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# The Revelation of Jesus Christ - Number Eleven

Ihishurwa rya Yesu Kristo — Umubare Cumi n’Umwe

The Image of the Beast

Ishusho y’Inyamanswa

Author

Jeff Pippenger

Published

November 5, 2023

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> And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. 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. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:1–17.

> Nuko haboneka ikindi kimenyetso gitangaje mu ijuru; kandi dore, haboneka ikiyoka kinini gitukura, gifite imitwe irindwi n’amahembe icumi, kandi ku mitwe yacyo hari amakamba arindwi. Umurizo wacyo ukurura kimwe cya gatatu cy’inyenyeri zo mu ijuru, uzijugunya ku isi; maze ikiyoka gihagarara imbere y’uwo mugore wari ugiye kubyara, kugira ngo nikimara kuvuka kimurye umwana. Uwo mugore abyara umwana w’umuhungu, ugomba gutegekesha amahanga yose inkoni y’icyuma; maze umwana we ajyanwa ku Mana no ku ntebe yayo y’ubwami. Uwo mugore ahungira mu butayu, aho afite ahantu yateguriwe n’Imana, kugira ngo bamurindirireyo iminsi igihumbi na magana abiri na mirongo itandatu. Maze mu ijuru habaho intambara: Mikayeli n’abamarayika be barwana n’ikiyoka; ikiyoka na cyo kirwana gifatanije n’abamarayika bacyo, ariko ntibanesha; kandi ahantu habo ntihongera kuboneka mu ijuru. Nuko cya kiyoka kinini kirajugunywa, ya nzoka ya kera yitwa Umwanzi, ari we Satani, uyobya abari mu isi bose; ajugunywa ku isi, kandi n’abamarayika be bajugunyanwa hamwe na we. Numva ijwi rirenga rivugira mu ijuru riti: Noneho agakiza karageze, n’imbaraga zirageze, n’ubwami bw’Imana yacu burageze, n’ubutware bwa Kristo wayo; kuko urega bene Data ajugunywe hasi, wabaregaga ku Mana yacu ku manywa na nijoro. Kandi bamuneshesheje amaraso y’Umwana w’Intama, n’ijambo ry’ubuhamya bwabo; kandi ntibakunze ubugingo bwabo kugeza no ku rupfu. Ni cyo gituma nimwishima, mwa majuru mwe, namwe muyaturamo. Abatuye isi n’inyanja muragowe! kuko Umwanzi yabamanukiyeho afite umujinya mwinshi, kuko azi yuko afite igihe gito gusa. Ikiyoka kimaze kubona ko kijugunywe ku isi, gitoteza umugore wabyaye wa mwana w’umuhungu. Uwo mugore ahabwa amababa abiri y’ikizu kinini, kugira ngo agurukire mu butayu, ajye ahantu he, aho agaburirwa igihe kimwe n’ibihe bibiri n’igice cy’igihe, kure y’inzoka. Inzoka iruka amazi ava mu kanwa kayo nk’umwuzure, iyerekeza ku mugore, kugira ngo uwo mwuzure umutembane. Ariko isi itabara uwo mugore; isi ibumbura akanwa kayo, imira uwo mwuzure ikiyoka cyarutse mu kanwa kacyo. Nuko ikiyoka kirakarira uwo mugore, kigenda kurwanya abasigaye bo mu rubyaro rwe, bitondera amategeko y’Imana kandi bafite ubuhamya bwa Yesu Kristo. Ibyahishuwe 12:1–17.

The first battle in the great controversy between Christ and Satan, began in the third heaven with Lucifer’s rebellion, and that first battle typifies the last battle in the first heaven. There is more warfare, for at the end of the thousand-year millennium, Satan is loosed for a little season, and mounts an attack against Jerusalem, but that battle has no possibility of victory. The battle in the third heaven at the beginning, which represents the battle in the first heaven at the end, was carried out while probation was open.

Intambara ya mbere mu ntambara ikomeye iri hagati ya Kristo na Satani yatangiye mu ijuru rya gatatu igihe Lusiferi yigomekaga, kandi iyo ntambara ya mbere ishushanya intambara ya nyuma mu ijuru rya mbere. Hariho izindi ntambara, kuko ku mperuka y’igihe cy’imyaka igihumbi, Satani arekurwa akanya gato, maze agatera Yerusalemu; ariko iyo ntambara nta buryo na bumwe ifite bwo gutsinda. Intambara yabereye mu ijuru rya gatatu mu ntangiriro, ihagarariye intambara yo mu ijuru rya mbere ku iherezo, yarwanye igihe amahirwe y’imbabazi yari agifunguye.

The “woman” that is pregnant with child, represents God’s church throughout history, and in the history of Christ she was about to give birth to the man child Jesus. In the last days, she gives birth to twins. Just before the Sunday law she births the one hundred and forty-four thousand, of Revelation seven, and at the Sunday law she begins the travail of birthing the great multitude of Revelation seven. Her twins are not identical, but they are twins, and the first born is Elijah and the younger son is Moses.

“Umugore” utwite inda y’umwana ahagarariye itorero ry’Imana mu mateka yose, kandi mu mateka ya Kristo yari hafi kubyara umwana w’umuhungu, ari we Yesu. Mu minsi y’imperuka abyara impanga. Mbere gato y’itegeko ryo ku cyumweru abyara abantu ibihumbi ijana na mirongo ine na bine bo mu Byahishuwe igice cya karindwi, kandi ku itegeko ryo ku cyumweru atangira ibise byo kubyara imbaga nyamwinshi yo mu Byahishuwe igice cya karindwi. Izo mpanga ze ntizisa, nyamara ni impanga, kandi uwavutse mbere ni Eliya naho umwana w’umuhungu muto akaba Mose.

In the beginning of spiritual Israel, the dragon of pagan Rome was waiting to devour the man child Jesus, and the dragon of modern Rome is now waiting to devour the man child of the one hundred and forty-four thousand. As pagan Rome persecuted the early Christian church, modern Rome will repeat the persecution during the Sunday law crisis. In the early Christian church, the woman fled into the wilderness for twelve hundred and sixty literal years, and the persecution of the Sunday law crisis is symbolized by the forty-two months of Revelation thirteen and verse five. In the wilderness God’s people have a place prepared for them where they are fed and nourished.

Mu ntangiriro ya Isirayeli yo mu buryo bw’umwuka, ikiyoka cya Roma ya gipagani cyari gitegereje kurya umwana w’umuhungu, ari we Yesu; kandi ikiyoka cya Roma ya none na cyo ubu gitegereje kurya umwana w’umuhungu w’abahumbi ijana na mirongo ine na bane. Nk’uko Roma ya gipagani yarenganyaga itorero rya Gikristo rya mbere, ni ko na Roma ya none izongera kurenganya mu gihe cy’ikibazo cy’itegeko ry’icyumweru. Mu itorero rya Gikristo rya mbere, umugore yahungiye mu butayu imyaka igihumbi na magana abiri na mirongo itandatu nyakuri, kandi ukurenganywa ko mu kibazo cy’itegeko ry’icyumweru kugereranywa n’amezi mirongo ine n’abiri yo mu Ibyahishuwe 13:5. Mu butayu, ubwoko bw’Imana bufite ahantu bwateguriwe, aho bugaburirwa kandi bukabungabungirwa.

