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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Seven

Igitabo cya Yoweli n’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya - Umubare wa Karindwi

Number Seven

Umubare Karindwi

Author

Jeff Pippenger

Published

December 9, 2025

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In the first few articles we included the passage from The Desire of Ages which addresses Christ presenting the parable of the vineyard to the quibbling Jews. The parable of the song of the vineyard is also the song of Moses and the Lamb which the one hundred and forty-four thousand, and inspiration informs us that a “song” in prophecy represents an “experience.” The one hundred and forty-four thousand follow the Lamb whithersoever He goeth, so they will walk through the same experience as did Christ and Moses. Christ as the omega of ancient Israel’s prophetic history and Moses the alpha of ancient Israel’s prophetic history both lived in parallel periods when a former covenant people were being passed by and as a new covenant people were being chosen. The one hundred and forty-four thousand sing the song of Moses and of the Lamb by experiencing a history when a former covenant people are being passed by—while the Lord enters into covenant with His final covenant people.

Mu ngingo nke za mbere twashyizemo igice cyo mu gitabo *The Desire of Ages* kivuga uko Kristo yagejeje ku Bayuda b’abajyaga impaka umugani w’uruzabibu. Umugani w’indirimbo y’uruzabibu ni na wo ndirimbo ya Mose n’iy’Umwana w’Intama baririmbwa n’abo ijana na mirongo ine na bane, kandi guhumekerwa kutumenyesha ko “indirimbo” mu buhanuzi igereranya “uburambe.” Abo ijana na mirongo ine na bane bakurikira Umwana w’Intama aho ajya hose, bityo bazanyura mu burambe bumwe nk’ubwo Kristo na Mose banyuzemo. Kristo, nk’omega y’amateka y’ubuhanuzi ya Isirayeli ya kera, na Mose, nk’alufa y’amateka y’ubuhanuzi ya Isirayeli ya kera, bombi babayeho mu bihe bihanye kandi bihwanye, igihe ubwoko bwa mbere bw’isezerano bwarengwagaho, maze hatoranywa ubwoko bushya bw’isezerano. Abo ijana na mirongo ine na bane baririmba indirimbo ya Mose n’iy’Umwana w’Intama banyuze mu mateka igihe ubwoko bwa mbere bw’isezerano burengwaho—mu gihe Umwami yinjirana isezerano n’ubwoko Bwe bwa nyuma bw’isezerano.

Prophetically when Christ was presenting the parable it aligns with Peter addressing the quibbling Jews at Pentecost. In the final crisis, Jesus presenting the parable to the quibbling Jews, represents those who are singing the song of the vineyard to the drunkards of Ephraim. Peter is presenting the same song at Pentecost, only he is singing in the key of Joel. The song of the vineyard is the song of a former covenant people being divorced during the same time that a new covenant people are being married to the Lord. The virgins who were disappointed and entered into the tarrying time were waiting for the marriage, and the perfect fulfillment would be that they are waiting for the sealing of the one hundred and forty-four thousand.

Mu buryo bw’ubuhanuzi, igihe Kristo yatangaga uwo mugani, bihura na Petero ageza ijambo ku Bayuda bahariraga kuri Pentekote. Mu iherezo ry’akaga gakomeye, Yesu atanga uwo mugani ku Bayuda bahariraga, agereranya abari kuririmbira abanywi b’inzoga ba Efurayimu indirimbo y’uruzabibu. Petero ageza iyo ndirimbo imwe kuri Pentekote, ariko ayiririmba mu ijwi rya Yoweli. Indirimbo y’uruzabibu ni indirimbo y’abantu b’isezerano rya mbere birukanwa mu rushako muri cya gihe kimwe n’icyo abantu b’isezerano rishya barongorwa n’Umwami. Abakobwa b’inkumi bacitse intege maze bakinjira mu gihe cyo gutinda bari bategereje ubukwe, kandi isohozwa ritunganye ryabyo ryaba uko bategereje gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bine.

The book of Joel begins with its first chapter describing how God’s vineyard has been destroyed by the drinkers of wine and strong drink, who have had the “new wine” cut off from their mouths. As soon as Jesus informed the Jews their kingdom would be taken from them and given to a group of husbandmen who will bring forth the genuine fruits of the vineyard, Jesus switched gears and cited the cornerstone in the temple that was set aside, but which was destined to become the capstone. The beginning was going to be repeated at the end, and when this truth is set forth, it is represented as “marvelous.”

Igitabo cya Yoweli gitangirira ku gice cyacyo cya mbere gisobanura uburyo uruzabibu rw’Imana rwarimbuwe n’abanywi ba vino n’inzoga zikaze, abo “vino nshya” yakuwe ku kanwa kabo. Akimara kumenyesha Abayahudi ko ubwami bwabo buzakurwa kuri bo bukagahabwa itsinda ry’abahinzi bazera imbuto nyakuri z’uruzabibu, Yesu yahise ahindura imvugo, avuga ibuye rikomeza imfuruka mu rusengero ryari ryarasibwe, nyamara rikagenewe kuzaba ibuye risoza inyubako. Icyari cyarabaye mu ntangiriro cyari kuzongera kuba ku iherezo, kandi iyo kuri gushyizwe ahagaragara, kigaragazwa nk’“igitangaza.”

The “rule of first mention” in God’s Word informs us that because Joel first addresses the destruction of the vineyard that it is the primary point of his testimony. Joel is not alone for every major prophet begins their testimony addressing the sins and lost condition of Israel.

“Itegeko ryo kuvugwa bwa mbere” mu Ijambo ry’Imana ritumenyesha ko, kubera yuko Yoweli abanza kuvuga kurimbuka k’uruzabibu, ari yo ngingo y’ingenzi y’ubuhamya bwe. Kandi Yoweli si we wenyine, kuko buri muhanuzi mukuru atangiza ubuhamya bwe avugana ibyaha n’imibereho y’Isirayeli yo kuzimira.

In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Mu Yesaya makumyabiri n’umunani, “abagabo b’abakobanyi bategeka” “Yerusalemu” bagereranywa n’“abasinzi ba Efurayimu,” kandi nk’“ikamba ry’ubwibone.” “Ikamba” rigereranya ubuyobozi, kandi “ubwibone” bugereranya imico ya Satani.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law.

Abasinzi batandukanywa n’abasigaye (“igisigazwa”), bo bahinduka “ikamba” y’ubwiza bw’Imana; kuko mu mvura y’itumba, Uwiteka ashyiraho “ubwami” bwe bw’ubwiza, nk’uko byashushanyijwe n’uko yashyizeho “ubwami bw’ubuntu” ku musaraba. Ubwami bw’ubuntu bwo ku musaraba bushushanya ubwami bw’ubwiza mu gihe cy’itegeko ryo ku Cyumweru.

The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living also began. In the sealing time the outpouring of the Holy Spirit began at 9/11, as Jesus breathed a few drops. It is the foundation and the outpouring of the Holy Spirit at the Midnight Cry that is the capstone. “Marvelous” is a symbol of the period of the outpouring of the spirit from “9/11 unto the Sunday law.”

Imvura y’imperuka yatangiye ku wa 9/11, ubwo no gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine no gucirwa urubanza kw’abazima na byo byatangiraga. Mu gihe cyo gushyirwaho ikimenyetso, isukwa rya Mwuka Wera ryatangiye ku wa 9/11, ubwo Yesu yahumekaga utudomo duke. Ni urufatiro, kandi isukwa rya Mwuka Wera mu gihe cy’Induru yo mu gicuku ni ryo ribuye risoza inyubako. “Igitangaza” ni ikimenyetso cy’igihe cy’isukwa rya Mwuka uhereye “kuva ku wa 9/11 kugeza ku itegeko ryo ku Cyumweru.”

The parallel, yet opposite symbolism of the “crown” representing leadership is set forth in the narrative of Isaiah twenty-eight when the drunkards who rule Jerusalem are passed by and the leadership of God’s church is given to the residue. This illustrates the parable of the vineyard. The drunkard’s crown is removed and the one hundred and forty-four thousand are then the crown which represents Christ’s kingdom. Isaiah teaches the same truth in chapter twenty-two when Shebna is cast into a far country and replaced with Eliakim. Whether it is the drunkards of Ephraim or Shebna in chapter twenty-two they both represent the leadership of God’s former covenant people being passed by.

Ikimenyetso kijyanye, ariko kinyuranye, cy’“ikamba” gihagarariye ubuyobozi gishyirwa ahagaragara mu nkuru ya Yesaya makumyabiri n’umunani, ubwo abasindyi bategeka Yerusalemu basimbukwa, maze ubuyobozi bw’itorero ry’Imana bugahabwa abasigaye. Ibi bishushanya umugani w’uruzabibu. Ikamba ry’umusindyi rikurwaho, maze ibihumbi ijana na mirongo ine na bine bagahinduka ikamba rihagarariye ubwami bwa Kristo. Yesaya yigisha uko kuri nyako no mu gice cya makumyabiri na bibiri, ubwo Shebuna ajugunywa mu gihugu cya kure agasimburwa na Eliyakimu. Yaba abasindyi ba Efurayimu cyangwa Shebuna wo mu gice cya makumyabiri na bibiri, bombi bagereranya ubuyobozi bw’abantu b’Imana bo mu isezerano rya kera busimbukwa.

Zechariah identifies the Triumphal Entry, which is also the Midnight Cry, and the verses that follow agree with Isaiah by identifying God’s people as a crown.

