Article

# Elijah - Number Four

Eliya — Umubare wa Kane

Slavery

Ubugaragu

Author

Jeff Pippenger

Published

October 1, 2023

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Elijah’s witness begins when he identifies that there would be no rain, except at his word for three and a half years.

Ubuhamya bwa Eliya butangira igihe atangaje ko hatazabaho imvura, keretse ku ijambo rye, mu gihe cy’imyaka itatu n’igice.

> And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.

> Nuko Eliya w’i Tishubi, wo mu baturage b’i Gileyadi, abwira Ahabu ati: “Uwiteka Imana ya Isirayeli iriho, uwo mpagaze imbere ye, muri iyi myaka ntihazabaho ikime cyangwa imvura, keretse mbivuze.” 1 Abami 17:1.

Those three and a half years represent the history of Thyatira from 538 until 1798. In 1798, at the end of the period of drought Elijah summons Ahab to Carmel. The first angels’ message announced the hour of God’s judgment on October 22, 1844. The first angel’s message was the command to Ahab to call all of Israel to Carmel.

Iyo myaka itatu n’igice igereranya amateka ya Tiyatira kuva mu 538 kugeza mu 1798. Mu 1798, ku iherezo ry’igihe cy’amapfa, Eliya ahamagara Ahabu ngo aze i Karumeli. Ubutumwa bw’umumarayika wa mbere bwatangaje isaha y’urubanza rw’Imana ku wa 22 Ukwakira 1844. Ubutumwa bw’umumarayika wa mbere bwari itegeko ryahawe Ahabu ryo guhamagarira Abisirayeli bose i Karumeli.

> 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. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:17–21.

> Nuko byabaho, Ahabu abonye Eliya, Ahabu aramubwira ati: Mbese ni wowe uteza Isirayeli amakuba? Aramusubiza ati: Si jye nateje Isirayeli amakuba; ahubwo ni wowe n’inzu ya so, kuko mwaretse amategeko y’Uwiteka, kandi ugakurikira za Baali. None rero, ohereza abantu, unkoranyirize Isirayeli yose ku musozi wa Karumeli, n’abahanuzi ba Baali magana ane na mirongo itanu, n’abahanuzi b’Ashera magana ane, barira ku meza ya Yezebeli. Nuko Ahabu yohereza ku bana b’Abisirayeli bose, akoranyiriza hamwe abo bahanuzi ku musozi wa Karumeli. Eliya yegera abantu bose, aravuga ati: Muzageza he kugenda murandaga hagati y’ibitekerezo bibiri? Niba Uwiteka ari we Mana, nimumukurikire; ariko niba ari Baali, abe ari we mukurikira. Abantu ntibamusubiza na rimwe. 1 Abami 18:17–21.

All Israel was gathered to Carmel in the time of Elijah, which in turn represented William Miller’s history when the three churches of Revelation chapter three were gathered together. The church that had initially fled into the wilderness in 538 to escape the persecution of Jezebel, as represented by the church of Thyatira, came out of the wilderness as the generation that was to be confronted with the message of Elijah, represented by William Miller. The earth beast then opened its mouth and swallowed up the flood of persecution that had been sent against her for twelve hundred and sixty years.

Abisirayeli bose bakoraniye i Karumeli mu gihe cya Eliya, ari byo na byo byashushanyaga amateka ya William Miller igihe amatorero atatu yo mu Byahishuwe igice cya gatatu yakoranirizwaga hamwe. Itorero ryari ryarabanje guhungira mu butayu mu mwaka wa 538 kugira ngo rihunge itotezwa rya Yezebeli, nk’uko rishushanywa n’itorero rya Tiyatira, ryavuye mu butayu nk’igisekuru cyagombaga guhangana n’ubutumwa bwa Eliya, bushushanywa na William Miller. Hanyuma inyamaswa y’isi ibumbura umunwa wayo imira umwuzure w’itotezwa wari wararwoherejweho imyaka igihumbi na magana abiri na mirongo itandatu.

> And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:16.

> Nuko isi ifasha wa mugore, isi ibumbura akanwa kayo, imira uwo mugezi ikiyoka cyarutse mu kanwa kacyo. Ibyahishuwe 12:16.

In prophecy the “speaking of a nation” is the action of its legislative and judicial authorities, and in 1789 the United States established the divine document that is the Constitution of the United States, thus protecting the rights and freedom necessary to provide protection from the persecution of both the kings of Europe and the apostate Catholic church.

Mu buhanuzi, “kuvuga kw’ishyanga” ni igikorwa cy’inzego zaryo zishinga amategeko n’izicira imanza; kandi mu mwaka wa 1789 Leta Zunze Ubumwe z’Amerika zashyizeho inyandiko yera ari yo Itegeko Nshinga rya Leta Zunze Ubumwe z’Amerika, bityo zirinda uburenganzira n’umudendezo bikenewe kugira ngo habeho uburinzi bwo kutarenganywa n’abami b’i Burayi hamwe n’itorero Gatolika ry’ubuhakanyi.

> “The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

> “Kuvuga kw’ishyanga ni igikorwa cy’abategetsi baryo b’inteko ishinga amategeko n’ab’ubucamanza.” The Great Controversy, 443.

In 1789, just before the beginning of the United States’ prophetic role as the sixth kingdom of Bible prophecy began, it spake as a Lamb, but at the Sunday law it will speak as a dragon.

Mu wa 1789, mbere gato y’uko itangira kugaragara uruhare rw’ubuhanuzi rwa Leta Zunze Ubumwe z’Amerika nk’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya, yavugaga nk’Umwana w’Intama; ariko ku itegeko ryo ku Cyumweru izavuga nk’ikiyoka.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

> Nuko mbona indi nyamaswa izamuka iva mu isi; kandi yari ifite amahembe abiri nk’ay’umwana w’intama, ariko yavugaga nk’ikiyoka. Ibyahishuwe 13:11.

The beginning and ending of the earth beast are marked by its speaking. In 1798, Ahab calls all of Israel to Mount Carmel where Elijah is going to set forth a test to prove to those watching whether the God of the Hebrews or the god of Jezebel is the true God. Jezebel had four hundred and fifty prophets of Baal and four hundred prophets of the grove. The false god Baal was a male deity and the false god Ashtaroth was a female deity.

Intangiriro n’iherezo by’inyamaswa yo ku isi birangwa n’uko ivuga. Mu mwaka wa 1798, Ahabu ahamagara Abisirayeli bose ku musozi wa Karumeli, aho Eliya agiye gushyiraho ikigeragezo kugira ngo yerekane abareba niba Imana y’Abaheburayo cyangwa imana ya Yezebeli ari yo Mana y’ukuri. Yezebeli yari afite abahanuzi magana ane na mirongo itanu ba Baali n’abahanuzi magana ane b’Ashera. Ikigirwamana cy’ikinyoma Baali cyari ikigirwamana cy’umugabo, kandi ikigirwamana cy’ikinyoma Ashtaroti cyari ikigirwamana cy’umugore.

Those two classes of false prophets represent the combination of church and state, for in prophecy when a man and woman are represented together, the woman represents a church and the man the state. Elijah was outnumbered eight hundred and fifty to one as he confronted the unholy combination of church and state, as represented by the female and male false deities and also by the marriage of Ahab and Jezebel. Ahab and Jezebel’s illustration of church and state represent the corruption of the horn of Republicanism and Baal and Ashtaroth represent the corruption of the Protestant horn.

Ayo byiciro bibiri by’abahanuzi b’ibinyoma bishushanya ihuriro ry’itorero n’ubutegetsi, kuko mu buhanuzi iyo umugabo n’umugore bagereranyijwe hamwe, umugore agereranya itorero naho umugabo akagereranya ubutegetsi. Eliya yarushijwe umubare inshuro magana inani na mirongo itanu kuri imwe ubwo yahanganaga n’iryo huriro ritagatifu ry’itorero n’ubutegetsi, nk’uko ryashushanywaga n’ibigirwamana by’ibinyoma by’umugore n’umugabo kandi no n’urushako rwa Ahabu na Yezebeli. Ishusho ya Ahabu na Yezebeli y’itorero n’ubutegetsi igereranya kwangirika k’ihembe rya Republicanism, naho Bali na Ashtaroti bagashushanya kwangirika kw’ihembe rya Giprotestanti.

The issue was Elijah’s protest against the corrupt religion represented by Thyatira in Revelation chapter two. Elijah represented a Protestant, for the only definition of Protestant is someone who protests against Rome. Elijah’s protest represents a protest against the combination of church and state that is accomplished by the unholy alliance between a corrupted state with a corrupted church.