In Revelation chapter eight, and verse thirteen, the last three trumpets are identified as three woes. The woes in Revelation represent the trumpet judgments of Islam against the powers that pass Sunday laws. In the warfare that is illustrated in chapter twelve, the role of Islam is identified when it states, “Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.” The persecution that Jezebel accomplishes through her apostate husband Ahab, is directed at the “earth” beast and the “sea” beast.

Mu Ibyahishuwe igice cya munani, umurongo wa cumi na gatatu, impanda eshatu za nyuma zigaragazwa nk’ibyago bitatu. Ibyago byo mu Ibyahishuwe bihagarariye imanza z’impanda za Isilamu zirwanya ubutegetsi bushyiraho amategeko yo kubahiriza ku Cyumweru. Mu ntambara ishushanywa mu gice cya cumi na kabiri, uruhare rwa Isilamu rugaragazwa aho havuga hati: “Mubonye ishyano, mwa batuye mu isi no mu nyanja! kuko Satani yabamanukiyeho afite uburakari bwinshi, azi yuko asigaje igihe gito.” Gutoteza Yezebeli asohoza anyuze ku mugabo we Ahabu wahakanye ukwizera, kwerekejwe ku nyamaswa yo “mu isi” no ku nyamaswa yo “mu nyanja.”

The movement of the mighty angel of Revelation eighteen, as with every reform movement, has four primary waymarks that lead to and include the judgment. For the movement of the first angel, those four waymarks were August 11, 1840, the first disappointment in the Spring of 1843, the arrival of the message of the Midnight Cry August 12 through 17 in 1844, and the opening of the judgment on October 22, 1844. Each of those four waymarks possessed the same overlying theme of “time.” August 11, 1840, was a fulfillment of the time prophecy of Revelation chapter nine, and verse fifteen. The first disappointment of 1843, represented a failed prediction of time. The Midnight Cry message was the correction of the previously failed prediction of time, and October 22, 1844, was the fulfillment of the predicted time of the message of the Midnight Cry.

Igikorwa cy’umumarayika ukomeye wo mu Ibyahishuwe igice cya cumi n’umunani, kimwe n’uko bimeze kuri buri gikorwa cy’ivugurura, gifite ibimenyetso-ngenderwaho bine by’ingenzi biyobora ku rubanza kandi bikarugiramo uruhare. Ku byerekeye igikorwa cy’umumarayika wa mbere, ibyo bimenyetso-ngenderwaho bine byari ku wa 11 Kanama 1840, ugucika intege kwa mbere mu mpeshyi yo mu 1843, ukuza kw’ubutumwa bwo Gutaka kwa Saa Sita z’ijoro kuva ku wa 12 kugeza ku wa 17 Kanama mu 1844, no gutangira kw’urubanza ku wa 22 Ukwakira 1844. Buri kimenyetso-ngenderwaho muri ibyo bine cyari gifite insanganyamatsiko imwe ibikubiyemo byose, ari yo “igihe.” Ku wa 11 Kanama 1840, habaye isohozwa ry’ubuhanuzi bw’igihe bwo mu Ibyahishuwe igice cya cyenda, umurongo wa cumi na gatanu. Ugucika intege kwa mbere ko mu 1843 kwagereranyaga ubuhanuzi bw’igihe butagezweho. Ubutumwa bwo Gutaka kwa Saa Sita z’ijoro bwari ugukosorwa kw’ubwo buhanuzi bw’igihe bwari bwarabanje kunanirwa, kandi ku wa 22 Ukwakira 1844 habaye isohozwa ry’igihe cyari cyarahanuwe n’ubutumwa bwo Gutaka kwa Saa Sita z’ijoro.

The movement of the third angel has those same four waymarks, for they exist in every reform line, and as with all of those four waymarks of every reform line, each waymark possesses the same prophetic theme. Islam of the third woe, is the theme of the four waymarks in the movement of the one hundred and forty-four thousand. On September 11, 2001 Islam of the third woe was released and then restrained. The failed prediction of July 18, 2020 identified an Islamic attack upon Nashville, Tennessee, and represented Islam of the third woe. The message that awakens the dead dry bones that are in the street of Revelation eleven, is the perfect and final fulfillment of the Midnight Cry message, and it represents a correction of the Nashville prediction (without the element of time). It will be fulfilled at the fourth waymark, which is the Sunday law, where Islam of the third woe will strike the United States because of its enforcement of the soon-coming Sunday law.

Urujya n’umumarayika wa gatatu rufite izo ntambwe enye z’ibimenyetso bimwe, kuko ziboneka muri buri murongo w’ivugurura; kandi nk’uko biri ku ntambwe enye z’ibimenyetso za buri murongo w’ivugurura, buri kimenyetso kigira insanganyamatsiko imwe y’ubuhanuzi. Isilamu yo muri iyo “isibe” ya gatatu ni yo nsanganyamatsiko y’izo ntambwe enye z’ibimenyetso mu rujya rw’abihumbi ijana na mirongo ine na bine. Ku wa 11 Nzeri 2001, Isilamu yo muri iyo “isibe” ya gatatu yararekuwe hanyuma irakomwa mu nkokora. Uguhanura kwananiwe kwo ku wa 18 Nyakanga 2020 kwagaragaje igitero cy’Abayisilamu kuri Nashville, Tennessee, kandi kwagereranyaga Isilamu yo muri iyo “isibe” ya gatatu. Ubutumwa bukangura amagufwa yumye yapfuye ari mu muhanda wo mu Byahishuwe igice cya cumi na kimwe, ni bwo busohozwa butunganye kandi bwa nyuma bw’ubutumwa bw’Ijwi ryo mu Gicuku, kandi bugaragaza gukosorwa kw’ubuhanuzi bwa Nashville (hatabariwemo igice cy’igihe). Buzasohozwa ku kimenyetso cya kane, ari cyo itegeko ryo ku Cyumweru, aho Isilamu yo muri iyo “isibe” ya gatatu izatera Leta Zunze Ubumwe z’Amerika kubera ishyirwa mu bikorwa ry’iryo tegeko ryo ku Cyumweru rigiye kuza vuba.

When this truth is recognized, in conjunction with the fact that the mighty movement of the third angel is a warning of impending judgment, the Islamic judgment represented by the third woe can be easily understood as the “woe” that is brought upon “earth” and “sea.”