Zakariya yerekana Kwinjira k’Umwami mu cyubahiro, ari na ko gutaka kwa saa sita z’ijoro, kandi imirongo ikurikira ihuza n’ibivugwa na Yesaya mu kugaragaza ko ubwoko bw’Imana ari ikamba.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.

> Nezerwa cyane, wa mukobwa wa Siyoni we; rangurura ijwi, wa mukobwa wa Yerusalemu we: dore Umwami wawe aje agusanga: ni umukiranutsi, kandi azanye agakiza; afite ubugwaneza, kandi yicaye ku ndogobe, no ku mwana wayo, ikimasa cy’indogobe. Kandi nzakuraho igare ry’intambara muri Efurayimu, n’ifarashi i Yerusalemu, kandi umuheto w’intambara uzacibwa: kandi azabwira amahanga amahoro: kandi ubutware bwe buzava ku nyanja bugere ku yindi nyanja, no ku ruzi bugere ku mpera z’isi.

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.

> Naho nawe kandi, kubw’amaraso y’isezerano ryawe, narekuriye imbohe zawe mu rwobo rutagira amazi.

> Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee; When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.

> Nimugarukire igihome gikomeye, mwa mbohe z’ibyiringiro mwe; ndetse no muri uyu munsi ndatangaza ko nzabitura kabiri. Ubwo nzaba nhetse Yuda nk’umuheto wanjye, nkuzurisha Efurayimu, nkahagurutsa abahungu bawe, wa Siyoni we, ngo barwanye n’abahungu bawe, wa Bugiriki we, kandi nkakugira nk’inkota y’umunyambaraga.

> And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. 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. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Zechariah 9:9–17.

> Kandi Uwiteka azaboneka hejuru yabo, kandi umwambi we uzasohoka nk’umurabyo; kandi Umwami Uwiteka azavuga impanda, kandi azajyana n’inkubi zo mu majyepfo. Uwiteka Nyiringabo azabarwanirira; kandi bazarya, kandi bazanesha bakoresheje amabuye y’imihumetso; kandi bazanywa, kandi bazarangurura nk’abanyuze muri divayi; kandi bazuzuzwa nk’ibikombe, kandi nk’impande z’igicaniro. Kandi Uwiteka Imana yabo azabakiza kuri uwo munsi nk’umukumbi w’ubwoko bwe; kuko bazaba nk’amabuye y’ikamba, ashyizwe hejuru nk’ibendera ku gihugu cye. Mbega ukuntu kugira neza kwe ari gukomeye, kandi ukuntu ubwiza bwe ari bwinshi! ingano izanezeza abasore, na divayi nshya inezeze inkumi. Zekariya 9:9–17.

Verse eleven (9/11) states, “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” Christ confirmed the covenant with many for one week, and the week began at His baptism. For three and a half years Christ walked among men and in the concluding period of those three and a half years Christ fulfilled Zechariah’s prediction identifying the triumphal entry of the Messiah into Jerusalem. The Midnight Cry began a period which led to Christ’s death, burial and resurrection. Christ’s baptism represents His death, burial and resurrection, so the beginning and ending of the period of three and a half years are the same.

Umurongo wa cumi na umwe (9/11) uravuga uti: “Naho wowe kandi, kubw’amaraso y’isezerano ryawe, narekuriye imbohe zawe zive mu rwobo rutagira amazi.” Kristo yemeje isezerano na benshi mu cyumweru kimwe, kandi icyo cyumweru cyatangiriye ku mubatizo We. Mu gihe cy’imyaka itatu n’igice Kristo yagendeye hagati y’abantu, kandi mu gice gisoza iyo myaka itatu n’igice Kristo yashohoje ubuhanuzi bwa Zekariya bugaragaza ukwinjira k’Umessiha i Yerusalemu mu ntsinzi. Kwataka kwa Saa Sita y’ijoro kwatangije igihe cyagejeje ku rupfu rwa Kristo, ku ihambwa Rye no ku kuzuka Kwe. Umubatizo wa Kristo ushushanya urupfu Rwe, ihambwa Rye n’izuka Rye, bityo intangiriro n’iherezo by’igihe cy’imyaka itatu n’igice ni bimwe.

Christ’s baptism typifies 9/11, and 9/11 marks the beginning of a period that ends at the Sunday law. At 9/11 the latter rain began to sprinkle and at the Sunday law it is poured out without measure as typified by Christ breathing upon the disciples a few drops of rain in advance of the outpouring at Pentecost.

Umubatizo wa Kristo ushushanya 9/11, kandi 9/11 ugaragaza itangiriro ry’igihe kirangirira ku itegeko ryo ku Cyumweru. Kuri 9/11 ni ho imvura y’itumba yatangiye kunyanyagizwa, kandi ku itegeko ryo ku Cyumweru ni ho isukwa nta rugero, nk’uko byashushanyijwe na Kristo ahuhira abigishwa ibitonyanga bike by’imvura mbere y’isukwa ryayo kuri Pentekote.

Zechariah 9:11 aligns with 9/11 and also the Midnight Cry which leads to the Sunday law. At 9/11 the Laodicean message arrived as present truth as it had done in 1856 and 1888. The Laodicean message is given to people who are unaware that they are dead. They are in a “pit” with no latter rain message, for their pit has no water. If Laodicea would just respond to the knocking on their hearts the Lord would raise them out of the pit, for until probation closes at the Sunday law they are “prisoners of hope.”

Zekariya 9:11 ihuje na 9/11 kandi ihuje n’Ugutaka kwa Saa Sita z’ijoro na ko kuyobora ku itegeko ryo ku cyumweru. Kuri 9/11 ubutumwa bw’i Lawodikiya bwaje nk’ukuri kw’iki gihe nk’uko bwigeze kuza mu 1856 no mu 1888. Ubutumwa bw’i Lawodikiya buhabwa abantu batazi ko bapfuye. Bari mu “rwobo” rudafite ubutumwa bw’imvura y’itumba, kuko urwobo rwabo rudafite amazi. Iyo Lawodikiya aza gusa kwitaba uko gukomanga ku mitima yabo, Umwami yari kubazamura abakure mu rwobo, kuko kugeza igihe igihe cy’imbabazi gifungirwa ku itegeko ryo ku cyumweru ari “imfungwa z’ibyiringiro.”

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee. Zechariah 9:11, 12.

> Naho nawe kandi, ku bw’amaraso y’isezerano ryawe, nabohoye imbohe zawe ndazikura mu rwobo rutagira amazi. Nimusubire mu gihome, mwa mbohe z’ibyiringiro mwe; ndetse n’uyu munsi ndatangaza ko nzakugororera incuro ebyiri. Zekariya 9:11, 12.

9/11 empowered the message which arrived in 1989. That message is the third angel’s message, but in the structure and terms of the Millerite reformatory movement, 1989 marked the arrival of the first angel. The first angel’s message was empowered on August 11, 1840 by a fulfillment of a prophecy concerning Islam, and it identifies that 1989’s arrival of the third angel would be empowered by a fulfillment of a prophecy concerning Islam.

9/11 yahaye imbaraga ubutumwa bwaje mu 1989. Ubwo butumwa ni ubutumwa bwa marayika wa gatatu, ariko mu miterere no mu mvugo by’umuryango w’ivugurura wa ba Millerite, 1989 yaranzwe no kuza kwa marayika wa mbere. Ubutumwa bwa marayika wa mbere bwahawe imbaraga ku wa 11 Kanama 1840 binyuze mu gusohozwa kw’ubuhanuzi bwerekeye Isilamu, kandi bugaragaza ko ukuza kwa marayika wa gatatu mu 1989 kwari guhabwa imbaraga n’isohozwa ry’ubuhanuzi bwerekeye Isilamu.

When the prophecy of Islam was confirmed on August 11, 1840 the angel of Revelation ten descended, thus typifying the descent of the angel of Revelation eighteen on 9/11. The empowerment of the first angel in 1840, and the empowerment of the second angel in 1844 both typify the empowerment of the third angel on 9/11. July 18, 2020 was the arrival of the second angel as typified by the first disappointment of the Millerites on April 19, 1844. The histories of both empowerments of the first and second angels of Millerite history, and also the history of the empowerment of the third angel on 9/11 provide witnesses to the empowerment of the message of the Midnight Cry that arrived in July 2023.

Ubuhanuzi bwa Isilamu bumaze kwemezwa ku wa 11 Kanama 1840, marayika wo mu Ibyahishuwe icumi yaramanutse, bityo agaragaza mu kimenyetso kumanuka kwa marayika wo mu Ibyahishuwe cumi n’umunani ku wa 9/11. Guhabwa imbaraga kwa marayika wa mbere mu 1840, no guhabwa imbaraga kwa marayika wa kabiri mu 1844, byombi bigaragaza mu kimenyetso guhabwa imbaraga kwa marayika wa gatatu ku wa 9/11. Ku wa 18 Nyakanga 2020 habaye ukuza kwa marayika wa kabiri nk’uko byashushanyijwe no gucika intege kwa mbere kw’Abamillerite ku wa 19 Mata 1844. Amateka y’izo mpano zombi z’imbaraga za marayika wa mbere n’uwa kabiri mu mateka y’Abamillerite, ndetse n’amateka yo guhabwa imbaraga kwa marayika wa gatatu ku wa 9/11, bitanga abagabo bo guhamya guhabwa imbaraga k’ubutumwa bw’Induru yo mu Gicuku bwageze muri Nyakanga 2023.

