzi cy’igice gikurikiraho. Yesaya makumyabiri na gatatu ikurikira “umutwaro” w’igikombe cy’iyerekwa uvugwa mu gice cya makumyabiri na kabiri, na cyo kikaba kibanzirijwe n’igice cya makumyabiri na rimwe gifite “imitwaro” itatu, kandi iyo yose uko ari itatu igaragaza Islamu. Mbere y’icyo gice, mu murongo wa mbere w’igice cya makumyabiri, hagaragazwa imiterere y’amateka y’ubuhanuzi aho ubuhanuzi bukurikiraho bw’amakuba bugaragazwa mu bice bikurikiraho.

> In the year that Tartan came unto Ashdod (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it. Isaiah 20:1.

> Mu mwaka Tartan yaje i Ashdodi, (igihe Sarugoni umwami wa Ashuri yamumutumaga,) akarwana na Ashdodi, akayifata. Yesaya 20:1.

The word “Tartan” may be a name or it is most likely a title of a military leader. Tartan came to Ashdod, a city in Egypt and took it in the period of history when the Assyrians were progressively taking control of the world. Assyria typified Babylon. Both Assyria and Babylon were kingdoms that came from the north, kingdoms identified as “lions” that “scattered” God’s sheep and both receive the same punishment. Assyria was first Babylon was last.

Ijambo “Tartan” rishobora kuba izina, cyangwa se birashoboka cyane ko ari izina ry’icyubahiro ry’umutware w’ingabo. Tartan yaje i Ashdod, umudugudu wo muri Egiputa, arawufata, muri icyo gihe cy’amateka ubwo Abashuri bagendaga bafata ubutegetsi bw’isi buhoro buhoro. Ashuri yashushanyaga Babuloni. Byombi, ari Ashuri ari na Babuloni, byari ubwami bwaturukaga mu majyaruguru, ubwami bwamenyekanaga nk’“intare” “zatatanyaga” intama z’Imana, kandi byombi bihabwa igihano kimwe. Ashuri yabanje, Babuloni iba iya nyuma.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.

> Isirayeli ni nk’intama yatatanye; intare zarayitatanyije: ubwa mbere umwami wa Ashuri yarayimiriye; maze ubwa nyuma uyu Nebukadinezari umwami wa Babuloni yamennye amagufwa yayo. Ni cyo gituma Uwiteka Nyiringabo, Imana ya Isirayeli, avuga ati: Dore, nzahana umwami wa Babuloni n’igihugu cye, nk’uko nahannye umwami wa Ashuri. Yeremiya 50:17, 18.

Prophetically they are both the “haughty Assyrian.”

Mu buryo bw’ubuhanuzi, bombi ni “Umunyashuriya wirarira.”

> “When Sennacherib, the haughty Assyrian, reproached and blasphemed God, and threatened Israel with destruction, ‘it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand.’ There were ‘cut off all the mighty men of valor, and the leaders and captains,’ from the army of Sennacherib. ‘So he returned with shame of face to his own land.’ [2 Kings 19:35; 2 Chronicles 32:21.]” The Great Controversy, 512.

> “Igihe Senakeribu, wa Munyasiriya w’umwibone, yatukaga kandi agasuzugura Imana, maze agatera Isirayeli ubwoba ayikangisha kurimbuka, ‘nuko biba muri iryo joro ko marayika w’Uwiteka asohoka, akica mu nkambi y’Abanyasiriya abantu ibihumbi ijana na mirongo inani na bitanu.’ Habayeho ‘kurimburwa intwari zose z’abagabo b’ubutwari, n’abayobozi n’abatware,’ mu ngabo za Senakeribu. ‘Nuko asubira mu gihugu cye afite isoni mu maso he.’ [2 Abami 19:35; 2 Ngoma 32:21.]” The Great Controversy, 512.

The year that “Tartan came unto Ashdod” and “took it,” represents the progressive conquering of the world by the papal power as illustrated in the last six verses of Daniel eleven. The history of the Sunday law crisis, which is the “last days” of the investigative judgment, and which leads directly into the executive judgment, (the seven last plagues) is the historical setting represented by the “year” that Tartan came to Ashdod. With the context of that history in place Isaiah then gives three prophecies of doom concerning Islam, one concerning Laodicean Adventism and then the burden of Tyre. Chapter twenty-four is one of the classic examples of the seven last plagues that is followed by chapter twenty-five representing the final deliverance of God’s people, where we find God’s people expressing one of the most well-known statements during the great time of trouble.

Umwaka “Taratani yaje muri Ashdodi” akahafata, ushushanya ugutsinda buhoro buhoro kw’isi n’ubutware bwa gipapa, nk’uko byerekanwa mu mirongo itandatu ya nyuma ya Daniyeli icumi n’umwe. Amateka y’ikibazo cy’itegeko ryo ku Cyumweru, ari yo “minsi y’imperuka” y’urubanza rw’igenzura, kandi akayobora ako kanya ku rubanza nyakubahwa, (ibyorezo birindwi bya nyuma) ni yo mimerere y’amateka igereranywa n’uwo “mwaka” Taratani yaje muri Ashdodi. Iyo mimerere y’ayo mateka imaze gushyirwaho, Yesaya ahita atanga ubuhanuzi butatu bw’amakuba bwerekeye Islamu, bumwe bwerekeye U-Adiventisime bw’i Lawodikiya, hanyuma agatanga umutwaro wa Tiro. Igice cya makumyabiri na kane ni rumwe mu ngero za kera zizwi neza z’ibyorezo birindwi bya nyuma, rukurikirwa n’igice cya makumyabiri na gatanu kigereranya ugucungurwa kwa nyuma kw’ubwoko bw’Imana, aho dusanga ubwoko bw’Imana buvuga imwe mu mvugo zizwi cyane mu gihe gikomeye cy’amakuba.

