The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.
Ubutumwa bw’imvura y’itumba ni umuburo w’iherezo ry’igihe cy’imbabazi ryegereje, bujyana n’umuhamagaro wo kwitegura kwa buri muntu ku giti cye. Ibyo bitekerezo byombi bigaragarizwa mu bice bya cumi n’icya cumi na kimwe by’iyerekwa rya Yesaya, kandi ibyo bikabikora mu rwego rw’ubutumwa bwo muri Daniyeli 11 bwahishuwe mu mwaka wa 1989, kandi amateka yabwo yari ahishwe akaba ari yo ahishurwa mu gihe cyo gushyirwaho ikimenyetso kw’abahumbi ijana na mirongo ine na bane, bahagarariwe muri iryo yerekwa na Yesaya n’abahungu be. Iyo mirongo yombi ifatanije ihagarariye umuburo uhabwa Ahazi, uhagarariye Abalawodikiya badafite “gusobanukirwa” iyo mirongo yombi yo mu imbere n’iyo hanze yigaragaza hose mu buhanuzi bwa Bibiliya.
Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.
Daniyeli 11:11 n’Ibyahishuwe 11:11 byerekana ishusho imwe yo mu imbere n’iyo hanze, Daniyeli agahagararira iyo hanze, Ibyahishuwe bigahagararira iyo mu imbere. Iyi “mitwe n’imirongo” yombi yo mu imbere n’iyo hanze ihuzwa mu buryo butaziguye n’ubutumwa bwo hanze n’ubwo mu imbere bwo mu mitwe ya cumi n’iya cumi n’umwe, kandi bityo ni ko biri no muri Yesaya 11:11.
Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.
Yesaya 6 ni 9/11 kandi hagaragaza kwezwa no gusigwa kwa Yesaya nk’intumwa kuri 9/11. Uhereye ku gice cya karindwi gukomeza ni incamake y’ubutumwa bwageze kuri 9/11. Igice cya cumi kigaragaza uruhare rw’imirongo itandatu ya nyuma ya Daniyeli 11, kuko ari bwo butumwa bwafunguwe ikimenyetso mu gihe cy’iherezo mu 1989.
Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”
Igice cya cumi na kimwe cya Yesaya gihagarariye 9/11 n’isigwa rya Yesaya n’ubutumwa bwe. Umurongo wa mbere uhuzwa n’umurongo wa cumi n’ijambo “Yese,” kandi umurongo wa cumi uravuga uti: “Kandi kuri uwo munsi,” maze umurongo wa cumi na umwe ugakomeza uvuga uti: “Kandi bizasohora kuri uwo munsi ko Uwiteka azongera kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye bo mu bwoko bwe.”
That day was 1850.
Uwo munsi wari mu 1850.
And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.
Kandi hazava ishami riturutse ku gishyitsi cya Yesayi, kandi ishami rizakura mu mizi ye: Umwuka w’Uwiteka uzamuruhukiraho, umwuka w’ubwenge n’ubuhanga bwo gusobanukirwa, umwuka w’inama n’ubushobozi, umwuka wo kumenya no kubaha Uwiteka; kandi azahabwa ubushishozi bwihuse mu kubaha Uwiteka: kandi ntazacira urubanza ibyo abonye n’amaso ye, kandi ntazahana ibyo yumvise n’amatwi ye: Ahubwo azacira abakene urubanza mu gukiranuka, kandi azahanisha ubutabera aboroheje bo mu isi: kandi azakubita isi inkoni y’akanwa ke, kandi azica abanyabyaha umwuka w’iminwa ye. Kandi gukiranuka kuzaba umukandara wo mu rukenyerero rwe, kandi ubudahemuka bube umukandara wo mu mbavu ze. Impyisi izabana n’umwana w’intama, kandi ingwe izaryama hamwe n’umwana w’ihene; n’inyana n’intare ikiri nto n’itungo ribyibushye bizabana; kandi umwana muto azabiyobora. Kandi inka n’idubu bizarisha hamwe; ibyana byabyo bizaryama hamwe: kandi intare izarya ibyatsi nk’ikimasa. Kandi umwana ukiri konsa azakinira ku mwobo w’inzoka yitwa asp, kandi umwana wamaze konsa azashyira ukuboko kwe ku rwobo rw’inzoka yitwa cockatrice. Nta cyo bazangiza kandi nta cyo bazarimbura ku musozi wanjye wera wose: kuko isi izuzura kumenya Uwiteka, nk’uko amazi atwikira inyanja.