Iyo uku kuri kwemewe, bifatanijwe n’ukuri k’uko igikorwa gikomeye cy’umumarayika wa gatatu ari umuburo w’urubanza rwegereje, urubanza rwa kisilamu rugereranywa n’akaga ka gatatu rushobora kumvikana bitagoranye nk’“akaga” kagezwa ku “isi” no ku “nyanja.”

The judgment of the living began on September 11, 2001, and from that point, until the soon-coming Sunday law, the test of the formation of the image of the beast takes place in the United States. From the Sunday law until Michael stands up and human probation closes, the rest of the world will then be tested by the formation of the image of the beast. Whether Seventh-day Adventists in the United States are being tested, or the entire world after the Sunday law is being tested, the test is defined as the test where our eternal destiny will be decided. It is also the test we must pass, before probation closes at the Sunday law. The prophetic phenomenon of an image to the beast test first in the United States and then again in the world, is essential to understand correctly.

Urubanza rw’abazima rwatangiye ku wa 11 Nzeri 2001, kandi uhereye kuri uwo mwanya kugeza ku itegeko rya vuba ry’umunsi w’icyumweru, ikigeragezo cy’ishyirwaho ry’igishushanyo cy’inyamaswa kibera muri Leta Zunze Ubumwe z’Amerika. Uhereye ku itegeko ry’umunsi w’icyumweru kugeza igihe Mikayeli azahagurukira n’igihe cy’imbabazi ku bantu kigafungwa, ahasigaye hose ku isi ni ho hazaherako hageragerezwa n’ishyirwaho ry’igishushanyo cy’inyamaswa. Yaba Abadiventisti b’Umunsi wa Karindwi bo muri Leta Zunze Ubumwe z’Amerika ari bo bageragezwa, cyangwa isi yose nyuma y’itegeko ry’umunsi w’icyumweru ari yo igeragezwa, icyo kigeragezo gisobanurwa nk’ikigeragezo aho iherezo ryacu ry’iteka ryose rizafatirwa umwanzuro. Kandi ni na cyo kigeragezo tugomba gutsinda mbere y’uko igihe cy’imbabazi gifungwa ku itegeko ry’umunsi w’icyumweru. Ikimenyetso cy’ubuhanuzi cy’ikigeragezo cy’igishushanyo cy’inyamaswa kibanza kuba muri Leta Zunze Ubumwe z’Amerika hanyuma kikongera kuba ku isi, ni ingenzi cyane ko gisobanukirwa neza.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Ubwo Amerika, igihugu cy’ubwisanzure mu by’idini, izifatanya n’Ubupapa mu guhatira umutimanama no guhatira abantu kubahiriza isabato y’ikinyoma, abantu bo mu bihugu byose byo ku isi bazayoborwa gukurikiza urugero rwayo.” Testimonies, volume 6, 18.

When the symbols are understood, then the passage in Revelation thirteen, that addresses these two successive, but identical image of the beast tests, can be easily recognized. It is important for a variety of reasons. One reason is the corrupted communications that Lucifer employed in the first war in the third heaven illustrate how Satan’s corrupted communications will manifest again in the last war in the first heaven.

Iyo ibimenyetso bimaze gusobanuka, icyo gihe umurongo wo mu Byahishuwe igice cya cumi na gatatu, uvuga kuri ibyo bigeragezo bibiri bikurikirana, nyamara bisa rwose, by’ishusho y’inyamaswa, ushobora kumenyekana bitagoranye. Ibyo ni iby’ingenzi kubera impamvu zinyuranye. Imwe muri izo mpamvu ni uko ubutumwa bwononekaye Lusiferi yakoresheje mu ntambara ya mbere yabereye mu ijuru rya gatatu, bugaragaza uburyo ubutumwa bwononekaye bwa Satani buzongera kwigaragaza mu ntambara iheruka izabera mu ijuru rya mbere.

The war of the first heaven that begins at the Sunday law, is accomplished during the testing period of the image of the beast for the entire world. Since September 11, 2001, the testing period of the image of the beast in the United States has been taking place. When we recognize these two testing periods as sequential, beginning with the United States and then the world, we can then factor in truths that are represented in the war of Revelation chapter twelve, back into the history of 2001, unto the Sunday law. As an example, the corrupted communications of Lucifer that is defined as hypnosis, will be employed in a modern application by the dragon power during the battle of the first heaven, of Revelation chapter twelve. The hypnosis that is employed by the dragon in that history is for the purpose of murdering those that Jezebel has identified as heretics.

Intambara yo mu ijuru rya mbere itangira ku itegeko ryo ku Cyumweru, isohozwa mu gihe cy’igeragezwa cy’ishusho y’inyamaswa ku isi yose. Uhereye ku wa 11 Nzeri 2001, igihe cy’igeragezwa cy’ishusho y’inyamaswa muri Leta Zunze Ubumwe z’Amerika cyatangiye kubera ho. Iyo tumenye ko ibi bihe bibiri by’igeragezwa bikurikirana, bitangirira muri Leta Zunze Ubumwe z’Amerika maze bigakomereza ku isi, ni bwo dushobora kongeramo mu mateka ya 2001, tugana ku itegeko ryo ku Cyumweru, ukuri kugaragazwa n’intambara yo mu Ibyahishuwe igice cya cumi na kabiri. Urugero, itumanaho ryanduye rya Lusiferi risobanurwa nk’ihipinotizimu, rizakoreshwa mu buryo bugezweho n’ubushobozi bw’ikiyoka mu ntambara yo mu ijuru rya mbere, yo mu Ibyahishuwe igice cya cumi na kabiri. Ihipinotizimu ikoreshejwe n’ikiyoka muri ayo mateka igamije kwica abo Yezebeli yagaragaje ko ari abahakanyi.

In the history of 2001, to the Sunday law, two witnesses were murdered in the street of Sodom and Egypt. In the first fulfillment of Revelation eleven, the nation represented by Sodom and Egypt, was France. France is a prophetic nation that consists of two powers, as did the Medo-Persian Empire, as did ancient Israel in its divided kingdoms, and as did the two tribes of Judah represented by Judah and Benjamin. All two-horned nations symbolically represent the two-horned nation of the United States.

Mu mateka ya 2001, ku itegeko ryo ku Cyumweru, abagabo babiri b’abahamya biciwe mu muhanda wa Sodomu na Egiputa. Mu isohozwa rya mbere ry’Ibyahishuwe igice cya cumi na kimwe, igihugu cyagereranyijwe na Sodomu na Egiputa cyari Ubufaransa. Ubufaransa ni igihugu cy’ubuhanuzi kigizwe n’ubutegetsi bubiri, nk’uko byari bimeze ku Bwami bw’Abamedi n’Abaperesi, nk’uko byari bimeze kuri Isirayeli ya kera mu bwami bwayo bwacitsemo ibice, kandi nk’uko byari bimeze ku miryango ibiri ya Yuda yagereranywaga na Yuda na Benyamini. Ibihugu byose bifite amahembe abiri, mu buryo bw’igereranyo, bihagarariye igihugu gifite amahembe abiri cya Leta Zunze Ubumwe za Amerika.