> And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation. Isaiah 25:9.

> Kandi kuri uwo munsi bazavuga bati: Dore, uyu ni we Mana yacu; twaramutegereje, kandi azadukiza. Uyu ni we Uwiteka; twaramutegereje, tuzanezerwa kandi twishimire agakiza ke. Yesaya 25:9.

The one hundred and forty-four thousand are the wise virgins that waited for their Lord to come to the wedding, though He tarried in agreement with the parable of the ten virgins. They are not Laodiceans, they are Philadelphians. Up to this point this article has been setting the context.

Abantu ibihumbi ijana na mirongo ine na bine ni bo bakobwa b’abanyabwenge bategereje ko Umwami wabo aza mu bukwe, nubwo yatinze nk’uko bihuje n’umugani w’abakobwa icumi. Ntibari Abanyolawodikiya, ahubwo ni Abanyafiraderifiya. Kugeza aha, iyi ngingo yari iri gushyiraho urwego rw’ibi bivugwa.

In 1798, Napoleon took the pope captive delivering the prophetic deadly wound that is healed at the end of the world according to Revelation thirteen. At that point the United States took its place as the sixth kingdom of Bible prophecy according to Daniel two, seven, eight and eleven and Revelation twelve, thirteen, sixteen, seventeen and eighteen. From that point on both the Republican horn of the United States and the Protestant horn (Adventism) have forgotten who the papacy is. 1798 is the first year that the nations of the rest of the world acknowledged the United States as a sovereign nation, and it is also the year the first angel’s message arrived in history.

Mu 1798, Napoleon yafashe papa amugira imbohe, bityo azana cya gikomere cyica cy’ubuhanuzi gikira ku mperuka y’isi nk’uko bivugwa mu Ibyahishuwe igice cya cumi na gatatu. Icyo gihe ni bwo Leta Zunze Ubumwe za Amerika zafashe umwanya wazo nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya nk’uko bivugwa muri Daniyeli 2, 7, 8 na 11 no mu Ibyahishuwe 12, 13, 16, 17 na 18. Uhereye icyo gihe, ihembe rya Repubulikani rya Leta Zunze Ubumwe za Amerika n’ihembe ry’Abaporotesitanti (Abadiventisiti) byombi byibagiwe uwo ubupapa ari bwo. Umwaka wa 1798 ni wo mwaka wa mbere amahanga y’ahasigaye hose ku isi yemeye Leta Zunze Ubumwe za Amerika nk’ishyanga ryigenga, kandi ni na wo mwaka ubutumwa bw’umumalayika wa mbere bwageze mu mateka.

The “motto” of a Protestant at that time was, “the Bible and the Bible only.” Protestants identify themselves as defenders of the Bible alone, and when Adventism took their mantel at the arrival of the second angel, they accepted that “motto,” and were afterward labelled the “people of the book.” They had been given, through the ministry of William Miller a set of rules that would, if properly employed open the Bible to the minds of all who wished to hear. Miller’s Rules of Prophetic Interpretation are what inspiration says we must study if we are to give the third angel’s message.

“Indangamuntu” y’Abaporotesitanti muri icyo gihe yari iyi ngo: “Bibiliya, kandi Bibiliya yonyine.” Abaporotesitanti biyumvishaga ko ari abarinzi ba Bibiliya yonyine, kandi ubwo Uwadiventisimu wafataga inshingano zabo igihe hageraga marayika wa kabiri, bemeye iyo “ndangamuntu,” maze nyuma bita “abantu b’igitabo.” Binyujijwe mu murimo wa William Miller, bari barahawe urutonde rw’amategeko rwari, iyo rukoreshejwe neza, gufungura Bibiliya mu mitima y’abifuzaga bose kumva. Amategeko ya Miller yo Gusobanura Ubuhanuzi ni yo ibyo guhumekwa bivuga ko tugomba kwiga niba dushaka gutanga ubutumwa bwa marayika wa gatatu.

> “Said Christ, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me.’ Again he said, ‘I am the light of the world; he that followeth me shall not walk in darkness.’ The light of truth is going forth like a burning lamp, and those who love the light will not walk in darkness. They will study the Scriptures, that they may know of a surety that they are listening to the voice of the true Shepherd, and not that of a stranger.

> Kristo yaravuze ati: “Nihagira ushaka kunkurikira, yiyange, yikorere umusaraba we, ankurikire.” Yongera kuvuga ati: “Ndi umucyo w’isi; unkurikira ntazagenda mu mwijima.” Umucyo w’ukuri urakwirakwira nk’itara ryaka, kandi abakunda umucyo ntibazagenda mu mwijima. Baziga Ibyanditswe Byera, kugira ngo bamenye badashidikanya ko bumva ijwi ry’Umwungeri w’ukuri, atari iry’umunyamahanga.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:

> “Abari mu murimo wo kwamamaza ubutumwa bw’umumarayika wa gatatu barasesengura Ibyanditswe bakurikije gahunda imwe na Data Miller yakurikije. Mu gatabo gato kitwa Views of the Prophecies and Prophetic Chronology, Data Miller atanga aya mabwiriza akurikira, yoroheje ariko arangwa n’ubwenge kandi y’ingenzi, yerekeye kwiga no gusobanura Bibiliya:

> “‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’