11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
11:10 Kandi kuri uwo munsi hazabaho umuzi wa Yese, uzahagarara nk’ibendera ry’amahanga; abanyamahanga bazamushakaho: kandi uburuhukiro bwe buzaba ubw’icyubahiro.
11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
11:11 Kandi kuri uwo munsi, Uwiteka azongera kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye bo mu bwoko bwe bazaba bararokotse, abakure muri Ashuri no muri Egiputa no muri Patarosi no muri Kushi no muri Elamu no muri Shinari no muri Hamati no mu birwa byo ku nyanja.
11:12 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.
11:12 Kandi azimurikira amahanga ibendera, ateranye abirukanywe bo muri Isirayeli, kandi akoranye abatatanyijwe bo mu Buyuda, abakureye mu mfuruka enye z’isi.
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.
Ishyari rya Efurayimu na ryo rizashira, kandi abanzi ba Yuda bazakurwaho: Efurayimu ntizongera kugirira Yuda ishyari, kandi Yuda ntazongera kubangamira Efurayimu. Ahubwo bazagurukira ku bitugu by’Abafilisitiya berekeza iburengerazuba; bazanyaga abo mu burasirazuba bari kumwe; bazashyira ukuboko kuri Edomu na Mowabu; kandi abana ba Amoni bazabumvira.
And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.
Kandi Uwiteka azarimbura rwose ururimi rw’inyanja y’Abanyegiputa; kandi azazamurira ukuboko ku ruzi n’umuyaga we ukomeye, arukubite mo imigezi irindwi, kandi atume abantu barwambuka ibirenge byumye. Kandi hazabaho inzira nyabagendwa y’abasigaye bo mu bwoko bwe, bazasigara bavuye muri Ashuri; nk’uko byagendekeye Isirayeli ku munsi yazamukagaho avuye mu gihugu cya Egiputa. Yesaya 11:1–16.
Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.
Umurongo wa mbere uravuga uti: “Kandi hazaturuka umushami ku gishyitsi cya Yesayi, kandi ishami rizakura mu mizi ye; kandi Umwuka w’Uwiteka uzamuruhukiraho.” Ibisobanuro bikomeye bya Kristo bikomeza gutangwa, ARIKO iri sobanuro rireba cyane kurushaho iminsi y’imperuka, kuruta uko rireba iminsi ya Yesaya cyangwa n’iminsi Kristo yagendagamo hagati y’abantu.
A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.
Gusoma witonze kugaragaza ko imirongo ya mbere kugeza ku wa cyenda yose ari ibiranga Kristo, kandi mu murongo wa cumi hakavuga hati: “Kandi hazaturuka inkoni.” Nta gucikamo kw’imigendekere y’igitekerezo kuva ku murongo wa mbere kugeza ku wa cumi. Umurongo wa cumi uravuga uti: “kandi kuri uwo munsi,” kandi ibyo bigomba kuba kuri uwo munsi nyine uvugwa mu murongo wa mbere. Imirongo ya cumi n’uwa mbere byombi bivuga “umuzi,” bityo bigahuza iyo mirongo yombi umurongo ku murongo.
Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
Hamwe umurongo wa mbere n’uwa cumi havuga hati: “Kandi hazaturuka inkoni mu gishyitsi cya Yesayi, kandi ishami rizamera riturutse mu mizi ye: Kandi kuri uwo munsi hazabaho umuzi wa Yesayi, uzahagarara nk’ibendera ry’abaturage; abanyamahanga bazawushaka: kandi uburuhukiro bwe buzaba ubw’icyubahiro.”
A “rod” is a symbol of authority.
“Inkoni” ni ikimenyetso cy’ubutware.
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. Revelation 12:5.
Nuko abyara umwana w’umuhungu, ari we ugomba gutegekesha amahanga yose inkoni y’icyuma; maze umwana we azamurwa ajyanwe ku Mana no ku ntebe yayo y’ubwami. Ibyahishuwe 12:5.
A “rod” is a symbol of selection, division and separation.
“Umugogo” ni ikimenyetso cyo gutoranywa, kugabanywa no gutandukanywa.
And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.
