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# The Revelation of Jesus Christ - Number Fifteen

Ibyahishuwe bya Yesu Kristo - Umubare Cumi n’Itanu

The Seventh Seal and the Unsealing of Prophetic Truth

Ikimenyetso cya Karindwi n’Ihishurwa ry’Ukuri kw’Ubuhanuzi

Author

Jeff Pippenger

Published

November 13, 2023

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> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Nuko amaze gufungura ikimenyetso cya karindwi, haba ituze mu ijuru nk’iry’igihe kingana n’igice cy’isaha. Mbona abamarayika barindwi bahagaze imbere y’Imana; bahabwa impanda ndwi. Haza undi mumarayika ahagarara ku gicaniro, afite icyotero cya zahabu; ahabwa imibavu myinshi, kugira ngo ayitambirane n’amasengesho y’abera bose ku gicaniro cya zahabu cyari imbere y’intebe y’ubwami. Umwotsi w’imibavu wazamukanye n’amasengesho y’abera uva mu kuboko k’uwo mumarayika uzamuka imbere y’Imana. Uwo mumarayika afata icyo cyotero, acyuzuza umuriro wo ku gicaniro, awujugunya ku isi; maze haba amajwi, n’inkuba, n’imirabyo, n’igishyitsi cy’isi. Ibyahishuwe 8:1–5.

We are addressing the outpouring of holy fire from the heavenly sanctuary, during the history that the United States is going to bring down unholy fire from the first heaven. The revelation of what the seven thunders uttered in Revelation chapter ten, was to be sealed up until just before probation closed. Probation is also represented as on the verge of closing when the seventh seal is opened.

Turimo kuvuga isukwa ry’umuriro wera uturutse mu Buturo Bwera bwo mu ijuru, mu gihe cy’amateka aho Leta Zunze Ubumwe z’Amerika zizamanura umuriro utari uwera uturutse mu ijuru rya mbere. Ibyahishuwe by’ibyo inkuba ndwi zavuze mu Ibyahishuwe igice cya cumi, byagombaga gushyirwaho ikimenyetso kugeza hafi cyane y’igihe cyo kugeragezwa gifungwa. Igihe cyo kugeragezwa na cyo kigereranywa nk’ikiri hafi cyane yo gufungwa igihe ikimenyetso cya karindwi gikinguwe.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Nuko arambwira ati: “Ntugashyire ikimenyetso ku magambo y’ubuhanuzi bw’iki gitabo, kuko igihe kiri bugufi. Ukiranirwa nagume mu gukiranirwa kwe; uwanduye nagume mu kwandura kwe; umukiranutsi nagume mu gukiranuka kwe; kandi uwera nagume mu kwezwa kwe.” Ibyahishuwe 22:10, 11.

The opening of the seventh seal takes place as the seven angels prepare to sound.

Gufungura ikimenyetso cya karindwi kuba igihe abamarayika barindwi bitegura kuvuza.

> And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:6.

> Nuko ba bamarayika barindwi bari bafite impanda ndwi bitegura kuvuza. Ibyahishuwe 8:6.

When probation closes, “no man” is “able to enter the temple,” for the intercession of Christ for men’s sins has ended. Probation has closed, and the seven angels are commanded to pour out the vials of God’s wrath.

Igihe igihe cy’imbabazi kirangiye, “nta muntu” “ushobora kwinjira mu rusengero,” kuko kwinginga kwa Kristo ku bw’ibyaha by’abantu kuba kurangiriye. Igihe cy’imbabazi kirangiye, kandi abamarayika barindwi bategetswe gusuka inzabya z’uburakari bw’Imana.

> And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. Revelation 15:8, 16:1.

> Maze urusengero rwuzura umwotsi uturutse ku bwiza bw’Imana no ku mbaraga zayo; kandi nta muntu wabashaga kwinjira mu rusengero kugeza ubwo ibyago birindwi by’abamarayika barindwi bisohoye. Nuko numva ijwi rirenga riturutse mu rusengero ribwira ba bamarayika barindwi riti: Nimugende musuke ku isi vya bikombe by’uburakari bw’Imana. Ibyahishuwe 15:8, 16:1.

There is no indication that the seven angels that sound the seven trumpets in Revelation chapters nine through eleven, are different from the seven angels that pour out the seven last plagues. On the contrary, the prophetic characteristics of the judgments represented by the seven trumpets, parallel the location and the effects of the seven vials of God’s wrath in chapter sixteen. As a more direct linkage, the trumpet judgments are directly called plagues.

Nta kimenyetso kigaragaza ko abamarayika barindwi bavuza impanda ndwi mu Byahishuwe igice cya cyenda kugeza ku cya cumi na kimwe batandukanye n’abamarayika barindwi basuka ibyago birindwi bya nyuma. Ahubwo, ibiranga ubuhanuzi by’imanza zigereranywa n’izo mpanda ndwi bihura n’ahantu n’ingaruka z’uducupa turindwi tw’uburakari bw’Imana mu gice cya cumi na gatandatu. Kandi nk’isano irushaho kugaragara neza, izo manza z’impanda zivugwa mu buryo butaziguye ko ari ibyago.

> And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk. Revelation 9:20.

> Abandi bantu batishwe n’ayo makuba na bo ntibihannye imirimo y’amaboko yabo, ngo bareke kuramya abadayimoni n’ibishushanyo by’izahabu n’ifeza n’umuringa n’amabuye n’ibiti, bidashobora kubona, cyangwa kumva, cyangwa kugenda. Ibyahishuwe 9:20.

The opening of the seventh seal is purposely set within the context of the nearness of the close of probation. The seventh seal represents a second witness, of what the seven thunders “uttered,” that John and also Paul were forbidden to write.

Ukuvumburwa k’ikimenyetso cya karindwi byashyizwe mu buryo bwabigenewe mu rwego rw’uko igihe cy’igeragezwa kiri hafi kurangira. Ikimenyetso cya karindwi gihagarariye umuhamya wa kabiri w’ibyo inkuba ndwi “zavuze,” ibyo Yohana, ndetse na Pawulo, babujijwe kwandika.

> And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

> Arangurura n’ijwi rirenga, nk’igihe intare itontoma; amaze kurangurura, inkuba ndwi zivuga amajwi yazo. Inkuba ndwi zimaze kuvuga amajwi yazo, nari ngiye kwandika; maze numva ijwi rivuye mu ijuru rimbwira riti: Bumba ibyo inkuba ndwi zavuze, kandi ntubyandike. Ibyahishuwe 10:3, 4.

What was “uttered” by the seven thunders was sealed up, and in chapter twenty-two, the prophecy that had been sealed up in the book of Revelation was to be unsealed, and as with the seventh seal, it was to be unsealed just before probation closed.

Ibyari “byavuzwe” n’inkuba ndwi byashyizweho ikimenyetso, kandi mu gice cya makumyabiri na kabiri, ubuhanuzi bwari bwarashyizweho ikimenyetso mu gitabo cy’Ibyahishuwe bwagombaga gukurwaho icyo kimenyetso; kandi nk’uko byari bimeze ku kimenyetso cya karindwi, byagombaga gukurwaho icyo kimenyetso mbere gato y’uko igihe cy’igeragezwa kirangira.