> “‘1. Buri jambo rigomba kugira uruhare bwarwo bukwiriye ku ngingo itanzwe muri Bibiliya; 2. Ibyanditswe Byera byose ni ngombwa, kandi bishobora gusobanurwa binyuze mu kubyitaho no kubyiga ubishyizeho umwete; 3. Nta kintu na kimwe cyahishuwe mu Byanditswe gishobora cyangwa kizahishwa ababisaba bafite kwizera, batanyeganyega; 4. Kugira ngo usobanukirwe inyigisho, koranya hamwe Ibyanditswe byose bivuga ku ngingo wifuza kumenya, maze ureke buri jambo rigire umumaro waryo ukwiriye; kandi niba ushobora kubaka ihame ryawe nta kwivuguruza kurimo, ntushobora kuba uri mu ikosa; 5. Ibyanditswe bigomba kwisobanura ubwabyo, kuko ari ihame ryabyo ubwabyo. Nishingikiriza ku mwigisha kugira ngo ansobanurire, kandi akaba yakeka icyo bisobanura, cyangwa akifuza ko byaba bityo kubera imyizerere y’itsinda rye, cyangwa kugira ngo bamutekerezeho ko ari umunyabwenge, ubwo gukeka kwe, icyifuzo cye, imyizerere ye, cyangwa ubwenge bwe ni byo biba ihame ryanjye, si Bibiliya.’”

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.

> “Ibivuzwe haruguru ni igice cy’aya mategeko; kandi mu kwiga kwacu Bibiliya twese tuzagirwa neza no kwitondera amahame yashyizweho.

> “Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’

> “Kwizera nyakuri gushingiye ku Byanditswe Byera; ariko Satani akoresha amayeri menshi cyane kugira ngo agoreke Ibyanditswe no kwinjiza ubuyobe, bityo hakaba hakenewe ubwitonzi bukomeye niba umuntu ashaka kumenya ibyo koko byigisha. Kimwe mu bishuko bikomeye byo muri iki gihe ni ugukunda kwibanda cyane ku marangamutima, no kwiyita inyangamugayo mu gihe birengagiza imvugo zisobanutse z’ijambo ry’Imana kuko iryo jambo ridahuye n’ibyumviro by’umuntu. Benshi nta rufatiro rw’ukwizera kwabo bafite uretse amarangamutima. Iyobokamana ryabo rigizwe n’ukunyeganyega kw’amarangamutima; iyo bishize, ukwizera kwabo kurashira. Ibyiyumvo bishobora kuba ibisigazwa by’ibigori, ariko ijambo ry’Imana ni ryo ngano. Kandi “ni iki,” ni ko umuhanuzi avuga, “ibisigazwa by’ibigori bihuriyeho n’ingano?””

> “None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.

> “Nta n’umwe uzacirwaho iteka kubera ko atitaye ku mucyo n’ubumenyi atigeze agira kandi atashoboraga kubona. Ariko benshi banga kumvira ukuri bagezwaho n’intumwa za Kristo, kuko bifuza kwihuza n’igipimo cy’isi; kandi ukuri kwageze ku bwenge bwabo, umucyo wamurikiye mu mutima, ni byo bizabaciraho iteka ku Munsi w’Urubanza. Muri iyi minsi y’imperuka dufite umucyo wakusanyijwe wakomeje kumurika mu bihe byose, kandi tuzabibazwa uko bikwiranye n’uwo mucyo. Inzira y’ubutungane ntireshya n’iy’isi; ni inzira yubatswe. Nitugendera muri iyo nzira, nitwiruka mu nzira y’amategeko y’Umwami, tuzasanga ko ‘inzira y’abakiranutsi imeze nk’umucyo urabagirana, urushaho kurabagirana kugeza ku manywa y’ihangu.’” Review and Herald, November 25, 1884.

You can read in more detail about William Miller’s rules in the Article entitled William Miller under the Prophetic Keys category.

Mushobora gusoma mu buryo burambuye kurushaho ibyerekeye amahame ya William Miller mu ngingo yitwa *William Miller* iri mu cyiciro cy’*Imfunguzo z’Ubuhanuzi*.

In “our study of the Bible we shall all do well to heed the principles set forth” within “Father Miller’s” rules of prophetic interpretation. The horn of Protestantism was given the sacred document we call the Bible, and also given the responsibility to defend and promote the principles contained therein, and the Protestant horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent.

Mu “kwiga Bibiliya kwacu twese tuzagira neza nitwita ku mahame yashyizweho” mu mategeko ya “Data Miller” yo gusobanura ubuhanuzi. Ihembe rya Porotesitanti ryahawe inyandiko yera twita Bibiliya, kandi ryahawe n’inshingano zo kurengera no guteza imbere amahame ayikubiyemo; kandi kandi ihembe rya Porotesitanti ryahawe urutonde rw’amategeko yo kugabanya neza ibisobanuro n’intego by’izo nyandiko zera.

The horn of Republicanism was given a sacred document we call the Constitution, and also given the responsibility to defend and promote the principles contained therein. The Republican horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent. The rules given to rightly divide the Constitution is the Bill of Rights and it enshrines the most important purpose of the Constitution in the first rules of the Bill of Rights. The First Amendment listed in the Bill of Rights is the freedom of religion, expression, speech, and the press.

Ihembe rya Repubulikanisimu ryahawe inyandiko yera twita Itegeko Nshinga, kandi rihabwa n’inshingano yo kurengera no guteza imbere amahame akubiyemo. Iryo hembe rya Repubulikanisimu kandi ryahawe urutonde rw’amategeko yo gusobanura uko bikwiye icyo inyandiko zera zishaka kuvuga n’intego yazo. Amategeko yatanzwe kugira ngo Itegeko Nshinga risobanurwe uko bikwiye ni Ingingo z’Uburenganzira, kandi zishyira ahirengeye intego y’ingenzi cyane y’Itegeko Nshinga mu mategeko ya mbere y’izo Ngingo z’Uburenganzira. Ivugururwa rya Mbere riri mu Ngingo z’Uburenganzira ni ubwisanzure bw’idini, ubw’ukwivuga, ubw’imvugo, n’ubw’itangazamakuru.