Ikibazo cyari imyigaragambyo ya Eliya irwanya idini ryanduye rigereranywa na Tiyatira mu Byahishuwe igice cya kabiri. Eliya yagereranyaga Umuporotesitanti, kuko igisobanuro rukumbi cy’Umuporotesitanti ari umuntu wigaragambya arwanya Roma. Imyigaragambyo ya Eliya igereranya kurwanya ihuriro ry’itorero na leta rishyirwa mu bikorwa n’ubufatanye butagatifu hagati ya leta yononekaye n’itorero ryononekaye.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.

> Nyamara ndagufitiye bike byo kugushinja: kuko wemera wa mugore Yezebeli, wiyita umuhanuzikazi, akigisha kandi akayobya abagaragu banjye kugira ngo basambane kandi barye ibyatambiwe ibigirwamana. Kandi namuhaye igihe cyo kwihana ubusambanyi bwe, ariko ntiyihana. Dore, ngiye kumurambika ku gitanda, kandi n’abasambana na we nzabajugunya mu makuba akomeye, keretse bihannye imirimo yabo. Ibyahishuwe 2:20–22.

Eating represents the message you accept, and a message that is sacrificed to idols represents the doctrines of Catholicism, the very symbol of the abominable worship of idols. God’s people in the Dark Ages had come to accept many of the pagan doctrines of Catholicism, and especially the worship of the sun.

Kurya bishushanya ubutumwa wemera, kandi ubutumwa butambiwe ibigirwamana bushushanya inyigisho za Gatolika, ari yo kimenyetso nyakuri cy’ugusenga ibigirwamana kw’ikizira. Abantu b’Imana bo mu Bihe by’Umwijima bari barageze aho bemera inyigisho nyinshi za gipagani za Gatolika, cyane cyane ugusenga izuba.

Fornication is an unlawful relationship and prophetically represents the very essence of what the Constitution prohibits; the combination of church and state. Ahab was in an unlawful relationship with Jezebel, for as a king of Israel he was not to marry a heathen princess. Jesus identified John the Baptist as Elijah, and John also confronted the same unholy relationship when he rebuked Herod for marrying Herodias, his brother’s wife.

Ubusambanyi ni umubano utemewe n’amategeko, kandi mu buryo bw’ubuhanuzi bugereranya ishingiro nyakuri ry’ibyo Itegeko Nshinga ribuza: kwifatanya kw’itorero na Leta. Ahabu yari mu mubano utemewe n’amategeko na Yezebeli, kuko nk’umwami wa Isirayeli atagombaga kurongora umwamikazi w’umupagani. Yesu yagaragaje ko Yohana Umubatiza ari Eliya, kandi Yohana na we yahanganye n’uwo mubano utari uwera ubwo yacyahaga Herode azira kurongora Herodiya, umugore wa mwene se.

> For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife. For John said unto him, It is not lawful for thee to have her. Matthew 14:3, 4.

> Kuko Herode yafashe Yohana, aramuboha, amushyira mu nzu y’imbohe ku bwa Herodiya, muka Filipo mwene nyina. Kuko Yohana yamubwiraga ati: Ntibyemewe ko umutura. Matayo 14:3, 4.

Elijah’s confrontation with Ahab and Jezebel prefigured John’s confrontation with Herod and Herodias for both relationships represented an unlawful relationship of church and state. Together they represent the Elijah message of the one hundred and forty-four thousand who confronts the papacy (Jezebel & Herodias), the ten kings that represent the United Nations (Ahab & Herod) and the United States that represents the false prophet (the false prophets of Carmel and Salome, Herodias’ daughter).

Guhangana kwa Eliya na Ahabu na Yezebeli kwabimburiye uguhangana kwa Yohana na Herode na Herodiya, kuko izo mibanire zombi zagereranyaga ubumwe butemewe bw’itorero n’ubutegetsi bwa Leta. Bafatanyije bagereranya ubutumwa bwa Eliya bw’abahumbi ijana na mirongo ine na bine bahangana n’ubupapa (Yezebeli na Herodiya), abami icumi bagereranya Umuryango w’Abibumbye (Ahabu na Herode), na Leta Zunze Ubumwe z’Amerika zigereranya umuhanuzi w’ibinyoma (abahanuzi b’ibinyoma bo ku Karumeli na Salome, umukobwa wa Herodiya).

The prophetic setting at Carmel includes the defense by Elijah of the Constitution of the United States, which enshrines the principle of the separation of church and state.

Imiterere y’ubuhanuzi yabereye i Karumeli ikubiyemo uguharanira kwa Eliya Itegeko Nshinga rya Leta Zunze Ubumwe z’Amerika, rishyiraho ihame ryo gutandukanya itorero na leta.

> 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.

> Nuko bibayeho, Ahabu abonye Eliya, Ahabu aramubwira ati: “Mbese ni wowe uteza Isirayeli ibyago?” Aramusubiza ati: “Si jye nateje Isirayeli ibyago; ahubwo ni wowe n’inzu ya so, kuko mwataye amategeko y’Uwiteka, kandi ugakurikira Bali.” 1 Abami 18:17, 18.

The Constitution established that the two horns of Republicanism and Protestantism would always stay separate from each other. But Revelation identifies that when the United States ultimately speaks as a dragon, it will do so when the apostate churches of the United States take control and combine with the apostate government.

Itegeko Nshinga yashyizeho ko amahembe abiri y’Uburipubulikani n’Ubuporotesitanti azahora atandukanijwe. Ariko Ibyahishuwe bigaragaza ko igihe Leta Zunze Ubumwe z’Amerika izavugira burundu nk’igisato, izabikora ubwo amatorero yateye ubuhakanyi yo muri Leta Zunze Ubumwe z’Amerika azafata ubutegetsi maze akiyunga na leta yateye ubuhakanyi.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> “Ariko se ‘ishusho y’inyamaswa’ ni iki? kandi izaremwa ite? Iyo shusho ikorwa n’inyamaswa ifite amahembe abiri, kandi ni ishusho y’iyo nyamaswa. Nanone yitwa ishusho y’inyamaswa. Bityo rero, kugira ngo tumenye uko iyo shusho imeze n’uburyo izaremwamo, tugomba kwiga ibiranga iyo nyamaswa ubwayo—ubupapa.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> “Igihe Itorero rya mbere ryandurwaga n’uko ryateshuka ku bworoherane bw’ubutumwa bwiza kandi rikemera imihango n’imigenzo bya gipagani, ryatakaje Umwuka n’imbaraga by’Imana; kandi kugira ngo rigenzure imitimanama y’abantu, ryashatse gushyigikirwa n’ubutegetsi bw’isi. Ingaruka zabaye ubupapa, ari bwo torero ryagenzuraga ububasha bw’igihugu kandi rikabukoresha kugira ngo riteze imbere imigambi yaryo bwite, cyane cyane mu guhana ‘ubuyobe.’ Kugira ngo Leta Zunze Ubumwe z’Amerika zireme ishusho ya ya nyamaswa, ububasha bw’idini bugomba kugenzura bene ako kageni ubutegetsi bwa gisivili ku buryo n’ububasha bw’igihugu na bwo buzakoreshejwe n’itorero kugira ngo risohoze imigambi yaryo bwite.” The Great Controversy, 443.

Elijah at Mount Carmel represented the work of the Millerites, and the Millerites were established as the true prophet in contrast with those that had recently come out from under the influence of Catholicism, but chose through their rejection of the light of the first angel to return to Rome. Thus, the second angel’s message in the spring of 1844 consisted of identifying the Protestant denominations as daughters of Babylon, and the Millerites as the genuine Protestant horn.

Eliya ku Musozi wa Karumeli yagereranyaga umurimo w’Abamillerite, kandi Abamillerite bashyizweho nk’umuhanuzi w’ukuri mu buryo bunyuranye n’abari baherutse kuva munsi y’ubutegetsi bwa Gatolika, ariko bahitamo, binyuze mu kwanga kwabo umucyo w’umumarayika wa mbere, gusubira i Roma. Ni cyo cyatumye ubutumwa bw’umumarayika wa kabiri mu mpeshyi yo mu 1844 bwari bukubiyemo kugaragaza ko amadini y’Abaporotesitanti ari abakobwa ba Babuloni, naho Abamillerite bakaba ihembe nyakuri ry’Abaporotesitanti.

When God brought ancient Israel out of the slavery of Egypt and through the waters of the Red Sea, He initiated a progressive testing process that began with the test of the heavenly manna.

Igihe Imana yakuraga Isirayeli ya kera mu bubata bwo muri Egiputa ikabayobora ikanyuza mu mazi y’Inyanja Itukura, yatangije inzira y’ibigeragezo byagiye bikurikirana, yatangiriye ku kigeragezo cy’umunā wo mu ijuru.