Sister White identifies that the sealing up of what the seven thunders “uttered” represented the same action of the Lion of the tribe of Judah, as when He commanded Daniel to seal up his book, until the time of the end. The books of Daniel and Revelation are the same book, and in the Revelation Jesus is represented as the Lion of the tribe of Judah, when He unseals the book that was sealed with seven seals, so it was the Lion of the tribe of Judah, that also commanded Daniel to seal up his book until the time of the end. The Lion of the tribe of Judah is He who seals and unseals His Word, for He is the Word.

Mushiki White agaragaza ko gupfundikira ibyo inkuba ndwi “zavuze” byagereranyaga igikorwa kimwe n’icyo Intare yo mu muryango wa Yuda yakoze igihe yategekaga Daniyeli gupfundikira igitabo cye kugeza igihe cy’imperuka. Ibitabo bya Daniyeli n’Ibyahishuwe ni igitabo kimwe, kandi mu Byahishuwe Yesu agaragazwa nk’Intare yo mu muryango wa Yuda igihe akuraho ibimenyetso ku gitabo cyari gifatanyishijwe ibimenyetso birindwi; bityo rero, Intare yo mu muryango wa Yuda ni na Yo yategetse Daniyeli gupfundikira igitabo cye kugeza igihe cy’imperuka. Intare yo mu muryango wa Yuda ni Yo ipfundikira kandi ikavanaho igipfundikizo ku Ijambo ryayo, kuko ari Yo Jambo.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Nyuma y’uko iyo nkuba ndwi zivuze amajwi yazo, Yohana ahabwa itegeko nk’iryo Daniyeli yahawe ku birebana n’igitabo gito: ‘Shyira ikimenyetso ku byo inkuba ndwi zavuze.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The internal evidence in the books of Daniel and Revelation identify that the unsealing of the seventh seal, is a second witness to the unsealing of what the seven thunders uttered. Both the unsealing of the book of Daniel and the unsealing of the book that was sealed with seven seals, identify that the truths that are revealed when a prophetic message is unsealed, is progressive in nature. This is why the book of Daniel identifies it as an increase of knowledge, and the book of Revelation portrays it as removing one seal after another.

Ibimenyetso byo mu mutima mu bitabo bya Daniyeli n’Ibyahishuwe bigaragaza ko gukurwaho ikimenyetso cya karindwi ari umuhamya wa kabiri w’ikorwa ryo gukurwaho ikimenyetso ku byavuzwe n’inkuba ndwi. Gukurwaho ikimenyetso ku gitabo cya Daniyeli kimwe no gukurwaho ikimenyetso ku gitabo cyari gifatanywe ibimenyetso birindwi, byombi bigaragaza ko ukuri guhishurwa igihe ubutumwa bw’ubuhanuzi bukuwemo ikimenyetso, kuba gutera imbere buhoro buhoro ari yo miterere yabwo. Ni cyo gituma igitabo cya Daniyeli kibyerekana nk’ukwiyongera kw’ubumenyi, kandi igitabo cy’Ibyahishuwe kikabigaragaza nk’ikorwa ryo gukuraho ikimenyetso kimwe nyuma y’ikindi.

It is a light that grows brighter and brighter unto the perfect day.

Ni umucyo ugenda urushaho kurabagirana kugeza ku munsi utunganye.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.

> Ariko inzira y’abakiranutsi imeze nk’umucyo urabagirana, urushaho kurushiriza kurabagirana kugeza ku munsi utunganye rwose. Imigani 4:18.

When “truth” is unsealed, it is progressive.

Iyo “ukuri” kudomweho ikimenyetso, guhishurwa kwakwo kujyana n’iterambere.

> “If it was necessary for God’s ancient people to often call to mind His dealings with them in mercy and judgment, in counsel and reproof, it is equally important that we contemplate the truths delivered to us in His Word,—truth which, if heeded, will lead us to humility and submission, and obedience to God. We are to be sanctified through the truth. The Word of God presents special truths for every age. The dealings of God with His people in the past should receive our careful attention. We should learn the lessons which they are designed to teach us. But we are not to rest content with them. God is leading out His people step by step. Truth is progressive. The earnest seeker will be constantly receiving light from heaven. What is truth? should ever be our inquiry.” Signs of the Times, May 26, 1881.

> “Niba byari ngombwa ko ubwoko bwa kera bw’Imana bukunda kwibuka uko yabugiriye, mu mbabazi no mu manza, mu nama no mu gucyaha, ni ko kandi ari ingenzi cyane ko dutekereza ku kuri twagejejweho mu Ijambo ryayo,—ukuri, iyo kwakumviwe, kutuyobora ku kwicisha bugufi no kugandukira, no kumvira Imana. Tugomba kwezwa n’ukuri. Ijambo ry’Imana ritanga ukuri kwihariye kuri buri gihe. Uko Imana yagiriye ubwoko bwayo mu bihe byashize bikwiriye kwitabwaho cyane na twe. Tugomba kwiga amasomo bwagenewe kutwigisha. Ariko ntitugomba kunyurwa no kuyagumaho gusa. Imana iyobora ubwoko bwayo intambwe ku yindi. Ukuri kugenda guhishurwa uko ibihe bikurikirana. Ushaka by’ukuri azahora ahabwa umucyo uturutse mu ijuru. “Ukuri ni iki?” ibyo ni byo bikwiye guhora ari ikibazo cyacu.” Signs of the Times, 26 Gicurasi 1881.

At the end of July, 2023, the Revelation of Jesus Christ began to be unsealed.

Mu mpera za Nyakanga 2023, Ibyahishuwe bya Yesu Kristo byatangiye gukurwaho ikimenyetso.

As with the seventh seal and also the utterings of the seven thunders, the Revelation of Jesus Christ, is unsealed just before probation closes. It provides a third witness of the same message represented by the removal of the seventh seal, and the seven thunders. Those three representations in the book of Revelation are three witnesses that combine to make up the message of the Revelation of Jesus Christ. The unsealing of these three witnesses is progressive. Its effects are also progressive.

Nk’uko byagenze ku kimenyetso cya karindwi, ndetse no ku byo ya nkuba ndwi zavuze, Ibyahishuwe bya Yesu Kristo bikurwaho ikimenyetso cyo kubifunga mbere gato y’uko igihe cy’imbabazi kirangira. Bitanga umuhamya wa gatatu w’ubutumwa bumwe n’ubwagereranyijwe no gukurwaho kw’ikimenyetso cya karindwi n’iya ya nkuba ndwi. Ibyo bigereranyo bitatu biri mu gitabo cy’Ibyahishuwe ni abahamya batatu bahurira hamwe bagakora ubutumwa bw’Ibyahishuwe bya Yesu Kristo. Gukurwaho ikimenyetso cyo gufunga abo bahamya batatu ni ukw’iterambere. Ingaruka zabyo na zo ni iz’iterambere.

> “Obedience to the law of God is sanctification. There are many who have erroneous ideas in regard to this work in the soul, but Jesus prayed that His disciples might be sanctified through the truth, and added, ‘Thy word is truth’ ( John 17:17). Sanctification is not an instantaneous but a progressive work, as obedience is continuous. Just as long as Satan urges his temptations upon us, the battle for self-conquest will have to be fought over and over again; but by obedience, the truth will sanctify the soul. Those who are loyal to the truth will, through the merits of Christ, overcome all weakness of character that has led them to be molded by every varying circumstance of life.” Faith and Works, 85.