> “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.” U.S. Constitution, amend. I

> “Ntihagire itegeko Inteko Ishinga Amategeko izashyiraho ryerekeye ishyirwaho ry’idini runaka, cyangwa ribuza abantu kurikurikiza mu bwisanzure; cyangwa rigabanya ubwigenge bwo kuvuga, cyangwa ubw’itangazamakuru; cyangwa uburenganzira bw’abantu bwo guteranira hamwe mu mahoro, no gusaba Leta gukosora ibibabangamiye.” Itegeko Nshinga rya Leta Zunze Ubumwe za Amerika, Ivugururwa rya I

The Sunday law is an open attack against the first issue of the Constitution, which guarantees freedom of religion, which is eliminated at the Sunday law, thus marking the end of the Constitution, the end of the United States as the sixth kingdom of Bible prophecy and the beginning of the persecution against those who are then proclaiming the third angel’s message in a loud cry. Those who are proclaiming the loud cry of the third angel and protesting against the destruction of the first Amendment and the Constitution are persecuted by those who were supposed to be upholding and applying the sacred rules, which defend the sacred document they were ordained to defend. This is an illustration of understanding and applying the parallel histories of the two horns of the lamb-like earth beast. The founding Fathers of the Constitution parallel Father Miller. The term Father used for Miller is used to designate a leader, not a popish priest. The Bible forbids calling men father who are professing to be spiritual guides. The Millerites are named after their father, as is often the case. To miss this distinction is to miss some of what the Elijah message means, when it turns the hearts of the fathers unto the children and vice-versa.

Itegeko ryo kubahiriza ku Cyumweru ni igitero kigaragarira buri wese kigabwa ku ngingo ya mbere y’Itegeko Nshinga, yemeza ubwisanzure bw’idini, bukurwaho n’iryo tegeko ryo ku Cyumweru, bityo bikaranga iherezo ry’Itegeko Nshinga, iherezo rya Leta Zunze Ubumwe za Amerika nk’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya, n’intangiriro y’itotezwa rirwanya abari icyo gihe batangaza ubutumwa bw’umumarayika wa gatatu mu ijwi riranguruye. Abatangaza ijwi riranguruye ry’umumarayika wa gatatu kandi bakamagana isenywa ry’Ingingo ya Mbere n’Itegeko Nshinga, batotezwa n’abagombaga kuba barinda kandi bashyira mu bikorwa amategeko yera arengera inyandiko yera bari baratorewe kuyirinda. Ibi ni ikigereranyo cy’ukuntu umuntu asobanukirwa kandi agashyira mu bikorwa amateka ahwanye y’amahembe abiri y’inyamaswa yo ku isi imeze nk’umwana w’intama. Ababyeyi bashinze Itegeko Nshinga bahwanye na Data Miller. Ijambo “Data” ryakoreshejwe kuri Miller rikoreshwa rigamije kugaragaza umuyobozi, atari umupadiri wa gipapa. Bibiliya ibuza kwita abantu “data” igihe bavuga ko ari abayobozi b’iby’umwuka. Abamillerite bitirirwa se, nk’uko bikunze kugenda. Kudafata iri tandukaniro ni ugucikanwa n’igice cy’icyo ubutumwa bwa Eliya busobanura, igihe buhindurira imitima y’ababyeyi ku bana, n’iy’abana ku babyeyi.

The United States in Isaiah twenty-three is the sixth kingdom of Bible prophecy and it remains so until it overturns its Constitution at the rapidly approaching Sunday law. The sixth kingdom rules for seventy prophetic years, which are the days of one king. The kingdom (a king is a kingdom) that ruled for seventy years was Babylon. During the seventy years the horn of the state was the government of Babylon and the horn of the church was the Chaldeans. Daniel, Shadrach, Meshack and Abednego represent the one hundred and forty-four thousand. Both horns and God’s people are represented in Daniel’s testimony. The seventy years of captivity in Babylon was the days of one king that Isaiah employs to identify that the prophetic history of the United States and the history of Adventism as 1798 until the Sunday law.

Amerika ni bwo bwami bwa gatandatu mu buhanuzi bwa Bibiliya buvugwa muri Yesaya makumyabiri na gatatu, kandi bukomeza kuba uko kugeza ubwo buhirika Itegeko Nshinga ryabwo ku itegeko ryo ku Cyumweru ryegereje vuba. Ubwami bwa gatandatu butegeka imyaka mirongo irindwi y’ubuhanuzi, ari yo minsi y’umwami umwe. Ubwami (umwami ni ubwami) bwategetse imyaka mirongo irindwi bwari Babuloni. Muri iyo myaka mirongo irindwi, ihembe rya leta ryari ubutegetsi bwa Babuloni, naho ihembe ry’itorero rikaba ryari Abakaludaya. Daniyeli, Saduraka, Meshaki na Abedenego bahagarariye ibihumbi ijana na mirongo ine na bine. Amahame yombi n’ubwoko bw’Imana bihagarariwe mu buhamya bwa Daniyeli. Imyaka mirongo irindwi y’ubunyage i Babuloni yari iminsi y’umwami umwe Yesaya akoresha kugira ngo agaragaze ko amateka y’ubuhanuzi ya Amerika n’amateka y’Abadiventisiti ari ayo kuva mu 1798 kugeza ku itegeko ryo ku Cyumweru.