The period of the sealing begins at 9/11 and ends at the Sunday law. It begins with Christ breathing a few drops of the latter rain and ends with tongues of fire carrying a message to the world at Pentecost. Peter identified Pentecost as a fulfillment of Joel. That being the fact of the matter it establishes that Christ’s breathing was also a fulfillment of Joel, for the Pentecostal season has a specific beginning and ending that demonstrates that the alpha is also the omega. The day of Christ’s resurrection the barley first fruit offering was made, and fifty days later on Pentecost the wheat first fruit offering was lifted up. 9/11 typifies the Midnight Cry that arrives just before and leads to the Sunday law. The perfect fulfillment of Zechariah 9:9 representation of the Midnight Cry is post-July 2023.

Igihe cyo gushyirwaho ikimenyetso gitangira ku wa 9/11 kandi kikarangira ku itegeko ryo ku Cyumweru. Gitangira Kristo ahumekamo utudonyanga duke tw’imvura y’itumba, kandi kikarangirana n’indimi z’umuriro zitwaye ubutumwa ku isi kuri Pentekote. Petero yagaragaje ko Pentekote yari ugusohora kwa Yoweli. Kubera ko ari ko bimeze koko, ibyo bishimangira ko guhumeka kwa Kristo na ko kwari ugusohora kwa Yoweli, kuko igihe cya Pentekote gifite intangiriro n’iherezo byihariye byerekana ko alufa na yo ari omega. Ku munsi w’izuka rya Kristo ni bwo hatambweho ituro ry’umuganura wa sayiri, maze nyuma y’iminsi mirongo itanu, kuri Pentekote, hazamurwa ituro ry’umuganura w’ingano. 9/11 ishushanya Kurarika kwa Saa Sita z’ijoro kugera mbere gato no kuyobora ku itegeko ryo ku Cyumweru. Ugusohora kutunganye kw’ishusho ya Zakariya 9:9 y’Kurarika kwa Saa Sita z’ijoro ni nyuma ya Nyakanga 2023.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

> Unezerwe cyane, wa mukobwa wa Siyoni we; rangurura ijwi, wa mukobwa wa Yerusalemu we: dore, Umwami wawe araje agusanga: ni umukiranutsi, kandi azanye agakiza; afite ubugwaneza, kandi ahetswe n’indogobe, ndetse n’icyana cyayo, ikivumano cy’indogobe. Zekariya 9:9.

So Zechariah agrees with Isaiah’s symbolization of God’s people being a crown, but he adds that the crown is also the ensign when he recorded, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, and Zechariah further echoes the joy associated with Joel’s symbols of “corn” and “new wine,” by stating, “corn shall make the young men cheerful, and new wine the maids.” As we consider the record of the drunkards of Ephraim in chapter twenty-eight, take note that this is the biblical chapter that identifies the “rest and the refreshing.” This is one of the primary passages in the Scriptures concerning the latter rain, so these drunkards of Ephraim must be the same drunks Joel speaks of.

Bityo Zekariya ahuza n’uko Yesaya yashushanyije ubwoko bw’Imana nk’ikamba, ariko akongeraho ko iryo kamba ari n’ibendera, ubwo yandikaga ati: “kuko bazamera nk’amabuye y’ikamba, ashyizwe hejuru nk’ibendera ku gihugu cye”; kandi Zekariya arushaho gusubiramo ibyishimo bifitanye isano n’ibimenyetso bya Yoweli by’“ingano” na “vino nshya,” ubwo yavugaga ati: “ingano zizanezeza abasore, na vino nshya inezeze abakobwa.” Uko dusuzuma inkuru y’abasinzi bo muri Efurayimu mu gice cya makumyabiri n’umunani, mwite ku kuba iki ari cyo gice cya Bibiliya kigaragaza “ikiruhuko n’uguhumurizwa.” Iki ni kimwe mu bice by’ingenzi by’Ibyanditswe byerekeye imvura y’itumba ya nyuma, bityo aba basinzi bo muri Efurayimu bagomba kuba ari bo basinzi nyine Yoweli avuga.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. 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. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. …

> Baha ikamba ry’ubwibone, abanywi b’i Efurayimu, ubwiza bwabo bw’icyubahiro bukaba nk’ururabo ruyoyoka, bari ku mutwe w’ibibaya bitoshye by’abaneshejwe n’umuvinyo! Dore, Uwiteka afite umunyambaraga kandi ukomeye, umeze nk’igihuhusi cy’urubura n’umuyaga urimbura, umeze nk’umwuzure w’amazi akomeye asesekara, azabitura hasi ku butaka n’ukuboko kwe. Ikamba ry’ubwibone, ari bo banywi b’i Efurayimu, rizatsindirwa munsi y’ibirenge; kandi ubwiza bw’icyubahiro buri ku mutwe w’ikibaya gitoshye buzaba nk’ururabo ruyoyoka, kandi bumeze nk’urubuto rwihutirwa kwera mbere y’impeshyi; urubonye wese, akirubonera mu kuboko kwe, arahita arumira. Uwo munsi Uwiteka Nyiringabo azabera abasigaye bo mu bwoko bwe ikamba ry’icyubahiro n’igitambaro cy’ubwiza, kandi azabera uwicaye ku ntebe y’urubanza umwuka wo guca imanza, abe n’imbaraga z’abasubiza intambara ku irembo. Ariko na bo bayobeshywe n’umuvinyo, kandi bayobagijwe n’inzoga zikaze; umutambyi n’umuhanuzi bayobeshywe n’inzoga zikaze, batsikamiwe n’umuvinyo, bayobagijwe n’inzoga zikaze; barayoba mu iyerekwa, bagasandara mu guca urubanza. Kuko ameza yose yuzuye ibirutsi n’umwanda, ku buryo nta hantu hasukuye. …

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

> Mwihagarike, mutangare; mutakaze ijwi, murire cyane: basinze, ariko si vino; baradandabirana, ariko si igisindisha gikomeye. Kuko Uwiteka yabasutseho umwuka w’ibitotsi byinshi, kandi yahumye amaso yanyu: abahanuzi n’abategetsi banyu, ari bo barezi, yarabatwikiriye. Kandi ibyerekanywe byose byababereye nk’amagambo y’igitabo gifatanishijwe ikimenyetso, bagishyikiriza uwize bati: Soma iki, ndakwinginze; na we akavuga ati: Sinabishobora, kuko gifatanishijwe ikimenyetso. Nuko igitabo bagishyikiriza utarize bati: Soma iki, ndakwinginze; na we akavuga ati: Sindize.

> Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 28:1–8; 29:9–16.

> Ni cyo cyatumye Uwiteka avuga ati: Kuko aba bantu banziriza umunwa, kandi banyubahisha iminwa yabo, nyamara imitima yabo bayindekuje kure yanjye, kandi kubaha kwabo bankesha kwigishijwe n’amategeko y’abantu; ni cyo gituma, dore, nzakomeza gukorera aba bantu umurimo utangaje, koko umurimo utangaje n’igitangaza: kuko ubwenge bw’abanyabwenge babo buzashira, kandi gusobanukirwa kw’abahanga babo kuzahishwa. Bazabona ishyano abacukumbura cyane kugira ngo bahishe imigambi yabo Uwiteka, kandi imirimo yabo ikorerwa mu mwijima, bakavuga bati: Ni nde utubona? kandi ni nde utuzi? Ni ukuri, guhinduranya kwanyu ibintu nk’aho byubitswe hasi hejuru kuzafatwa nk’ibumba ry’umubumbyi: mbese igikorwa cyabwira uwagikoze kiti: Ntiyankoze? Cyangwa ikibumbano cyabwira uwakibumbye kiti: Nta bwenge yari afite? Yesaya 28:1–8; 29:9–16.

The Lord is going to do a “marvelous work” among the drunkards of Ephraim as he removes their wisdom and understanding, the very two elements associated with understanding the increase of knowledge when a prophetic message is unsealed. It is the wise who understand. Part of the “marvelous work” is removing the knowledge that is unsealed by the Lion of the tribe of Judah from the minds of the drunkards of Ephraim. The separation of the wise and wicked is part of the Lord’s “marvelous work.” It is the everlasting gospel. After Christ led the quibbling Jews through the parable of the vineyard and thus trapped them into pronouncing their own judgment, He asked a question from Psalm 118:

Uwiteka agiye gukorera “igikorwa gitangaje” mu basinzi ba Efurayimu, ubwo azabakura ubwenge no kujijuka, ari byo bintu byombi by’ingenzi bifitanye isano no gusobanukirwa ukwiyongera kw’ubumenyi igihe ubutumwa bw’ubuhanuzi bupfunduwe. Abanyabwenge ni bo basobanukirwa. Igice kimwe cy’“igikorwa gitangaje” ni ugukura mu mitima y’abasinzi ba Efurayimu ubumenyi bupfundurwa n’Intare yo mu muryango wa Yuda. Gutandukanya abanyabwenge n’ababi ni kimwe mu bigize “igikorwa gitangaje” cy’Uwiteka. Ni yo butumwa bwiza bw’iteka ryose. Nyuma y’uko Kristo ayoboye Abayuda bajyaga impaka abacisha mu mugani w’uruzabibu, bityo akabatega kugira ngo bivugire urubanza rwabo bo ubwabo, yabajije ikibazo cyo muri Zaburi 118:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

> Ibuye abubatsi banze ryabaye ibuye rikuru ryo mu mfuruka. Ibi ni byo Uwiteka yakoze; ni igitangaza mu maso yacu. Uyu ni wo munsi Uwiteka yaremye; tuzawishimiramo kandi tuzawunezererwamo. Zaburi 118:22–24.