The city of Sodom, and nation of Egypt, represents the two horns of Republicanism (Egypt) and Protestantism (Sodom). Two horns were slain in 2020, the horn of Republicanism and the horn of Protestantism. The hypnotism employed by the globalist dragon powers, through the medium of the worldwide web was then employed, in the same fashion that it will be employed in the upcoming war of the first heaven. By controlling the message that the worldwide web produced, the election of 2020, was scientifically manipulated to produce an outcome that agreed with the philosophy of globalism. This is simply an example of the necessity of understanding that the image of the beast test is accomplished first in the United States, and then in the world.

Umujyi wa Sodomu, n’ishyanga rya Egiputa, bigereranya amahembe abiri ya Repubulikaniyisimu (Egiputa) n’Ubuporotesitanti (Sodomu). Amahembe abiri yarishwe mu mwaka wa 2020, ihembe rya Repubulikaniyisimu n’ihembe ry’Ubuporotesitanti. Hanyuma hakoreshwa ihinotizimu yakoreshejwe n’imbaraga z’ikiyoka z’abagirobarisiti, binyuze mu buryo bw’umuyoboro mpuzamasano w’isi yose, mu buryo bumwe n’ubuzakoreshwa mu ntambara iri imbere yo mu ijuru rya mbere. Binyuze mu kugenzura ubutumwa umuyoboro mpuzamasano w’isi yose watangazaga, amatora yo mu 2020 yarakoreshejwe mu buryo bwa siyansi kugira ngo havemo igisubizo cyahuzaga na filozofiya y’ubugirobarisiti. Ibi ni urugero rworoshye rw’akamaro ko gusobanukirwa yuko ikigeragezo cy’ishusho y’inyamaswa kibanza kurangirizwa muri Leta Zunze Ubumwe z’Amerika, hanyuma kikarangirira mu isi.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Umwami yanyeretse neza ko ishusho y’inyamaswa izashyirwaho mbere y’uko igihe cy’igeragezwa gifungwa; kuko ari yo izaba ikigeragezo gikomeye ku bwoko bw’Imana, ari na cyo kizagena iherezo ryabo ry’iteka ryose. Icyo mwemere gihurizwamo urujijo rw’imivuguruzanyo ku buryo ari bake cyane bazayobywa.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Mu Ibyahishuwe 13 iyi ngingo ishyizwe ahagaragara mu buryo bweruye; [Ibyahishuwe 13:11–17, hasubiwemo].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Iki ni cyo kigeragezo ubwoko bw’Imana bugomba kunyuramo mbere y’uko bushyirwaho ikimenyetso. Abose bagaragaje ubudahemuka bwabo ku Mana bubahiriza amategeko yayo, kandi bakanga kwemera isabato y’impimbano, bazashyirwa munsi y’ibendera ry’Umwami Imana Yehowa, kandi bazahabwa ikimenyetso cy’Imana ihoraho. Ariko abareka ukuri gukomoka mu ijuru maze bakemera isabato yo ku Cyumweru, bazahabwa ikimenyetso cy’inyamaswa.” Manuscript Releases, volume 15, 15.

Probation closes for Seventh-day Adventists, at the enforcement of the Sunday law. Those countries that follow the example of the United States, will close their probation as did the United States.

Igihe cy’igeragezwa kirarangira ku Badiventisiti b’Umunsi wa Karindwi, igihe itegeko ryo ku cyumweru rizaba ritangiye gushyirwa mu bikorwa. Ibyo bihugu bizakurikiza urugero rwa Leta Zunze Ubumwe za Amerika, bizarangiza igihe cyabyo cy’igeragezwa nk’uko Leta Zunze Ubumwe za Amerika zabigenje.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Amahanga y’amahanga azakurikiza urugero rw’Amerika. Nubwo ari yo ibanza kuyobora muri ibi, ariko icyo kibazo gikomeye ni ko kizagera no ku bwoko bwacu mu bice byose by’isi.” Testimonies, volume 6, 395.

The final movements are rapid ones.

Imigendekere ya nyuma ni iyihuta.

> “The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.” Testimonies, volume 9, 11.

> “Imbaraga z’ibibi zirimo guhuza imbaraga zazo no kwishyira hamwe. Zirimo gukomera ziteganyiriza iherezo rikomeye rya nyuma. Impinduka zikomeye zenda kubaho mu isi yacu, kandi ibikorwa bya nyuma bizihuta cyane.” Testimonies, volume 9, 11.

To understand the test of the image of the beast, requires a certain amount of technical prophetic application. To start with, the mark of the beast and the image of the beast are two different symbols.

Kugira ngo umuntu asobanukirwe n’ikigeragezo cy’ishusho y’inyamaswa, bisaba urugero runaka rw’imikoreshereze ya gihanuzi ya tekiniki. Duhera aho, ikimenyetso cy’inyamaswa n’ishusho y’inyamaswa ni ibimenyetso bibiri bitandukanye.

> “The ‘image to the beast’ represents that form of apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas. The ‘mark of the beast’ still remains to be defined.” The Great Controversy, 445.

> “Ishusho ry’inyamaswa” rigereranya iyo miterere y’Ubuporotesitanti bwahakanye ukwizera nyakuri izakura igihe amatorero y’Abaporotesitanti azashaka ubufasha bw’ubutegetsi bwa Leta kugira ngo ahatirishe inyigisho zayo. “Ikimenyetso cy’inyamaswa” kiracyategereje gusobanurwa. The Great Controversy, 445.

The mark of the beast is Sunday observance, and the image of the beast is a church that employs the civil power to enforce her religious doctrines.

Ikimenyetso cy’inyamaswa ni ukwitondera umunsi wa Ku Cyumweru, kandi ishusho y’inyamaswa ni itorero rikoresha ububasha bwa Leta kugira ngo rihate kubahiriza inyigisho zaryo z’idini.

> “The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 448, 449.

> “Gushyira mu bikorwa ukwizihiza ku Cyumweru bikorwa n’amatorero y’Abaporotesitanti ni ugushyira mu bikorwa kuramya ubupapa—kuramya ya nyamaswa. Abantu bumva ibyo itegeko rya kane risaba, maze bagahitamo kwizihiza isabato y’ikinyoma aho kwizihiza Isabato y’ukuri, baba batanga icyubahiro kuri ubwo butegetsi ari bwo bwonyine bwategetse ibyo. Ariko kandi, muri icyo gikorwa nyirizina cyo gutegekesha imbaraga za leta inshingano y’idini, ayo matorero ubwayo yaba yihimbiye igishushanyo cya ya nyamaswa; bityo rero, gushyira mu bikorwa ukwizihiza ku Cyumweru muri Leta Zunze Ubumwe za Amerika byaba ari ugushyira mu bikorwa kuramya ya nyamaswa n’igishushanyo cyayo.” The Great Controversy, 448, 449.

