The book of Isaiah and especially Isaiah’s final prophetic narrative found in chapters forty through sixty-six is a presentation that emphasizes a handful of important prophetic truths connected directly to the Revelation of Jesus Christ, which is now being unsealed as we approach the close of human probation. One of those truths is the revelation of Alpha and Omega. No other book in the Bible comes close to Isaiah’s testimony of the element of God’s character which illustrates the end of a thing with the beginning of a thing.

Igitabo cya Yesaya, kandi by’umwihariko inkuru ye ya nyuma y’ubuhanuzi iboneka mu bice bya mirongo ine kugeza kuri mirongo itandatu na bitandatu, ni igaragaza gishyira imbaraga ku kuri kw’ingenzi k’ubuhanuzi guke gafitanye isano itaziguye n’Ibyahishuwe bya Yesu Kristo, ubu bikaba biri gukurwaho ikimenyetso uko twegereza iherezo ry’igihe cyo kugeragezwa kw’umuntu. Rimwe muri uko kuri ni uguhishurwa kwa Alufa na Omega. Nta kindi gitabo cyo muri Bibiliya cyegera ubuhamya bwa Yesaya ku ngingo y’imico y’Imana igaragaza iherezo ry’ikintu hamwe n’itangiriro ry’ikintu.

Who hath wrought and done it, calling the generations from the beginning? I the Lord, the first, and with the last; I am he. Isaiah 41:4.

Ni nde wabikoze kandi akabishyitsa, agahamagara ibisekuru uhereye mu itangiriro? Ni jyewe Uwiteka, uwa mbere kandi uri kumwe n’aba nyuma; ni jyewe. Yesaya 41:4.

It is in Isaiah, that God identifies what it is that proves God is God.

Ni mu gitabo cya Yesaya Imana igaragaza icyo ari cyo gihamya ko Imana ari Imana.

Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.

Uku ni ko Uwiteka, Umwami wa Isirayeli n’Umucunguzi wayo, Uwiteka Nyiringabo, avuze ati: Ni jye wa Mbere, kandi ni jye wa Mperuka; kandi uretse jye nta yindi Mana iriho. Kandi ni nde, nkanjye, uzahamagara, akabivuga, akabintondanyiriza, uhereye ubwo nashyiragaho ubwoko bwa kera? N’ibizaza n’ibizahaba bazabibamenyeshe. Ntimutinye, kandi ntimugire ubwoba: mbese kuva icyo gihe sinabibabwiye kandi sindabibamenyesha? Kandi muri abahamya banjye. Mbese hariho indi Mana itari jye? Yee, nta yindi Mana iriho; nta n’imwe nzi. Yesaya 44:6–8.

Isaiah’s final prophetic narrative emphasizes the perfect and final fulfillment of the arrival of the Comforter that Jesus promised.

Inkuru ya nyuma y’ubuhanuzi bwa Yesaya ishimangira isohozwa ritunganye kandi rya nyuma ry’ukuza kw’Umuhumuriza Yesu yasezeranije.

Hearken to me, ye that follow after righteousness, ye that seek the Lord: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him. For the Lord shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody. Isaiah 51:1–3.

Nimunyumvire, mwa bakurikiza gukiranuka, mwe mushaka Uwiteka: nimurebe urutare mwakomotsemo, n’umwobo w’icyobo mwavanywemo. Nimurebe kuri Aburahamu so, no kuri Sara wababyaye: kuko namuhamagaye ari wenyine, ndamuha umugisha, ndamwungura. Kuko Uwiteka azahumuriza Siyoni: azahumuriza ahantu haho hose harimbutse; kandi ubutayu bwayo azabuhindura nka Edeni, n’ubutaka bw’igasi bwayo abuhindure nk’ubusitani bw’Uwiteka; ibyishimo n’umunezero bizaboneka mo, gushimira, n’ijwi ry’indirimbo. Yesaya 51:1–3.

The Comforter arrived in July of 2023. Another truth emphasized in Isaiah’s narrative is the hidden, three-step history of the seven thunders, which is the structure of “emeth,” the Hebrew word that was created by the first, thirteenth, and last letters of the Hebrew alphabet.

Umuhumuriza yaje muri Nyakanga 2023. Ukuri kundi kugaragazwa mu nkuru ya Yesaya ni amateka ahishe y’intambwe eshatu y’inkuba ndwi, ari yo miterere ya “emeth,” ijambo ry’Igiheburayo ryaremwe n’inyuguti ya mbere, iya cumi na gatatu, n’iya nyuma y’inyuguti z’Igiheburayo.

A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompense to his enemies. Isaiah 66:6.

Ijwi ry’urusaku ruva mu murwa, ijwi riva mu rusengero, ijwi ry’Uwiteka rihora abo yishe abanzi be. Yesaya 66:6.

Another important truth presented in Isaiah is the role of Islam as the tool of God’s executive judgment upon first the United States, and thereafter the world for the passage of Sunday enforcement.