> “Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

> “Ku bwacu haramurika umucyo wakusanyirijwe hamwe wo mu bihe byahise. Inkuru y’ukuntu Abisirayeli bibagirwaga yararinzwe kugira ngo itumurikire. Muri iki gihe Imana yashyizeho ukuboko kwayo kugira ngo yikusanyirizeho ubwoko buva mu mahanga yose, mu miryango yose, no mu ndimi zose. Mu rugendo rw’ukuza kwayo yakoreye umurage wayo, nk’uko yakoreye Abisirayeli igihe yabavanye muri Egiputa. Mu gutenguha gukomeye ko mu wa 1844 kwizera kw’ubwoko bwayo kwarageragejwe nk’uko ukw’Abaheburayo kwageragejwe ku Nyanja Itukura.” Testimonies, volume 8, 115, 116.

The disappointment of October 22, 1844, led to the understanding of the heavenly sanctuary, which then presented the test of the Sabbath just as the test of the manna became the first of a series of ten tests for ancient Israel.

Gutungurana kwabayeho ku itariki ya 22 Ukwakira 1844 kwagejeje ku gusobanukirwa ubuturo bwo mu ijuru, bityo bukomeza kugaragaza ikigeragezo cy’Isabato nk’uko ikigeragezo cya manu cyabaye icya mbere mu ruhererekane rw’ibigeragezo icumi byahawe Isirayeli ya kera.

> “The Lord gave me the following view in 1847, while the brethren were assembled on the Sabbath, at Topsham, Maine.

> “Mu mwaka wa 1847, ubwo abavandimwe bari bateraniye ku Isabato i Topsham, muri Maine, Uwiteka yampaye iyerekwa rikurikira.

> “We felt an unusual spirit of prayer. And as we prayed the Holy Ghost fell upon us. We were very happy. Soon I was lost to earthly things and was wrapped in a vision of God’s glory. I saw an angel flying swiftly to me. He quickly carried me from the earth to the Holy City. In the city I saw a temple, which I entered. I passed through a door before I came to the first veil. This veil was raised, and I passed into the holy place. Here I saw the altar of incense, the candlestick with seven lamps, and the table on which was the shewbread. After viewing the glory of the holy, Jesus raised the second veil and I passed into the holy of holies.

> “Twumvise umwuka udasanzwe wo gusenga. Nuko tumaze gusenga, Umwuka Wera aratumanukiraho. Twari twuzuye ibyishimo cyane. Bidatinze ntakibasha kwita ku bintu byo mu isi, maze nzingirwa n’iyerekwa ry’ubwiza bw’Imana. Mbona marayika ansanganira aguruka yihuta cyane. Yahise ampagaza vuba ava ku isi angeza mu Murwa Wera. Muri uwo murwa nabonye urusengero, ndarwinjiramo. Nanyuze mu rugi mbere yo kugera ku mwenda wa mbere. Uwo mwenda wari wazamuwe, ndinjira ahantu hera. Aho nabonye igicaniro cy’imibavu, igitereko cy’amatabaza gifite amatabaza arindwi, n’ameza yariho imigati yo kumurikwa imbere y’Imana. Maze kubona ubwiza bw’ahera, Yesu azamura umwenda wa kabiri, nuko ninjira Ahera Cyane.”

> “In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.

> “Ahantu Heranda Cyane nabonye isanduku; hejuru yayo no ku mpande zayo hari zahabu itunganye cyane. Kuri buri mpera y’isanduku hari umukerubi mwiza, amababa yawo arambuye ayitwikiriye. Amaso yabo yari ahanganye, kandi barebaga hasi. Hagati y’abo bamarayika hari icyotero cya zahabu. Hejuru y’isanduku, aho abo bamarayika bari bahagaze, hari ubwiza burabagirana cyane bihebuje, busa n’intebe y’ubwami Imana yabagamo. Yesu yari ahagaze iruhande rw’isanduku, kandi uko amasengesho y’abera yazamukaga akamugeraho, umubavu wo mu cyotero ugacumba umwotsi, na We akageza ayo masengesho kuri Se hamwe n’umwotsi w’umubavu. Muri iyo sanduku harimo urugango rwa zahabu rwamanu, inkoni ya Aroni yamezeho udushami, n’ibisate by’amabuye byafungikaga hamwe nk’igitabo. Yesu yarabifunguye, mbona kuri byo handitseho Amategeko Cumi n’urutoki rw’Imana. Ku gisate kimwe hariho ane, ku kindi hariho atandatu. Ayo ane yo ku gisate cya mbere yamurikiraga kurusha ayo atandatu andi. Ariko irya kane, ari ryo tegeko ry’Isabato, ryo ryamurikiraga kurusha yose; kuko Isabato yari yaratoranyirijwe kubahirizwa mu guhesha icyubahiro izina ryera ry’Imana. Isabato yera yasaga n’ihebuje ubwiza—yari ikikijwe n’ikamba ry’ubwiza. Nabonye ko itegeko ry’Isabato ritabambanywe ku musaraba. Iyo biza kuba byarabambanyweho, n’andi mategeko icyenda ni ko yari kuba yarabambanyweho; kandi twari kuba dufite umudendezo wo kuyica yose, nk’uko twagira umudendezo wo kwica irya kane. Nabonye ko Imana itigeze ihindura Isabato, kuko Itajya ihinduka na hato. Ahubwo papa ni we wayihinduye, ayivana ku munsi wa karindwi ayishyira ku munsi wa mbere w’icyumweru; kuko yari yaragenewe guhindura ibihe n’amategeko.” Early Writings, 32.

When the Protestants came out of the Dark Ages in 1798 and the book of Daniel was unsealed, the sixth kingdom of Bible prophecy, the two-horned earth beast of Revelation thirteen began its march through prophetic history. Protestantism was founded upon the sacred document called the Holy Bible and Republicanism was founded upon the sacred document called the Constitution. God had brought His church in the wilderness out of the Dark Ages, but just as with ancient Israel during the Egyptian period of slavery the Sabbath commandment had been forgotten. As Israel crossed the Red Sea on its way to the giving of the law at Sinai, modern Israel crossed the Atlantic on its way to October 22, 1844, where the law would once again be revealed. The Lord was once again raising up a people who would be the depositaries of His law, the depositaries of His prophetic revelations and who would carry the mantle of Protestantism. Ancient Israel was given the two tables of the Ten Commandments as the symbol of their work to be the depositaries of His law, and modern Israel was given the two tables of Habakkuk as the symbol of their work as depositaries of His prophetic Word.

Igihe Abaporotesitanti basohokaga mu Bihe by’Umwijima mu mwaka wa 1798 kandi igitabo cya Daniyeli kigafungurwa, ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, ni ukuvuga inyamaswa ifite amahembe abiri ivuye mu isi ivugwa mu Ibyahishuwe igice cya cumi na gatatu, bwatangiye urugendo rwabwo mu mateka y’ubuhanuzi. Ubuporotesitanti bwashingiwe ku nyandiko yera yitwa Bibiliya Yera, kandi Repubulikanisimu yashingiwe ku nyandiko yera yitwa Itegeko Nshinga. Imana yari yarakuye itorero ryayo ryo mu butayu mu Bihe by’Umwijima, ariko nk’uko byagenze kuri Isirayeli ya kera mu gihe cy’uburetwa bwo mu Egiputa, itegeko ry’Isabato ryari ryaribagiranye. Nk’uko Isirayeli yambutse Inyanja Itukura igana aho amategeko yatangiriwe kuri Sinayi, ni ko Isirayeli ya none yambutse Atlantika igana ku wa 22 Ukwakira 1844, aho amategeko yari kongera guhishurwa. Uwiteka yongeye kubyutsa ubwoko bwagombaga kuba ababitsi b’amategeko ye, ababitsi b’ibyahishuwe bye by’ubuhanuzi, kandi bakambara umwambaro w’ubuporotesitanti. Isirayeli ya kera yahawe ibisate bibiri by’Amategeko Cumi nk’ikimenyetso cy’umurimo wayo wo kuba ababitsi b’amategeko ye, kandi Isirayeli ya none yahawe ibisate bibiri bya Habakuki nk’ikimenyetso cy’umurimo wayo wo kuba ababitsi b’Ijambo rye ry’ubuhanuzi.

Modern Israel was to carry both sets of two tables as it presented the third angel’s message to the world, which is the message proclaimed by those who carry the mantle of Protestantism. The Protestantism that came out of the Dark Ages was then incomplete as was ancient Israel as they crossed through the Red Sea. Protestantism had professed the motto of the Bible and the Bible alone, but had an incomplete understanding of God’s Word through centuries of eating the pagan doctrines of Roman Catholicism (things sacrificed unto idols). God designed that a true Protestant would represent the entire Word of God as symbolized by the “law and the prophets,” the two sets of two tables that represent both the work of God’s people and God’s character. The work of the first angel was to produce a genuine Protestant people that would be both the depositaries of His law and of his prophetic Word.