Mose ashyira inkoni imbere y’Uwiteka mu Ihema ry’Ubuhamya. Bukeye bwaho Mose yinjira mu Ihema ry’Ubuhamya; maze dore, inkoni ya Aroni y’inzu ya Levi yari yaramezeho utubuto, irarabya, irashora indabyo, yera n’amande. Mose asohora izo nkoni zose azikuye imbere y’Uwiteka azizanira Abisirayeli bose; barazitegereza, umuntu wese afata inkoni ye. Uwiteka abwira Mose ati: Subiza inkoni ya Aroni imbere y’Ubuhamya, ibikweho kuba ikimenyetso cyo guhamiriza abigometseho; bityo uzavanaho rwose ukwivovotera kwabo kungiriye, kugira ngo batapfa. Mose abigenza atyo; nk’uko Uwiteka yamutegetse, ni ko yabigenje. Kubara 17:7–11.
Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.
Inkoni ya Aroni yasohotseho udushami igaragaza “inkoni” yo mu gihe cy’imvura y’itumba ya nyuma, kuko iya Aroni ari yo yonyine muri za “nkoni” cumi na eshatu yasohotseho udushami. Gusohokaho kw’udushami ni ikimenyetso cy’igihe cy’imvura y’itumba ya nyuma, ubwo Imana izagaragaza itandukaniro riri hagati ya za “nkoni” cumi n’ebyiri z’abigomeka zivuga ko zifite ubutumwa bw’imvura y’itumba ya nyuma, kandi nk’uko byanagaragajwe no mu kwerekana kwa Eliya kw’umuriro kwashyize ikimenyetso ku itandukaniro riri hagati y’ukuri n’ikinyoma. “Inkoni” na yo kandi ni ikimenyetso cyo gupima no guca urubanza.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Revelation 11:1.
Nuko mpabwa urubingo rusa n’inkoni; marayika arahagarara, aravuga ati: Haguruka, upime urusengero rw’Imana, n’igicaniro, n’abarusengeramo. Ibyahishuwe 11:1.
The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.
“inkoni” iva mu gishyitsi cya Yese, kandi “Yese” bisobanura ‘kugaragara’ nk’uko ibimenyetso by’inzira bimeze mu buhanuzi bwa Bibiliya. Faresi ni we wari “umuzi” nyakuri wa Yese, kandi “Faresi” bisobanura “icyuho, gutoboka cyangwa gutatanya.” Faresi ni we muzi cyangwa intangiriro y’umurongo w’amaraso wa Yese. “Umuzi wa Yese” ni yo mpamvu ari ikimenyetso cya Alufa Faresi, naho Omega ni Yese, intangiriro n’iherezo. Umuzi wa Yese utangirana no gutatanywa (Faresi) kandi ukarangirira ku kimenyetso cy’inzira cy’umuntu uhagaze. Mu buryo bw’ubuhanuzi, abantu bahagaze baranga ubwami. Muri Bibiliya Faresi atangiza umurongo w’amaraso, nta sano ribaho mbere yo kumenyekanishwa kwe, kandi izina rye risobanura ugucamo icyuho; bityo inyandiko y’igisekuru cye n’izina rye byerekana Faresi nk’intangiriro, bigatuma Yese aba iherezo. Melikisedeki na we ni umuntu uvugwa muri Bibiliya urangwa no kutagira inkomoko y’umuryango imubanziriza, nk’uko bimeze kuri Faresi. Umuzi wa Faresi urimo ukuri kw’uko ahagarariye ubutambyi bwa Melikisedeki, uwo Aburahamu yahaye kimwe cya cumi.
The order of Melchizedek is the priestly order of Christ.
Itegeko rya Melikizedeki ni ryo rwego rw’ubutambyi bwa Kristo.
Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.
Aho umutangulizi yatubanjiriyemo kubwacu, ari we Yesu, wagizwe Umutambyi Mukuru iteka ryose mu buryo bwa Melikisedeki. Abaheburayo 6:20.
The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.
Umuzi wa Yese wari ubupadiri bwa Melikizedeki, kandi intango igomba kugaragaza iherezo. Yese agereranya umugwi wa nyuma w’abafise ubupadiri bwa Melikizedeki uhaguruka, abo, nk’uko Yesaya abivuga, ari ibendera ku mahanga.
The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.
“Igishyitsi” bisobanura ‘gutema (ibiti); uruti cyangwa igishyitsi cy’igiti (nk’icyatemwe cyangwa nk’igitewe),’ kandi “igishyitsi” kivuka mu bwami bwaretsweho nk’uko byagendekeye Nebukadinezari muri Daniyeli igice cya kane. Mu buryo bw’ubuhanuzi, igiti ni ubwami, kandi iyo ubwami burangiye icyo giti kiba gitemwe.
The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.