The Lord is to accomplish “a marvelous work and a wonder” upon the drunkards of Ephraim and it includes removing their ability to recognize truth. The “head stone of the corner” is marvelous in the eyes of those who possess Joel’s “new wine.”

Uwiteka agiye gusohoza “umurimo utangaje n’igitangaza” ku basinzi ba Efurayimu, kandi birimo kubambura ubushobozi bwo kumenya ukuri. “Ibuye rikuru ryo ku mfuruka” ni igitangaza mu maso y’abafite “vino nshya” ya Yoweli.

The drunkards cannot read the book that is sealed whether it is the leadership represented as “learned” or the laity represented by the “not learned.” It is impossible for the drunkards to understand rightly the prophetic testimony of Scriptures as represented as “the book that is sealed.” The drunkards are also twice identified as being “out of the way.” Once again this is recorded in Isaiah twenty-eight a premier latter rain passage of Scripture, where Isaiah identifies the “rest and refreshing” that the drunkards would not hear. The “rest and refreshing” is a message, for it can be heard.

Abasinzi ntibashobora gusoma igitabo gifatanijwe ikimenyetso, haba ubuyobozi bugereranywa n’“abize” cyangwa rubanda rugereranywa n’“abatize.” Ntibishoboka ko abasinzi basobanukirwa neza ubuhamya bw’ubuhanuzi bwo mu Byanditswe, bugereranywa n’“igitabo gifatanijwe ikimenyetso.” Kandi abasinzi bongeye kugaragazwa incuro ebyiri ko “bayobye inzira.” Ibyo byongeye kwandikwa muri Yesaya 28, igice cy’ingenzi cyane cyo mu Byanditswe kivuga ku mvura y’itumba ya nyuma, aho Yesaya agaragaza “ikiruhuko no kuruhura” abasinzi batashatse kumva. “Ikiruhuko no kuruhura” ni ubutumwa, kuko bushobora kumvwa.

That drunkenness has taken the drunkards out of the way of Jeremiah’s “old paths” which is the “way” to walk in and find the latter rain, represented as “rest” by Jeremiah. The rejection of the latter rain message by the drunkards of Ephraim is a specific subject of God’s Word. They are drunk because they refused to return to the foundational history which provides the blueprint for the history of the one hundred and forty-four thousand which is the history of the latter rain.

Uwo businzi bwabashyizemo kure n’“inzira za kera” za Yeremiya, ari yo “nzira” yo kugendamo kugira ngo babone imvura y’itumba, iyo Yeremiya agereranya n’“ikiruhuko.” Kwanga ubutumwa bw’imvura y’itumba n’abasinzi ba Efurayimu ni ingingo yihariye y’Ijambo ry’Imana. Basinze kuko banze gusubira ku mateka y’ishingiro atanga igishushanyo mbonera cy’amateka y’abo ijana na mirongo ine na bane ibihumbi, ari yo mateka y’imvura y’itumba.

The “marvelous work” that is accomplished upon the drunkards of Ephraim occurs during the outpouring of the latter rain. During the latter rain a testing message produces two classes of worshippers, which are illustrated by the “wine” which they partake of. The wicked have refused to base their prophetic application upon the lines of sacred history and those who employ the “line upon line” methodology of Isaiah twenty-eight partake of the “new wine.” The wicked’s drunkenness is manifested by their inability to understand prophecy, and their blind condition was caused by an unwillingness to return to the foundational old paths. Jesus rebuked the quibbling Jews by asking if they had ever read about the stone which is rejected, and becomes the head of the corner.

“Igitangaza” gikorwa ku basinzi ba Efurayimu kiba mu gihe cyo gusukwa kw’imvura y’itumba. Mu gihe cy’imvura y’itumba, ubutumwa bwo kugerageza butanga ibyiciro bibiri by’abaramya, bishushanywa na “divayi” banywa. Abanyabyaha banze gushinga ishyirwa mu bikorwa ryabo ry’ubuhanuzi ku murongo w’amateka yera, naho abakoresha uburyo bwa “umurongo ku murongo” bwo muri Yesaya makumyabiri n’umunani banywa “divayi nshya.” Ubusinzi bw’abanyabyaha bugaragarira mu kudashobora gusobanukirwa ubuhanuzi, kandi ubwimpumyi bwabo bwatewe no kutemera gusubira mu nzira za kera z’ishingiro. Yesu yacyashye Abayuda b’abajyaga impaka ababaza niba barigeze gusoma ibyerekeye ibuye ryanzwe, rikaba umutwe w’imfuruka.

The stone which becomes the head of the corner represents that the prophetic truth that the foundation or cornerstone is duplicated in the capstone. The alpha stone is also the omega stone. The primary prophetic principle which establishes and upholds the methodology of line upon line, (which is the methodology of the latter rain) is that the beginning of a thing illustrates the end of a thing. The primary prophetic principle in the Millerite movement was the day for a year principle that was confirmed when the angel of Revelation ten descended. The primary prophetic principle in the movement of the one hundred and forty-four thousand is that the beginning illustrates the end which was confirmed when the angel of Revelation eighteen descended.

Ibuye ryabaye irikomeza ry’imfuruka rihagarariye ukuri k’ubuhanuzi ko urufatiro cyangwa ibuye ry’imfuruka bisubirwamo mu ibuye ryo ku mutwe. Ibuye rya alufa ni na ryo buye rya omega. Ihame nyamukuru ry’ubuhanuzi rishyiraho kandi rigashyigikira uburyo bwo umurongo ku wundi murongo, (ari bwo buryo bw’imvura y’itumba), ni uko itangiriro ry’ikintu rigaragaza iherezo ry’ikintu. Ihame nyamukuru ry’ubuhanuzi mu rugendo rw’Abamillerite ryari ihame ry’umunsi ungana n’umwaka ryemejwe igihe marayika wo mu Ibyahishuwe icumi yamanukaga. Ihame nyamukuru ry’ubuhanuzi mu rugendo rw’abagize ibihumbi ijana na mirongo ine na bine ni uko itangiriro rigaragaza iherezo, ryemejwe igihe marayika wo mu Ibyahishuwe cumi n’umunani yamanukaga.

God’s prophetic Word is very detailed in its explanation of the factors involved with the latter rain. One of those facts is that the drunkards of Ephraim are not capable of recognizing the latter rain, and this was typified by the Jews who were suggesting to Peter that the disciples were drunk. The main principle of the methodology is directly set forth as Alpha and Omega repeatedly within God’s Word, but the Word has been sealed unto them. The methodology, the main prophetic rule and the message of the latter rain are some of the sanctified themes in a prophetic line of history that is represented as a “marvelous work.”

Ijambo ry’Imana ry’ubuhanuzi risobanuye mu buryo burambuye cyane ibintu birebana n’imvura y’itumba ya nyuma. Kimwe muri ibyo by’ukuri ni uko abasindwi ba Efurayimu badashoboye kumenya imvura y’itumba ya nyuma, kandi ibi byagereranyijwe n’Abayuda bayobyoraga Petero bavuga ko abigishwa basinze. Ihame nyamukuru ry’uburyo bukoreshwa rishyirwa ahagaragara mu buryo butaziguye nk’Alufa n’Omega kenshi na kenshi mu Ijambo ry’Imana, ariko Ijambo ryabaye ikimenyetso gifunze kuri bo. Uburyo bukoreshwa, itegeko nyamukuru ry’ubuhanuzi n’ubutumwa bw’imvura y’itumba ya nyuma ni bimwe mu nsanganyamatsiko zejejwe mu murongo w’amateka y’ubuhanuzi ugereranywa nk’“umurimo utangaje.”

> Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof.

> Ijambo ry'Uhoraho Nyiringabo ryongeye kungeraho, riti: “Uku ni ko Uhoraho Nyiringabo avuga: Naharaniye Siyoni ishyaka rikomeye, kandi nayiharaniye uburakari bwinshi. Uku ni ko Uhoraho avuga: Ngarutse i Siyoni, kandi nzatura hagati muri Yerusalemu; kandi Yerusalemu hazitwa umudugudu w’ukuri, n’umusozi w’Uhoraho Nyiringabo witwe umusozi wera. Uku ni ko Uhoraho Nyiringabo avuga: Hazongera kuba abasaza n’abakecuru bicara mu mihanda ya Yerusalemu, umuntu wese afite inkoni ye mu ntoki ze bitewe n’ubusaza bwinshi. Kandi imihanda y’uwo mudugudu izuzura abahungu n’abakobwa bakinira muri iyo mihanda yawo.”

> Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. Zechariah 8:1–11.

> Uku ni ko Uwiteka Nyiringabo avuga ati: Niba ibi bisa n’ibitangaza mu maso y’abasigaye bo muri ubu bwoko muri iyi minsi, mbese byaba n’ibitangaza no mu maso yanjye? ni ko Uwiteka Nyiringabo avuga. Uku ni ko Uwiteka Nyiringabo avuga ati: Dore, nzakiza ubwoko bwanjye, mbukure mu gihugu cy’iburasirazuba no mu gihugu cy’iburengerazuba; kandi nzabagarura, maze bazatura i Yerusalemu rwagati: bazaba ubwoko bwanjye, nanjye mbe Imana yabo, mu kuri no mu gukiranuka. Uku ni ko Uwiteka Nyiringabo avuga ati: Nimukomere amaboko, mwebwe mwumva muri iyi minsi aya magambo avugishwa n’abahanuzi, bariho ku munsi urufatiro rw’inzu y’Uwiteka Nyiringabo rwashyirwagaho, kugira ngo urusengero rwubakwe. Kuko mbere y’iyi minsi nta gihembo cyabaga ku muntu, kandi nta gihembo cyabaga ku matungo; kandi uwasohokaga cyangwa uwinjiraga ntiyagiraga amahoro bitewe n’amakuba: kuko nateranyaga abantu bose, umuntu wese akagomera mugenzi we. Ariko none sinzongera kugenza abasigaye bo muri ubu bwoko nk’uko nagendaga mu minsi ya mbere, ni ko Uwiteka Nyiringabo avuga. Zekariya 8:1–11.