The image of the beast represents the combination of church and state with the church in control of the relationship. Jezebel ruled over Ahab, as Herodias ruled over Herod. The mark of the beast is Sunday keeping. The image of the beast develops over a period of time. The mark of the beast represents a point in time. The image of the beast progressively develops, but only reaches its full maturity, when it has the power to force the state to pass its religious dogmas. The test is associated with the “formation” of the image.

Ishusho ry’inyamaswa rihagarariye ukwihuza kw’itorero na leta, aho itorero ari ryo rigenzura uwo mubano. Yezebeli yategekaga Ahabu, nk’uko Herodiya yategekaga Herode. Ikimenyetso cy’inyamaswa ni ukwezwa kwa ku Cyumweru. Ishusho ry’inyamaswa rikura mu gihe runaka. Ikimenyetso cy’inyamaswa cyo kigaragaza igihe runaka. Ishusho ry’inyamaswa rikomeza gukura buhoro buhoro, ariko rigera ku bukure bwaryo bwuzuye gusa igihe rifite ubushobozi bwo guhatira leta gushyiraho amategeko y’amahame yaryo y’idini. Ikigeragezo gifitanye isano no “kubumbwa” kw’ishusho.

> “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 y’amahembe abiri, kandi ni ishusho y’inyamaswa. Nanone yitwa ishusho y’inyamaswa. Nuko rero, kugira ngo tumenye uko iyo shusho imeze n’uburyo izaremwa, 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 ryangirikaga bitewe no kuva ku bworoherane bw’ubutumwa bwiza no kwemera imihango n’imigenzo ya gipagani, ryatakaje Umwuka n’imbaraga by’Imana; kandi kugira ngo rigenzure imitimanama y’abantu, ryashatse gushyigikirwa n’ubutegetsi bw’isi. Igisubizo cyabaye ubupapa, ari bwo torero ryagenzuraga ububasha bwa leta kandi rikabukoresha kugira ngo riteze imbere imigambi yaryo bwite, cyane cyane mu guhana ‘ubuyobe.’ Kugira ngo Leta Zunze Ubumwe za Amerika zireme ishusho ya ya nyamaswa, ububasha bw’idini bugomba kugenzura ubutegetsi bwa gisivili ku buryo ubutware bwa leta na bwo buzakoreshejwe n’itorero kugira ngo risohoze imigambi yaryo bwite.” The Great Controversy, 443.

The distinction between the image of the beast and the mark of the beast is fairly traditional Adventist understanding. Where Adventism generally loses its way on this subject is in Revelation thirteen. They somehow mix the activity of the United States after the Sunday law, when it forces the world to set up an image to the beast, with the setting up of the image of the beast in the United States. They are two different prophetic periods.

Itandukaniro riri hagati y’ishusho y’inyamaswa n’ikimenyetso cy’inyamaswa ni uburyo bwo gusobanukirwa busanzwe mu Itorero ry’Abadivantisiti. Aho Abadivantisiti bakunze kuyobera kuri iyi ngingo ni mu Byahishuwe igice cya cumi na gatatu. Mu buryo runaka bavanga ibikorwa bya Leta Zunze Ubumwe z’Amerika nyuma y’itegeko ryo ku Cyumweru, igihe ihatira isi gushinga ishusho y’inyamaswa, n’ishyirwaho ry’ishusho y’inyamaswa muri Leta Zunze Ubumwe z’Amerika. Ibyo ni ibihe bibiri bitandukanye by’ubuhanuzi.

Christ came to confirm the covenant with many for one week, and in the middle of the week He was crucified. Thus, that week typifies the two periods of time when an image of the beast is formed. Christ’s week was divided into two identical periods, representing the image of Christ. The two testing periods of times in the last days, represents the image of the antichrist.

Kristo yaje kugira ngo yemeze isezerano na benshi mu cyumweru kimwe, kandi hagati muri icyo cyumweru ni ho yabambwe. Bityo rero, icyo cyumweru kigereranya ibihe bibiri by’igihe ishusho y’inyamaswa iremwa. Icyumweru cya Kristo cyagabanyijwemo ibihe bibiri bingana rwose, bihagarariye ishusho ya Kristo. Ibihe bibiri by’igeragezwa byo mu minsi y’imperuka bihagarariye ishusho ya antikristo.

In the first period of twelve hundred and sixty days, Christ bore His own testimony, and then He died on the cross. There was then an identical twelve hundred and sixty days where the disciples testified, until Michael stood up at the stoning of Stephen. The cross typifies the Sunday law. The two periods of testing in connection with the formation of the image of the beast, identify the first period in connection with the one hundred and forty-four thousand, who are typified by Christ, and that period ends at the Sunday law, which is typified by the cross. The last identical period of testing that was represented by the work of the disciples in the time of Christ, focuses upon the great multitude, and it ends when Michael stands up, not at the stoning of Stephen, but at the close of human probation in Daniel 12:1.

Mu gihe cya mbere cy’iminsi igihumbi na magana abiri na mirongo itandatu, Kristo yatanze ubuhamya bwe ubwe, hanyuma apfira ku musaraba. Hanyuma habaho indi minsi igihumbi na magana abiri na mirongo itandatu ihwanye na yo, aho abigishwa batanze ubuhamya kugeza igihe Mikayeli yahagurukaga mu gihe cyo guterwa amabuye kwa Sitefano. Umusaraba ushushanya itegeko ryo ku Cyumweru. Ibi bihe bibiri byo kugeragezwa, bifitanye isano no kuremwa kw’ishusho y’inyamaswa, bigaragaza igihe cya mbere gifitanye isano n’abihumbi ijana na mirongo ine na bane, bashushanywa na Kristo, kandi icyo gihe kirangirira ku itegeko ryo ku Cyumweru, rishushanywa n’umusaraba. Igihe cya nyuma gihwanye na cyo cyo kugeragezwa, cyashushanyijwe n’umurimo w’abigishwa mu gihe cya Kristo, cyibanda ku mbaga y’abantu benshi, kandi kirangira igihe Mikayeli ahaguruka, atari igihe cyo guterwa amabuye kwa Sitefano, ahubwo ari ku irangira ry’igihe cy’imbabazi ku bantu muri Daniyeli 12:1.

Some fail to see the actual sequence of events in Revelation thirteen, verse eleven and onward, due to what often appears to be a purposeful unwillingness to acknowledge that when the United States speaks as a dragon, it represents the complete formation of the image of the beast in the United States. In order for the United States to pass a Sunday law, the image of the beast in the United States must be formed before the Sunday law. Read the few previous passages just cited from The Great Controversy again, if you do not understand the point.