Ukuri bundi bw’ingenzi butangwa muri Yesaya ni uruhare rw’Ubuyisilamu nk’igikoresho cy’Imana cyo gushyira mu bikorwa urubanza rwayo, mbere na mbere ku Leta Zunze Ubumwe za Amerika, hanyuma nyuma ku isi yose, kubera ishyirwaho mu bikorwa ry’itegeko ryo kubahiriza ku Cyumweru.

In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. Isaiah 27:8.

Mu rugero, iyo kimera, uzagihangara na cyo; ahagarika umuyaga we ukaze ku munsi w’umuyaga w’iburasirazuba. Yesaya 27:8.

All of these truths could be categorized as components of the message of the Midnight Cry, which is the parable of the ten virgin’s representation of the message of the Revelation of Jesus Christ that the Father gave to Jesus, who gave it to Gabriel, that gave it to John, who wrote it out and sent it to the churches. We have been employing Isaiah’s last narrative, to support the line of prophetic events beginning in chapter eleven of Revelation, and we have now arrived at chapter twelve, where we find the woman clothed with the sun is portrayed with the symbolism that is so soundly upheld by Isaiah, that being; that Christ illustrates the end of a thing, with the beginning of a thing.

Uku kuri ko kuri kwose kwashyirwa mu byiciro nk’ibigize ubutumwa bw’Amaborogo ya Saa Sita z’ijoro, ari bwo kigereranyo cy’abakobwa cumi gishushanya ubutumwa bwo guhishurwa kwa Yesu Kristo, ubwo Data yahaye Yesu, Yesu akabuha Gaburiyeli, Gaburiyeli akabuha Yohana, maze akabwandika akabwoherereza amatorero. Twagiye dukoresha inkuru ya nyuma ya Yesaya kugira ngo dushyigikire umurongo w’ibyabaye by’ubuhanuzi utangirira mu gice cya cumi na rimwe cy’Ibyahishuwe, none ubu tugeze mu gice cya cumi na kabiri, aho dusanga umugore wambaye izuba ashyizwe imbere mu kimenyetso gishyigikiwe cyane na Yesaya, ari cyo: ko Kristo agaragaza iherezo ry’ikintu akoresheje intangiriro y’ikintu.

And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. 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. Revelation 12:1–5.

Nuko haboneka ikimenyetso gikomeye mu ijuru; umugore wari wambaye izuba, ukwezi kuri munsi y’ibirenge bye, no ku mutwe we afite ikamba ry’inyenyeri cumi n’ebyiri. Kandi yari atwite, ararira, afite ibise byo kubyara kandi ababazwa no kubyara. Nuko haboneka ikindi kimenyetso mu ijuru; kandi dore, ikiyoka kinini gitukura, gifite imitwe irindwi n’amahembe icumi, kandi ku mitwe yacyo hariho amakamba arindwi. Umurizo wacyo ukurura kimwe cya gatatu cy’inyenyeri zo mu ijuru, uzijugunya ku isi; kandi ikiyoka gihagarara imbere y’uwo mugore wari ugiye kubyara, kugira ngo kimare kumira umwana we akimara kuvuka. Nuko abyara umwana w’umuhungu, uzategekana amahanga yose inkoni y’icyuma; maze umwana we ajyanwa ku Mana no ku ntebe yayo y’ubwami. Ibyahishuwe 12:1–5.

The woman of Revelation twelve is a symbol of God’s chosen people throughout history. The twelve tribes of ancient literal Israel represent the beginning of God’s chosen covenant people. The twelve tribes typify the ending of ancient literal Israel, when Christ selected twelve disciples. Those twelve disciples at the end of ancient literal Israel, were also the twelve apostles at the beginning of modern spiritual Israel. Two beginning witnesses and one ending witness combine to establish three witnesses that identify the one hundred and forty-four thousand as the ending of modern spiritual Israel.

Umugore wo mu Byahishuwe igice cya cumi na kabiri ni ikimenyetso cy’ubwoko bw’Imana bwatoranyijwe mu mateka yose. Imiryango cumi n’ibiri ya Isirayeli ya kera nyakuri ihagarariye intangiriro y’ubwoko bw’Imana bw’isezerano bwatoranyijwe. Imiryango cumi n’ibiri ishushanya iherezo rya Isirayeli ya kera nyakuri, ubwo Kristo yatoranyaga abigishwa cumi na babiri. Abo bigishwa cumi na babiri ku iherezo rya Isirayeli ya kera nyakuri, ni na bo ntumwa cumi na zibiri ku ntangiriro ya Isirayeli y’umwuka ya none. Abahamya babiri b’intangiriro n’umuhamya umwe w’iherezo bahurira hamwe bagashyiraho abahamya batatu bagaragaza ko abantu ibihumbi ijana na mirongo ine na bine ari bo iherezo rya Isirayeli y’umwuka ya none.

The one hundred and forty-four thousand are also the ensign that was cast out by their brethren. They are the ensign that was a valley of dead dry bones lying in the street of the great city of Sodom and Egypt, who were murdered by the beast that ascended out of the bottomless pit. They are the ensign, that are the stones of the crown, which the woman is wearing upon her head.