Zechariah states, “Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built.” What strengthens God’s people is the message of the foundation that becomes the headstone. That message is that the Millerite history is repeated in the history of the one hundred and forty-four thousand.

Zekariya aravuga ati: “Mwishikaze amaboko, mwebwe mwumva muri iyi minsi aya magambo avuye mu kanwa k’abahanuzi, yabayeho ku munsi urufatiro rw’inzu y’Uwiteka Nyiringabo rwashyirwagaho, kugira ngo urusengero rwubakwe.” Igikomeza ubwoko bw’Imana ni ubutumwa bw’urufatiro ruhinduka ibuye rikuru ryo ku mfuruka. Ubutumwa ni uko amateka y’Abamileri asubirwamo mu mateka y’abo ijana na mirongo ine na bane igihumbi.

Christ askes, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes?” That question identifies the prophetic period of God’s “marvelous work” that is the subject of every prophet, but it also identifies when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. It is the same point as when they are sealed, and the same point the movement changes from militant to triumphant, which is also where the work of combining divinity with humanity among this group of people is finalized as the sanctuary is truly cleansed. This can be recognized in the verses for the prophetic history represented by His “marvelous work” is marvelous in God’s eyes and the eyes of the remnant, and eye to eye is a symbol of unity. The unity here represented is speaking of the sealing of God’s people who follow the Lamb withersoever He goeth who have reached a point that they would die rather than sin and misrepresent the character of Christ.

Kristo arabaza ati: “Niba ari igitangaza mu maso y’abasigaye bo muri ubu bwoko muri iyi minsi, byaba igitangaza no mu maso yanjye na byo?” Icyo kibazo kigaragaza igihe cy’ubuhanuzi cy’“umurimo utangaje” w’Imana ari wo ngingo ivugwa n’abahanuzi bose, ariko kandi kikanagaragaza igihe urugendo rwa Lawodikiya rw’abanyagihumbi ijana na mirongo ine na bine ruhindukiramo rukaba urugendo rwa Filadelifiya rw’abanyagihumbi ijana na mirongo ine na bine. Ni ho hantu nyine bahererwaho ikimenyetso, kandi ni na ho hantu nyine urugendo ruhindukirira ruvuye ku rugwiro rw’intambara rukajya ku rugwiro rw’intsinzi, ari na ho umurimo wo guhuza ubumana n’ubumuntu muri iri tsinda ry’abantu urangirizwa, ubwo ubuturo bwera buba busukuwe by’ukuri. Ibi bishobora kumenyekana muri iyo mirongo, kuko amateka y’ubuhanuzi ahagarariwe n’“umurimo utangaje” We ari igitangaza mu maso y’Imana no mu maso y’abasigaye, kandi kurebana amaso mu yandi ni ikimenyetso cy’ubumwe. Ubumwe bugaragajwe aha buvuga ku gushyirwaho ikimenyetso kw’ubwoko bw’Imana bukurikira Umwana w’Intama aho ajya hose, bwageze ahantu ku buryo bwahitamo gupfa aho gucumura no kugoreka imico ya Kristo.

Micah identifies the foundational history of ancient Israel as “marvelous things.”

Mika agaragaza amateka shingiro ya Isirayeli ya kera nk’“ibitangaza.”

> According to the days of thy coming out of the land of Egypt will I show unto him marvellous things. Micah 7:15.

> Nk’uko byagenze mu minsi yo kuva kwawe mu gihugu cya Egiputa ni ko nzamwereka ibitangaza. Mika 7:15.

The “marvelous works” are foundational history which is “marvelous” because the foundational history is repeated in the ending history, represented by the capstone. The “marvelous works” are the history that begins with the corner stone and ends with the “cap stone.” His “marvelous works” were manifested in the history of Moses and repeated in the history of Christ. Moses was the corner stone and Christ was the cap stone. Moses is alpha and Christ omega prophetically.

“Imirimo itangaje” ni amateka y’ishingiro, akaba “atangaje” kuko ayo mateka y’ishingiro asubirwamo mu mateka y’iherezo, ahagarariwe n’ibuye risoza inyubako. “Imirimo itangaje” ni amateka atangirana n’ibuye ryo ku mfuruka akarangirana n’“ibuye risoza inyubako.” “Imirimo itangaje” ye yagaragariye mu mateka ya Mose kandi isubirwamo mu mateka ya Kristo. Mose yari ibuye ryo ku mfuruka, naho Kristo akaba ibuye risoza inyubako. Mu buryo bw’ubuhanuzi, Mose ni Alufa, Kristo akaba Omega.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” The Desire of Ages, 797.

> “Ahereye kuri Mose, ari we Alfa nyakuri y’amateka ya Bibiliya, Kristo yasobanuye mu Byanditswe byose ibyerekeye We ubwe.” The Desire of Ages, 797.

Moses taught, and Peter used Moses’ words at Pentecost to identify that Moses typified Christ.

Mose yigishije, kandi Petero yakoresheje amagambo ya Mose kuri Pentekote kugira ngo agaragaze ko Mose yashushanyaga Kristo.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Ariko ibyo Imana yari yaravuze mbere ibinyujije mu kanwa k’abahanuzi bayo bose, yuko Kristo azababazwa, ni ko yabisohoje. Nuko nimwihane kandi muhindukire, kugira ngo ibyaha byanyu bihanagurwe, kugira ngo ibihe byo kuruhuka bizaturuke imbere y’Umwami; kandi azaboherereza Yesu Kristo, uwo mwabanje kubwirwa. Uwo ijuru rigomba kwakira kugeza ku bihe byo gusubizwaho kwa byose, ibyo Imana yavuze ibinyujije mu kanwa k’abahanuzi bayo bera bose uhereye isi itaremwa. Kuko Mose yabwiye ba sekuruza by’ukuri ati: Umwami Imana yanyu izabazamurira umuhanuzi wo muri bene wanyu umeze nkanjye; muzamwumvire muri byose ibyo azababwira byose. Kandi bizaba yuko umuntu wese utazumvira uwo muhanuzi azarimburwa akavanwa mu bantu. Ni ukuri kandi, n’abahanuzi bose uhereye kuri Samweli n’abamukurikiyeho bose bavuze, ni bo na bo bahanuriye iyi minsi. Ibyakozwe n’Intumwa 3:18–24.

Moses as alpha and Christ as omega was established by Peter’s second witness of Moses at the Pentecostal outpouring, and in so doing Peter is emphasizing and identifying that a primary component of the latter rain message (and the controversy raised against it) is the prophetic principle of “alpha and omega.” That principle is the one hundred and forty-four thousand’s counterpart to the year/day principle in Millerite history. The principle of “alpha and omega” is the principle of ‘the foundation becoming the cap stone,’ it is the principles of ‘Moses and the Lamb;’ and therefore is identified by inspiration as one of the verses in the song of the vineyard, which is also the song of Moses and the Lamb.

Mose nk’intangiriro, na Kristo nk’iherezo, byashimangiwe n’ubuhamya bwa kabiri bwa Petero buvuga kuri Mose mu gusukwa kwa Pentekote; kandi mu kubikora, Petero arashimika kandi akagaragaza ko kimwe mu bice by’ibanze bigize ubutumwa bw’imvura y’itumba (hamwe n’impaka zabuzamuweho) ari ihame ry’ubuhanuzi ry’“intangiriro n’iherezo.” Iryo hame ni ryo rihwanye n’ihame ry’umwaka/umunsi mu mateka y’Abamilerite ku birebana n’abigera ku bihumbi ijana na mirongo ine na bine. Ihame ry’“intangiriro n’iherezo” ni ihame ry’‘urufatiro ruhinduka ibuye rikomeza imfuruka yo hejuru;’ ni ihame rya ‘Mose n’Umwana w’Intama;’ bityo rikaba rimenyekanishwa n’uguhumekerwa nk’umwe mu mirongo iri mu ndirimbo y’uruzabibu, ari na yo ndirimbo ya Mose n’Umwana w’Intama.

The beginning and ending that is represented by the various prophetic lines represent the history where God accomplishes His “marvelous works,” and it is the light that is brought out from recognizing what the symbol of “marvelous works” represents that transforms a Laodicean unto a Philadelphia thus becoming a stone in a temple that is being built, as was the Millerite temple built in 46 years leading up to October 22, 1844 when the Lord suddenly came to His temple.

Intangiriro n’iherezo bigaragazwa n’imirongo itandukanye y’ubuhanuzi bigaragaza amateka Imana ishohorezamo “imirimo yayo itangaje,” kandi ni umucyo uzanwa no kumenya icyo ikimenyetso cy’“imirimo itangaje” gihagarariye uhindura Umunyalawodikiya akamugira Umunyafiladelifiya, bityo akaba ibuye mu rusengero rurimo kubakwa, nk’uko urusengero rw’Abamilerite rwubatswe mu myaka 46 yagejeje ku wa 22 Ukwakira 1844, ubwo Uwiteka yaje gitunguranye mu rusengero rwe.

> If so be ye have tasted that the Lord is gracious. 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. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.