Isirayeli ya none yagombaga kwikorera ayo matsinda yombi y’ameza abiri-abiri ubwo yatangaga ubutumwa bw’umumarayika wa gatatu ku isi, ari bwo butumwa butangazwa n’abambaye umwambaro w’Ubuporotesitanti. Ubuporotesitanti bwavuye mu Bihe by’Umwijima icyo gihe ntibwari bwuzuye, nk’uko Isirayeli ya kera na yo itari yuzuye ubwo yambukaga inyanja Itukura. Ubuporotesitanti bwari bwaravuze ko intego yabwo ari Bibiliya na Bibiliya yonyine, ariko bwari bufite gusobanukirwa kutuzuye kw’Ijambo ry’Imana bitewe n’ibinyejana byinshi byo kurya inyigisho za gipagani za Kiliziya Gatolika y’i Roma (ibintu byatambiwe ibigirwamana). Imana yateganyaga ko Umuporotesitanti nyakuri azahagararira Ijambo ry’Imana ryose nk’uko rigereranywa n’“amategeko n’abahanuzi,” ayo matsinda yombi y’ameza abiri-abiri agaragaza umurimo w’ubwoko bw’Imana kimwe n’imico y’Imana. Umurimo w’umumarayika wa mbere wari uwo kubyara ubwoko bw’Abaporotesitanti nyakuri bwaba ari ababitsi b’itegeko ryayo kandi n’Ijambo ryayo ry’ubuhanuzi.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> “Imana yahamagariye Itorero ryayo muri iyi minsi, nk’uko yahamagariye Isirayeli ya kera, guhagarara nk’umucyo mu isi. Binyuze ku mugabanyabintu ukomeye w’ukuri, ari wo butumwa bw’abamarayika ba mbere, uwa kabiri, n’uwa gatatu, yabatandukanije n’amatorero ndetse n’isi kugira ngo ibazane mu kwegerana kwera na Yo ubwayo. Yabagize ababitsi b’amategeko yayo kandi ibashinga ukuri gukomeye k’ubuhanuzi bw’iki gihe. Nk’uko amagambo yera y’Imana yahawe Isirayeli ya kera ngo iyabikize, na yo ni ubwiru bwera bugomba kumenyeshwa ab’isi bose. Abamarayika batatu bo mu Ibyahishuwe 14 bahagarariye abantu bemera umucyo w’ubutumwa bw’Imana maze bagasohoka nk’intumwa zayo kugira ngo bumvikanishe imiburo ku isi yose, impande zayo zose.” Testimonies, volumu ya 5, 455.

The warning that is to be proclaimed by those who have been identified as the depositaries of the two sets of two tables is against receiving the mark of Catholicism. That protest is against the unlawful relationship of Ahab and Jezebel and was represented by Elijah on Mount Carmel. The giving of the two tables of stone at Mount Sinai typified the giving of Habakkuk’s two tables of cloth in the history of 1842 through 1849. Habakkuk’s two tables are the symbol of the covenant relationship between God and His Protestant people. To reject those tables would be the same as ancient Israel rejecting God’s law.

Umuburo ugomba kwamamazwa n’abamenyekanye nk’ababitsi b’amaseti abiri y’ameza abiri ni umuburo wo kwirinda kwakira ikimenyetso cya Gatolika. Uwo mwigaragambyo urwanya ubusabane butemewe bwa Ahabu na Yezebeli, kandi wagereranyijwe na Eliya ku Musozi Karumeli. Itangwa ry’ameza abiri y’amabuye ku Musozi Sinayi ryashushanyaga itangwa ry’ameza abiri y’umwenda ya Habakuki mu mateka yo kuva mu 1842 kugeza mu 1849. Ayo meza abiri ya Habakuki ni ikimenyetso cy’umubano w’isezerano hagati y’Imana n’ubwoko bwayo bw’Abaporotesitanti. Kwanga ayo meza byaba ari kimwe n’uko Isirayeli ya kera yanze amategeko y’Imana.

The Millerites entered into the Most Holy Place and received the light of the Sabbath, but the testing process was yet unfinished. Simultaneously the horn of Republicanism was proceeding through the very same history. And both horns would reach a milestone in their march together in 1863.

Abamillerite binjiye Ahera Cyane Cyera cyane, bahabwa umucyo w’Isabato, ariko igikorwa cyo kugeragezwa cyari kitararangira. Muri icyo gihe nyine, ihembe rya Repubulikanisimu na ryo ryari rikomeza kunyura muri ayo mateka nyine. Kandi ayo mahembe yombi yagombaga kugera ku ntambwe ikomeye mu rugendo rwayo rumwe mu mwaka wa 1863.

Miller’s Elijah message produced a progressive purification process with the intended purpose of establishing the Protestant horn and in the identical history the Republican horn was involved with a progressive process of political development. Both horns are on the same earth beast, so they must travel in unison through the entire history of the earth beast.

Ubutumwa bwa Eliya bwa Miller bwabyaye urugendo rw’iyezwa rugenda rutera imbere, bufite intego igambiriwe yo gushinga ihembe ry’Abaporotesitanti; kandi muri iyo mateka nyayo, ihembe ry’Abaripubulikani na ryo ryari rifitanye isano n’urugendo rugenda rutera imbere rw’iterambere rya politiki. Ayo mahembe yombi ari ku nyamaswa imwe yo ku isi, bityo agomba kugendera hamwe mu bumwe mu mateka yose y’iyo nyamaswa yo ku isi.

The first prophetic characteristic of the Republican horn of the earth beast was the action of speaking the Constitution into effect in 1789. In 1798, (the time of the end when the book of Daniel was unsealed), the earth beast would speak for the first time as the sixth kingdom of Bible prophecy. 1798 was the beginning of the United States as the sixth kingdom of Bible prophecy, and the speaking that occurred at the beginning of the earth beast’s history in 1798 would typify the last time the sixth kingdom would speak, and that time is represented as the voice of the dragon. When we consider the laws passed by the Republican horn in the United States in 1798, we should expect to see a typification of the laws that will be passed in conjunction with the Sunday law when the United States speaks as a dragon. As we consider the following four laws, ask yourself if the four laws passed in 1798 have the prophetic signature of Alpha and Omega?

Ikimenyetso cya mbere cy’ubuhanuzi kiranga ihembe ry’Igihugu cy’inyamaswa y’isi ry’Abarepubulikani cyari igikorwa cyo gushyira Itegeko Nshinga mu bikorwa mu mwaka wa 1789. Mu 1798, (igihe cy’imperuka igihe igitabo cya Daniyeli cyakurwagamo ikimenyetso), inyamaswa y’isi yagombaga kuvuga ku ncuro ya mbere nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya. Umwaka wa 1798 wari intangiriro ya Leta Zunze Ubumwe za Amerika nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, kandi ukuvuga kwabayeho mu ntangiriro y’amateka y’inyamaswa y’isi mu 1798 kwari kugereranya igihe cya nyuma ubwo ubwami bwa gatandatu buzavuga, kandi icyo gihe kigaragazwa nk’ijwi ry’ikiyoka. Iyo dusuzumye amategeko yemejwe n’ihembe ry’Abarepubulikani muri Leta Zunze Ubumwe za Amerika mu 1798, dukwiriye kwitega kubona ishusho y’igereranya ry’amategeko azemezwa afatanije n’itegeko ryo ku Cyumweru igihe Leta Zunze Ubumwe za Amerika zizavuga nk’ikiyoka. Mu gihe dusuzuma aya mategeko ane akurikira, ibaze niba ayo mategeko ane yemejwe mu 1798 afite ikimenyetso cy’ubuhanuzi cya Alufa na Omega?

In 1798, the United States passed several significant laws known as the Alien and Sedition Acts. These acts were a series of four laws passed by the Federalist-controlled Congress and signed into law by President John Adams, the second president of the United States and former vice president of George Washington.

Mu wa 1798, Leta Zunze Ubumwe za Amerika zashyizeho amategeko menshi akomeye azwi ku izina rya Alien and Sedition Acts. Ayo mategeko yari urukurikirane rw’amategeko ane yemejwe na Kongere yari igenzurwa n’Abafederalisite kandi ashyirwaho umukono kugira ngo abe amategeko na Perezida John Adams, perezida wa kabiri wa Leta Zunze Ubumwe za Amerika akaba n’uwabaye visi perezida wa George Washington.

The Naturalization Act: This law extended the residency requirement for immigrants to become U.S. citizens from 5 to 14 years. It was aimed primarily at curbing the influence of recent immigrants, who were often aligned with the opposition party, the Democratic-Republicans.

Itegeko ry’Ikwemererwa Guhabwa Ubwenegihugu: Iri tegeko ryongereye igihe gisabwa cyo gutura ku bimukira kugira ngo bahabwe ubwenegihugu bwa Leta Zunze Ubumwe za Amerika, rikirambura riva ku myaka 5 rigera ku myaka 14. Ryari rigamije cyane cyane kugabanya uruhare rw’abimukira ba vuba, bakundaga kuba bari ku ruhande rw’ishyaka ritavuga rumwe n’ubutegetsi, ari ryo Democratic-Republicans.