“Muti” uvugwa muri uwo murongo usohoka mu gitsinsi—ntuva ku ishami ryo hejuru. Mu bwami bwabanje, bugereranywa n’icyo gitsinsi, havamo “inkoni,” ikimenyetso cy’ubutware, kandi ubwo butware bushingiye ku kuba iyo “nkoni” yera “utunyemeramababi n’indabyo” by’ubutumwa bw’imvura y’itumba. Ubutware bwabwo bukomoka ku bwami bwabanje, bwaciwe bugwa.
The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.
“Umuzi” ni wo “muzi wa Yese,” kandi “urubaho” ruva ku “gishyitsi” ruvuye kuri icyo “gishyitsi” gifite imizi ari yo muzi wa Yese. Urubaho rutanga ubutware ruvuye ku gishyitsi, ariko Ishami rituruka ku muzi—kandi umuzi ni wo ibendera. Umuzi ni wo ntangiriro, kandi iherezo ni Ishami.
The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.
Ijambo “ishami” risobanura umurinzi cyangwa ikimenyetso cy’inzira. Yesaya atumenyesha ko Ishami riza mu gihe cy’itegeko ryo ku Cyumweru.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.
Kandi kuri uwo munsi abagore barindwi bazafata umugabo umwe, bavuga bati: Tuzirwanira umugati wacu, kandi twiyambikire imyambaro yacu ubwacu; ariko twemerere twitirirwe izina ryawe gusa, kugira ngo dukurweho igisuzuguriro cyacu. Kuri uwo munsi ishami ry’Uwiteka rizaba ryiza kandi rifite ikuzo, kandi n’imbuto zo mu gihugu zizaba ihebuje kandi nziza ku basigaye bo muri Isirayeli. Nuko bizasohora yuko usigaye i Siyoni n’uwasigaye i Yerusalemu azitwa uwera, ari we wese wanditswe mu bazima i Yerusalemu: igihe Uwiteka azaba amaze koza umwanda w’abakobwa ba Siyoni, kandi amaze gukura amaraso ya Yerusalemu hagati haho akoresheje umwuka w’urubanza n’umwuka wo gutwika. Yesaya 4:1–4.
The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.
“umugabo umwe” abo bagore barindwi bafataho ni papa, uba uwa munani ukomoka kuri ba bandi barindwi mu itegeko ryo ku Cyumweru, yigana ba bantu 8 bari mu nkuge. Mu itegeko ryo ku Cyumweru, “uwo munsi” “ishami ry’Uwiteka rizaba ryiza kandi rifite ubwiza” “igihe Uwiteka azaba amaze gukuraho umwanda w’abakobwa ba Siyoni, kandi amaze kweza amaraso ya Yerusalemu ayakura hagati hayo ku mwuka w’urubanza no ku mwuka wo gutwika.” Uko kwezwa ku mwuka w’urubanza no gutwika gukorwa n’Intumwa y’Isezerano muri Malaki gatatu mu itegeko ryo ku Cyumweru. “ishami ryiza” ni ibihumbi ijana na mirongo ine na bine bidaturuka ku gishyitsi, ahubwo bituruka ku mizi ya Yese, ari yo kimenyetso.
Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.
Ububasha bwabo bugaragazwa n’inkoni yakomotse ku ishami ry’ubwami bwaguye. Ubwami bwa Filadelifiya bwaguye kuva mu 1856 kugeza mu 1863, kandi ububasha bwashyizweho muri ubwo bwami bwaguye buzongera gushyirwaho ku itegeko ryo ku Cyumweru. Iyo ishami ari ryo bendera rishyizwe hejuru, urugendo rw’Abalawodikiya rw’abihumbi ijana na mirongo ine na bine ruhindukira rukaba urugendo rw’Abafiladelifiya rw’abihumbi ijana na mirongo ine na bine. Ni bwo ububasha, cyangwa inkoni, bwakomotse ku bwami bw’Abamileriti cyangwa ubw’Abafiladelifiya, bugaragazwa n’urufunguzo rushyirwa kuri Eliyakimu muri Yesaya 22:22.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Kandi urufunguzo rw’inzu ya Dawidi nzarushyira ku rutugu rwe; azakingura, kandi nta wuzafunga; azafunga, kandi nta wuzakingura. Yesaya 22:22.
The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.