Identifying that the line of prophetic history for both horns of the United States allows us to consider the ending and beginning, with the two horn witnesses to identify the characteristic of the other horn. After all the horns were the same. In Daniel there were horns, some broken, with horns that grew out of the broken horn. Some horns in Daniel were not the same size as each other, coming up later than the other. Not so, with the two horns of the United States. Those two horns parallel each other through the same history and produce the same waymarks, though different from one another in terms of their purpose. There are caveats within the history that are also important to understand.

Kumenya ko umurongo w’amateka y’ubuhanuzi w’amahembe yombi ya Leta Zunze Ubumwe za Amerika bitwemerera gusuzuma iherezo n’intangiriro, dukoresheje abahamya b’amahembe abiri kugira ngo tumenye imiterere y’irindi hembe. Ubundi kandi, amahembe yose yari amwe. Muri Daniyeli hari amahembe, amwe yaravunitse, kandi mu ihembe ryavunitse havuyemo andi mahembe arakura. Hari amahembe amwe muri Daniyeli atari angana, kuko yazamutse nyuma y’irindi. Si ko biri ku mahembe abiri ya Leta Zunze Ubumwe za Amerika. Ayo mahembe yombi agenda abangikanye mu mateka amwe kandi akagaragaza ibimenyetso bimwe by’inzira, nubwo atandukanye hagati yayo ku byerekeye intego yayo. Muri ayo mateka harimo n’ingingo zidasanzwe na zo ari ingenzi gusobanukirwa.

In the beginning of Adventism there was a change from the prophetic history represented by the church of Philadelphia unto the church of Laodicea. There must be therefore at the end a change from the prophetic history of Laodicea. The Revelation of Jesus Christ includes the light of this understanding and it is part of what is being unsealed at this time.

Mu ntangiriro z’Ubwadiventisiti habayeho ihinduka rivuye mu mateka y’ubuhanuzi yashushanywaga n’itorero rya Filadelifiya rijya ku itorero rya Lawodikiya. Bityo rero, ku iherezo na ho hagomba kubaho ihinduka rivuye mu mateka y’ubuhanuzi ya Lawodikiya. Ibyahishuwe bya Yesu Kristo bikubiyemo umucyo w’uku gusobanukirwa, kandi ni kimwe mu biri gufungurwa muri iki gihe.

And “after the end of seventy years” the pope will “sing” and the “forgotten” “harlot” will be remembered. She is “remembered” at the Sunday law, where the issue is between the worship of the sun, or the worship of the day that God’s law informed mankind to “remember.”

Kandi “nyuma y’imyaka mirongo irindwi irangiye” papa “azaririmba,” kandi iyo “ndaya” “yibagiranye” izibukwa. “Izibukwa” ku itegeko ryo ku Cyumweru, aho ikibazo kizaba kiri hagati yo gusenga izuba, cyangwa gusenga umunsi amategeko y’Imana yategetse abantu “kwibuka.”

In this article we have identified that the history of Babylon’s seventy-year rule typifies the history of the United States from 1798 until the Sunday law. In a previous article and often in Habakkuk’s Tables we identify that the captivity in and deliverance from Egypt, also typifies the history of the United States and God’s people. Those four histories of Babylon, Egypt, Adventism and the United States are not the only lines to bring upon these lines, but when we apply the rule of first mention to those four lines—it is absolutely amazing. I will close this article with one simple and partial illustration of what I mean, and what I intend to continue with when we further address the history of Isaiah twenty-three at a later time.

Muri iyi ngingo twagaragaje ko amateka y’ubutegetsi bwa Babuloni bw’imyaka mirongo irindwi ashushanya amateka ya Leta Zunze Ubumwe z’Amerika kuva mu 1798 kugeza ku itegeko ryo ku Cyumweru. Mu yindi ngingo, kandi kenshi no mu Mbonerahamwe za Habakuki, twagaragaje ko ubunyage bwo muri Egiputa no kubuvanwamo na bwo bushushanya amateka ya Leta Zunze Ubumwe z’Amerika n’ubwoko bw’Imana. Ayo mateka ane ya Babuloni, Egiputa, Uadiventisiti, na Leta Zunze Ubumwe z’Amerika si yo yonyine ashobora kuzanywa kuri iyi mirongo, ariko iyo dushyizeho ayo mateka ane ihame ryo kuvugwa bwa mbere—biratangaje rwose. Ndasoza iyi ngingo ntanze urugero rumwe rworoheje kandi rutuzuye rw’icyo nshaka kuvuga, n’icyo nteganya gukomeza igihe tuzongera kwita ku mateka ya Yesaya makumyabiri na gatatu mu gihe kizaza.

The history of Babylon has a converted king at the beginning and a wicked king at the end. Doesn’t matter if it were Biden or Trump, for the book of Daniel teaches that it is God who sets up rulers and takes them down. What can be sure about either a Democrat or Republican leader at the time of the Sunday law is that they are a wicked leader. Nebuchadnezzar was Babylon, he was the tyrant of Babylon, willing to throw three good men into the fire. But he was eventually converted to Daniel’s God. Not so with the last leader Belshazzar. He was a wicked king. The United States in prophecy begins as a lamb, a symbol of Christ and His sacrifice for mankind. At the end the United States will speak as a dragon. The change from Christ to Satan in this line of history is represented by the difference of Nebuchadnezzar and Belshazzar.