> “Kumvira amategeko y’Imana ni ko kwezwa. Hari benshi bafite ibitekerezo biyobye ku byerekeye uyu murimo ukorerwa mu bugingo, ariko Yesu yasabiye abigishwa be kwezwa binyuze mu kuri, maze arongeraho ati: ‘Ijambo ryawe ni ukuri’ (Yohana 17:17). Kwezwa si umurimo ukorwa mu kanya gato, ahubwo ni umurimo ugenda utera imbere, nk’uko no kumvira gukomeza kuba guhoraho. Igihe cyose Satani akidutera ibishuko bye, urugamba rwo kwinesha ruzahora rugomba kurwanwa inshuro nyinshi; ariko binyuze mu kumvira, ukuri kuzweza ubugingo. Abakiranuka ku kuri bazanesha, binyuze mu migisha ya Kristo, intege nke zose z’imico zabateye gushushanywa n’imihindagurikire yose y’imimerere y’ubuzima.” Faith and Works, 85.

The progressive development of the understanding of the Revelation of Jesus Christ began to be published at the end of July, 2023. The process of understanding the truths that began to be published at that time, began shortly after July 18, 2020.

Iterambere rigenda ryiyongera ry’ugusobanukirwa n’Ibyahishuwe bya Yesu Kristo ryatangiye gutangazwa mu mpera za Nyakanga, 2023. Igikorwa cyo gusobanukirwa n’ukuri kwatangiye gutangazwa muri icyo gihe, cyatangiye gato nyuma ya 18 Nyakanga, 2020.

The truth that is identified in the message of the unsealing of the seventh seal is addressing the waymark of the Midnight Cry. The Midnight Cry in the Millerite history was a progressive development of truth, and that fact can be demonstrated by a historical review of the work of Samuel Snow. Jesus illustrates the movement of the third angel with the movement of the first angel, for he always illustrates the end with the beginning.

Ukuri kugaragazwa mu butumwa bwo gukurwaho ikidodo cya karindwi burimo kwerekana ikimenyetso cy’inzira cy’Induru yo Mu Gicuku. Induru yo Mu Gicuku mu mateka y’Abamileri yari ugutera imbere kw’ukuri buhoro buhoro, kandi icyo kintu gishobora kugaragazwa n’isuzuma ry’amateka y’umurimo wa Samuel Snow. Yesu agaragaza urugendo rwa marayika wa gatatu akoresheje urugendo rwa marayika wa mbere, kuko buri gihe agaragaza iherezo akoresheje intangiriro.

The truths that come together to form the Midnight Cry message are an understanding of who God is, and how His character is represented in his Word. Those truths include a very detailed description of the historical process that those who ultimately proclaim the Midnight Cry message will fulfill. The hidden history of the seven thunders is what identifies that historical process. The seventh seal is a part of that detailed historical process, but its revelation is directed at the period of time that begins when the Midnight Cry message is finalized, thus marking when the sealing of the one hundred and forty-four thousand is accomplished. The progressive removal of the seventh seal begins when the message of the Midnight Cry is fully developed, as illustrated by the Exeter camp meeting in the summer of 1844. These articles represent your personal invitation to come to the Exeter camp meeting.

Ukuri guhurira hamwe kukagira ubutumwa bw’Induru yo mu Gicuku ni ugusobanukirwa uwo Imana iri we, n’uburyo imico yayo ihagarariwe mu Ijambo ryayo. Uko kuri kurimo ibisobanuro birambuye cyane by’inzira y’amateka abazageza ku iherezo batangaza ubutumwa bw’Induru yo mu Gicuku bazasohoza. Amateka ahishwe y’inkuba zirindwi ni yo agaragaza iyo nzira y’amateka. Ikimenyetso cya karindwi ni kimwe mu bice by’uwo murongo urambuye w’amateka, ariko ihishurirwa ryacyo ryerekejwe ku gihe gitangira ubwo ubutumwa bw’Induru yo mu Gicuku buba bushyizwe ku musozo, bityo bikaranga igihe gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane kurangirira. Gukurwaho buhoro buhoro kw’ikimenyetso cya karindwi gutangira igihe ubutumwa bw’Induru yo mu Gicuku buba bwamaze gutezwa imbere mu buryo bwuzuye, nk’uko byagaragajwe n’ikoraniro ry’ingando ry’i Exeter mu mpeshyi yo mu 1844. Izi nyandiko zigaragaza ubutumire bwawe bwihariye bwo kuza muri rya koraniro ry’ingando ry’i Exeter.

When the seventh seal is opened, fire from the altar is cast unto the earth, and there are “voices, and thunderings, and lightnings, and an earthquake.” A “voice” represents a trumpet.

Iyo kashe ya karindwi ifunguwe, umuriro wo ku gicaniro ujugunywa ku isi, maze hakabaho “amajwi, n’inkuba, n’imirabyo y’umurabyo, n’igishyitsi cy’isi.” “Ijwi” rihagararira impanda.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Rangurura n’ijwi rirenga, ntuhweme; uzamure ijwi ryawe nk’impanda, kandi umenyeshe ubwoko bwanjye ibicumuro byabwo, n’inzu ya Yakobo ibyaha byayo. Yesaya 58:1.

The voice of a trumpet identifies a message that is warning of impending judgment. When Isaiah commands God’s people to lift up their voice like a trumpet, they are to “cry” aloud. The Midnight Cry message is unsealed just before the hour of the earthquake of the Sunday law. The Midnight Cry message which is unsealed just before the soon coming Sunday law, is the message that swells into a loud cry. When Isaiah says, “Cry aloud,” he is referencing a combination of the loud cry of the third angel, which is the second voice that joins the Midnight Cry message. The loud Midnight Cry message is a warning of the seventh trumpet, which is the third woe. God’s people must understand that when that trumpet message is blown, they are in the final moments of their probationary time. Therefore Isaiah’s command is a warning to prepare for the close of probation, a warning that the trumpet judgment of the third woe of Islam is about to strike the United States for rejecting God’s Sabbath. At the Sunday law, the Midnight Cry, which is the first of the two “voices” in Revelation chapter eighteen, swells to a loud cry. As God’s other children that are still in Babylon are called out.

Ijwi ry’impanda rigaragaza ubutumwa butanga umuburo w’urubanza rugiye kuza. Igihe Yesaya ategeka ubwoko bw’Imana kurangurura ijwi ryabwo nk’impanda, bugomba “gutaka” mu ijwi rirenga. Ubutumwa bw’Ugutaka kwa Saa Sita z’Ijoro bushyirwa ahagaragara gato mbere y’isaha y’umutingito w’itegeko ryo ku Cyumweru. Ubutumwa bw’Ugutaka kwa Saa Sita z’Ijoro bushyirwa ahagaragara gato mbere y’itegeko ryo ku Cyumweru riri hafi kuza, ni bwo butumwa bwaguka bukaba gutaka kuranguruye. Igihe Yesaya avuga ati, “Taka urangurure,” aba yerekeza ku ihuriro ry’ugutaka kuranguruye kwa marayika wa gatatu, ari ryo jwi rya kabiri ryifatanya n’ubutumwa bw’Ugutaka kwa Saa Sita z’Ijoro. Ubutumwa bukomeye bw’Ugutaka kwa Saa Sita z’Ijoro ni umuburo w’impanda ya karindwi, ari yo byago bya gatatu. Ubwoko bw’Imana bugomba gusobanukirwa yuko igihe ubwo butumwa bw’impanda buvugiwe, buba buri mu bihe bya nyuma cyane by’igihe cyabwo cy’imbabazi. Ni cyo gituma itegeko rya Yesaya ari umuburo wo kwitegura kurangira kw’igihe cy’imbabazi, umuburo yuko urubanza rw’impanda rw’ibyago bya gatatu by’Isilamu rugiye gukubita Leta Zunze Ubumwe z’Amerika kubera kwanga Isabato y’Imana. Mu gihe cy’itegeko ryo ku Cyumweru, Ugutaka kwa Saa Sita z’Ijoro, ari ko ka mbere mu “majwi” abiri yo mu Byahishuwe igice cya cumi n’umunani, kwaguka kukaba ugutaka kuranguruye. Mu gihe abandi bana b’Imana bakiri i Babuloni bahamagarirwa kuvamo.