> Niba se koko mwarasogongeye mukamenya yuko Umwami agira neza. Mumwegere, ari we Buye rizima, ryanzwe koko n’abantu, ariko ryatoranyijwe n’Imana kandi rifite igiciro cyinshi. Namwe kandi, nk’amabuye mazima, mwubakwa ngo mube inzu y’umwuka, ubusaseridoti bwera, kugira ngo mutambe ibitambo by’umwuka byemerwa n’Imana ku bwa Yesu Kristo. Ni cyo gituma no mu Byanditswe handitse ngo: Dore, nshyize i Siyoni ibuye rikuru ryo ku mfuruka, ryatoranyijwe, rifite igiciro cyinshi; kandi umwizera ntazakorwa n’isoni. Nuko rero kuri mwebwe mwizera ni iry’igiciro cyinshi; ariko ku batumvira, ibuye abubatsi banze ni ryo ryahindutse irikuru ryo ku mfuruka, kandi ni ibuye risitaza, n’urutare rugusha abantu; ari bo basitara ku ijambo kubera kutumvira kwabo; ari na cyo bateguriwe. Ariko mwebwe muri ubwoko bwatoranyijwe, ubusaseridoti bwa cyami, ishyanga ryera, abantu biharijwe n’Imana, kugira ngo mutangaze ishimwe ry’Uwabahamagaye abakura mu mwijima akabageza mu mucyo we utangaje; mwebwe kera mutari ubwoko, ariko none mukaba muri ubwoko bw’Imana; mutari mwaraherewe imbabazi, ariko none mukaba mwaraherewe imbabazi. 1 Petero 2:3–10.

To be called into His marvelous light identifies when the call is made, for the waymark of 1888, which is aligned by inspiration as the rebellion of Korah in the alpha history of Moses is brought to the last days it aligns with 9/11, when the Laodicean message arrives with the third angel according to inspiration. Laodiceans in prophecy are “blind,” meaning they are in darkness, and the call to come out of darkness began when the Laodicean message arrived in 1856, 1888 and 9/11. At 9/11 the “call out of darkness” was not only a call to understand the light of the angel of Revelation eighteen, but also a call to the hearer into the very history where God’s “marvelous works” will find their perfect fulfillments.

Guhamagarirwa kwinjira mu mucyo We utangaje kugaragaza igihe iryo hamagara ritangirwa, kuko ikimenyetso cy’inzira cyo mu 1888, gihuzwa n’uguhishurirwa nk’aho ari ubugome bwa Kora mu mateka ya alfa ya Mose, iyo kigejejwe ku minsi y’imperuka gihura na 9/11, igihe ubutumwa bwa Lawodikiya bugerayo hamwe na marayika wa gatatu nk’uko uguhishurirwa kubivuga. Abanyalawodikiya mu buhanuzi ni “impumyi,” bisobanura ko bari mu mwijima, kandi ihamagarwa ryo kuva mu mwijima ryatangiye igihe ubutumwa bwa Lawodikiya bwageraga mu 1856, 1888 no kuri 9/11. Kuri 9/11, “ihamagarwa ryo kuva mu mwijima” ntiryari gusa ihamagarwa ryo gusobanukirwa umucyo wa marayika wo mu Byahishuwe cumi n’umunani, ahubwo ryari n’ihamagarwa rijya ku uwaryumvise rimwinjiza mu mateka nyirizina aho “imirimo itangaje” y’Imana izabonera isohozwa ryayo ritunganye.

It has been demonstrated repeatedly over the past three decades that the prophetic definition of the “everlasting gospel” is a history where a prophetic truth is unsealed which initiates a three-step testing process, with two characteristics of distinction in the three tests. The first two tests are different in nature than the third, for the third is a litmus test which demonstrates whether you passed the first and second tests. The other distinction in the everlasting gospel is that you must pass the current test to be involved with the following test.

Mu myaka mirongo itatu ishize, byagaragajwe kenshi ko insobanuro y’ubuhanuzi y’“ubutumwa bwiza bw’iteka ryose” ari amateka aho ukuri kw’ubuhanuzi gukurwaho ikidodo, maze bigatangiza gahunda y’igeragezwa ry’intambwe eshatu, irangwa n’ibimenyetso bibiri biyitandukanya muri ayo mageragezwa atatu. Igeragezwa rya mbere n’irya kabiri bitandukanye mu miterere yabyo n’irya gatatu, kuko irya gatatu ari ikigeragezo ndangagaciro kigaragaza niba waratsinze igeragezwa rya mbere n’irya kabiri. Ikindi kimenyetso gitandukanya ubutumwa bwiza bw’iteka ryose ni uko ugomba gutsinda igeragezwa ririho ubu kugira ngo ubashe kugira uruhare mu igeragezwa rikurikiraho.

The history of the “marvelous works” is also the history where the “everlasting gospel” reaches its climax, for the hour of judgment that is announced by the first angel and identified as the everlasting gospel finds its perfect fulfillment beginning at 9/11. The judgment that is being warned about for the Millerites was October 22, 1844 when the door closed in the parable of the ten virgins, thus typifying the Sunday law when the door closes again in the parable of the ten virgins. 9/11 is announcing that the hour of God’s executive judgment begins at the Sunday law, just as the Millerites announced that the hour of the investigative judgment began on October 22, 1844.

Amateka y’“imirimo itangaje” na yo ni amateka aho “ubutumwa bwiza bw’iteka ryose” bugera ku ndunduro yabwo, kuko igihe cy’urubanza gitangazwa n’umumarayika wa mbere kandi kikamenyekanishwa nk’ubutumwa bwiza bw’iteka ryose kigera ku isohozwa ryacyo ritunganye gitangira kuri 9/11. Urubanza rwaburirwaga Abamillerite rwari urwa 22 Ukwakira 1844, igihe urugi rwakingwaga mu mugani w’abakobwa icumi, bityo rukaba ikigereranyo cy’itegeko ryo ku cyumweru igihe urugi ruzongera gukingwa mu mugani w’abakobwa icumi. 9/11 iratangaza ko igihe cy’urubanza nyakuri rw’Imana gitangira ku itegeko ryo ku cyumweru, nk’uko Abamillerite batangaje ko igihe cy’urubanza rw’igenzura cyatangiriye ku wa 22 Ukwakira 1844.

From 9/11 unto the Sunday law is a period that is represented as “Gods’ marvelous works,” and just as the foundational stone that becomes “the head of the corner,” and just as the “Pentecostal season,” and just as “Habakkuk chapter two,” and as “the sealing time of the one hundred and forty-four thousand,” and as “the image of the beast testing time,” and as “the everlasting gospel,” and as “the sacred history of 1840 to 1844,” and as the history of “Revelation chapter ten,” and as “the history from Christ’s baptism unto His death.”

Kuva ku wa 11 Nzeri kugeza ku itegeko ryo ku Cyumweru ni igihe kigereranywa nk’“imirimo y’Imana itangaje,” kandi nk’uko ibuye ry’urufatiro rihinduka “umutwe w’imfuruka,” kandi nk’“igihe cya Pentekote,” kandi nk’“igice cya kabiri cya Habakuki,” kandi nk’“igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine,” kandi nk’“igihe cyo kugeragezwa kw’ishusho y’inyamaswa,” kandi nk’“ubutumwa bwiza bw’iteka ryose,” kandi nk’“amateka yera yo kuva mu 1840 kugeza mu 1844,” kandi nk’amateka yo mu “Ibyahishuwe igice cya cumi,” kandi nk’“amateka kuva ku mubatizo wa Kristo kugeza ku rupfu rwe.”

The history represented in a fractal by His baptism began the period of 2520 days that ended at the cross. Christ’s baptism represented His death, burial and resurrection which was literally fulfilled at the end of the 1260 days.

Amateka yagaragajwe mu ishusho yisubiramo ya fraktali n’umubatizo We yatangiye igihe cy’iminsi 2520 cyarangiye ku musaraba. Umubatizo wa Kristo wagereranyaga urupfu rwe, ugushyingurwa kwe n’izuka rye, byasohoye mu buryo bw’ukuri ku mpera y’iminsi 1260.

When the Holy Spirit descended at Christ’s baptism it typified the descent of the angel of Revelation eighteen on 9/11. 1260 prophetic days later the events symbolized by baptism were literally fulfilled at the cross. The history from the baptism to the cross contains a symbolic alpha history which is fulfilled literally at the end of the period. The alpha and omega histories are fractals of the entire overall history. The history from the baptism to the cross is “God’s marvelous works,” and that history is also represented by “Christ’s baptism” and also by His literal “death, burial and resurrection,” and therefore also by “the baptism of ancient Israel at the Red Sea,” and also by “the baptism of the eight souls during the history of Noah.” All of these periods represent the history of His “marvelous works.”

Igihe Mwuka Wera yamanukaga mu mubatizo wa Kristo, byashushanyaga kumanuka kw’umumarayika wo mu Byahishuwe cumi n’umunani ku wa 9/11. Nyuma y’iminsi 1260 y’ubuhanuzi, ibyabaye byagereranyijwe n’umubatizo byasohorejwe uko byakabaye ku musaraba. Amateka ahera ku mubatizo kugeza ku musaraba arimo amateka y’ikimenyetso ya alfa, asohozwa uko yakabaye ku iherezo ry’icyo gihe. Amateka ya alfa n’aya omega ni amashami yisubiramo y’amateka rusange yose uko yakabaye. Amateka ahera ku mubatizo kugeza ku musaraba ni “imirimo itangaje y’Imana,” kandi ayo mateka kandi agaragazwa na “umubatizo wa Kristo,” kandi na none n’“urupfu rwe, ugushyingurwa no kuzuka kwe” byabaye mu buryo busanzwe, bityo kandi no n’“umubatizo wa Isirayeli ya kera ku Nyanja Itukura,” kandi na none n’“umubatizo w’imitima umunani mu gihe cy’amateka ya Nowa.” Ibi bihe byose bigereranya amateka y’“imirimo itangaje ye.”