Abantu ibihumbi ijana na mirongo ine na bine na bo ni bo ibendera ryajugunywe n’abavandimwe babo. Ni bo ibendera ryari ikibaya cy’amagufwa yumye yapfuye aryamye mu muhanda w’umujyi ukomeye wa Sodomu na Egiputa, bishwe n’inyamaswa yazamutse iva ikuzimu hadapimika. Ni bo ibendera, ari bo mabuye y’ikamba, umugore yambaye ku mutwe we.

And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.

Kandi Uwiteka Imana yabo azabakiza kuri uwo munsi nk’umukumbi w’ubwoko bwe; kuko bazamera nk’amabuye y’ikamba, azamuritswe nk’ibendera hejuru y’igihugu cye. Zekariya 9:16.

The ensign, which is the one hundred and forty-four thousand are stones, as is Christ.

Ibendera, ari bo bihumbi ijana na mirongo ine na bine, ni amabuye, nk’uko na Kristo ari ibuye.

And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 1 Corinthians 10:4.

Kandi bose banyweye icyo kunyobwa kimwe cy’umwuka; kuko banyweraga ku Rutare rw’umwuka rwabagendanaga; kandi iryo Rutare ryari Kristo. 1 Abakorinto 10:4.

Christ typifies the one hundred and forty-four thousand, and Peter agrees with Paul that Christ is the “living stone” that was disallowed, and Peter also identified that God’s people are also “lively stones.”

Kristo agereranya n’ibihumbi ijana na mirongo ine na bine; kandi Petero ahuje na Pawulo ko Kristo ari “ibuye rizima” ryanzwe, kandi Petero yanagaragaje ko ubwoko bw’Imana na bwo ari “amabuye mazima.”

To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:4, 5.

Mwegereye, ari We buye rifite ubugingo, koko ryanzwe n’abantu, ariko ryatoranijwe n’Imana kandi rifite igiciro cyinshi, namwe kandi, nk’amabuye mazima, mwubakwa kugira ngo mube inzu y’umwuka, ubupadiri bwera, kugira ngo mutambe ibitambo by’umwuka byemerwa n’Imana ku bwa Yesu Kristo. 1 Petero 2:4, 5.

The one hundred and forty-four thousand are not only the stones in the woman’s crown, they are the crown itself.

Abantu ibihumbi ijana na mirongo ine na bine si amabuye yo mu ikamba ry’uwo mugore gusa, ahubwo ni ikamba ubwaryo.

For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Isaiah 62:1–3.

Ku bwa Siyoni sinzaceceka, kandi ku bwa Yerusalemu sinzaruhuka, kugeza aho gukiranuka kwayo kuzagaragarira nk’umucyo, n’agakiza kayo kakagaragara nk’itara ryaka. Kandi abanyamahanga bazabona gukiranuka kwawe, n’abami bose bazabona ikuzo cyawe: kandi uzitwa izina rishya, irizavugwa n’akanwa k’Uwiteka. Kandi uzaba ikamba ry’ikuzo mu kuboko k’Uwiteka, n’igisingo cya cyami mu kuboko kw’Imana yawe. Yesaya 62:1–3.

Christ typifies the one hundred and forty-four thousand. He is the Rock, and they are “stones.” They are a “crown of glory in the hand of the Lord,” and Christ is the crown of glory.

Kristo ashushanya n’abo ibihumbi ijana na mirongo ine na bine. Ni We Gitare, na bo bakaba “amabuye.” Ni “ikamba ry’ubwiza riri mu kuboko kw’Uhoraho,” kandi Kristo ni we kamba ry’ubwiza.

In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. Isaiah 28:5, 6.

Muri uwo munsi Uwiteka Nyiringabo azabera abasigaye bo mu bwoko bwe ikamba ry’ikuzo n’igisingo cy’ubwiza, kandi azabera uwicaye guca urubanza umwuka wo guca imanza zitabera, ndetse abe imbaraga ku bahindurira urugamba ku irembo. Yesaya 28:5, 6.

When considering the number twelve in the context of beginning and ending, the woman represents the chosen covenant people from ancient Israel at mount Sinai, until the history of the one hundred and forty-four thousand. They have been typified by Christ, and His birth typified the resurrection of the dead dry bones from the street where they had been murdered on July 18, 2020. The two-step process that Ezekiel thirty-seven so succinctly identifies, that brings those two prophets to life, is ‘first mentioned’ in the creation of Adam.

Iyo urebye umubare cumi na kabiri mu rwego rw’itangiriro n’iherezo, uwo mugore agereranya ubwoko bw’isezerano bwatoranyijwe bo muri Isirayeli ya kera ku musozi wa Sinayi, kugeza ku mateka y’abihumbi ijana na mirongo ine na bane. Bagereranyijwe na Kristo, kandi kuvuka Kwe kwagereranyije kuzuka kw’amagufa yumye y’abapfuye avuye mu muhanda aho bari bariciwe ku ya 18 Nyakanga 2020. Uburyo bw’ikorwa mu byiciro bibiri Ezekieli mirongo itatu na karindwi agaragaza mu ncamake cyane, butuma abo bahanuzi babiri bazuka, “bubanza kuvugwa” mu kuremwa kwa Adamu.