The Alien Friends Act: This act authorized the president to deport non-citizens deemed to be a threat to the security of the United States during peacetime. It allowed the president to detain and deport any non-citizen he considered dangerous.

Itegeko ry’Inshuti z’Abanyamahanga: Iri tegeko ryahaga Perezida ububasha bwo kwirukana mu gihugu abatari abenegihugu bafatwaga ko babangamiye umutekano wa Leta Zunze Ubumwe za Amerika mu gihe cy’amahoro. Ryemereraga Perezida gufata no kwirukana mu gihugu umunyamahanga wese atari umwenegihugu yabonaga ko ari umuntu uteje akaga.

The Alien Enemies Act: This law provided for the apprehension, restraint, and deportation of citizens from countries at war with the United States. It was enacted as a precaution during the tense atmosphere of the late 1790s.

Itegeko ry’Abanzi b’Abanyamahanga: Iri tegeko ryateganyaga ifatwa, ifungirwa, n’iyirukanwa ry’abaturage bo mu bihugu byari biri mu ntambara n’Amerika. Ryashyizweho nk’ingamba yo kwirinda mu bihe by’umwuka mubi n’impagarara byaranze impera z’imyaka ya 1790.

The Sedition Act: This is the most controversial of the Alien and Sedition Acts. It made it a criminal offense to publish “false, scandalous, and malicious” writings against the government or its officials, with the intent to defame them or bring them into disrepute. Critics saw this as a direct attack on freedom of speech and the press.

Itegeko ry’Ubwigomeke: Iri ni ryo ryateje impaka kurusha andi yose mu Mategeko y’Abanyamahanga n’Ubwigomeke. Ryagize icyaha gihanwa n’amategeko gutangaza inyandiko “z’ibinyoma, ziteye isoni, kandi zifite ubugome” zigamije kurwanya guverinoma cyangwa abayobozi bayo, hagamijwe kubasebya cyangwa kubatesha icyizere no kubashyira mu gasuzuguro. Abaryamaganaga babibonaga nk’igitero gitaziguye ku bwisanzure bwo kuvuga no ku bwisanzure bw’itangazamakuru.

The Alien and Sedition Acts were highly controversial and led to significant opposition from Democratic-Republicans, who believed these laws violated fundamental Constitutional rights and targeted their political party. They argued that the laws were an infringement on the First Amendment, which protects freedom of speech and the press. Eventually, these laws played a role in the election of 1800, when Thomas Jefferson and the Democratic-Republicans won the presidency and Congress, leading to the repeal of the Sedition Act.

Amategeko y’Abanyamahanga n’Ay’Ubugumutsi yateje impaka zikomeye cyane kandi avamo kurwanywa gukomeye n’Abademokarate-Repabulikani, bibwiraga ko ayo mategeko yarenze ku burenganzira bw’ingenzi bw’Itegeko Nshinga kandi ko yari agambiriye kwibasira ishyaka ryabo rya politiki. Bavugaga ko ayo mategeko yari abangamira Ivugururwa rya Mbere, rirengera ubwisanzure bwo kuvuga no kwandika mu itangazamakuru. Amaherezo, ayo mategeko yagize uruhare mu matora yo mu 1800, ubwo Thomas Jefferson n’Abademokarate-Repabulikani batsindaga umwanya w’Umukuru w’Igihugu na Kongere, bituma Itegeko ry’Ubugumutsi rivanwaho.

The Democratic-Republican party believed these laws violated the fundamental rights upheld by the Constitution, and they also believed the laws were targeting the opposing political party. It matters not that these laws were repealed or later expired, the Alpha and Omega illustrates the end with the beginning. In the history where these laws were enacted or “spoke” into law the Federalist party was opposed by a party called Democrat-Republicans. The evolution of the Democrat-Republican party ultimately produces the Republican party. A political party primarily coalesced together based upon an anti-slavery position.

Ishyaka rya Democratic-Republican ryizeraga ko ayo mategeko yishe uburenganzira bw’ibanze burengerwa n’Itegeko Nshinga, kandi banizeraga ko ayo mategeko yari agambiriye kwibasira ishyaka rya politiki ritavuga rumwe na bo. Nta cyo bitwaye ko ayo mategeko yaje kuvanwaho cyangwa nyuma akarangira igihe cyayo, Alpha na Omega yerekana iherezo ihereye ku ntangiriro. Mu mateka aho ayo mategeko yashyizweho cyangwa “yavuzwe” kugira ngo abe itegeko, ishyaka rya Federalist ryahangwaga n’ishyaka ryitwaga Democrat-Republicans. Ihindagurika ry’ishyaka rya Democrat-Republican amaherezo ritanga ishyaka rya Republican. Ishyaka rya politiki ryishyize hamwe ahanini rishingiye ku myifatire yo kurwanya ubucakara.

The historians identify 1863 as the very center point of the civil war, a war which was premised upon the issue of slavery. 1863 is also a waymark for the new standard bearers of the Protestant horn, who then rejected the first time-prophecy given to Miller by angels (the prophecy of “seven times” from Leviticus twenty-six). Could it be a simple coincidence that the prophecy of the seven times just happens to be based upon the laws of slavery set forth in the previous chapter of Leviticus? The “curse” identified by the “seven times” was the promise that if the covenant laws of chapter twenty-five were to be disobeyed, Israel would then end its history by returning into the slavery it was taken out of when it began its journey at the Red Sea.

Abanditsi b’amateka bagaragaza ko umwaka wa 1863 ari wo ngingo nyakuri yo hagati y’intambara y’abaturage, intambara yari ishingiye ku kibazo cy’ubucakara. Umwaka wa 1863 kandi ni ikimenyetso cy’inzira ku batwara ibendera rishya b’ihembe ry’Abaprotestanti, abo rero nyuma baje kwanga ubuhanuzi bwa mbere bw’igihe bwahawe Miller n’abamarayika (ubuhanuzi bw’“inshuro ndwi” bwo muri Abalewi makumyabiri na gatandatu). Mbese byaba ari impanuka isanzwe gusa ko ubuhanuzi bw’inshuro ndwi busanzwe bushingiye ku mategeko y’ubucakara yashyizweho mu gice kibanziriza icyo cyo muri Abalewi? “Umuvumo” ugaragazwa n’izo “nshuro ndwi” wari isezerano ry’uko, niba amategeko y’isezerano yo mu gice cya makumyabiri na gatanu yari kuzagomorwa, Isirayeli yari kurangiza amateka yayo isubiye mu bucakara yavanywemo igihe yatangiraga urugendo rwayo ku Nyanja Itukura.

From 1798 to 1863 the political party that was the Democratic–Republican party went through a series of purges or shakings. From 1798 onward, and especially from August 11, 1840 onward through 1863 the Millerite movement went through a series of purges and shakings.

Kuva mu wa 1798 kugeza mu wa 1863, ishyaka rya politiki ryari ishyaka rya Democratic–Republican ryanyuze mu ruhererekane rw’iyungururwa cyangwa kunyeganyezwa. Uhereye mu wa 1798, kandi cyane cyane uhereye ku wa 11 Kanama 1840 kugeza mu wa 1863, urug movement rwa Millerite rwanyuze mu ruhererekane rw’iyungururwa n’ukunyeganyezwa.

The Democratic-Republican Party, which was one of the early political parties in the United States, did not directly transform into the modern Republican Party as it exists today. Instead, it underwent a series of changes and splits over time, ultimately leading to the formation of several different political parties before the emergence of the Republican Party.

Ishyaka ya Demokarate-Republika, yari imwe mu mashyaka ya politiki ya mbere muri Leta Zunze Ubumwe za Amerika, ntiyahindutse mu buryo butaziguye ngo ibe Ishyaka rya Republika ryo muri iki gihe nk’uko riri uyu munsi. Ahubwo, yanyuze mu ruhererekane rw’impinduka no kwicamo ibice uko igihe cyagendaga gihita, bikaza kurangira bitumye havuka amashyaka menshi ya politiki atandukanye mbere y’uko Ishyaka rya Republika rivuka.

The Democratic-Republican Party, often associated with Thomas Jefferson and James Madison, was founded in the late 18th century as a response to the Federalist Party. The Democratic-Republicans favored a strict interpretation of the Constitution, states’ rights, and agrarian interests.

Ishyaka rya Demokarasi na Repubulika, rikunze gufatanywa na Thomas Jefferson na James Madison, ryashinzwe mu mpera z’ikinyejana cya 18 nk’igisubizo ku Ishyaka ry’Aba-Federaliste. Aba-Demokarasi na Repubulika bashyigikiraga isobanura rikakaye ry’Itegeko Nshinga, uburenganzira bw’intara, n’inyungu z’ubuhinzi.