Amateka ya Babuloni atangirana n’umwami wahindutse, agasozwa n’umwami mubi. Ntacyo bitwaye niba ari Biden cyangwa Trump, kuko igitabo cya Daniyeli cyigisha ko Imana ari yo ishyiraho abatware kandi ikabavanaho. Icyo umuntu ashobora kwemya ku muyobozi uwo ari we wese, yaba uw’Abademokarate cyangwa uw’Abaripubulikani, mu gihe cy’itegeko ryo ku Cyumweru, ni uko ari umuyobozi mubi. Nebukadinezari yari Babuloni; yari umunyagitugu wa Babuloni, witeguye kujugunya abagabo batatu b’intungane mu muriro. Ariko amaherezo yahindukiriye Imana ya Daniyeli. Si ko byagenze ku muyobozi wa nyuma, Belushazari. We yari umwami mubi. Muri ubuhanuzi, Leta Zunze Ubumwe z’Amerika zitangirana n’umwana w’intama, ikimenyetso cya Kristo n’igitambo Cye ku bw’abantu. Ku iherezo, Leta Zunze Ubumwe z’Amerika zizavuga nk’ikiyoka. Ihinduka riva kuri Kristo rikajya kuri Satani muri uyu murongo w’amateka rihagarariwe n’itandukaniro riri hagati ya Nebukadinezari na Belushazari.

> “Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> “Belushazari yari yarahawe uburyo bwinshi bwo kumenya no gukora ibyo Imana ishaka. Yari yarabonye sekuruza Nebukadinezari yirukanwa mu muryango w’abantu. Yari yarabonye ubwenge uwo mwami w’umwibone yirataga bukurwaho n’Uwabumuhaye. Yari yarabonye uwo mwami yirukanwa mu bwami bwe, agahindurwa mugenzi w’inyamaswa zo mu gasozi. Ariko urukundo Belushazari yakundaga imyidagaduro no kwikuza rwasibanguye amasomo atagombaga na rimwe kwibagirwa; kandi yakoze ibyaha bisa n’ibyazaniye Nebukadinezari imanza zikomeye zigaragara. Yapfushije ubusa uburyo yari yaragiriwe ubuntu bwo guhabwa, yirengagiza gukoresha uburyo yari afite ngo amenyere ukuri. ‘Nkore iki ngo nkizwe?’ cyari ikibazo uwo mwami ukomeye ariko w’umupfapfa yirengagije atacyitayeho.” Bible Echo, April 25, 1898.

Notice that the wicked Belshazzar was the foolish king. He suffered the same judgment as his father Nebuchadnezzar, for both judgments were represented as the “seven times” of Leviticus twenty-six. Nebuchadnezzar was in the fields living like a beast for twenty-five hundred and twenty days, which is seven biblical years and his son Belshazzar’s judgment which written on the wall represents twenty-five hundred and twenty as well. The difference was the judgment against Nebuchadnezzar converted him and made him a wise king, whereas Belshazzar’s judgment was upon the foolish king.

Zirikana yuko ko Belushazari mubi ari we mwami w’umupfapfa. Yahawe urubanza nk’urwo se Nebukadinezari yahawe, kuko izo manza zombi zagereranyijwe nk’“ibihe birindwi” byo mu Balewi makumyabiri na batandatu. Nebukadinezari yamaze iminsi ibihumbi bibiri na magana atanu na makumyabiri mu mirima abayeho nk’inyamaswa, ari yo myaka irindwi ya Bibiliya; kandi n’urubanza rw’umuhungu we Belushazari, urwo handitswe ku rukuta, na rwo rugaragaza ibihumbi bibiri na magana atanu na makumyabiri. Itandukaniro ni uko urubanza rwaciwe kuri Nebukadinezari rwamuhinduye kandi rumugira umwami w’umunyabwenge, naho urubanza rwa Belushazari rwari ku mwami w’umupfapfa.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Umutegetsi wa nyuma wa Babuloni, nk’uko mu kimenyetso byagenze ku wa mbere wayo, yari agejejweho urubanza rw’Umurinzi wo mu ijuru rugira ruti: ‘Yewe mwami, ... birakubwiwe; ubwami bukuvuyeho.’ Daniyeli 4:31.” Abahanuzi n’Abami, 533.

The handwriting on the wall for the last president is the first amendment which identifies the “wall” of separation of church and state, which the final foolish king does not understand. The “seven times” of Leviticus twenty-six represents a “scattering of the people” that is accomplished by the king of the north at the Sunday law. That scattering is the national ruin that follows the Sunday law. The sixth nation forgot the lessons of their founding fathers who penned the Constitution to protect not only from a corrupt church, but also from the tyrannical European kings that the corrupt woman slept with. The founding fathers represent those who rejected the papacy and the kings of Europe for they knew from their own experience after coming out of a scattering of twelve hundred and sixty years of papal darkness, that protections against that type of tyranny must be the center piece of their new Constitution. They were wise fathers, they were lamb-like, but not so with the last father, for he will speak as a dragon. The Fathers came out of a scattering and the son goes back into a scattering. The tyrant in both instances is the first papacy and the last papacy.