Uyu murongo werekana itariki ya 22 Ukwakira 1844 kandi ugaragaza Eliyakimu nk’uhabwa “urufunguzo.” Mu mirongo ibiri ibanziriza uyu, ubutware bwa Lawodikiya bwakuwe kuri Shebuna buhabwa Eliyakimu. Mu gihe cy’itegeko ryo ku Cyumweru, ubutware bwigeze guhabwa ubwoko bw’isezerano bwatoranijwe buzakurwa ku bwami bw’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya, maze buhabwe ubwami bw’umutwe wa Filadelifiya w’abihumbi ijana na mirongo ine na bane—ari bwo bwami bw’ubwiza.
He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:16–19.
Arababwira ati: “Ariko mwebweho, muvuga ko ndi nde?” Simoni Petero aramusubiza ati: “Uri Kristo, Umwana w’Imana nzima.” Yesu aramusubiza ati: “Urahiriwe, Simoni mwene Yona, kuko atari umubiri n’amaraso byabiguhishuriye, ahubwo ni Data wo mu ijuru. Kandi nanjye ndakubwira nti: Uri Petero, kandi kuri iri buye ni ho nzubaka Itorero ryanjye; kandi amarembo y’i kuzimu ntazarinesha. Nzaguha imfunguzo z’ubwami bwo mu ijuru; kandi icyo uzaboha mu isi kizaba kiboshywe no mu ijuru, kandi icyo uzabohora mu isi kizaba kibohowe no mu ijuru.” Matayo 16:16–19.
The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.
Inkoni y’ubutware, igereranywa n’urufunguzo rwahawe Petero, ishyirwa ku rutugu rwa Eliyakimu muri Yesaya 22:22. Petero agereranya ishami ry’abihumbi ijana na mirongo ine na bine binjira mu isezerano na Kristo mbere gato y’itegeko ryo ku Cyumweru. Muri uwo murongo, Petero ari i Kayisariya ya Filipi, ari ho Paniumi havugwa mu mirongo cumi na itatu kugeza kuri cumi na gatanu ya Daniyeli cumi na umwe. Izina rye rirahindurwa, bikaba bigereranya isano y’isezerano, kandi izina Petero, iyo ryegerejwe no kugwiza imyanya ibaruwe ya buri nyuguti, ringana na 144,000. Ubutware, cyangwa inkoni, cyangwa urufunguzo bishyirwa kuri Eliyakimu igihe Shebuna ajugunywe mu murima nk’umupira, kandi ni yo “nkoni” iva ku gishyitsi cy’Uadiventisimu wa Milleri wo mu gihe cya Filadelifiya cyatemwe kuva mu 1856 kugeza mu 1863.
Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.
Petero arimo arakira obushoboorozi bw’abantu b’endagaano ya Ruhanga omu kwatanisamu ebinyansi n’oburo, ahabw’okuba oburo nibuteekwa kwimutsibwa nk’ekiheebwayo ky’omugati ogutekyebwa ogwo guhanikibwa kya Pentekoote. Ebinyansi nibibanza kwatanisibwamu, nk’oku kiragirwa n’ekizimbiro kiri omu migati ya Pentekoote ehanikibwa, ekirikugyibwamu omu buryo bw’okutekyebwa. Obushoboorozi bw’omwigo nari urufunguzo niburuga omu kisigara ky’obukama obwaguire, kandi eitagi eryo niryo kimanyiso, niriruga omu mujwe gwa Yese kandi niryo mujwe gwa Yese, ahabw’okuba Yesu naayoreka aha muheru gw’ekintu akoresheje entandikwa y’ekintu. Omujwe niyo ntandikwa, kandi eitagi niyo muheru. Enshoboorora egi ey’obunabi terikubaasa kwetegyerezibwa Abayudaaya abajurizanya b’obu Kristo n’aba hati, ahabw’okuba niyo ngingo nkuru y’emikorere y’enjura y’aha muheru, kandi n’eriikiragirwa nk’urufunguzo rw’ennyumba ya Daudi. Urufunguzo nirwo rwigura orwigi rw’ennyumba ya Daudi orwabaire rwakingirwaho. Urufunguzo nirwo rwigura orwigi orutaha omu butuuro bw’omu iguru, ennyumba ya Daudi. Alfa ya Okitoba 22, 1844 neegarukamu omu omega y’etteeka rya Sunday.
David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.
Dawidi, mwene Yesayi, yandika ikivuguti c’amatangazo caciye gishira iherezo ku mpaka zose zari zisigaye n’Abayuda bagomba impaka mu misi ya Kristo, gutyo kikaba carashize iherezo ku vyabona vyiwe ku Bayuda.
A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.