However, by the 1820s, the Democratic-Republican Party began to fracture along regional and ideological lines. The primary split occurred during the Era of Good Feelings (1817–1825), when there was a lack of strong opposition to James Monroe’s presidency. This period of political tranquility contributed to the decline of the Democratic-Republican Party. The party eventually split into several factions and evolved into the following political groups:

Ariko, mu myaka ya 1820, Ishyaka rya Demokarasi n’Abarepubulikani ryatangiye gucikamo ibice hakurikijwe uturere n’imyumvire ya politiki. Ugucikamo ibice kw’ibanze kwabaye mu gihe cyiswe Era of Good Feelings (1817–1825), ubwo haburaga abatavuga rumwe bikomeye n’ubutegetsi bwa James Monroe. Icyo gihe cy’umutekano wa politiki cyagize uruhare mu gucika intege kw’Ishyaka rya Demokarasi n’Abarepubulikani. Amaherezo iryo shyaka ryacitsemo udutsiko twinshi, riza kuvamo amatsinda ya politiki akurikira:

Democratic Party: The followers of Andrew Jackson, who became the seventh president in 1829, formed the Democratic Party. Jacksonian Democrats supported a strong executive branch, westward expansion, and a broader suffrage for white males.

Ishyaka rya Demokarasi: Abakurikira ba Andrew Jackson, wabaye perezida wa karindwi mu 1829, ni bo bashinze Ishyaka rya Demokarasi. Abademokarate bo ku gihe cya Jackson bashyigikiraga ubutegetsi bukomeye bw’urwego nyobozi, kwaguka berekeza iburengerazuba, n’itangwa ry’uburenganzira bwo gutora ku rugero rwagutse ku bagabo b’abazungu.

National Republican Party: This party emerged as a response to Andrew Jackson’s presidency and later merged with other anti-Jackson factions to become the Whig Party. The National Republicans were generally more supportive of a strong federal government and economic development.

Ishyaka ry’Igihugu ry’Abaripubulikani: Iri shyaka ryavutse risubiza ku butegetsi bwa Andrew Jackson, nyuma riza kwifatanya n’andi matsinda yarwanyaga Jackson kugira ngo ribe Ishyaka rya Whig. Muri rusange, Abaripubulikani b’Igihugu bashyigikiraga cyane ubutegetsi bukomeye bwa leta nkuru n’iterambere ry’ubukungu.

Anti-Masonic Party: This was a short-lived political party that emerged in the 1820s, primarily in response to concerns about the influence of the secretive Masonic fraternity. It absorbed some former Democratic-Republicans.

Ishyaka Rirwanya Ubwiyunge bw’Abafreemasoni: Iri ryari ishaka rya politiki rimaze igihe gito, ryavutse mu myaka ya 1820, cyane cyane risubiza impungenge zari zihari ku byerekeye ingaruka z’umuryango w’ibanga w’Abafreemasoni. Ryinjiyemo bamwe mu bahoze mu ishyaka ry’Aba-Democratic-Republicans.

The Whig Party: Formed in the 1830s, the Whigs included former National Republicans, Anti-Masons, and other opposition groups. They were characterized by their opposition to Jacksonian policies, support for a strong federal government, and promotion of industrial and economic development.

Ishyaka ry’Abawigi: Ryashinzwe mu myaka ya 1830, Abawigi barimo abahoze ari Abarepubulikani b’Igihugu, Abatavuga rumwe n’Abamasoni, n’andi matsinda y’abatavuga rumwe n’ubutegetsi. Barangwaga no kurwanya politiki za Jackson, gushyigikira ubutegetsi bukomeye bwa leta nkuru, no guteza imbere iterambere ry’inganda n’ubukungu.

The modern Republican Party was founded in the 1850s as a direct response to the growing sectional tensions over slavery. It attracted former Whigs, anti-slavery Democrats, Free Soilers, and others who opposed the expansion of slavery into new territories. The first Republican presidential candidate, John C. Fremont, ran in the 1856 election, and the party’s first successful candidate, Abraham Lincoln, was elected in 1860. So, the Republican Party emerged separately from the Democratic-Republican tradition and had a distinct trajectory in American political history.

Ishyaka rya Repubulikani rya none ryashinzwe mu myaka ya 1850 nk’igisubizo kiziguye ku makimbirane yari agenda yiyongera hagati y’uturere ku kibazo cy’ubucakara. Ryakiriye abahoze mu Ishyaka rya Whig, Abademokarate barwanyaga ubucakara, abo muri Free Soil, n’abandi barwanyaga kwagura ubucakara bukagera mu turere dushya. Umukandida wa mbere w’Ishyaka rya Repubulikani ku mwanya wa perezida, John C. Fremont, yiyamamaje mu matora yo mu 1856, kandi umukandida waryo wa mbere wabashije gutsinda, Abraham Lincoln, yatorewe uwo mwanya mu 1860. Bityo rero, Ishyaka rya Repubulikani ryavutse ritandukanije n’umurage wa Democratic-Republican kandi rigira inzira yariryo yihariye mu mateka ya politiki y’Amerika.

By 1860, the Republican party elected its first president. It was based upon a coalition of political parties that were opposed to slavery. In 1863 the Emancipation Proclamation “spoke” slavery out of existence. In 1863 the Republican horn, then represented by the Republican party “spoke” slavery out of existence, while the Protestant horn ceased to be a movement and became the Seventh-day Adventist church. The movement of the Millerites legally and officially ended in May of 1863, and in that year Moses’ oath, the prophecy of slavery was rejected. He that has an ear, let him hear.

Mu 1860, ishyaka rya Repubulikani ryatoreye perezida waryo wa mbere. Ryari rishingiye ku ihuriro ry’amashyaka ya politiki yarwanyaga ubucakara. Mu 1863 Itangazo ry’Ubwigenge bw’Abacakara “ryavuze” rikuraho ubucakara. Mu 1863 ihembe rya Repubulikani, icyo gihe ryahagarariwe n’ishyaka rya Repubulikani, “ryavuze” rikuraho ubucakara, mu gihe ihembe ry’Abaporotesitanti ryaretse kuba umuryango w’uguhaguruka maze rihinduka Itorero ry’Abadiventisiti b’Umunsi wa Karindwi. Umuryango w’Abamillerite warangiye mu buryo bwemewe n’amategeko no ku mugaragaro muri Gicurasi 1863, kandi muri uwo mwaka indahiro ya Mose, ari yo buhanuzi bw’ubucakara, yaranzwe. Ufite ugutwi, niyumve.

At this point it might be informative to provide a brief overview of the “oath of Moses” as labelled by the prophet Daniel.

Kuri iyi ngingo, byaba bifite umumaro gutanga incamake ngufi y’“indahiro ya Mose” nk’uko yiswe n’umuhanuzi Daniyeli.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> Ni ukuri, Abisirayeli bose bishe amategeko yawe, koko, bayateshutsemo kugira ngo batumvira ijwi ryawe; ni cyo cyatumye umuvumo udukomokeraho, ndetse n’indahiro yanditswe mu mategeko ya Mose umugaragu w’Imana, kuko twagucumuyeho. Daniyeli 9:11.

William Miller who was guided by Gabriel and other angels as he studied the Word of God, was first led to the “seven times” of Leviticus twenty-six. Miller’s testimony is that in his study of the Bible, he began in the book of Genesis and therefore he obviously came to Leviticus well before he reached the twenty-three hundred years of Daniel chapter eight and verse fourteen. He exclusively used the Bible and a Cruden’s concordance.

William Miller, wayoborwaga na Gaburiyeli n’izindi marayika mu gihe yigaga Ijambo ry’Imana, yabanje kuyoborwa ku “bihe birindwi” byo mu Balewi makumyabiri na gatandatu. Ubuhamya bwa Miller ni uko mu kwiga kwe Bibiliya, yatangiriye mu gitabo cy’Itangiriro, bityo rero biragaragara ko yageze mu Balewi mbere cyane y’uko agera ku myaka ibihumbi bibiri na magana atatu yo muri Daniyeli igice cya munani n’umurongo wa cumi na kane. Yakoresheje gusa Bibiliya n’urutonde rw’amagambo rwa Cruden.

Cruden’s concordance has no references to the Hebrew or Greek words that were thereafter translated into the English of the King James Bible. Miller considered the “context” of the passage he was studying to guide his understanding of a word or passage of Scripture. When it came to his understanding of the “seven times” it is very simple to see the context for the “seven times” of chapter twenty-six of Leviticus is chapter twenty-five.