> “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 710.

> “Ukuri kw’iki gihe, ari bwo butumwa bw’umumarayika wa gatatu, bugomba gutangazwa n’ijwi rirenga, bivuga ko bugomba gutangazwa n’imbaraga zigenda ziyongera, uko twegereza ikigeragezo gikomeye giheruka.” The 1888 Materials, 710.

The “increasing power” of the “loud cry” of the third angel was typified at Sinai when the Ten Commandments were proclaimed by Jehovah himself. The trumpet in that history increased in power as the mountain quaked and turned to smoke. The fear was so great, that even Moses greatly quaked. The people then raised their “voices” in fear, asking that God’s “voice” would cease to sound.

“Imbaraga ziyongera” z’“ijwi riranguruye” ry’umumarayika wa gatatu zari zaragereranyijwe i Sinayi igihe Amategeko Cumi yatangazwaga na Yehova ubwe. Muri ayo mateka, impanda yagendaga irushaho kugira imbaraga uko umusozi watigishwaga kandi ugahinduka umwotsi. Ubwoba bwari bwinshi cyane, ku buryo na Mose ubwe yahindaga umushyitsi cyane. Nuko abantu bazamura “amajwi” yabo mu bwoba, basaba ko “ijwi” ry’Imana ryareka kongera kumvikana.

> And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:). Hebrews 12:19–21.

> N’uko kw’impanda, n’ijwi ry’amagambo; iryo jwi abaryumvise binginga ko ijambo ritongera kubabwirwa ukundi: (Kuko batashoboraga kwihanganira ibyategetswe, ngo Ndetse n’itungo nirikoraho uwo musozi, rizaterwa amabuye, cyangwa ricumishwe icumu: Kandi ibyabonwaga byari biteye ubwoba cyane, bituma Mose avuga ati, Mfite ubwoba bwinshi cyane kandi ndahinda umushyitsi:). Abaheburayo 12:19–21.

The “voice” “they” had “heard” represents the “voice” of the warning message of the third angel. In fearful anguish they responded with their own “voices.” The voices at the Sunday law are also represented by the foolish virgins who are asking for oil, and the voices of the wise virgins tell them to go and buy for themselves. At the close of human probation, the “voices” of those that recognize they are lost, as do the foolish Adventist virgins at the Sunday law, cry out for the rocks and mountains to fall upon them. The Sunday law is typified by the giving of the law at Mount Sinai.

“Ijwi” “bo” “bumvise” bugaragaza “ijwi” ry’ubutumwa bw’umuburo bw’umumarayika wa gatatu. Mu mubabaro uteye ubwoba basubije bakoresheje “amajwi” yabo bwite. Amajwi yumvikanira ku itegeko ryo ku Cyumweru na yo agaragazwa n’abakobwa b’abapfapfa basaba amavuta, kandi amajwi y’abakobwa b’abanyabwenge ababwira kujya kwigurira ayabo ubwabo. Igihe cy’igeragezwa ry’abantu nikigera ku musozo, “amajwi” y’abamenya ko bazimiye, nk’uko abakobwa b’abapfapfa b’Abadiventisiti bimeze ku itegeko ryo ku Cyumweru, atakira asaba ko ibitare n’imisozi byabagwira. Itegeko ryo ku Cyumweru rishushanywa no gutangwa kw’amategeko ku Musozi wa Sinayi.

> “At the wonderful manifestations of divine power upon that solemn occasion,—the mysterious trumpet tones waxing louder and more terrible, the peals of thunder reverberating from every mountain side, the lightning’s flash illuminating the stern and solemn heights, and on Sinai’s summit, amid cloud, and tempest, and thick darkness, the glory of God as a devouring fire,—at these tokens of Jehovah’s presence, the hearts of Israel failed with fear, and the whole congregation ‘stood afar off.’ Even Moses exclaimed, ‘I exceedingly fear and quake.’ Then above the warring elements was heard the voice of Jehovah, speaking the ten precepts of his law.

> “Mu kwigaragaza gutangaje k’ububasha bw’Imana kuri iryo sezerano ry’ikirenga,—amajwi y’impanda y’amayobera agenda arushaho kuranguruka no kurushaho gutera ubwoba, inkuba zumvikanira impande zose z’imisozi, imirabyo y’umurabyo imurikira impinga zikomeye kandi ziteye ubukana, kandi ku mpinga ya Sinayi, hagati y’igicu n’umuyaga ukaze n’umwijima mwinshi, ubwiza bw’Imana bumeze nk’umuriro ukongora,—kubera ibyo bimenyetso by’ukubaho kwa Yehova, imitima y’Abisirayeli yacitse intege kubera ubwoba, kandi iteraniro ryose ‘rihagarara kure.’ Ndetse na Mose yaravuze ati, ‘Mfite ubwoba bwinshi kandi ndahinda umushyitsi.’ Hanyuma hejuru y’izo ngingo z’ibidukikije zari ziri mu ntambara humvikana ijwi rya Yehova, rivuga amahame icumi y’amategeko ye.”

> “As God’s great mirror revealed to the people of Israel their true condition, their souls were overwhelmed with terror. The awful power of God’s utterances seemed more than their quaking frames could bear. They entreated Moses, ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’ As God’s great rule of right was presented before them, they realized, as never before, the offensive character of sin, and their own guilt, in the sight of a pure and holy God.” Signs of the Times, March 3, 1881.

> “Igihe indorerwamo ikomeye y’Imana yahishuriraga ubwoko bwa Isirayeli imimerere yabo nyakuri, imitima yabo yuzurwa n’ubwoba bwinshi. Imbaraga ziteye ubwoba z’amagambo y’Imana zasaga n’izarengeye ibyo imibiri yabo yahindagurikaga ishobora kwihanganira. Binginga Mose bati: ‘Twe ubwawe ujye utuvugisha, natwe tuzumva; ariko Imana ye kutuvugisha, kugira ngo tutapfa.’ Ubwo ihame rikomeye ry’Imana ry’ibitunganye ryashyirwaga imbere yabo, basobanukiwe, mu buryo batari barigeze basobanukirwa mbere hose, ububi buteye ishozi bwa cyaha, n’icyaha cyabo bwite, imbere y’Imana itunganye kandi yera.” Signs of the Times, March 3, 1881.