Adam was created in two steps. He was first formed, then Christ breathed the breath of life into him, just as the breath from the four winds in Ezekiel brought the dry bones to life. Adam was created a fully mature man, but his creation was none the less, his birth. The one hundred and forty-four thousand are born after three and a half symbolic days of lying dead in the street that runs through the valley of death. The one hundred and forty-four thousand are born by the woman that gave birth to the “man child: that was to rule with an iron rod.” As the symbol of the church throughout history, the woman of Revelation twelve represents the same symbolism as the “mountain” of Daniel two.

Adamu yaremwe mu byiciro bibiri. Bwa mbere yarabumbye, hanyuma Kristo amuhumekeramo umwuka w’ubugingo, nk’uko umwuka uva mu muyaga ine wo muri Ezekiyeli wazuye amagufwa yumye. Adamu yaremwe ari umuntu ukuze rwose, nyamara kuremwa kwe ntikwaburaga kuba ivuka rye. Abihumbi ijana na mirongo ine na bine bavuka nyuma y’iminsi itatu n’igice y’ikigereranyo bamaze baryamye bapfuye mu muhanda unyura mu kibaya cy’urupfu. Abihumbi ijana na mirongo ine na bine bavukwa n’umugore wabyaye “umwana w’umuhungu: wari kuzategekesha inkoni y’icyuma.” Nk’ikimenyetso cy’itorero mu mateka yose, umugore wo mu Byahishuwe cumi na bibiri ahagarariye ikigereranyo kimwe n’“umusozi” wo muri Daniyeli kabiri.

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Ibyahishuwe ni igitabo gifunzwe ikimenyetso, ariko kandi ni igitabo gifunguye. Cyandika ibyabaye bitangaje bigomba kuba mu minsi ya nyuma y’amateka y’iyi si. Inyigisho z’iki gitabo zirasobanutse neza, si iz’ibanga kandi zidasobanuka. Muri cyo hafatwamo umurongo umwe w’ubuhanuzi nk’uwafashwe muri Daniyeli. Hari ubuhanuzi Imana yasubiyemo, bityo ikerekana ko bugomba guhabwa agaciro. Umwami ntasubiramo ibintu bidafite akamaro gakomeye.” Manuscript Releases, volume 9, 8.

The same line of prophecy that is found in Daniel is taken up in the Revelation. Daniel’s stone, that is cut out of the mountain without hands, is Peter’s “lively stones,” who “are built up a spiritual house, an holy priesthood,” and Daniel’s stone also represents, the one hundred and forty-four thousand. The mountain is God’s church through history.

Umurongo umwe w’ubuhanuzi uboneka muri Daniyeli ni wo wongera gufatwa mu Ibyahishuwe. Ibuye rya Daniyeli, ryaciwe mu musozi ridaciwe n’amaboko, ni ryo “mabuye mazima” ya Petero, “yubakwa ngo abe inzu y’Umwuka, n’ubutambyi bwera,” kandi iryo buye rya Daniyeli na none rihagarariye ibihumbi ijana na mirongo ine na bine. Uwo musozi ni Itorero ry’Imana mu mateka.

And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.

Kandi mu minsi y’abo bami Imana yo mu ijuru izimika ubwami butazigera burimbuka; kandi ubwo bwami ntibuzasigirwa abandi bantu, ahubwo buzajanjagura kandi burimbure ayo mahanga yose, kandi buzahoraho iteka ryose. Nk’uko wabonye ko ibuye ryakuwe mu musozi ridakozwe n’amaboko, kandi ko ryajanjaguye ibyuma, n’umuringa, n’ibumba, na feza, n’izahabu; Imana ikomeye yamenyesheje umwami ibizaba hanyuma y’ibi: kandi iyo nzozi ni ukuri, kandi ibisobanuro byayo ni ibyo kwizerwa. Danieli 2:44, 45.

The Midnight Cry message of the one hundred and forty-four thousand is also represented as the latter rain, and it is in the time of the latter rain that God ‘sets up’ the kingdom represented by Daniel’s stone.

Ubutumwa bw’Induru yo Mu Gicuku bw’abihumbi ijana na mirongo ine na bine na bwo bugaragazwa nk’imvura y’itumba, kandi ni mu gihe cy’imvura y’itumba Imana “ishyiraho” ubwami bugereranywa n’ibuye rya Daniyeli.

“The latter rain is coming on those that are pure—all then will receive it as formerly.

“Imvura y’itumba izamanukira abatunganye bose—maze icyo gihe bose bazayakira nk’uko byahoze kera.

“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

“Iyo abo bamarayika bane bazarekura, Kristo azashyiraho ubwami Bwe. Ntawe uzahabwa imvura y’itumba keretse abakora ibyo bashoboye byose. Kristo yadufasha. Bose bashoboraga kunesha kubw’ubuntu bw’Imana, binyuze mu maraso ya Yesu. Ijuru ryose rifitiye umurimo uwo bushake. Abamarayika na bo bawushishikariye.” Spalding and Magan, 3.