Igitabo cya Cruden cy’amagambo ahuje n’ayo muri Bibiliya nta byerekezo gifite ku magambo y’Igiheburayo cyangwa ay’Ikigereki nyuma yaho yahinduwe mu Cyongereza cya Bibiliya ya King James. Miller yafataga “imiterere y’ibivugwa” y’umurongo yigaga nk’iyamuyobora mu gusobanukirwa ijambo cyangwa igice cy’Ibyanditswe. Ku byerekeye uko yasobanukiwe “ibihe birindwi,” biroroshye cyane kubona ko imiterere y’ibivugwa ku “bihe birindwi” byo mu gice cya makumyabiri na gatandatu cy’Abalewi ari igice cya makumyabiri na gatanu.

Chapter twenty-five outlines the resting of the land, the Jubilee and the rules of slavery. The rules of chapter twenty-five are part of “the law of Moses the servant of God” that produces a blessing if obeyed and a “curse” if disobeyed. In chapter twenty-six the curse of the “seven times” equates to twenty-five hundred and twenty years and is set forth in the obvious context of the rules of the land resting and the principles of slavery. In chapter twenty-six the punishment is called the “quarrel of my covenant.”

Igice cya makumyabiri na gatanu gisobanura iby’ikiruhuko cy’ubutaka, Umwaka wa Yubile n’amategeko agenga uburetwa. Amategeko yo mu gice cya makumyabiri na gatanu ni igice cy’“amategeko ya Mose umugaragu w’Imana” azana umugisha iyo yubahirijwe, kandi akazana “umuvumo” iyo atubahirijwe. Mu gice cya makumyabiri na gatandatu, umuvumo wa “incuro ndwi” uhwanye n’imyaka ibihumbi bibiri na magana atanu na makumyabiri, kandi ushyirwa mu rwego rw’imvugiro igaragara rw’amategeko yerekeye ikiruhuko cy’ubutaka n’amahame y’uburetwa. Mu gice cya makumyabiri na gatandatu, icyo gihano cyitwa “impaka z’isezerano ryanjye.”

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Ni bwo nanjye nzabagendera mu buryo bwo kubarwanya, kandi nzabakubita incuro ndwi ku bw’ibyaha byanyu. Kandi nzabateza inkota izahorera igihano cyo kwica isezerano ryanjye; kandi nimuramuka mwiteranyirije mu migi yanyu, nzaboherereza icyorezo; kandi muzagabizwa mu maboko y’umwanzi. Abalewi 26:24, 25.

In context the “covenant” that God has a “quarrel” over would be the covenant previously cited in chapter twenty-five. The punishment of the seven times is called the “quarrel of” God’s “covenant” and the “curse” attached to it is that Israel would be “delivered into the hand of their” enemies, and once in the enemies’ land, (as Daniel was) Israel would become the slaves of their enemies.

Mu buryo bw’iyi ngingo, “isezerano” Imana ifitiyeho “impaka” ni rya sezerano ryari ryamaze kuvugwa mbere mu gice cya makumyabiri na gatanu. Igihano cy’izo “nshuro zirindwi” cyitwa “impaka z’” “isezerano” ry’Imana, kandi “umuvumo” urifatanije na ryo ni uko Isirayeli “izagabizwa mu maboko y’” abanzi bayo; kandi nimara kugera mu gihugu cy’abanzi bayo, (nk’uko byagenze kuri Daniyeli) Isirayeli izahinduka imbata z’abanzi bayo.

When Moses recorded Leviticus twenty-six ancient Israel had just been delivered from the slavery of Egypt and the principles of slavery represented in chapter twenty-five would bring either a blessing or a curse. Ancient Israel never practiced the rules of the Jubilee and ultimately both the northern and southern kingdoms were scattered for “seven times” in fulfillment of what Daniel called the “curse of Moses.”

Igihe Mose yandikaga Abalewi makumyabiri na gatandatu, Isirayeli ya kera yari imaze gukizwa uburetwa bwo muri Egiputa, kandi amahame y’uburetwa agaragazwa mu gice cya makumyabiri na gatanu yari kuzazana umugisha cyangwa umuvumo. Isirayeli ya kera ntiyigeze yubahiriza amategeko ya Yubile, kandi amaherezo ubwami bwombi, ubw’amajyaruguru n’ubw’amajyepfo, bwaratatanyijwe “incuro zirindwi,” bisohoza ibyo Daniyeli yise “umuvumo wa Mose.”

The covenant relationship between God and Israel which had begun with their slavery in Egypt, ended with their slavery to Assyria and Babylon. The “seven times” against the northern kingdom ended in 1798, and “seven times” against the southern kingdom ended in 1844. The starting point for the two periods of seven times is marked in Isaiah chapter seven with a prophecy of sixty-five years that was proclaimed by Isaiah to king Ahaz of Judah in 742 BC.

Umubano w’isezerano hagati y’Imana na Isirayeli wari watangiye mu gihe cy’uburetwa bwabo muri Egiputa, warangiye mu gihe cy’uburetwa bwabo bwa Ashuri n’ubwa Babuloni. “Ibihe birindwi” byagiriye ubwami bw’amajyaruguru byarangiye mu 1798, kandi “ibihe birindwi” byagiriye ubwami bw’amajyepfo byarangiye mu 1844. Intangiriro y’ibyo bihe byombi birindwi igaragazwa muri Yesaya igice cya karindwi n’ubuhanuzi bw’imyaka mirongo itandatu n’itanu, bwatangajwe na Yesaya ku mwami Ahazi w’u Buyuda mu 742 BC.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Kuko umutwe wa Siriya ari i Damasiko, kandi umutwe wa Damasiko akaba ari Resini; kandi mu myaka mirongo itandatu n’itanu Efurayimu izamenagurwa, kugira ngo itazongera kuba ubwoko. Kandi umutwe wa Efurayimu ni Samariya, kandi umutwe wa Samariya ni mwene Remaliya. Nimudakomeza kwizera, ni ukuri ntimuzakomera. Yesaya 7:8, 9.

Isaiah had identified that “within” sixty-five years from the time when the prophecy was set forth in 742 BC, the northern kingdom would be broken. Nineteen years later in 723 BC the northern kingdom of Israel was taken into slavery by the king of Assyria and forty-six years later the king of Babylon took the southern kingdom of Judah into slavery in 677 BC. The prophecy of sixty-five years produces six historical waymarks. The first is 742 BC when the prediction is set forth. Nineteen years later in 723 BC, the northern kingdom was taken into slavery by the Assyrians. Forty-six years later in 677 BC the southern kingdom was taken into slavery by the Babylonians. The first twenty-five hundred and twenty years that began in 723 BC then ended in 1798. Then is 1844 the twenty-five hundred and twenty years that began in 677 BC concluded. From 1844, the prediction extended nineteen years to 1863 in order to complete the entire prophetic structure, for when the Alpha and Omega marked nineteen years to begin the prophetic structure there must be nineteen years to reach its end.

Yesaya yari yaragaragaje ko “mu gihe cy’imyaka” mirongo itandatu n’itanu uhereye igihe ubwo buhanuzi bwatangirwaga mu wa 742 mbere ya Kristo, ubwami bwo mu majyaruguru bwari kuzamenagurwa. Nyuma y’imyaka cumi n’icyenda, mu wa 723 mbere ya Kristo, ubwami bwo mu majyaruguru bwa Isirayeli bwajyanywe mu bunyage n’umwami wa Ashuri, maze nyuma y’imyaka mirongo ine n’itandatu, umwami wa Babuloni ajyana ubwami bwo mu majyepfo bwa Yuda mu bunyage mu wa 677 mbere ya Kristo. Ubu buhanuzi bw’imyaka mirongo itandatu n’itanu butanga ibimenyetso ndangamateka bitandatu. Icya mbere ni umwaka wa 742 mbere ya Kristo, ari wo iryo hanuzi ryatangarijwemo. Nyuma y’imyaka cumi n’icyenda, mu wa 723 mbere ya Kristo, ubwami bwo mu majyaruguru bwajyanywe mu bunyage n’Abashuri. Nyuma y’imyaka mirongo ine n’itandatu, mu wa 677 mbere ya Kristo, ubwami bwo mu majyepfo bwajyanywe mu bunyage n’Abanyababuloni. Hanyuma imyaka ibihumbi bibiri na magana atanu na makumyabiri ya mbere yatangiye mu wa 723 mbere ya Kristo irangira mu wa 1798. Hanyuma mu wa 1844, imyaka ibihumbi bibiri na magana atanu na makumyabiri yatangiye mu wa 677 mbere ya Kristo yarasojwe. Uhereye mu wa 1844, ubwo buhanuzi bwarakomeje indi myaka cumi n’icyenda bugera mu wa 1863 kugira ngo bwuzuze imiterere yose y’ubuhanuzi, kuko ubwo Alufa na Omega yashyiragaho imyaka cumi n’icyenda ngo itangize imiterere y’ubuhanuzi, hagombaga no kubaho imyaka cumi n’icyenda kugira ngo bugere ku iherezo ryabwo.