When the fire from the altar is cast unto the earth, there are “voices, and thunderings, and lightnings, and an earthquake.” “Thundering and lightning” are symbols of God’s judgments. At the Sunday law, the United States will have fully filled its “cup of iniquity,” and “national apostasy, will be followed by national ruin.” The “cup of iniquity” becomes full in the fourth generation, for both horns of the earth beast progress through four generations of escalating rebellion. The Sunday law marks where God’s judgments, represented by “thunderings and lightnings” are delivered, and they are delivered unto the fourth generation.

Iyo umuriro uvuye ku gicaniro utererwa ku isi, haba “amajwi, n’inkuba, n’imirabyo, n’umutingito.” “Inkuba n’imirabyo” ni ibimenyetso by’imanza z’Imana. Mu itegeko ryo ku cyumweru, Leta Zunze Ubumwe za Amerika zizaba zimaze kuzuza burundu “igikombe cy’ubugome” bwazo, kandi “ubuhakanyi bw’ishyanga, buzahita bukurikirwa no kurimbuka kw’ishyanga.” “Igikombe cy’ubugome” cyuzura mu gisekuru cya kane, kuko amahembe yombi y’inyamaswa yo mu isi agenda anyura mu bisekuru bine by’ubugome bugenda bwiyongera. Itegeko ryo ku cyumweru ni ryo riranga ahatangwa imanza z’Imana, zigereranywa n’“inkuba n’imirabyo,” kandi zoherezwa ku gisekuru cya kane.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> “Ku byerekeye Abamori, Uwiteka yaravuze ati: ‘Mu gisekuru cya kane ni bwo bazagaruka hano; kuko ubugome bw’Abamori butaruzura.’ Nubwo iri shyanga ryari rizwi cyane kubera gusenga ibigirwamana no kwononekara, ntiryari ryaruzuza igikombe cy’ubugome bwaryo, kandi Imana ntiyari gutanga itegeko ryo kuririmbura burundu. Abantu bagombaga kubona imbaraga z’Imana zigaragazwa mu buryo bugaragara cyane, kugira ngo batagira icyo bireguza. Umuremyi w’umunyambabazi yari yiteguye kwihanganira ubugome bwabo kugeza ku gisekuru cya kane. Hanyuma, niba nta mpinduka nziza yari kuboneka, imanza Zayo zagombaga kubagwaho.”

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.” Testimonies, volume 5, 208.

> “Ufite ubudakemwa mu kuri, Uhoraho Utagira iherezo akomeza kubarurira amahanga yose. Mu gihe imbabazi ze zigikomezanya n’amahamagarira abantu kwihana, iyi mibare izakomeza gukinguka; ariko igihe imibare igeze ku rugero runaka Imana yagennye, umurimo w’uburakari bwayo utangira. Ibarura rirafungwa. Kwihangana kw’Imana kurahagarara. Nta kongera kubababarira ku bwabo kuba kukibabwira.” Testimonies, volume 5, 208.

Sister White identifies the judgments that begin at the Sunday law as “God’s destructive judgments.” She teaches that it is too late for the foolish Laodicean Adventists, who had an opportunity to prepare for the crisis at midnight, but had refused to do so. That time of destructive judgments for the foolish virgins, is “a time of mercy” for those who had not yet heard the truth.

Mushiki wacu White avuga ko imanza zitangira ku itegeko ryo ku Cyumweru ari “imanza z’Imana zo kurimbura.” Yigisha ko byarenze igihe ku Badivantisiti b’Abalawodikiya b’abapfu, bari barahawe uburyo bwo kwitegura icyo gihe cy’amakuba mu gicuku, ariko bakaba baranze kubikora. Icyo gihe cy’imanza zo kurimbura ku bakobwa b’abapfu, ni “igihe cy’imbabazi” ku batari batarumva ukuri.

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.” Testimonies, volume 9, 97.

> “Mbega abantu bamenya igihe cyo kugendererwa kwabo! Hari benshi batarumva ukuri k’igeragezwa kw’iki gihe. Hari benshi Umwuka w’Imana agihanganiye kandi akihataho. Igihe cy’imanza z’Imana zo kurimbura ni cyo gihe cy’imbabazi ku batigeze bagira uburyo bwo kumenya ukuri icyo ari cyo. Uwiteka azabitegaho amaso mu bwitonzi bwinshi. Umutima We w’imbabazi urakozwe; ukuboko Kwe kuracyarambuwe kugira ngo akize, nubwo urugi rwamaze gukingirwa abatumye batinjira.” Testimonies, volume 9, 97.

When the seventh seal is opened there are “voices, and thunderings, and lightnings, and an earthquake.” The “hour” when the “earthquake” of Revelation eleven was first fulfilled was the French Revolution, and the perfect fulfillment of that “hour” is the “quake” of the “earth” beast, at the soon-coming Sunday law. It is in that “hour,” that the seventh seal is fully opened. The cross typifies the Sunday law, and there was a great earthquake at the cross.

Iyo kashe ya karindwi ifunguwe, habaho “amajwi, n’inkuba, n’imirabyo, n’umutingito.” “Isaha” aho “umutingito” wo mu Ibyahishuwe igice cya cumi na kimwe wabanje gusohorera bwa mbere yari Impinduramatwara y’Abafaransa, kandi ugusohora gutunganye kw’iyo “saha” ni “umutingito” w’inyamaswa y’“isi,” igihe itegeko ryo ku Cyumweru riri hafi kuza. Muri iyo “saha,” ni ho kashe ya karindwi ifungurirwa byuzuye. Umusaraba ugereranya itegeko ryo ku Cyumweru, kandi ku musaraba habayeho umutingito ukomeye.

> Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. Matthew 25:51.

> Yesu amaze kongera gusakuza n’ijwi rirenga, aherako umwuka. Nuko dore umwenda ukingiriza Ahera h’urusengero utabukamo kabiri uhereye hejuru ukageza hasi; isi iratigita, ibitare birasaduka. Matayo 25:51.

At the cross, a satanic kingdom was overthrown, as it will be at the Sunday law.

Ku musaraba, ubwami bwa Satani bwarahiritswe, nk’uko bizaba no ku itegeko ryo ku Cyumweru.

> “Christ did not yield up His life till He had accomplished the work which He came to do, and with His parting breath He exclaimed, ‘It is finished.’ John 19:30. The battle had been won. His right hand and His holy arm had gotten Him the victory. As a Conqueror He planted His banner on the eternal heights. Was there not joy among the angels? All heaven triumphed in the Saviour’s victory. Satan was defeated, and knew that his kingdom was lost.” The Desire of Ages, 758.

> “Kristo ntiyatanze ubugingo Bwe atararangiza umurimo yazanywe no gukora, kandi umwuka We wa nyuma awuhumeka ararangurura ati: ‘Birarangiye.’ Yohana 19:30. Intambara yari yatsinzwe. Ukuboko Kwe kw’iburyo n’ukuboko Kwe kwera byari bimuhesheje insinzi. Nk’Umuneshi, yateye ibendera Rye ku mpinga z’iteka. Mbese ntihabayeho ibyishimo mu bamarayika? Ijuru ryose ryanejejwe n’insinzi y’Umukiza. Satani yari yatsinzwe, kandi yari azi ko ubwami bwe butakaye.” The Desire of Ages, 758.