When it comes to the number 8 as a symbol of resurrection it was those eight souls on the ark that are the first mention of the number eight as a symbol, and with the rule of first mention, all the prophetic details are in the first mention. The eight souls are going from the old earth to a new earth, are they not?

Ku byerekeye ku mubare 8 nk’ikimenyetso cy’umuzuko, ni ya myuka umunani yari mu nkuge ivugwa bwa mbere nk’aho uwo mubare umunani ari ikimenyetso; kandi hakurikijwe ihame ryo kuvugwa bwa mbere, ibisobanuro byose by’ubuhanuzi biboneka muri uko kuvugwa kwa mbere. Iyo myuka umunani yavaga mu isi ya kera ijya mu isi nshya, si ko biri?

Those eight souls lived through the time of the rain, but all who refused the warning message of the rain died, correct? The “8” souls that go to the new earth that are represented with the history of the rejected warning message, the closed door, the rain and the new earth went through a dispensational change from the old world to the new world.

Ayo myuka umunani yabayeho mu gihe cy’imvura, ariko abanze ubutumwa bw’umuburo bwerekeye imvura bose barapfuye, si byo? Ya “8” myuka ijya mu isi nshya, igereranywa n’amateka y’ubutumwa bw’umuburo bwanzwe, urugi rukinze, imvura n’isi nshya, yanyuze mu ihinduka ry’igihe cy’imitegekere y’Imana iva mu isi ya kera ijya mu isi nshya.

The dispensational change that marks the eight souls who are the one hundred and forty-four thousand is the transition from Laodicea unto Philadelphia, which is also the transition from the church militant composed of wheat and tares unto the church triumphant composed of only the first fruit wheat offering that is lifted up as an ensign offering for all the world to see, similar to viewing a lone boat upon stormy waters. Those people are the 8 that is of the 7, and the history of the ark crossing and the Red Sea crossing are both illustrations of His “marvelous works.”

Impinduka y’ibihe by’ubutumwa iranga ayo bugingo umunani ari bo ibihumbi ijana na mirongo ine na bine ni ukuva i Lawodikiya ukajya i Filadelifiya; ari na ko guhinduka kuva ku itorero rirwanira ku isi rigizwe n’ingano n’urukungu, ukajya ku Itorero rinesha rigizwe n’ituro ry’umuganura ry’ingano gusa, rizamurwa nk’ituro ry’ibendera kugira ngo isi yose iribone, nk’uko umuntu yabona ubwato bumwe rukumbi hejuru y’amazi y’umuyaga. Abo bantu ni ba 8 bo muri 7, kandi amateka yo kwambuka kw’Isanduku n’ayo kwambuka Inyanja Itukura yombi ni ibigereranyo by’“imirimo itangaza” Ye.

Those souls are they who were resurrected in fulfillment of Revelation 11:11. They are God’s covenant people, represented by their father Abraham who bore the token of the covenant through circumcision that was to take place on the eighth day.

Abo bugingo ni bo bazutse mu gusohozwa kw’Ibyahishuwe 11:11. Ni ubwoko bw’isezerano bw’Imana, bugereranywa na sekuruza wabo Aburahamu watwaraga ikimenyetso cy’isezerano binyuze mu gukebwa kwagombaga gukorwa ku munsi wa munani.

All these lines represent the same period of time, and that period of time begins with the foundations of 9/11 and ends at the Sunday law. 9/11 is the foundation stone and the Sunday law is the cap stone. In the history of rebuilding Jerusalem in the time of Nehemiah and Ezra the foundation was completed during the history of the first decree and the temple itself was finished well before the third decree. In Millerite history the foundations were established in May of 1842 when the 1843 chart was published. The Millerite temple was to be forty-six years in erecting, from 1798 unto 1844. Before October 22, 1844 the Millerite temple was finished, the cap stone being the Midnight Cry. When the Midnight Cry concluded on October 22, 1844 the alpha and third decree of 457 BC had met its counterpart in the omega of 1844. 457 BC as the alpha to the 2300 years and 1844 as the omega. Both the same at one level, for a decree or an angel are both messages, and they both typify the Sunday law, where there will be a decree and where the third angel’s message swells to a loud cry.

Iyi mirongo yose igereranya igihe kimwe, kandi icyo gihe gitangirana n’imfatiro za 9/11 kigasozwa n’itegeko ryo ku Cyumweru. 9/11 ni ibuye ry’imfatiro kandi itegeko ryo ku Cyumweru ni ibuye ryo ku mutwe. Mu mateka yo kongera kubaka Yerusalemu mu gihe cya Nehemiya na Ezira, imfatiro zararangiye mu mateka y’itegeko rya mbere, kandi urusengero ubwaryo rwaruzuye kera mbere y’itegeko rya gatatu. Mu mateka y’Abamilerite, imfatiro zashyizweho muri Gicurasi 1842 igihe imbonerahamwe ya 1843 yatangazwaga. Urusengero rw’Abamilerite rwagombaga kumara imyaka mirongo ine n’itandatu rwubakwa, uhereye mu 1798 kugeza mu 1844. Mbere ya 22 Ukwakira 1844, urusengero rw’Abamilerite rwari rwarangiye, ibuye ryo ku mutwe rikaba rwari Induru yo mu Gicuku. Igihe Induru yo mu Gicuku yasozwaga ku wa 22 Ukwakira 1844, alufa n’itegeko rya gatatu ryo mu 457 BC byari byahuye n’ibihwanye na byo muri omega yo mu 1844. 457 BC nk’alufa y’iyo myaka 2300, na 1844 nk’omega yayo. Byombi ni bimwe ku rwego rumwe, kuko itegeko cyangwa marayika byombi ari ubutumwa, kandi byombi bigereranya itegeko ryo ku Cyumweru, aho hazabaho itegeko kandi aho ubutumwa bwa marayika wa gatatu buzabyimba bukaba induru irenga.

From 457 BC until 408 BC, forty-nine years were identified by Daniel as the period of time when the Jews would finish building “the street shall be built again, and the wall, even in troublous times.”

Kuva mu wa 457 mbere ya Kristo kugeza mu wa 408 mbere ya Kristo, imyaka mirongo ine n’icyenda yagaragajwe na Daniyeli ko ari yo gihe Abayuda bazarangizamo kubaka; “umuhanda uzongera kubakwa, n’urukuta na rwo, ndetse no mu bihe by’amakuba.”

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.

> Nuko umenye kandi usobanukirwe yuko, uhereye igihe itegeko ryo gusana no kongera kubaka Yerusalemu ryatangiriye gusohoka kugeza kuri Mesiya, Umutware, hazaba ibyumweru birindwi n’ibyumweru mirongo itandatu na bibiri; umuhanda uzongera kubakwa, n’urukuta na rwo, ndetse no mu bihe by’amakuba. Daniyeli 9:25.

457 BC and 1844 are the alpha and omega to the prophecy of the 2300 years. They both typify the Sunday law, for as an alpha and omega they are the same, and the disappointment of 1844 is aligned by inspiration with the disappointment of the cross. If 1844 typifies the cross, and it does, then its alpha counterpart (457 BC) does so as well. 1844 unto 1863 illustrates the testing process of the third angel. That testing process is represented by the 49 years between the third decree, the Sunday law decree and the finishing of the work of the street and the wall that takes place in troublous time.

457 Mbere ya Kristo na 1844 ni alufa na omega by’ubuhanuzi bw’imyaka 2300. Byombi bishushanya itegeko ryo ku Cyumweru, kuko nk’alufa na omega ari kimwe, kandi ugucika intege ko mu 1844 guhuzwa n’umwuka wo guhumekerwa n’ugucika intege ko ku musaraba. Niba 1844 ishushanya umusaraba, kandi ni ko biri, noneho mugenzi wayo wa alufa (457 Mbere ya Kristo) na wo ni ko ubigenza. Igihe cyo kuva mu 1844 kugera mu 1863 kigaragaza inzira y’igeragezwa rya marayika wa gatatu. Iyo nzira y’igeragezwa igereranywa n’imyaka 49 iri hagati y’itegeko rya gatatu, itegeko ryo ku Cyumweru, no kurangizwa k’umurimo w’umuhanda n’urukuta bibaho mu gihe cy’amakuba.

457 BC unto 408 BC is the alpha history of the 2300 years that illustrates the omega history of 1844 unto 1863. Those two histories illustrate the history of the one hundred and forty-four thousand after they are sealed at the Sunday law until human probation closes. The work of the one hundred and forty-four thousand is to call men and women back to the “old paths” which is portrayed by Isaiah as rebuilding the old waste places, and which Jeremiah identifies as the path that leads to the latter rain message. The “wall” is the law of God which the one hundred and forty-four thousand will represent unto the entire world as an ensign. This will take place in the troublous times of the third woe of Islam, for it is Islam that angers the nations. The work and the troublous times continue until Michael stands up.