Ancient Israel was delivered from the slavery of Egypt and through disobedience both the northern and southern kingdoms were returned to slavery. The prophecies transcend from the prophetic history of ancient literal Israel to modern spiritual Israel and in so doing the theme of all the prophetic waymarks is slavery.

Isirayeli ya kera yarokowe ikurwa mu bucakara bwo muri Egiputa, kandi binyuze mu kutumvira ubwami bwo mu majyaruguru n’ubwo mu majyepfo byombi byasubijwe mu bucakara. Ubuhanuzi burarenga amateka y’ubuhanuzi ya Isirayeli ya kera nyakuri bukagera kuri Isirayeli ya none yo mu mwuka, kandi muri uko kubigenza, insanganyamatsiko y’ibimenyetso byose by’ubuhanuzi ni ubucakara.

The prophecy in Isaiah seven was presented to the wicked king Ahaz by Isaiah in 742BC when an impending civil war between the north and south was being identified. The southern kingdom of Ahaz was the literal glorious land of ancient Israel. In 1798, the spiritual glorious land of Bible prophecy began to rule as the sixth kingdom of Bible prophecy. When the seven times against the literal glorious land ended in 1844, there was, as in the history of king Ahaz an impending civil war. By 1844, the turmoil of political parties breaking apart and forming alliances had almost fully settled into two classes of political persuasions. In terms of slavery the Democrats were pro-slavery and the Republicans were anti-slavery. From 1798 to the beginning of the civil war in 1860 the process of developing two classes of political parties had been settled.

Ubuhanuzi bwo muri Yesaya igice cya karindwi bwashyikirijwe umwami mubi Ahazi na Yesaya mu mwaka wa 742 mbere ya Kristo, igihe intambara y’abenegihugu yari yegereje hagati y’amajyaruguru n’amajyepfo yatangiraga kumenyekana. Ubwami bwo mu majyepfo bwa Ahazi bwari igihugu cy’ukuri cy’ubwiza cya Isirayeli ya kera. Mu 1798, igihugu cy’umwuka cy’ubwiza cyo mu buhanuzi bwa Bibiliya cyatangiye gutegeka nk’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya. Igihe ibihe birindwi byaciriwe igihugu cy’ukuri cy’ubwiza byarangiraga mu 1844, habayeho, nk’uko byari bimeze mu mateka y’umwami Ahazi, intambara y’abenegihugu yari yegereje. Kugera mu 1844, imivurungano y’amashyaka ya politiki asenyuka kandi agashyiraho ubufatanye yari hafi kuba yaratuje rwose mu byiciro bibiri by’imyumvire ya politiki. Ku birebana n’ubucakara, Abademokarate bashyigikiraga ubucakara, naho Abarepubulikani bakaburwanya. Kuva mu 1798 kugeza intambara y’abenegihugu yatangira mu 1860, gahunda yo guteza imbere ibyiciro bibiri by’amashyaka ya politiki yari yararangije gukomera.

Ahaz represented the literal glorious land and therefore typified the spiritual glorious land. The history of Ahaz typifies the prophetic history where the prophecy was proclaimed in 742 BC therefore typifies the history where the prophecy ended. In the beginning history the northern kingdom consisting of ten tribes had broken away from the other two tribes in protest against the divinely established government of the southern two tribes. The ten northern tribes had formed a confederacy with Syria, typifying the alliance between the southern confederacy and a power represented symbolically by Syria.

Ahazi yagereranyaga igihugu cy’icyubahiro gisanzwe, bityo agereranya n’igihugu cy’icyubahiro cyo mu buryo bw’umwuka. Amateka ya Ahazi agereranya amateka y’ubuhanuzi aho ubuhanuzi bwatangajwe mu wa 742 mbere ya Kristo, bityo agereranya amateka aho ubuhanuzi bwarangiriye. Mu mateka y’itangiriro, ubwami bw’amajyaruguru bwari bugizwe n’imiryango icumi bwari bwaritandukanije n’indi miryango ibiri mu kwinubira ubutegetsi bwashyizweho n’Imana bw’iyo miryango ibiri y’amajyepfo. Iyo miryango icumi y’amajyaruguru yari yarashyizeho ihuriro na Siriya, bigereranya ubumwe buri hagati y’ihuriro ry’amajyepfo n’ububasha bugereranywa mu buryo bw’ikimenyetso na Siriya.

This brief summary is identifying that the seven times of Leviticus twenty-six is a covenant promise that sets forth either a blessing for obedience or the “curse” of slavery for disobedience. The northern and southern kingdoms started together as one nation that was delivered out of slavery, only to be delivered back into slavery at their respective endings.

Iyi ncamake ngufi iragaragaza ko ya “bihe birindwi” byo muri Abalewi makumyabiri na gatandatu ari isezerano ry’isezerano rishyiraho umugisha ku kumvira, cyangwa “umuvumo” w’uburetwa ku kutumvira. Ubwami bwo mu majyaruguru n’ubwo mu majyepfo byatangiriye hamwe ari ishyanga rimwe ryakijijwe rikurwa mu bubata, hanyuma ku mpera zabyo buri kimwe kigashyikirizwa kongera kujyanwa mu bubata.

The sixty-five years at the ending of those prophecies of slavery concluded with spiritual Israel in the spiritual glorious land, at the very dead center of a civil war of the north against the south. The antagonists in the civil war was a kingdom that formed a confederacy and broke away from the divinely established government that was located in the opposing kingdom.

Imyaka mirongo itandatu n’itanu yo ku iherezo ry’ubwo buhanuzi bw’uburetwa yarangiye Isirayeli yo mu mwuka iri mu gihugu cy’icyubahiro cyo mu mwuka, rwagati rwose mu ntambara y’abanyagihugu y’amajyaruguru irwanya amajyepfo. Abahanganye muri iyo ntambara y’abanyagihugu bari ubwami bwashyizeho ihuriro ry’ibihugu bugatandukana n’ubutegetsi bwashyizweho n’Imana bwari buri mu bwami bwari buburwanya.

From 1798 onward to the civil war, the horn of Republicanism was put through a process which produced two classes of political antagonists that represent two sides of the issues of slavery. The proslavery antagonists that sought to continue the practice of slavery lost the battle.

Kuva mu wa 1798 kugeza ku ntambara y’abaturage, ihembe rya Repubulikanisimu ryanyujijwe mu nzira yatumye haboneka ibyiciro bibiri by’abahanganye mu bya politiki bigereranya impande ebyiri z’ibibazo by’ubucakara. Abahanganye bashyigikiraga ubucakara, bashakaga gukomeza uwo mugenzo w’ubucakara, batsinzwe urwo rugamba.

From 1798 onward to the civil war, the horn of Protestantism was put through a process which produced two classes of religious antagonists that represent two sides of the issues of slavery. The proslavery antagonists that sought to continue the original understanding of the prophecy of slavery lost the battle.

Kuva mu wa 1798 kugeza ku ntambara y’abenegihugu, ihembe rya Giprotesitanti ryanyujijwe mu nzira yavuyemo ibyiciro bibiri by’abarwanyaga mu by’idini, byagereranyaga impande ebyiri z’ibibazo by’ubucakara. Abarwanyaga bashyigikiraga ubucakara, bashakaga gukomeza imyumvire y’umwimerere y’ubuhanuzi bw’ubucakara, batsinzwe muri urwo rugamba.

In 1863 the horn of Republicanism succeeded in rejecting the practice of slavery.

Mu wa 1863, ihembe rya Repubulikaniyisimu ryashoboye kwamagana umugenzo w’ubucakara.

In 1863 the horn of Protestantism succeeded in rejecting the prophecy of slavery.

Mu 1863 ihembe ry’Ubuporotesitanti ryashoboye kwanga ubuhanuzi bw’ubucakara.

In doing so they rejected the work of Miller, the Elijah for his time. In so doing they also rejected “the oath of Moses,” the foundation stone for their time. Moses and Elijah were then rejected, only to return on September 11, 2001.

Kubigenza batyo banze umurimo wa Miller, Eliya w’igihe cye. Kubigenza batyo kandi banze “indahiro ya Mose,” ibuye ry’ifatizo ry’igihe cyabo. Nuko Mose na Eliya baranzwe icyo gihe, kugira ngo bazagaruke ku wa 11 Nzeri 2001.

Alpha and Omega, the wonderful linguist recorded His divine signature throughout the time prophecy of the “oath of Moses” that He himself proclaimed as Palmoni, the Wonderful Numberer. If ye will not believe, surely ye shall not be established.

Alufa na Omega, umunyabumenyi w’indimi utangaje, yanditse umukono We w’ubumana mu buhanuzi bw’igihe bwose bw’“indahiro ya Mose” We ubwe yatangaje ari Palmoni, Ubarura mu buryo butangaje. Nimutizera, ni ukuri ntimuzakomezwa.

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