The earthquake of the cross is a representation of “truth,” which is Alpha and Omega. “Truth” is the beginning, the middle and the ending; it is the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. There was an earthquake when Christ died and then another earthquake at His resurrection. At the cross there was a first earthquake, then the grave and then the earthquake at His resurrection. At both earthquakes graves were opened.

Umutingito wo ku musaraba ni ishusho y’“ukuri,” ari bwo Alpha na Omega. “Ukuri” ni intangiriro, hagati n’iherezo; ni ijambo ry’Igiheburayo ryaremwe no guhuza inyuguti ya mbere, iya cumi na gatatu, n’iya nyuma y’inyuguti z’Igiheburayo. Habayeho umutingito igihe Kristo yapfaga, hanyuma habaho undi mutingito mu kuzuka Kwe. Ku musaraba habayeho umutingito wa mbere, hanyuma habaho imva, maze hakurikiraho umutingito mu kuzuka Kwe. Muri iyo mitingito yombi, imva zarafunguwe.

> “When Jesus, as He hung upon the cross, cried out, ‘It is finished’, the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ’s resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory.” Early Writings, 184.

> “Igihe Yesu, amanitse ku musaraba, yasakazaga ijwi aravuga ati: ‘Birarangiye,’ ibitare byarasadutse, isi iratigita, kandi zimwe mu mva zirakinguka. Igihe yazukaga anesheje urupfu n’imva, mu gihe isi yari iri kunyeganyega kandi ubwiza bwo mu ijuru bukamurikira aho hantu hera, benshi mu bakiranutsi bari barapfuye, bumviye ijwi rye, barasohoka kugira ngo babe abahamya b’uko yazutse. Abo bera bazukijwe bari baragiriwe ubuntu basohotse bafite ubwiza buhesha ikuzo. Bari intore n’abera bo mu bihe byose, uhereye ku irema ukageza no ku minsi ya Kristo. Bityo, mu gihe abayobozi b’Abayahudi bashakaga guhisha ukuri k’izuka rya Kristo, Imana yahisemo kuzura umutwe w’abantu ibakuye mu mva zabo kugira ngo bahamye ko Yesu yazutse, kandi batangaze ubwiza bwe.” Early Writings, 184.

At the first earthquake graves were opened, and at the last earthquake the grave of Christ was opened. In Revelation eleven, the two witnesses come out of their graves in the same hour as the earthquake. The earthquake is the Sunday law, which is typified by the cross. There is to be therefore two resurrections in the hour of the Sunday law. The first represents the birth of the one hundred and forty-four thousand that occurs before the woman travails, the second takes place in her travail. The woman of Revelation twelve first births the man child that is to rule the nations with a rod of iron, without any labor pains. Then at the Sunday law, her travails begin and she brings forth the second child. First, she births Elijah, and last she births Moses. The Sunday law is the hour of the resurrection of the twins of Revelation seven.

Mu mutingito wa mbere, imva zarafunguwe, kandi mu mutingito wa nyuma hafungurwa imva ya Kristo. Mu Ibyahishuwe igice cya cumi na kimwe, abagabo babiri bo guhamya basohoka mu mva zabo muri ya saha nyine y’umutingito. Umutingito ni itegeko ryo ku Cyumweru, rikaba rigereranywa n’umusaraba. Bityo rero, mu isaha y’itegeko ryo ku Cyumweru hazabaho kuzuka kubiri. Ubwa mbere bugaragaza ivuka ry’abihumbi ijana na mirongo ine na bine riba mbere y’uko umugore atangira kuramukwa; ubwa kabiri bubeho mu kuramukwa kwe. Umugore uvugwa mu Ibyahishuwe igice cya cumi na kabiri abanza kubyara umwana w’umuhungu ugomba gutegekesha amahanga inkoni y’icyuma, atari mu bubabare bwo kubyara. Hanyuma ku itegeko ryo ku Cyumweru, kuramukwa kwe kuratangira maze akabyara umwana wa kabiri. Mbere abyara Eliya, hanyuma akabyara Mose. Itegeko ryo ku Cyumweru ni isaha yo kuzuka kw’impanga zo mu Ibyahishuwe igice cya karindwi.

When the seventh seal is fully opened at the Sunday law, there is silence in heaven for half an hour.

Igihe ikimenyetso cya karindwi gifunguwe burundu ku itegeko ryo ku Cyumweru, haba guceceka mu ijuru kumara igice cy’isaha.

> “But God suffered with His Son. Angels beheld the Saviour’s agony. They saw their Lord enclosed by legions of satanic forces, His nature weighed down with a shuddering, mysterious dread. There was silence in heaven. No harp was touched. Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin.” The Desire of Ages, 693.

> “Ariko Imana yababaranye n’Umwana Wayo. Abamarayika babonye agahinda k’Umukiza. Babonye Umwami wabo agoswe n’ingabo nyinshi z’imbaraga za Satani, kamere Ye iremerewe n’ubwoba buteye umushyitsi kandi bw’amayobera. Mu ijuru habayeho ituze. Nta nanga n’imwe yakomweho. Iyo abantu b’abapfa baba barashoboye kubona uko umutwe w’ingabo z’abamarayika watangajwe no kubona, mu mubabaro wicecekeye, Se atandukanya n’Umwana We akunda cyane imirasire Yayo y’umucyo, urukundo, n’ikuzo, barushaho gusobanukirwa uburyo icyaha giteye iseseme mu maso Yayo.” The Desire of Ages, 693.

The first half an hour of the hour of the earthquake, represents the first birth or resurrection of the two witnesses. In that half an hour, the two witnesses are sealed. They must be sealed in advance of the Sunday law, for they are the ensign that calls the other child, out of the grave during the remaining half an hour. The second child can only be brought to life by seeing men and women with the seal of God during the travails of the Sunday law crisis.

Igice cya mbere cy’igice cy’isaha cyo mu isaha y’umutingito kigereranya ivuka rya mbere cyangwa umuzuko wa mbere w’abahamya babiri. Muri icyo gice cy’isaha, abahamya babiri bashyirwaho ikimenyetso. Bagomba gushyirwaho icyo kimenyetso mbere y’itegeko ryo ku Cyumweru, kuko ari bo ibendera rihamagarira undi mwana gusohoka mu mva mu kindi gice gisigaye cy’igice cy’isaha. Uwo mwana wa kabiri ashobora gusa kuzurwa no kubona abagabo n’abagore bafite ikimenyetso cy’Imana mu mibabaro y’akaga k’itegeko ryo ku Cyumweru.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Umurimo wa Mwuka Wera ni uwo kwemeza ab’isi iby’icyaha, n’ibyo gukiranuka, n’iby’urubanza. Isi ishobora gusa kuburirwa no kubona abizera ukuri bejejwe binyuze mu kuri, bakora bakurikije amahame akomeye kandi yera, bagaragaza mu buryo bwo hejuru kandi busumba byose umurongo utandukanya abubahiriza amategeko y’Imana n’abayatambira munsi y’ibirenge byabo. Kwezwa kwa Mwuka kugaragaza itandukaniro riri hagati y’abafite ikimenyetso cy’Imana n’abarinda umunsi w’ikiruhuko w’impimbano. Igihe cy’ikigeragezo nikigera, bizagaragazwa neza icyo ikimenyetso cy’inyamaswa ari cyo. Ni ukurinda ku Cyumweru. Abantu bamaze kumva ukuri, nyamara bagakomeza gufata uyu munsi nk’uwera, bitwaza umukono w’umuntu w’icyaha, watekereje guhindura ibihe n’amategeko.” Bible Training School, December 1, 1903.