The four winds of Islam are released at the Sunday law, and then Christ sets up His kingdom. It takes place in the days of the spiritual kingdoms of Daniel chapter two. The last four spiritual kingdoms in Nebuchadnezzar’s dream, were typified by the first four literal kingdoms. Literal Babylon, Medo-Persia, Greece and Rome represent spiritual Babylon, Medo-Persia, Greece and Rome.

Imiyaga ine y’Idini rya Isilamu irekurwa ku itegeko ryo ku Cyumweru, hanyuma Kristo agashyiraho ubwami Bwe. Ibyo bibaho mu minsi y’ubwami bwo mu buryo bw’umwuka buvugwa muri Daniyeli igice cya kabiri. Ubwami bune bwa nyuma bwo mu buryo bw’umwuka bwo mu nzozi za Nebukadinezari bwagereranyijwe n’ubwami bune bwa mbere nyabwo. Babuloni nyakuri, Abamedi n’Abaperesi, Ubugiriki n’Ubutware bw’Abaroma bishushanya Babuloni yo mu buryo bw’umwuka, Abamedi n’Abaperesi, Ubugiriki n’Ubutware bw’Abaroma byo mu buryo bw’umwuka.

Spiritual Babylon is the head of gold, that received a deadly wound in 1798, as typified by Nebuchadnezzar being temporarily removed from power for “seven times.” When the three-fold union of the dragon, the beast and the false prophet form the eighth kingdom, that is of the seven, it will be made up of all the spiritual kingdoms, represented in Nebuchadnezzar’s image of chapter two. The papacy dead and the papacy resurrected, are the spiritual head of gold in the beginning and the ending of four spiritual kingdoms of the image. The United States, as the second of the four kingdoms, is represented as spiritual Medo-Persia. The United Nations, as the third of the four kingdoms is represented as spiritual Greece and together, they all make up the three-fold union of the dragon, the beast and the false prophet to establish the eighth kingdom, that is of the seven. The papacy is the antichrist and seeks to counterfeit Christ. In this regard; of the last four spiritual kingdoms, the papacy is the first and the last.

Babuloni yo mu buryo bw’umwuka ni yo mutwe wa zahabu, wakomeretse uruguma rwica mu mwaka wa 1798, nk’uko byagereranyijwe na Nebukadinezari wakuwwe ku butegetsi by’igihe gito mu gihe cy’“ibihe birindwi.” Igihe ubumwe bw’inshuro eshatu bw’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma buzashyiraho ubwami bwa munani, bukomoka kuri bwa burindwi, buzaba bugizwe n’ubwami bwose bwo mu buryo bw’umwuka, bugereranywa n’igishushanyo cya Nebukadinezari cyo mu gice cya kabiri. Ubupapa bwapfuye n’ubupapa bwazutse ni bwo mutwe wa zahabu wo mu buryo bw’umwuka mu itangiriro no mu iherezo ry’ubwami bune bwo mu buryo bw’umwuka bw’icyo gishushanyo. Leta Zunze Ubumwe z’Amerika, nk’ubwa kabiri muri ubwo bwami bune, zigereranywa na Mēdi n’Abaperesi bo mu buryo bw’umwuka. Umuryango w’Abibumbye, nk’ubwa gatatu muri ubwo bwami bune, ugereranywa n’Ubugiriki bwo mu buryo bw’umwuka, kandi hamwe, ibyo byose bigize ubumwe bw’inshuro eshatu bw’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma kugira ngo bashyireho ubwami bwa munani, bukomoka kuri bwa burindwi. Ubupapa ni bwo antikristo kandi bushaka kwigana Kristo mu buryo bw’ubuhimbano. Kuri iyi ngingo rero; mu bwami bune bwa nyuma bwo mu buryo bw’umwuka, ubupapa ni bwo bwa mbere kandi ni bwo bwa nyuma.

The stone cut out of the mountain, becomes a kingdom that fills the whole earth, and it is set up as an ensign in “the days of these kings,” for all of the spiritual kingdoms of the image are actively represented in “the last days.” The lifting up of the ensign, which is the setting up of Christ’s kingdom takes place when the four winds of Islam are released, and the latter rain is poured out without measure at the Sunday law.

Ibuye ryaciwe mu musozi rihinduka ubwami bwuzura isi yose, kandi rishyirwaho nk’ibendera mu “minsi y’aba bami,” kuko ubwami bwose bw’umwuka bugereranywa n’icyo gishushanyo bugaragazwa mu buryo bukora mu “minsi y’imperuka.” Kuzamurwa kw’ibendera, ari byo gushingwa k’ubwami bwa Kristo, kuba igihe imiyaga ine ya Isilamu irekuriwe, kandi imvura y’itumba y’iherezo igasukwa nta rugero ku itegeko ryo ku Cyumweru.