Hari bamwe bananirwa kubona urukurikirane nyakuri rw’ibibaho mu Byahishuwe igice cya cumi na gatatu, umurongo wa cumi n’umwe no gukomeza, bitewe n’ikintu gikunze kugaragara nk’ubushake bwo kutemera ko igihe Leta Zunze Ubumwe z’Amerika zivuga nk’ikiyoka, biba bigereranya iremwa ryuzuye ry’ishusho y’inyamaswa muri Leta Zunze Ubumwe z’Amerika. Kugira ngo Leta Zunze Ubumwe z’Amerika zishyireho itegeko ryo ku Cyumweru, ishusho y’inyamaswa muri Leta Zunze Ubumwe z’Amerika igomba kuba yararemwe mbere y’iryo tegeko ryo ku Cyumweru. Ongera usome ya mirongo mike ibanziriza iyi tumaze kuvuga, yavanywe mu gitabo The Great Controversy, niba udasobanukiwe iyi ngingo.

When the United States speaks as a dragon in verse eleven of chapter thirteen, it represents the action of the legislative and judicial authorities passing a Sunday law at the direction of the apostate churches in the United States. The Sunday law decree goes out of the mouth of the United States.

Iyo Leta Zunze Ubumwe z’Amerika zivuze nk’ikiyoka mu murongo wa cumi n’umwe w’igice cya cumi na gatatu, bigereranya igikorwa cy’inzego z’ubutegetsi zishyiraho amategeko n’iz’ubucamanza mu gushyiraho itegeko ryo ku Cyumweru ziyobowe n’amatorero yahakanye ukwizera ari muri Leta Zunze Ubumwe z’Amerika. Iteka ry’itegeko ryo ku Cyumweru rituruka mu kanwa ka Leta Zunze Ubumwe z’Amerika.

> “I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth.” Spalding and Magan, 1.

> “Nabonye ko ya nyamaswa y’amahembe abiri yari ifite akanwa k’ikiyoka, kandi ko imbaraga zayo zari mu mutwe wayo, kandi ko itegeko rizasohoka mu kanwa kayo.” Spalding and Magan, 1.

It has always amazed me that Adventism has a hard time recognizing that when the two horned earth beast speaks as a dragon, it is not simply marking the Sunday law in the United States, but is also marking that the image of the papal sea beast has been fully developed. In order for the United States to pass the Sunday law, the combination of church and state has to have first been fully developed. The apostate churches of the United States do not simply come together on a Monday, then go to Congress on Tuesday, and tell Congress they want Sunday legislation passed by Wednesday. The combining process that takes place between church and state, is represented as the “formation” of the image of the beast like the “formation” of the golden image in Daniel chapter 3, it will take some time to construct. The image of the beast is the system the papacy used to murder the millions of martyrs in the Dark Ages, and it takes social, political, religious and economic developments to create the social environment, and legal precedence necessary, for the Sunday law to be enforced. Those developments represent the test of the image of the beast, by “which our eternal destiny will be decided,” and it represents the test we must pass “before we are sealed.”

Buri gihe byantungaje kubona ko Abadiventisiti bagorwa no kwemera ko, igihe inyamaswa y’amahembe abiri yo ku butaka ivuga nk’ikiyoka, biba bitarimo gusa kugaragaza itegeko ryo ku cyumweru muri Leta Zunze Ubumwe z’Amerika, ahubwo biba binagaragaza ko ishusho y’inyamaswa yo mu nyanja ya gipapa yamaze kubumbwa mu buryo bwuzuye. Kugira ngo Leta Zunze Ubumwe z’Amerika zishyireho itegeko ryo ku cyumweru, uguhuriza hamwe kw’itorero na leta kuba kwabanje kubumbwa mu buryo bwuzuye. Amatorero y’ubuhakanyi yo muri Leta Zunze Ubumwe z’Amerika ntahurira hamwe gusa ku wa Mbere, ngo ajye muri Kongere ku wa Kabiri, hanyuma abwire Kongere ko ashaka ko amategeko yerekeye ku cyumweru yemezwa ku wa Gatatu. Igikorwa cyo guhuriza hamwe kiba hagati y’itorero na leta, kigereranywa no “kubumbwa” kw’ishusho y’inyamaswa nk’“ukubumbwa” kw’ishusho ya zahabu muri Daniyeli igice cya 3; bizafata igihe runaka kugira ngo yubakwe. Ishusho y’inyamaswa ni gahunda ubupapa bwakoresheje mu kwica za miliyoni z’abahamya bishwe bazira ukwizera mu Bihe by’Umwijima, kandi bisaba iterambere mu mibereho y’abantu, muri politiki, mu by’idini no mu bukungu kugira ngo habeho imiterere y’imibereho rusange, n’ishingiro ry’amategeko rikenewe, kugira ngo itegeko ryo ku cyumweru rishyirwe mu bikorwa. Ibyo byiterambere bigereranya ikigeragezo cy’ishusho y’inyamaswa, ari cyo “amaherezo yacu y’iteka azagenwa na cyo,” kandi kigereranya ikigeragezo tugomba gutsinda “mbere y’uko dushyirwaho ikimenyetso cy’Imana.”

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . .. This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.

> “Uwiteka yanyeretse mu buryo busobanutse ko ishusho y’inyamaswa izashyirwaho mbere y’uko igihe cy’igeragezwa gifungwa; kuko ari yo izaba ikigeragezo gikomeye ku bwoko bw’Imana, ari na cyo kizagenderwaho mu kugena iherezo ryabo ry’iteka ryose.... Iri ni ryo geragezo ubwoko bw’Imana bugomba kunyuramo mbere y’uko bushyirwaho ikimenyetso.” Manuscript Releases, volume 15, 15.

The Sunday law is the crisis at midnight, that finds its final perfect fulfillment of the parable of the ten virgins. In that midnight crisis, it will be manifested whether we are wise Philadelphian or foolish Laodicean virgins. The foolish receive the mark of the beast and the wise receive the seal of God. Anyone who has ever joined the Seventh-day Adventist church, agreed to the list of doctrinal truths in advance of becoming a member, and therefore every Seventh-day Adventist has been presented with the light of the truth of the Sabbath.

Itegeko ryo ku Cyumweru ni ryo kaga ka mu gicuku, kaboneramo isohozwa rya nyuma ritunganye ry’umugani w’abakobwa cumi. Muri ako kaga ka mu gicuku, hazagaragarira aho niba turi abakobwa b’abanyabwenge ba Filadelifiya cyangwa abapfu b’i Lawodikiya. Abapfu bahabwa ikimenyetso cya ya nyamaswa, naho abanyabwenge bakakira ikimenyetso cya kashe y’Imana. Umuntu wese wigeze kwinjira mu Itorero ry’Abadiventisiti b’Umunsi wa Karindwi, yemeye mbere urutonde rw’ukuri kw’inyigisho mbere yo kuba umunyamuryango, bityo rero buri Mudiventisiti w’Umunsi wa Karindwi yagejejweho umucyo w’ukuri ku byerekeye Isabato.