The first born of the woman are the one hundred and forty-four thousand that are identified as the first fruits in the book of Revelation. They represent the sign which the other flock must recognize in the crisis and conflict of the Sunday law battle. That sign is the Sabbath, that the one hundred and forty-four thousand uphold in the time when it is unlawful to do so. Sister White calls their ensign the “blood-stained banner of Prince Emmanuel.”

Imfura y’umugore ni ba bantu ibihumbi ijana na mirongo ine na bine bagaragazwa nk’umuganura mu gitabo cy’Ibyahishuwe. Bahagarariye ikimenyetso irindi shyo rigomba kumenya mu gihe cy’akaga n’urugamba rw’intambara y’itegeko ryo ku Cyumweru. Icyo kimenyetso ni Isabato, iyo ba bantu ibihumbi ijana na mirongo ine na bine bashikamyeho mu gihe bitemewe n’amategeko kubikora. Mushiki wa White yita ibendera ryabo “ibendera ry’igikomere cy’amaraso rya Muganwa Emanweli.”

> “In vision I saw two armies in terrible conflict. One army was led by banners bearing the world’s insignia; the other was led by the blood-stained banner of Prince Emmanuel. Standard after standard was left to trail in the dust, as company after company from the Lord’s army joined the foe, and tribe after tribe from the ranks of the enemy united with the commandment-keeping people of God. An angel flying in the midst of heaven put the standard of Emmanuel into many hands, while a mighty general cried out with a loud voice: ‘Come into line. Let those who are loyal to the commandments of God and the testimony of Christ now take their position. Come out from among them, and be ye separate, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters. Let all who will, come up to the help of the Lord, to the help of the Lord against the mighty.’” Testimonies, volume 8, 41.

> “Mu iyerekwa nabonye ingabo ebyiri ziri mu ntambara ikomeye kandi iteye ubwoba. Ingabo imwe yayoborwaga n’amabendera yitwaje ibimenyetso by’isi; indi yo yayoborwaga n’ibendera ry’Umwami Immanuel ryari ryandujwe n’amaraso. Ibendera rimwe rikurikirwa n’irindi byasigaranaga bikururwa mu mukungugu, uko umutwe umwe ukurikira undi wo mu ngabo z’Umwami wajyanaga n’umwanzi, kandi uko ubwoko bumwe bukurikira ubundi bwo mu mirongo y’umwanzi bwifatanyaga n’ubwoko bw’Imana bwitondera amategeko. Marayika uguruka hagati mu ijuru yashyiraga ibendera rya Immanuel mu maboko ya benshi, mu gihe umugaba ukomeye yasakuzaga ijwi rirenga ati: ‘Nimwinjire ku murongo. Abakomeje kuba indahemuka ku mategeko y’Imana no ku buhamya bwa Kristo noneho bafate umwanya wabo. Nimuvemo hagati muri bo, kandi mutandukane na bo, ntimukore ku gihumanye, nanjye nzabakiriza, kandi nzababera So, namwe muzambera abahungu n’abakobwa. Ababishaka bose baze kuzatabara Uwiteka, kuzatabara Uwiteka ngo arwanye abanyambaraga.’” Testimonies, volume 8, 41.

The blood-stained banner is what God’s other flock must see in the time of the Sunday law crisis. The banner is a rising light carried by the one hundred and forty-four thousand. That banner is red in color, for it is a blood-stained banner. That banner was typified in the battle of Jericho, when Rahab received and protected the spies, and then acknowledged her submission to Joshua’s army by placing a scarlet thread out of her window. Rahab represents God’s second born children in the Sunday law crisis, who see and accept the scarlet sign, and come into obedience to Joshua’s army. The scarlet thread that was used by Rahab, was a sign for the army of Joshua not to destroy Rahab’s household.

Ibendera yandujwe amaraso ni yo mukumbi w’Imana wundi ugomba kubona mu gihe cy’ingorane z’itegeko ryo ku Cyumweru. Iyo bandera ni umucyo uzamuka uteruwe n’abihumbi ijana na mirongo ine na bine. Iyo bandera ifite ibara ritukura, kuko ari ibendera ryandujwe amaraso. Iyo bandera yagereranyijwe mbere mu rugamba rw’i Yeriko, ubwo Rahabu yakiraga kandi akarinda abatasi, hanyuma akagaragaza kwemera kugandukira ingabo za Yosuwa ashyira umugozi utukura mu idirishya rye. Rahabu ahagarariye abana b’Imana b’imfura ba kabiri mu ngorane z’itegeko ryo ku Cyumweru, babona kandi bakemera ikimenyetso gitukura, maze bakaza mu kumvira ingabo za Yosuwa. Umugozi utukura wakoreshejwe na Rahabu wari ikimenyetso ku ngabo za Yosuwa cyo kutarimbura abo mu rugo rwa Rahabu.

Rahab represents those that are still in Babylon at the Sunday law crisis and Joshua’s army represents the first born of the one hundred and forty-four thousand. The scarlet thread is the symbol of God’s Sabbath. The scarlet thread was the command of the spies given to Rahab that she must follow if she would obtain God’s protection.

Rahabu ashushanya abacyari i Babuloni mu gihe cy’akaga k’itegeko ryo ku Cyumweru, kandi ingabo za Yosuwa zishushanya imfura z’abo ibihumbi ijana na mirongo ine na bine. Uwo mugozi utukura ni ikimenyetso cy’Isabato y’Imana. Uwo mugozi utukura wari itegeko ry’abatasi bahawe Rahabu, iryo yagombaga gukurikiza niba yashakaga guhabwa uburinzi bw’Imana.

> Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. Joshua 2:8.

> Dore, nitwagera muri iki gihugu, uzabohe uyu mugozi w’inyuzi zitukura mu idirishya watumye utumanuriramo; kandi uzazane so, na nyoko, na bene so, n’abo mu rugo rwa so bose, ubakoranyirize iwawe. Yosuwa 2:8.

The sign that those still in Babylon must see is represented by the scarlet thread, which is the Sabbath, but which also identifies the distinction between the two twins. The first born twin is the one hundred and forty-four thousand, for they bear the blood-stained banner of Prince Emmanuel in their hands.

Ikimenyetso abacyari i Babuloni bagomba kubona kigereranywa n’umugozi utukura, ari wo Sabato, ariko nanone ukagaragaza itandukaniro riri hagati y’abo mpanga bombi. Impanga yavutse mbere ni ya bihumbi ijana na mirongo ine na bine, kuko mu maboko yabo bitwaza ibendera rya Muganwa Emmanuel ryandujwe n’amaraso.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:12–14.

> Kandi azashyiriraho ibendera amahanga, kandi azateranya abirukanywe bo muri Isirayeli, akoranye abatatanyirijwe i Buyuda bavuye mu mpera enye z’isi. Kandi ishyari rya Efurayimu rizashira, n’abarwanya u Buyuda bazakurwaho: Efurayimu ntizagirira u Buyuda ishyari, kandi u Buyuda ntibuzahagarika umutima Efurayimu. Ahubwo bazagurukira ku ntugu z’Abafilisitiya berekeza iburengerazuba; bazasahurira hamwe abo iburasirazuba; bazarambura ukuboko kuri Edomu no kuri Mowabu; kandi abana ba Amoni bazabumvira. Yesaya 11:12–14.