Ibyanditswe ku rukuta ku byerekeye perezida wa nyuma ni Ivugururwa rya Mbere rigaragaza “urukuta” rutandukanya itorero na leta, icyo umwami wa nyuma w’umupfu atumva. “Ibihe birindwi” byo mu Balewi makumyabiri na gatandatu bishushanya “gutatana kw’abantu” gusohozwa n’umwami wo mu majyaruguru ku itegeko ry’Icyumweru. Ukwo gutatana ni ugusenyuka kw’ishyanga gukurikira itegeko ry’Icyumweru. Ishyanga rya gatandatu ryibagiwe amasomo ya ba se barishinze banditse Itegeko Nshinga kugira ngo barinde, atari gusa itorero ryanduye, ahubwo banarinde abami b’i Burayi b’abanyagitugu uwo mugore wanduye yasambanaga na bo. Ba se bashinze igihugu bashushanya abanze ubupapa n’abami b’i Burayi, kuko bamenye, babikomoye ku byo biboneye ubwabo bamaze gusohoka mu gutatana kw’imyaka igihumbi magana abiri na mirongo itandatu y’umwijima w’ubupapa, ko ingabo zo kwirinda ubwoko nk’ubwo bw’ubunyagitugu zagombaga kuba urufatiro rw’Itegeko Nshinga ryabo rishya. Bari ba se b’abanyabwenge, bari nk’umwana w’intama, ariko si ko bimeze ku se wa nyuma, kuko azavuga nk’ikiyoka. Ba Se basohotse mu gutatana, ariko umuhungu asubira mu gutatana. Umunyagitugu muri ibyo bihe byombi ni ubupapa bwa mbere n’ubupapa bwa nyuma.

The symbol of the judgment upon Nebuchadnezzar, the first king and the last king Belshazzar was the “seven times” scattering of Leviticus twenty-six. Nebuchadnezzar lived it, and Belshazzar had it written upon the wall as his epitaph the very night he died. The symbol of the Republican horn in the beginning was its escape from the king of the north’s bondage and the symbol of the Republican horn at its end is captivity brought about from the king of the north. The Sunday law is the “very night” that it dies as the sixth kingdom of Bible prophecy. In all four illustrations, Belshazzar, Nebuchadnezzar, and the beginning and ending of the Republican horn the twenty-five twenty of Leviticus twenty-six, is the symbol represented at the beginning and the ending. That represents the signature of Alpha and Omega.

Ikimenyetso cy’urubanza rwamanutse kuri Nebukadinezari, umwami wa mbere, no kuri Belushazari, umwami wa nyuma, cyari ugutatana kw’“ibihe birindwi” kwa Lewi 26. Nebukadinezari yarakibayemo, kandi Belushazari yacyandikiwe ku rukuta nk’inyandiko y’ishyinguranyandiko rye muri iryo joro nyine yapfuyemo. Ikimenyetso cy’ihembe rya Repubulikani mu itangiriro cyari ugucika mu bubata bw’umwami w’amajyaruguru, kandi ikimenyetso cy’ihembe rya Repubulikani ku iherezo ryaryo ni ukujyanwa mu bunyage kuzanywe n’umwami w’amajyaruguru. Itegeko ryo ku cyumweru ni “iryo joro nyine” ipfiramo nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya. Muri izo ngero enye zose, Belushazari, Nebukadinezari, n’intangiriro n’iherezo by’ihembe rya Repubulikani, ibihumbi makumyabiri na bitanu na makumyabiri bya Lewi 26, ni cyo kimenyetso kigaragazwa ku ntangiriro no ku iherezo. Ibyo bihagararira umukono wa Alufa na Omega.

The first “time prophecy” William Miller discovered was the twenty-five twenty of Leviticus twenty-six. It was the first stone in the foundation that Jesus laid through the work of Miller. It was also the first foundational truth that was set aside by Adventism in 1863. When all of Miller’s stones of truth were put into the foundation, those truths were represented on the two tables of Habakkuk, which are the 1843 and 1850 pioneer charts. Those two tables represent the covenant relationship between God and His denominated people just as the two tables of the Ten Commandments represented the covenant with ancient Israel.

Ubuhanuzi bwa mbere bw’“ibihe” William Miller yavumbuye ni bwa magana abiri na mirongo itanu na bibiri bwo mu Abalewi makumyabiri na gatandatu. Bwari ibuye rya mbere mu rufatiro Yesu yashyizeho binyuze mu murimo wa Miller. Kandi ni na bwo bwabaye ukuri kwa mbere k’urufatiro kwashyizwe ku ruhande n’Abadiventisime mu 1863. Igihe amabuye yose y’ukuri ya Miller yashyirwaga mu rufatiro, uko kuri kwagereranywaga ku bisate bibiri bya Habakuki, ari byo mbonerahamwe z’abapayoniya zo mu 1843 no mu 1850. Ibyo bisate byombi bigereranya isano y’isezerano hagati y’Imana n’ubwoko bwayo bwitiriwe izina ryayo, nk’uko ibisate bibiri by’Amategeko Cumi byagereranyaga isezerano ryagiranye na Isirayeli ya kera.

At the end of Laodicean Adventism, when it is spewed out of the mouth of the Lord at the Sunday law, the handwriting on the wall is those two sacred pioneer charts. Charts which they are unable to read, for they refused to be benefitted by the warning message in their beginning of their history….

Ku iherezo ry’Ubwadiventisiti bw’i Lawodikiya, ubwo buzacirirwa hanze buvuye mu kanwa k’Umwami ku itegeko ryo ku Cyumweru, ibyanditswe ku rukuta ni ya mbonerahamwe ebyiri z’abapayoniye zera. Izo mbonerahamwe batabasha gusoma, kuko banze kugirirwa umumaro n’ubutumwa bw’umuburo mu ntangiriro y’amateka yabo….

The financial crisis of 1837 in the United States was a complex event triggered by a combination of economic factors, policies, and speculative activities.

Ihungabana ry’amafaranga ryo mu 1837 muri Leta Zunze Ubumwe za Amerika ryari ikintu gikomeye kandi cy’urusobe, cyatewe n’ihuriro ry’impamvu z’ubukungu, politiki, n’ibikorwa by’ubucuruzi bushingiye ku gukekeranya.

Speculative Bubble: In the years leading up to 1837, there was a speculative boom in land and investments, driven in part by the westward expansion of the country. Land speculation, particularly in the western frontier, led to inflated land prices and excessive borrowing.