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.

> “Niba umucyo w’ukuri warabagejejweho, ukabamenyesha Isabato y’itegeko rya kane, kandi ukerekana ko mu Ijambo ry’Imana nta shingiro na rito rihari ryo kuziririza ku Cyumweru, nyamara mugakomeza kwizirika ku isabato y’ibinyoma, mukanga kweza Isabato Imana yita ‘umunsi wanjye wera,’ icyo gihe mwakira ikimenyetso cy’inyamaswa. Ibyo bibaho ryari?—Iyo mwumviye itegeko ribategeka guhagarika imirimo ku Cyumweru no kuramya Imana, mu gihe muzi neza ko muri Bibiliya nta jambo na rimwe ryerekana ko ku Cyumweru hari undi mimerere usibye kuba umunsi usanzwe wo gukoraho, muba mwemeye kwakira ikimenyetso cy’inyamaswa, kandi mwanga ikimenyetso cy’Imana. Nitwakira iki kimenyetso mu ruhanga rwacu cyangwa mu maboko yacu, imanza zavuzwe ku batumvira zigomba kutugeraho. Ariko ikimenyetso cy’Imana Ihoraho gishyirwa ku bantu bitondera Isabato y’Umwami babitewe n’umutimanama.” Review and Herald, April 27, 1911.

The formation of the image of the beast in the United States began prophetically on September 11, 2001. There are several prophetic witnesses to uphold this fact. From that point until the soon-coming Sunday law, Seventh-day Adventists are determining their eternal destiny, based upon whether they pass the image of the beast test or fail the image of the beast test. I would argue that very few Seventh-day Adventists even know that the image of the beast is a test. Few, if any, know how it can be a test, and more importantly, they do not know what is required to pass the test. We are judged, not alone by the light we possess, but also by the light we could have possessed, if we would have applied ourselves to understanding the increase of knowledge. Laodicean blindness is therefore the greatest blindness in six thousand years of sin.

Ishyirwaho ry’icyo gishushanyo cy’inyamaswa muri Leta Zunze Ubumwe z’Amerika ryatangiye mu buryo bw’ubuhanuzi ku wa 11 Nzeri 2001. Hariho abagabo benshi b’ubuhanuzi bemeza kandi bagashyigikira uku kuri. Uhereye kuri iyo ngingo kugeza ku itegeko rya vuba ryerekeye ku cyumweru, Abadiventisiti b’Umunsi wa Karindwi bari kugena iherezo ryabo ry’iteka, bishingiye ku kuba batsinda ikigeragezo cy’icyo gishushanyo cy’inyamaswa cyangwa bakagitsindwa. Navuga ko Abadiventisiti b’Umunsi wa Karindwi bake cyane ari bo bazi ko icyo gishushanyo cy’inyamaswa ari ikigeragezo. Bake, niba hari n’abo, ni bo bazi uburyo gishobora kuba ikigeragezo, kandi icy’ingenzi kurushaho, ntibazi icyo bisaba kugira ngo umuntu atsinde icyo kigeragezo. Ducirwa urubanza, tutagendeye gusa ku mucyo dufite, ahubwo no ku mucyo twashoboraga kuba dufite, iyaba twari twashyizeho umwete wo gusobanukirwa ukwiyongera k’ubumenyi. Bityo rero, ubuhumyi bwa Lawodikiya ni bwo buhumyi bukomeye kuruta ubundi mu myaka ibihumbi bitandatu y’icyaha.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Ubwoko bwanjye burimburwa bazize kubura ubumenyi; kuko wanze ubumenyi, nanjye nzakwanga, kugira ngo utazaba umutambyi wanjye; kandi ubwo wibagiwe amategeko y’Imana yawe, nanjye nzibagirwa abana bawe. Hoseya 4:6.

The test of the formation of the image of the beast ends at the soon-coming Sunday law, and if we have not passed that test, we will receive the mark of the beast with all the other foolish Laodicean virgins, who refused to obtain the oil. I am not here defending why I understand the image of the beast test began on September 11, 2001, and ends at the Sunday law. I am simply identifying the prophetic logic necessary to understand the role of the United States, as identified in Revelation thirteen, after it passes the Sunday law. In verse eleven, it speaks as a dragon, and from that point on it is important to follow the word “he.” The image of the beast that the United States is then forcing the world to set up, is not the image of the beast in the United States, for that is already in the past.

Ikigeragezo cy’ikorwa ryo kuremwa kw’ishusho ya ya nyamaswa kirarangirira ku mategeko yo kuruhuka ku Cyumweru agiye kuza vuba, kandi niba tutarabashije gutsinda icyo kigeragezo, tuzahabwa ikimenyetso cya ya nyamaswa hamwe n’andi masugi y’abapfapfa y’i Lawodikiya, yanze gushaka amavuta. Sindi hano ndengera impamvu numva ko ikigeragezo cy’ishusho ya ya nyamaswa cyatangiye ku wa 11 Nzeri 2001, kandi ko kirangirira ku mategeko yo kuruhuka ku Cyumweru. Ahubwo ndi gusa kugaragaza ihame ry’ubuhanuzi rikenewe kugira ngo dusobanukirwe uruhare rwa Leta Zunze Ubumwe z’Amerika, nk’uko zigaragazwa mu Ibyahishuwe igice cya cumi na gatatu, nyuma y’uko zishyizeho amategeko yo kuruhuka ku Cyumweru. Mu murongo wa cumi n’umwe, havuga ko ivuga nk’ikiyoka, kandi uhereye ubwo ni ingenzi gukurikira ijambo “we.” Ishusho ya ya nyamaswa Leta Zunze Ubumwe z’Amerika ziba zihatira isi gushinga, si ishusho ya ya nyamaswa yo muri Leta Zunze Ubumwe z’Amerika, kuko iyo yo yamaze kuba mu bihe byatambutse.

> 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. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:11–17.