The stone cut out of the mountain will break in pieces all of earth’s spiritual kingdoms, represented by “the iron, the brass, the clay, the silver, and the gold.” The one hundred and forty-four thousand represent Christ, who in Revelation twelve is “the man child,” whose birth typified the birth of the one hundred and forty-four thousand. The “man child” is to “rule all nations with a rod of iron.” With that rod, he will break the nations.

Ibuye ryaciwe riturutse ku musozi rizamenagura ubwami bwose bw’umwuka bwo mu isi, bugereranywa n’“icyuma, umuringa, ibumba, ifeza, n’izahabu.” Abo ibihumbi ijana na mirongo ine na bine bahagarariye Kristo, ari we uvugwa mu Byahishuwe igice cya cumi na kabiri ko ari “umwana w’umuhungu,” uvuka kwe kwagereranyaga kuvuka kw’abo ibihumbi ijana na mirongo ine na bine. “Umwana w’umuhungu” agomba “gutegekesha amahanga yose inkoni y’icyuma.” Iyo nkoni ni yo azamena amahanga.

I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel. Psalm 2:7–9.

Ndavuga iteka ryategetswe: Uwiteka yarambwiye ati: Ni wowe Mwana wanjye; uyu munsi ndakubyaye. Nunsaba, nzaguha amahanga ho umurage wawe, kandi nzaguha n’impera z’isi ho ubutware bwawe. Uzabavunaguza inkoni y’icyuma; uzabamenagura nk’urwabya rw’umubumbyi. Zaburi 2:7–9.

The Son of God was begotten of the Father. Many take this truth and wrest it to their own destruction. “Begotten” means to give birth, but we know there was never a time when Christ was not in existence.

Umwana w’Imana yabyawe na Data. Benshi bafata uku kuri bakakugoreka ku buryo bwabazanira kurimbuka. “Kubyarwa” bisobanura gutanga ivuka, ariko tuzi ko hatigeze kubaho igihe Kristo atariho.

“‘Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron.’ Before the last developments of the work of apostasy there will be a confusion of faith. There will not be clear and definite ideas concerning the mystery of God. One truth after another will be corrupted. ‘And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.’ There are many who deny the preexistence of Christ, and therefore deny his divinity; they do not accept him as a personal Saviour. This is a total denial of Christ. He was the only-begotten Son of God, who was one with the Father from the beginning. By him the worlds were made.” Signs of the Times, May 28, 1894.

“‘Noneho Umwuka avuga yeruye yuko mu bihe bya nyuma bamwe bazateshuka ku byo kwizera, bakumvira imyuka iyobya n’inyigisho z’abadayimoni; bavuga ibinyoma mu buryarya; bafite imitimanama yabo yakomanyijwe n’icyuma gishyushye.’ Mbere y’uko haba amajyambere ya nyuma y’umurimo w’ubuhakanyi, hazabaho urujijo mu byo kwizera. Ntabwo hazabaho ibitekerezo bisobanutse kandi bihamye byerekeye ubwiru bw’Imana. Ukuri kumwe kuzajya kononekara gukurikira ukundi. ‘Kandi nta mpaka, ubwiru bwo kubaha Imana ni bukomeye: Imana yabonekeye mu mubiri, itsindishirizwa mu Mwuka, ibonwa n’abamarayika, ibwirwa abanyamahanga, yizerwa mu isi, izamurwa mu bwiza.’ Hariho benshi bahakana kubaho kwa Kristo mbere y’uko aza, bityo bagahakana ubumana bwe; ntibamwemera nk’Umukiza bwite. Ibi ni uguhakana Kristo rwose. Yari Umwana w’ikinege w’Imana, wari umwe na Data uhereye mu ntangiriro. Ni we isi zaremweho.” Signs of the Times, 28 Gicurasi 1894.

When Christ is identified as the “begotten” of the Father, it is identifying a truth associated with Christ, a truth that is destroyed, if it is forced into the model of human parenthood. We cannot evaluate God from our human perspective. We can only evaluate God as He presents us with His evaluation of Himself.

Iyo Kristo avugwa ko ari “Umwana w’imfura” wa Data, biba bisobanura ukuri kujyanye na Kristo, ukuri kwangizwa iyo guhatirirwa mu ngero y’ububyeyi bwa kimuntu. Ntidushobora kugenzura Imana duhereye ku buryo bwa kimuntu. Dushobora gusa kugenzura Imana nk’uko Yo ubwayo yitugaragariza mu kwisuzuma kwayo.

Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:7–9.

Umunyabyaha nareke inzira ye, kandi umugabo ukiranirwa areke ibitekerezo bye; agarukire Uwiteka, na we azamugirira imbabazi; agarukire Imana yacu, kuko izamubabarira cyane rwose. Kuko ibitekerezo byanjye atari byo bitekerezo byanyu, kandi n’inzira zanyu si zo nzira zanjye, ni ko Uwiteka avuga. Nk’uko ijuru risumba isi, ni ko n’inzira zanjye zisumba inzira zanyu, n’ibitekerezo byanjye bikarusha ibitekerezo byanyu. Yesaya 55:7–9.