Zaburi ya Dawidi. Uwiteka yabwiye Umwami wanjye ati: Icara iburyo bwanjye, kugeza aho nzashyirira abanzi bawe munsi y’ibirenge byawe. Uwiteka azohereza inkoni y’ubutware bwawe ivuye i Siyoni: utegeke hagati y’abanzi bawe. Ubwoko bwawe buzaba ubushake ku munsi w’ubushobozi bwawe, mu bwiza bw’ubutagatifu uhereye mu nda y’umuseke: ufite ikime cy’ubusore bwawe. Uwiteka yararahiye, kandi ntazisubiraho ati: Uri umutambyi iteka ryose nk’uko urwego rwa Melikisedeki ruri. Zaburi 110:1–4.
Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.
Palumoni yageneye gushyira uyu murongo muri Zaburi 110, ari na yo rwose indi mibare mu isi y’imibare izwi ko ari umubare wihariye. Igice cya “220” hamwe n’inshuro icumi za “11” byatuma umutima witegereza ko umubare “110” ufite ubusobanuro runaka, kandi koko burahari—nk’uko n’uyu murongo ubwawo ubufite. Ni indirimbo ya Dawidi, kandi Dawidi ni ikimenyetso cy’abihumbi ijana na mirongo ine na bine, bityo rero ni umurongo wo mu ndirimbo y’uruzabibu, ari yo ndirimbo ya Mose n’Umwana w’Intama. Ugaragaza igihe abahinzi ba mbere b’urwo ruzabibu barengerwa maze uruzabibu rugahabwa ba bihumbi ijana na mirongo ine na bine. Ibyo nibibaho, ni wo “munsi w’ubushobozi bwawe,” uhuje n’imbaraga za Pentekote ku musozo w’ikirenga w’igihe cya Pentekote.
God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.
Abantu b’Imana bazaba “biteguye” ku munsi bazavira mu “nda y’umuseke,” bafite “ikime cy’ubusore bwawe.” Ukuvuka bundi bushya ni ikigereranyo cyo guhinduka no kubaho. Abo ibihumbi ijana na mirongo ine na bine bakuwe mu nda muri Nyakanga 2023, kandi bavukanye ikime cy’ubusore bwabo, kuko bavukiye mu butumwa bwo Kurira kwa Saa Sita z’ijoro, na bwo bwabaye no ku ba-Millerite mu ntangiriro, cyangwa mu “busore” bwabo. Ni cyo kime kimwe, kuko ari ugusubirwamo kw’amateka ya alufa mu mateka ya omega. Ku “munsi wo” ‘guhabwa imbaraga’ “kwabo,” igihe Shebna yirukanwa “mu” “mwanya” we, no “mu” “mimerere” ye, maze Eliyakimu akamanurwa “hasi,” abo ibihumbi ijana na mirongo ine na bine bahindurwa abatambyi ba omega, kuko bahinduwe bakurikije urutonde rwa Melikisedeki, kuko abo ibihumbi ijana na mirongo ine na bine ntibazaca mu rupfu, cyangwa nk’uko byari bimeze kuri Melikisedeki ni abatambyi iteka ryose.
In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.
Ku “munsi w’ububasha bwe,” Uwiteka azohereza “inkoni y’ubushobozi bwiwe ivuye i Siyoni.” Ubuyobozi bw’ubwami bwiwe bwombi—ubuntu (ugutsindanishirizwa) n’ubwiza (ukwezwa)—bwashizwe ku bambara urugori rwiwe rw’ubwiza, kuko bagereranya ubwami bwiwe. Barungikwa bavuye i Siyoni, kuko insobanuro ya Siyoni igereranya ibendera ry’abihumbi ijana na mirongo ine na bine.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.
Abafarisayo bateraniye hamwe, Yesu arababaza ati: Mwebwe Kristo mumutekerezaho iki? Ni mwene nde? Baramusubiza bati: Ni mwene Dawidi.
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Arababwira ati: “Noneho se ni gute Dawidi, ayobowe n’Umwuka, amwita Umwami, ati: ‘Umwami yabwiye Umwami wanjye ati: Icara iburyo bwanjye, kugeza aho nzashyirira abanzi bawe munsi y’ibirenge byawe’? Nuko rero, niba Dawidi amwita Umwami, ni gute yaba ari umwana we?”
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.
Kandi nta muntu wabashaga kumusubiza ijambo na rimwe; kandi uhereye kuri uwo munsi, nta muntu wagiraga akijambo cyo kongera kumubaza ibindi bibazo. Matayo 24:41–46.