Kuva mu wa 457 mbere ya Kristo kugeza mu wa 408 mbere ya Kristo ni amateka ya alufa y’iyo myaka 2300, agaragaza amateka ya omega ava mu wa 1844 kugeza mu wa 1863. Ayo mateka yombi agaragaza amateka y’abihumbi ijana na mirongo ine na bine nyuma y’uko bashyizweho ikimenyetso ku cyumweru cy’itegeko kugeza igihe igihe cyo kugirirwa imbabazi kw’abantu kizafungirwa. Umurimo w’abihumbi ijana na mirongo ine na bine ni uguhamagarira abagabo n’abagore gusubira ku “nzira za kera,” ibyo Yesaya agaragaza nk’ugusana ahantu ha kera hashenywe, kandi Yeremiya akabivuga nk’inzira iganisha ku butumwa bw’imvura y’itumba. “Urukuta” ni amategeko y’Imana, ayo abihumbi ijana na mirongo ine na bine bazahagararira imbere y’isi yose nk’ibendera. Ibyo bizabera mu bihe by’amakuba byo muri ayo makuba ya gatatu ya Isilamu, kuko ari Isilamu irakaza amahanga. Umurimo n’ibihe by’amakuba bizakomeza kugeza igihe Mikayeli azahagurukira.

So, if you can see it 457 BC to 408 BC is a prophetic period that began at the third decree and typified a prophetic period that began in 1844 with the arrival of the third angel and ended in 1863, then you can see that their connection with the 2300-year prophecy as either starting point or and ending point identifies them as alpha and omega in relation to each other. The troublous times of Nehemiah illustrate the troublous time leading up to and including the Civil War. The forty-nine-year period in the alpha history represents the 19-year-period in the omega history. That 19-year-period was also represented by the 19 years at the beginning of the 65-year prophecy of Isaiah.

Nuko rero, niba ushobora kubona ko kuva mu wa 457 mbere ya Kristo kugeza mu wa 408 mbere ya Kristo ari igihe cy’ubuhanuzi cyatangiriye ku itegeko rya gatatu kandi kikaba cyashushanyaga igihe cy’ubuhanuzi cyatangiriye mu wa 1844 no kuza kw’umumarayika wa gatatu, kikarangira mu wa 1863, noneho ushobora kubona ko isano bifitanye n’ubuhanuzi bw’imyaka 2300, haba nk’intangiriro cyangwa se nk’iherezo, ibiranga nk’alufa na omega mu isano bifitanye hagati yabyo. Ibihe by’amakuba byo mu gihe cya Nehemiya bishushanya igihe cy’amakuba cyagejejeho kandi kigakubiyemo Intambara y’Abanyagihugu. Igihe cy’imyaka mirongo ine n’icyenda cyo mu mateka ya alufa gishushanya igihe cy’imyaka 19 cyo mu mateka ya omega. Icyo gihe cy’imyaka 19 na cyo cyashushanijwe n’imyaka 19 yo mu ntangiriro y’ubuhanuzi bw’imyaka 65 bwa Yesaya.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

> Kuko umutwe wa Siriya ari Damasiko, kandi umutwe wa Damasiko ni Rezini; kandi mu gihe cy’imyaka mirongo itandatu n’itanu Efurayimu izamenagurwa, ku buryo itazaba ikiri ubwoko. Yesaya 7:8.

Isaiah set forth this prophecy in 742 BC and 19 years later in 723 BC the northern kingdom was carried away into captivity for 2520 years ending in 1798. The 19 years from 742 BC unto 723 BC align with the 19 years from 1844 unto 1863, for the first 19 years is the alpha of this prophecy and the last 19 is the omega. In the history of 19 years wicked king Ahaz was confronted by Isaiah with the message of the latter rain as represented in verse eight as the message of the “seven times.” Ahaz rejected the message, as did Laodicean Millerite Adventism in 1863.

Yesaya yatanze ubu buhanuzi mu mwaka wa 742 Mbere ya Kristo, maze imyaka 19 nyuma yaho, mu wa 723 Mbere ya Kristo, ubwami bw’amajyaruguru bujyanwa mu bunyage bwamaze imyaka 2520, burangira mu wa 1798. Iyo myaka 19 kuva mu wa 742 Mbere ya Kristo kugeza mu wa 723 Mbere ya Kristo ihura n’iyo myaka 19 kuva mu wa 1844 kugeza mu wa 1863, kuko imyaka 19 ya mbere ari alufa y’ubu buhanuzi, naho imyaka 19 ya nyuma ikaba omega. Muri ayo mateka y’imyaka 19, umwami mubi Ahazi yahuye na Yesaya wamugejejeho ubutumwa bw’imvura y’itumba, bugereranywa mu murongo wa munani nk’ubutumwa bw’“inshuro ndwi.” Ahazi yanze ubwo butumwa, nk’uko n’Abadiventisiti b’Abamilerite b’i Lawodikiya babugenje mu wa 1863.

During that period, Ahaz’s high priest visited Assyria, brought back the design of their pagan temple, and Ahaz had it constructed in the courtyard of the God’s temple. This line is parallel to the story of the disobedient prophet who was not to return to Judah the same way he came, but did and was deceived by a false and lying prophet, representing the return to apostate Protestant methodology in order to hide from the Millerite understanding of the “seven times” in a classic fulfillment of a dog returning to its own vomit.

Muri icyo gihe, umutambyi mukuru wa Ahazi yasuye Ashuri, agarukana igishushanyo cy’urusengero rwabo rw’abapagani, maze Ahazi arwubaka mu rugo rw’urusengero rw’Imana. Uwo murongo ugereranywa n’inkuru y’umuhanuzi w’umugome wari warategetswe kutazasubira i Buyuda anyuze mu nzira yazanyemo, nyamara akabikora kandi agashukwa n’umuhanuzi w’ibinyoma kandi ubeshya; ibyo bikaba bishushanya gusubira ku buryo bw’imikorere bwa giporotesitanti y’ubuhakanyi kugira ngo bihishe ubwumvikane bw’Abamilerite ku byerekeye “ibihe birindwi,” mu isohozwa risanzwe ry’imbwa isubira ku birutsi byayo ubwayo.

This was taking place while a Civil War between the northern kingdom and southern kingdom is getting under way, thus typifying the Civil War in the United States when the period of 19 years was repeated. 742 BC unto 723 BC represents the 19-year-period of 1844 unto 1863, which represents the period from the Sunday law until the close of probation. The history of 9/11 unto the Sunday law is the history of the image of the beast test within the United States that is duplicated in the world image of the beast test beginning at the Sunday law. For this reason, the 19-year periods that represent the Sunday law to the close of probation, also represent the history of 9/11 unto the Sunday law, which is the history of His “marvelous works.”

Ibyo byabayeho mu gihe Intambara y’Abanyagihugu hagati y’ubwami bw’amajyaruguru n’ubwami bw’amajyepfo yari itangiye, bityo igaragaza mu kimenyetso Intambara y’Abanyagihugu yo muri Leta Zunze Ubumwe za Amerika igihe igihe cy’imyaka 19 cyasubiwemo. 742 BC kugeza 723 BC hagereranya igihe cy’imyaka 19 kuva 1844 kugeza 1863, kikaba kigereranya igihe uhereye ku itegeko ryo ku Cyumweru kugeza ku iherezo ry’igihe cy’imbabazi. Amateka ya 9/11 kugeza ku itegeko ryo ku Cyumweru ni amateka y’ikigeragezo cy’ishusho y’inyamaswa muri Leta Zunze Ubumwe za Amerika, cyiganywe mu kigeragezo cy’ishusho y’inyamaswa ku rwego rw’isi gitangira ku itegeko ryo ku Cyumweru. Kubera iyo mpamvu, ibihe by’imyaka 19 bihagarariye itegeko ryo ku Cyumweru kugeza ku iherezo ry’igihe cy’imbabazi, binahagarariye amateka ya 9/11 kugeza ku itegeko ryo ku Cyumweru, ari yo mateka y’“imirimo ye itangaje.”

We will continue in the next article.

Tuzakomeza mu ngingo ikurikira.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nr flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God.

> Nuko ijambo ry’Uwiteka rinzaho, riravuga riti: Mwana w’umuntu we, uwo mugani mufite mu gihugu cya Isirayeli ni uwuhe, uvuga uti: “Iminsi iratinda, kandi iyerekwa ryose rirapfa ubusa”? Nuko ubabwire uti: Uku ni ko Uwiteka Imana avuga ati: Nzatuma uwo mugani ucika, kandi ntibazawukoresha ukundi nk’umugani muri Isirayeli; ahubwo uzababwire uti: “Iminsi iri bugufi, kandi isohozwa rya buri yerekwa riri hafi.” Kuko mu nzu ya Isirayeli hatazabamo ukundi iyerekwa ry’ubusa cyangwa kuragura k’uburyarya. Kuko ndi Uwiteka: nzavuga, kandi ijambo nzavuga rizasohora; ntirizongera gutinda ukundi; kuko mu minsi yanyu, yemwe nzu y’abagome, nzavuga ijambo kandi nzarisohoza, ni ko Uwiteka Imana avuga.

> Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Nuko ijambo ry’Uwiteka rinyongera kuza rimbwira riti: Mwana w’umuntu, dore abo mu nzu ya Isirayeli baravuga bati: Iyerekwa abona ni iry’iminsi myinshi izaza, kandi ahanura iby’ibihe bikiri kure. Nuko ubabwire uti: Uku ni ko Uwiteka Imana avuga; Nta na rimwe amagambo yanjye azongera gutinzwa, ahubwo ijambo navuze rizasohozwa, ni ko Uwiteka Imana avuga. Ezekiyeli 12:21–28.

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