To wrest the word “begotten” in order to identify that there was a time when the Father gave birth to Christ, is to give “heed to seducing spirits, and doctrines of devils.” For the purpose of our current study, I am simply identifying that the woman of Revelation twelve was to give birth to the “man child” that is to rule the nations with a rod of iron. The one hundred and forty-four thousand will also rule the nations with a rod of iron.

Guhindagura ijambo “yabyawe” kugira ngo hagaragazwe ko habayeho igihe Data yabyariye Kristo, ni ukwita ku “myuka iyobya, no ku nyigisho z’abadayimoni.” Ku bw’inyigisho yacu y’iki gihe, ndi gusa kugaragaza ko umugore wo mu Ibyahishuwe igice cya cumi na kabiri yagombaga kubyara “umwana w’umuhungu” uzategeka amahanga inkoni y’icyuma. Abantu ibihumbi ijana na mirongo ine na bine na bo bazategeka amahanga inkoni y’icyuma.

The church of Thyatira returns when the papacy’s deadly wound is healed at the Sunday law. In that history, the promise given to God’s people is that those who overcome will rule the “nations” with “a rod of iron.”

Itorero ry’i Tiyatira riragaruka igihe uruguma rwica rw’ubupapa ruzaba rwakize ku itegeko ry’icyumweru. Muri ayo mateka, isezerano ryahawe ubwoko bw’Imana ni uko abanesha bazategeka “amahanga” bakoresheje “inkoni y’icyuma.”

And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. Revelation 2:26, 27.

Kandi uwanesha, agakomeza imirimo yanjye kugeza ku mperuka, nzamuha ubutware ku mahanga; kandi azayatwaza inkoni y’icyuma; azamenagurwa nk’ibibindi by’umubumbyi, bibe ibisigazwa bimenetsemo uduce: nk’uko nanjye nabiherewe na Data. Ibyahishuwe 2:26, 27.

God’s people who are in the final manifestation of the church of Thyatira, are the one hundred and forty-four thousand. The woman in the beginning gave birth to Christ and in the end, she gives birth to the one hundred and forty-four thousand, who follow the Lamb.

Abantu b’Imana bari mu ihishurirwa rya nyuma ry’Itorero rya Tiyatira ni ibihumbi ijana na mirongo ine na bine. Umugore ku ntangiriro yabyaye Kristo, kandi ku iherezo abyara ba bihumbi ijana na mirongo ine na bine, bakurikira Umwana w’Intama.

And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:3, 4.

Baririmbaga nk’aho indirimbo nshya imbere y’intebe y’ubwami, n’imbere y’ibyo bizima bine, n’abakuru: kandi nta muntu washoboraga kwiga iyo ndirimbo, keretse ba bihumbi ijana na mirongo ine na bine, bacunguwe bakurwa mu isi. Abo ni bo batihumanyije n’abagore; kuko ari abera. Abo ni bo bakurikira Umwana w’Intama aho ajya hose. Abo bacunguwe mu bantu, baba umuganura uweguriwe Imana n’Umwana w’Intama. Ibyahishuwe 14:3, 4.

Christ was born “first”, and the one hundred and forty-four thousand follow the Lamb, so they are born “last”. Christ was “caught up to God”, just as were the two witnesses of Revelation eleven. Both of her children ascend to the Father.

Kristo yavutse “mbere”, kandi abo ibihumbi ijana na mirongo ine na bine bakurikira Umwana w’Intama, bityo bakavuka “nyuma”. Kristo “yazamuwe ajyanwa ku Mana”, nk’uko n’abahamya babiri bo mu Ibyahishuwe igice cya cumi na kimwe bazamuwe. Abo bana be bombi bazamukana bajya kwa Data.

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 2:5.

Maze abyara umwana w’umuhungu, ari we wagombaga gutegekesha amahanga yose inkoni y’icyuma; maze umwana we azamurwa ajyanwa ku Mana no ku ntebe yayo y’ubwami. Ibyahishuwe 2:5.

Christ, as the Lord of Hosts, is also the “portion of Jacob,” and Israel is “the rod of his inheritance,” and Israel is also His “battle ax and” His “weapons of war” who He uses to “break in pieces the nations.”

Kristo, nk’Uwiteka Nyiringabo, ni na we “mugabane wa Yakobo,” kandi Isirayeli ni “inkoni y’umurage we”; kandi Isirayeli ni na yo “ishoka rye ry’intambara” n’“intwaro ze z’intambara” akoresha “kumenagura amahanga.”

The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the Lord of hosts is his name. Thou art my battle ax and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms. Jeremiah 51:19, 20.

Umugabane wa Yakobo ntumeze nka bo; kuko ari We wabumbye ibintu byose; kandi Isirayeli ni inkoni y’umurage We: Uhoraho Nyiringabo ni ryo zina Rye. Uri isuka yanjye y’intambara n’intwaro z’urugamba: kuko nzakumenagurishamo amahanga, kandi nzagusenyeramo ubwami. Yeremiya 51:19, 20.

Christ and the one hundred and forty-four thousand both rule and break the nations in pieces with a rod of iron. Christ is the “portion of Jacob,” but so too are His people.