> Nuko mbona indi nyamaswa izamuka iva mu isi; kandi yari ifite amahembe abiri nk’ay’umwana w’intama, ariko yavugaga nk’ikiyoka. Kandi ikoresha imbere yayo ubutware bwose bw’inyamaswa ya mbere, igategeka isi n’abayituyemo kuramya inyamaswa ya mbere, iyo igisebe cyayo cyica cyakize. Kandi ikora ibitangaza bikomeye, ndetse igatuma umuriro umanuka uva mu ijuru ukaza ku isi, abantu babireba. Kandi iyobya abatuye isi ikoresheje ibyo bitangaza yahawe gukora imbere y’inyamaswa; ibabwira, bo batuye isi, kuremera inyamaswa ishusho, ya yindi yakomerekejwe n’inkota, nyamara ikabaho. Kandi ihabwa ubushobozi bwo guha ubuzima iyo shusho y’inyamaswa, kugira ngo iyo shusho y’inyamaswa ivuge kandi itume abataramya iyo shusho y’inyamaswa bicwa bose. Kandi ituma bose, aboroheje n’abakomeye, abatunzi n’abakene, ab’umudendezo n’abacakara, bashyirwaho ikimenyetso ku kuboko kwabo kw’iburyo cyangwa mu ruhanga rwabo; kugira ngo hatagira umuntu ushobora kugura cyangwa kugurisha, keretse ufite icyo kimenyetso, ari ryo zina ry’inyamaswa cyangwa umubare w’izina ryayo. Ibyahishuwe 13:11–17.

In those seven verses, the word “he” occurs eight times. Every time the word “he” is employed it refers back to the original “he,” “that spake as a dragon,” at the Sunday law in the United States. The image of the beast test that Adventists in the United States either passed or failed, when the United States spake as a dragon, is then repeated for Adventists in the other nations of the world, and also for God’s other children that are still in Babylon. We will continue our consideration of the United States in Revelation thirteen in the next article, but let me remind you of why we are considering this truth at this time.

Muri iyo mirongo irindwi, ijambo “we” ribonekamo incuro umunani. Igihe cyose ijambo “we” rikoreshejwe, risubiza kuri wa “we” wa mbere, “wavugaga nk’igisato,” mu gihe cy’itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika. Ikigeragezo cy’ishusho y’inyamaswa Abadiventisiti bo muri Leta Zunze Ubumwe za Amerika batsinze cyangwa batsinzwe, igihe Leta Zunze Ubumwe za Amerika yavugaga nk’igisato, hanyuma kikazasubirirwaho ku Badiventisiti bo mu bindi bihugu by’isi, ndetse no ku bandi bana b’Imana bakiri i Babuloni. Tuzakomeza gusuzuma kwacu kuri Leta Zunze Ubumwe za Amerika mu Byahishuwe cumi na bitatu mu nyandiko itaha, ariko reka mbibutse impamvu dusuzuma uku kuri muri iki gihe.

The war that began with Lucifer in the third heaven typifies the war that begins in the first heaven at the Sunday law. The corrupted communications of the dragon are represented in both battles. The modern manifestation of Satan’s corrupted communications represents the hypnotic trance that planet earth succumbs to in the history after the soon coming Sunday law. That delusion is accomplished through the worldwide web’s control of what is called “the information super highway.” Those various avenues of the “information super highway” are social, economic, religious, so-called science, entertainment and more importantly the avenue of the news media.

Intambara yatangiranye na Lusiferi mu ijuru rya gatatu ishushanya intambara itangirira mu ijuru rya mbere ku gihe cy’itegeko ryo ku Cyumweru. Itumanaho ry’ikiyoka ryanduye rigereranywa muri izo ntambara zombi. Kwigaragaza kwa none kw’itumanaho rya Satani ryanduye kugereranya ya ndyamiriro y’ubuhipinotize isi ibamo mu mateka akurikira itegeko ryo ku Cyumweru rigiye kuza vuba. Iyo buyobe ishyirwa mu bikorwa binyuze mu igenzura urubuga rw’isi yose rukoresha ku kitwa “umuhanda mugari w’amakuru.” Izo nzira zitandukanye z’uwo “muhanda mugari w’amakuru” ni iz’imibereho y’abantu, iz’ubukungu, iz’idini, iz’icyitwa siyansi, iz’imyidagaduro, kandi ikirushijeho kuba ingenzi ni inzira y’itangazamakuru ry’amakuru.

Once the truth is recognized that the “information super highway,” is the modern manifestation of the Satanic hypnotic communications, and also the subtle hypnosis that was employed by Satan in the battle of the angels in the third heaven, we can establish the “information super highway” is an element of the “last” image of the beast test for the world, that takes place after the Sunday law. It will then be easy to recognize that the “first” image of the beast test for the United States must possess the same corrupted Satanic communications as the last. The witness of Satan’s work of corrupting “the information super highway” from the Sunday law through to the close of probation provides the evidence of how the murder of the two horns of Republicanism and the remnant of true Protestantism on the earth beast was accomplished in 2020. It was accomplished by the “information super highway,” that John calls a “street” in Revelation eleven.

Iyo tumaze kwemera ukuri yuko “umuhanda mugari w’amakuru” ari ukwigaragaza kwa none kw’itumanaho rya gipfumu rya Satani, kandi ko ari na bwo buryarya bworoheje bwa gipfumu Satani yakoresheje mu ntambara y’abamarayika mu ijuru rya gatatu, dushobora kwemeza ko “umuhanda mugari w’amakuru” ari kimwe mu bigize ikigeragezo cya nyuma cy’“ishusho” y’inyamaswa ku isi, kiba nyuma y’itegeko ryo ku Cyumweru. Bityo bizoroha noneho kubona ko ikigeragezo cya “mbere” cy’ishusho y’inyamaswa kuri Leta Zunze Ubumwe za Amerika kigomba kuba gifite rya tumanaho rya Satani ryanduye nk’iryo rya nyuma. Ubuhamya bw’umurimo wa Satani wo kwanduza “umuhanda mugari w’amakuru” kuva ku itegeko ryo ku Cyumweru kugeza igihe cy’isozwa ry’igihe cy’imbabazi butanga gihamya y’ukuntu iyicwa ry’amahembe abiri ya Repubulikanisimu n’igisigisigi cy’Ubuporotesitanti bw’ukuri ku nyamaswa y’isi ryakozwe mu mwaka wa 2020. Byakozwe n’“umuhanda mugari w’amakuru,” uwo Yohana yita “umuhanda” mu Byahishuwe 11.

The unsealing of these prophetic facts is a portion of what is required to be understood by those who intend to pass the test of the image of the beast, which was clearly seen by the prophetess, to be formed before probation closes and before the one hundred and forty-four thousand are sealed.

Guhishurwa kw’izi ngingo z’ubuhanuzi ni igice cy’ibigomba gusobanuka ku bashaka kuzatsinda ikigeragezo cy’ishusho ya ya nyamaswa, umuhanuzikazi yabonye neza ko igomba kubumbwa igihe cy’igeragezwa kitararangira kandi mbere y’uko abihumbi ijana na mirongo ine na bine bashyirwaho ikimenyetso.

> “When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.

> “Itegeko rizasohoka kandi ikimenyetso gishyirweho, imico yabo izaguma itunganye kandi itanduye iteka ryose.” Testimonies, volume 5, 216.

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