Agapfundiki k’Ubucuruzi bw’Ibyitezweho Inyungu: Mu myaka yabanje kugera ku wa 1837, habayeho izamuka rikabije ry’ubucuruzi bushingiye ku gukeka no gushora imari, ryatewe igice n’iyaguka ry’igihugu ryerekeye iburengerazuba. Ugukekera ku butaka inyungu, cyane cyane mu turere tw’umupaka two mu burengerazuba, byatumye ibiciro by’ubutaka bizamuka birengeje urugero kandi bitera kwaka imyenda myinshi ikabije.

Easy Credit and Speculative Lending: Banks and financial institutions were issuing large amounts of credit and loans, often without adequate collateral. This easy access to credit contributed to the speculative frenzy and increased the risks of financial instability.

Inguzanyo zoroshye n’inguzanyo z’ishoramari rishingiye ku gukekeranya: Amabanki n’ibigo by’imari byatangaga inguzanyo n’imyenda myinshi, kenshi bidafite ingwate ihagije. Uku kugera ku nguzanyo ku buryo bworoshye kwagize uruhare mu bwivumbure bw’ishoramari rishingiye ku gukekeranya kandi byongera ingaruka z’ihungabana ry’imari.

Overexpansion of Banks: Banks were expanding their operations rapidly, often issuing more paper money (banknotes) than they had specie (gold and silver) to back it up. This practice, known as “wildcat banking,” resulted in an overabundance of unregulated and unreliable currency in circulation.

Kwaguka Birenze urugero kw’Amabanki: Amabanki yaguraga ibikorwa byayo ku muvuduko mwinshi, kenshi agatanga amafaranga y’impapuro (inoti) menshi kurusha zahabu n’ifeza yari ayabikiye nk’ingwate. Ubu buryo, bwari buzwi ku izina rya “wildcat banking,” bwatumye habaho ubwinshi bukabije bw’amafaranga yari mu ikwirakwizwa butagenzurwa kandi butizewe.

Jackson’s Economic Policies: President Andrew Jackson’s policies played a role in exacerbating the crisis. He issued the Specie Circular in 1836, which required that public lands be purchased with hard currency (gold and silver) rather than paper money. This led to a rush to convert banknotes into specie, causing financial strains and bank failures.

Politiki z’Ubukungu za Jackson: Politiki za Perezida Andrew Jackson zagize uruhare mu kongera ubukana bw’iki kibazo. Mu 1836, yashyizeho itegeko rya Specie Circular, ryasabaga ko ubutaka bwa Leta bugurwa hakoreshejwe amafaranga akomeye (zahabu n’ifeza) aho gukoresha impapuro z’amafaranga. Ibi byateye umuvuduko wo guhindura impapuro z’amabanki mo amafaranga akomeye, bitera ihungabana mu by’imari n’ihomba ry’amabanki.

International Factors: The crisis in the United States was also influenced by international economic conditions. A slump in the British economy, a major trading partner of the United States, led to a reduction in demand for American goods and exports. This, in turn, affected American businesses and contributed to economic distress.

Impamvu mpuzamahanga: Ihungabana ryabaye muri Leta Zunze Ubumwe z’Amerika na ryo ryatewe n’imimerere y’ubukungu mpuzamahanga. Ugusubira inyuma kw’ubukungu bw’u Bwongereza, umufatanyabikorwa ukomeye mu bucuruzi wa Leta Zunze Ubumwe z’Amerika, kwatumye igabanuka ry’icyifuzo cy’ibicuruzwa n’ibyoherezwa mu mahanga by’Abanyamerika. Ibyo na byo byagize ingaruka ku bucuruzi bwo muri Amerika kandi byagize uruhare mu kongera ubukene n’ihungabana ry’ubukungu.

Panic and Bank Runs: In May 1837, a series of financial shocks, including bank failures and credit contractions, led to a panic among investors and depositors. This panic triggered a wave of bank runs and a severe contraction of credit.

Ubwoba n’Iyirukanka ku Mabanki: Muri Gicurasi 1837, urukurikirane rw’ihungabana ry’imari, harimo ihomba ry’amabanki no kugabanuka kw’inguzanyo, byateje ubwoba mu bashoramari no mu babitsaga amafaranga. Ubu bwoba bwakurikiwe n’umuraba wo kwirukanka ku mabanki n’igabanuka rikabije ry’inguzanyo.

Contraction of Money Supply: As banks failed and credit tightened, the overall money supply in the economy contracted significantly. This contraction of money aggravated economic difficulties and deepened the recession. The combination of these factors led to a severe economic downturn, characterized by bank failures, unemployment, reduced consumer spending, and a general economic depression.

Igabanuka ry’Ingano y’Amafaranga Mu Bukungu: Uko amabanki yagwaga kandi inguzanyo zikagabanuka, ingano rusange y’amafaranga yari mu bukungu yaragabanutse cyane. Uku kugabanuka kw’amafaranga kwarushijeho kongera ingorane z’ubukungu no kurushaho kwimbitsemo ihungabana ryabwo. Ihuriro ry’ibi bintu ryatumye habaho ugusubira inyuma gukomeye k’ubukungu, kwaranze no kugwa kw’amabanki, ubushomeri, igabanuka ry’ikorwa ry’imikoreshereze y’abaguzi, n’ihungabana rusange ry’ubukungu.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Nta cyo dufite cyo gutinya ku by’ejo hazaza, keretse gusa nitwibagirwa uburyo Uwiteka yatuyoboye, n’inyigisho ye mu mateka yacu ya kera.” Life Sketches, 196.

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