The first-born twin has the scarlet sign, which is the scarlet thread that marks the first born. The first born twin is Zarah, and the second born is Pharez.

Impanga y’impanga yavutse mbere ifite ikimenyetso gitukura, ari cyo mugozi utukura uranga imfura. Impanga yavutse mbere ni Zarah, naho iyavutse nyuma ni Pharez.

> And it came to pass in the time of her travail, that, behold, twins were in her womb. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:27–30.

> Nuko mu gihe cyo kubyara kwe, dore haboneka impanga mu nda ye. Nuko igihe yari ari mu bise, umwe asohora ukuboko kwe; umubyaza aragafata, agahambira ku kuboko ke akagozi gatukura, ati: “Uyu ni we ubanje gusohoka.” Nuko amaze gusubiza ukuboko kwe imbere, dore murumuna we arasohoka; maze aravuga ati: “Mbega uko ushenye inzira yo gusohoka!” Iyo shenjaguro ikubeho. Ni cyo cyatumye bamwita Peretsi. Hanyuma hasohoka murumuna we wari ufite akagozi gatukura ku kuboko kwe; bamwita Zera. Itangiriro 38:27–30.

Zarah means a rising light, and Pharez means to break out. When the twin Pharez sees the rising light of the sign of the scarlet thread on the hand of his twin brother Zarah, he “breaks out,” or comes out of Babylon. Zarah’s recognition of the rising light of the scarlet thread identifies the submission of the last born twin to the first born twin.

Zara bisobanura umucyo utambika, kandi Faresi bisobanura gucengera. Iyo impanga Faresi ibonye umucyo utambika w’ikimenyetso cy’umutuku utukura ku kuboko kw’impanga mugenzi wayo Zara, “iracengera,” cyangwa igasohoka i Babuloni. Kumenya kwa Zara umucyo utambika w’umutuku utukura kugaragaza kugandukira kw’impanga yavutse nyuma kugandukira impanga yavutse mbere.

> And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. Luke 13:29, 30.

> Kandi bazaturuka iburasirazuba, n’iburengerazuba, n’amajyaruguru, n’amajyepfo, bicare mu bwami bw’Imana. Kandi dore, hariho ab’inyuma bazaba aba mbere, kandi hariho aba mbere bazaba ab’inyuma. Luka 13:29, 30.

The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are disappointments. The period between the first disappointment and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the last disappointment.

Amateka ahishwe y’inkuba ndwi agaragaza ibimenyetso by’inzira bitatu. Ikimenyetso cya mbere n’icya nyuma byombi ni ibihe byo gucika intege. Igihe kiri hagati yo gucika intege kwa mbere n’ubutumwa bw’Ugutaka kwa Saa Sita z’Ijoro ni igihe cyo gutinda. Uhereye ku Gutaka kwa Saa Sita z’Ijoro, ari cyo kimenyetso cya kabiri cy’inzira, icyo gihe ni igihe cyo gushyirwaho ikimenyetso. Igihe ari cyo gihe cyo gushyirwaho ikimenyetso kirangirira ku gucika intege kwa nyuma.

The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are the opening of the graves at an earthquake. The period between the opening of the first grave and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the opening of the last grave.

Amateka ahishwe y’inkuba ndwi agaragaza ibimenyetso by’inzira bitatu. Ikimenyetso cya mbere n’icya nyuma ni ugufunguka kw’imva mu gihe cy’umutingito. Igihe kiri hagati yo gufunguka kw’imva ya mbere n’ubutumwa bw’Imboro yo mu Gicuku ni igihe cyo gutinda. Uhereye ku Mboro yo mu Gicuku, ari cyo kimenyetso cya kabiri, icyo gihe ni igihe cyo gushyirwaho ikimenyetso. Igihe ari cyo gihe cyo gushyirwaho ikimenyetso kirangira igihe imva ya nyuma ifungukiye.

These two witnesses of the three steps of the hidden history of the seven thunders are also testified to by Christ’s death and resurrection. The first opening of the grave was symbolized with Christ’s baptism into the watery grave, the last grave was the cross. Between the baptism of Christ and the cross, Christ proclaimed His message, that typified the Midnight Cry. He accomplished that proclamation in twelve hundred and sixty days. After the cross, in the person of His disciples, the Midnight Cry message was repeated for twelve hundred and sixty days until the death of Stephen.

Aba bahamya babiri b’izo ntambwe eshatu z’amateka ahishwe y’inkuba ndwi na bo bahamywa n’urupfu n’izuka bya Kristo. Gufungurwa kwa mbere kw’imva kwagereranyijwe n’umubatizo wa Kristo mu mva y’amazi, naho imva ya nyuma yari umusaraba. Hagati y’umubatizo wa Kristo n’umusaraba, Kristo yamamaje ubutumwa Bwe, kandi ibyo byashushanyaga Umutakano wo mu Gicuku. Yasohoje uko kwamamaza mu minsi igihumbi na magana abiri na mirongo itandatu. Nyuma y’umusaraba, mu muntu w’abigishwa Be, ubutumwa bw’Umutakano wo mu Gicuku bwasubiwemo mu minsi igihumbi na magana abiri na mirongo itandatu kugeza ku rupfu rwa Sitefano.

The two witnesses of Revelation eleven were empowered to give the message of the Midnight Cry for twelve hundred and sixty days. They were then slain, and laid in the streets for twelve hundred and sixty days, until they were brought back to life, and empowered.

Abahamya babiri bo mu Ibyahishuwe igice cya cumi na kimwe bahawe ubushobozi bwo gutanga ubutumwa bw’Induru yo mu Gicuku mu minsi igihumbi na magana abiri na mirongo itandatu. Hanyuma baricwa, maze barambikwa mu mihanda iminsi igihumbi na magana abiri na mirongo itandatu, kugeza ubwo bongeye guhabwa ubugingo kandi bagahabwa ubushobozi.

We will continue to investigate these truths in the next article.

Tuzakomeza gusuzuma uku kuri mu nyandiko ikurikira.

> “Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

> “Keretse habaho guhindukira nyakuri k’umutima ukagana ku Mana; keretse umwuka w’ubugingo w’Imana uha ubugingo umutima kugira ngo ubeho mu buryo bw’umwuka; keretse abemera ukuri bayoborwa n’ihame rikomoka mu ijuru, ntibavukiye ku rubuto rutabora, rubaho kandi rugahoraho iteka ryose. Keretse bizeye gukiranuka kwa Kristo nk’umutekano wabo wonyine; keretse biganye imico Ye, bagakora umurimo mu mwuka We, baba bambaye ubusa, ntibambaye ikanzu yo gukiranuka Kwe. Akenshi abapfuye bitiranywa n’abazima; kuko abakora ibyo bita agakiza bakurikije ibitekerezo byabo bwite, batagira Imana ikorera muri bo kubashoboza gushaka no gukora ibyayo byiza.”

> “This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

> “Iri tsinda rigereranywa neza n’ikibaya cy’amagufwa yumye Ezekiyeli yabonye mu iyerekwa.” Review and Herald, 17 Mutarama 1893.

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