Kristo n’abo ibihumbi ijana na mirongo ine na bine bose baraganza kandi bakamenagurisha amahanga inkoni y’icyuma. Kristo ni we “mugabane wa Yakobo,” ariko n’ab’ubwoko bwe ni uko.

For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

Kuko umugabane w’Uwiteka ari ubwoko bwe; Yakobo ni we mugabane w’umurage we. Gutegeka kwa Kabiri 32:9.

The stone cut out of the mountain, representing God’s church is the final manifestation of His church that fills the earth with His glory, and they are used as God’s battle ax to strike the feet of the image and turn those kingdoms into the “chaff of the summer threshing floors.” Those kingdoms are blown away by the wind.

Ibuye ryatanzwe rikurwaho ku musozi, rishushanya itorero ry’Imana, ni ryo yererekwa rya nyuma ry’itorero rye rizuzuza isi ubwiza bwe, kandi barikoreshwa nk’inyundo y’intambara y’Imana kugira ngo bakubite ibirenge by’icyo gishushanyo maze bahindure ubwo bwami “ibikumbi byo ku mbuga zo mu gihe cyo mu cyi.” Ubwo bwami buhungabanywa n’umuyaga.

Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. Daniel 2:35.

Nuko ibyuma, n’ibumba, n’umuringa, n’ifeza, n’izahabu, byose bisanganywe bijanjagurwa; bihinduka nk’umurama wo ku bibuga byo guhaniraho mu mpeshyi; umuyaga urabitwarana, ntihaboneka ahantu na hamwe habyo; kandi ibuye ryakubise cya gishushanyo rihinduka umusozi munini, ryuzura isi yose. Daniel 2:35.

It was needful to place the symbolism of the woman in the context of the ensign that is lifted up to heaven, for Revelation chapter twelve identifies the beginning of a war between Christ and Satan that began in heaven, and in so doing it is identifying a war in heaven that identifies the end of the great controversy between Christ and Satan. Revelation chapters twelve and thirteen illustrate the final war of the great controversy, and they do so by illustrating Satan’s representatives and the one hundred and forty-four thousand battling in the heavens.

Byari ngombwa gushyira ikimenyetso cy’uwo mugore mu rwego rw’ikimenyetso cyazamuwe kikagezwa mu ijuru, kuko Ibyahishuwe igice cya cumi na kabiri hagaragaza itangira ry’intambara hagati ya Kristo na Satani ryatangiriye mu ijuru, kandi kubikora gutyo ni ukugaragaza intambara yo mu ijuru iranga iherezo ry’urugamba rukomeye hagati ya Kristo na Satani. Ibyahishuwe igice cya cumi na kabiri n’icya cumi na gatatu byerekana intambara ya nyuma y’urugamba rukomeye, kandi ibyo bikabikora byerekana intumwa za Satani n’abihumbi ijana na mirongo ine na bane barwanira mu ijuru.

In the next article, we will proceed to address the war in heaven in the “last days” that was typified by the war in heaven that began in the beginning.

Mu ngingo ikurikira, tuzakomeza kuvuga ku ntambara yabereye mu ijuru yo mu “minsi y’imperuka,” yagereranyijwe n’intambara yabereye mu ijuru yatangiye mbere na mbere.

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. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

Nuko mbona indi nyamaswa izamuka iva mu isi; kandi yari ifite amahembe abiri asa n’ay’umwana w’intama, ariko yavugaga nk’ikiyoka. Kandi ikoresha ubutware bwose bwa ya nyamaswa ya mbere imbere yayo, igatera isi n’abayituye kuramya ya nyamaswa ya mbere, iyakomerekejwe uruguma rwica rugakira. Kandi ikora ibitangaza bikomeye, ndetse ikanamanura umuriro uva mu ijuru ukagwa ku isi abantu babireba, kandi iyobya abatuye isi ikoresheje ibyo bitangaza yahawe gukora imbere ya ya nyamaswa, ibwira abatuye isi gukora igishushanyo cya ya nyamaswa yari yakomerekejwe n’inkota nyamara ikabaho. Kandi yaherewe ubushobozi bwo guha umwuka icyo gishushanyo cya ya nyamaswa, kugira ngo icyo gishushanyo cya ya nyamaswa kivuge kandi gitegeke ko abataramya icyo gishushanyo cya ya nyamaswa bicwa. Kandi itera bose, abato n’abakomeye, abakire n’abakene, ab’umudendezo n’ab’imbata, gushyirwaho ikimenyetso ku kuboko kwabo kw’iburyo cyangwa ku gahanga kabo; kugira ngo hatagira umuntu ushobora kugura cyangwa kugurisha, keretse ufite icyo kimenyetso, cyangwa izina rya ya nyamaswa, cyangwa umubare w’izina ryayo. Aha ni ho hari ubwenge. Ufite ubwenge nabarure umubare wa ya nyamaswa, kuko ari umubare w’umuntu; kandi umubare wayo ni magana atandatu na mirongo itandatu na gatandatu. Ibyahishuwe 13:11–18.