David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.
Isano ry’ubuhanuzi rya Dawidi na Kristo mu byerekeye alpha na omega—intangiriro n’iherezo—ni ryo tegeko nyamukuru ry’uburyo bwa “umurongo ku wundi murongo,” kandi iryo tegeko Abayahudi bajyaga impaka zidafite umumaro batashoboraga kurisobanukirwa, nk’uko n’Umudiventisiti w’Umunsi wa Karindwi wo muri Lawodikiya adashobora gusobanukirwa yuko amateka y’Abamilerite mu gihe cy’ubutumwa bwo Gutaka kwa Saa Sita ari ho ikime cyo mu ijuru cyasutse mu gihe cy’ubusore bw’Ubwadiventisiti. “Ikime” cy’ubusore bwawe kiri ku bihumbi ijana na mirongo ine na bine, kandi cyatangiye kugwa buhoro buhoro ku wa 9/11, kandi itegeko ryo ku Cyumweru ni ryo “munsi w’imbaraga,” ubwo abasigaye basigwa kuba abatambyi bakurikije gahunda ya Melikisedeki.
Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.
Mu gishyitsi cya Adivantisime y’Umunsi wa Karindwi y’i Lawodikiya (itorero rirwana) haturukamo ishami (itorero rinesha), naho mu mizi ya Yesi haturukamo abantu ibihumbi ijana na mirongo ine na bine—ari bo shami ry’imbuto y’icyubahiro rizamurwa nk’ituro rizunguzwa ku munsi w’ubushobozi bwe.
We will continue these thoughts in the next article.
Tuzakomeza ibi bitekerezo mu nyandiko ikurikira.
“Proverbs One
“Imigani Igice cya Mbere
“April 1, 1850 To the ‘Little Flock.’
“Ku wa 1 Mata 1850 Ku ‘Mukumbi Muto.’
“Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“Bene Data.—Ku wa 26 Mutarama, Uwiteka yampaye iyerekwa, kandi ndaribabwira. Nabonye ko bamwe mu bwoko bw’Imana bari ibiragi by’umwuka kandi basinziririye; ko bari bakangutse igice gusa, kandi ntibamenyaga igihe turimo ubu; kandi ko ‘umuntu’ ufite ‘uburoso bwo guhanagura ivumbi’ yari yamaze kwinjira, kandi ko bamwe bari mu kaga ko gukuburwamo. Ninginze Yesu ngo abakize, ngo abasonerere akanya gato kari gasigaye, kandi areke babone akaga kabo gakataje, kugira ngo bitegure mbere y’uko biba byararangiye iteka ryose. Marayika aravuga ati, ‘Kurimbuka kuje nk’ikirura gikomeye cyane.’ Ninginze marayika ngo agirire impuhwe kandi akize abakundaga iyi si, kandi bari bariziritse ku byabo, kandi batari bashaka kubirekura ngo babitange ho igitambo kugira ngo bihutishe intumwa mu rugendo rwazo zo kugaburira intama zishonje, zari zigiye gupfa zibuze ibyokurya by’umwuka.
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.
“Ubwo nitegerezaga imitima y’abakene ipfa ibuze ukuri kw’iki gihe, kandi bamwe mu bihamirizaga ko bemera ukuri bakabareka bagapfa, babuze gutanga uburyo bukenewe bwo gukomeza umurimo w’Imana, ibyo nabonaga byari bibabaza cyane, maze ninginga marayika ngo ambikureho. Nabonye ko igihe umurimo w’Imana wasabaga bimwe mu byabo, nk’uwo musore waje kuri Yesu, [Matayo 19:16–22.] bagendaga bafite agahinda; kandi ko bidatinze icyorezo kirenze urugero kizahita kibanyuzaho kigatwara ibyo batunze byose, maze icyo gihe bizaba byararenze kuba batanga ibya hano ku isi ho igitambo, maze bakibikira ubutunzi mu ijuru.
“I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.
Hanyuma mbona Umucunguzi w’icyubahiro, mwiza kandi ukundwa, yuko yavuye mu bwami bw’icyubahiro akaza kuri iyi si y’umwijima n’ubwigunge, kugira ngo atange ubugingo bwe bw’igiciro kandi apfe, umukiranutsi apfira abakiranirwa. Yihanganiye ugushinyagurirwa kw’agahato no gukubitwa ibiboko, yambara ikamba ry’amahwa riboshywe, kandi abira ibitonyanga binini by’amaraso mu ngobyi; mu gihe umutwaro w’ibyaha by’abari mu isi bose wari umuremereye. Marayika arambaza ati: “Kubera iki?” Yoo, nabonye kandi menya yuko byari ku bwacu; ku bw’ibyaha byacu ni byo byatumye ababara ibyo byose, kugira ngo ku bw’amaraso ye y’igiciro aducungure atugarure ku Mana.
“Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.
“Hanyuma nongeye kwerekwa abatemeye kwitandukanya n’iby’iyi si kugira ngo bakize imitima igiye kurimbuka, bayigezaho ukuri, mu gihe Yesu ahagaze imbere ya Data, ababuranira ku bw’amaraso ye, imibabaro ye n’urupfu rwe; kandi mu gihe intumwa z’Imana zari zitegereje, ziteguye kubashyira ukuri gukiza kugira ngo bashobore gushyirwaho ikimenyetso n’ikimenyetso cy’Imana ihoraho. Kuri bamwe bavugaga ko bemera ukuri kw’iki gihe, byari bikomeye cyane no gukora akantu gato nk’ako guha intumwa amafaranga y’Imana ubwayo, ayo yari yarabagurije ngo bayabere ibisonga.
“Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’
“Hanyuma Yesu wababajwe, igitambo cye n’urukundo rwe byimbitse cyane, ku buryo yatanze ubugingo bwe ku bwabo, yongeye kugaragarizwa imbere yanjye; hanyuma nerekwa imibereho y’abiyitaga abayoboke be, bafite iby’iyi si, kandi bakabonaga ko gufasha umurimo w’agakiza ari ikintu gikomeye cyane. Marayika aravuga ati: ‘Bene abo bashobora kwinjira mu ijuru?’ Undi marayika arasubiza ati: ‘Oya, ntibishoboka rwose, oya, oya. Abadafite inyota y’umurimo w’Imana ku isi, ntibazigera baririmba indirimbo y’urukundo rw’ubucunguzi hejuru.’”
“I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’
“Mbona ko umurimo wihuse Imana yakoraga mu isi wari ugiye kurangizwa vuba mu gukiranuka, kandi ko intumwa zihuta zigomba kwihutisha urugendo rwazo kugira ngo zishake umukumbi was散zanywe. Marayika aravuga ati: ‘Mbese bose ni intumwa? Oya, oya, intumwa z’Imana zifite ubutumwa.’”
“I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.
“Nabonye ko umurimo w’Imana wabujijwe gutera imbere kandi ugasuzugurwa n’abagenzi bamwe bagendaga badafite ubutumwa buva ku Mana. Bene abo bazabazwa n’Imana idolari ryose bakoresheje mu ngendo aho bitari inshingano zabo kujya; kuko ayo mafaranga yashoboraga guteza imbere umurimo w’Imana, kandi kubera kubura ayo mafaranga, imitima yaricishijwe inzara irapfa ibuze ibyokurya by’umwuka, byari gushobora guhabwa n’intumwa z’Imana zahamagawe kandi zatoranijwe iyo ziza kuba zarabonye ubushobozi.”
“The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.
“Igikanguriro gikomeye cyaratangiye, kandi kizakomeza, kandi abazahungabanywa bakavanwamo bose ni abatashaka gufata icyemezo no guhagarara badacogora ku bw’ukuri, no kwitanga ku bw’Imana n’umurimo wayo. Marayika aravuga ati, ‘Mbese mutekereza yuko hari uzahatirwa kwitanga? Oya, oya. Bigomba kuba ituro ry’ubushake. Bizasaba byose kugira ngo bagure umurima.’—Nataka nsaba Imana ngo ibabarire abantu bayo, bamwe muri bo bari bacitse intege kandi bari hafi gupfa.”
“I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.
“Nabonye yuko abafite imbaraga zo gukora bakoresheje amaboko yabo, no gufasha gukomeza umurimo, babiryozwaga nk’uko abandi babiryozwaga ibyabo.”
“Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.
“Hanyuma mbona ko imanza z’Imana Ishoborabyose zari zigiye kuza vuba. Ninginga marayika ngo avugishe abantu mu rurimi rwe. Aravuga ati: ‘Inkuba zose n’imirabyo yose byo ku Musozi wa Sinayi ntibyanyeganyeza abatazanyeganyezwa n’ukuri gusobanutse kw’Ijambo ry’Imana; kandi n’ubutumwa bwa marayika ntibwabakanguye.’” Review and Herald, 1 Mata 1850.