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# The Revelation of Jesus Christ - Number Six

Ihishurirwa rya Yesu Kristo - Umubare wa Gatandatu

The Resurrection of the Sleeping Dead

Umuzuko w’Abapfuye Basinziriye

Author

Jeff Pippenger

Published

October 27, 2023

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We have been building upon Isaiah’s final prophecy that begins in chapter forty with the identification of the tarrying time that was initiated with the disappointment of July 18, 2020. We have been aligning the death of the two witnesses of Revelation with those that are dead in Ezekiel’s valley of dead dry bones in chapter thirty-seven. We are seeking through repetition to establish the very specific sequence of events associated with the resurrection of those that were murdered in the street by the beast that ascended from the bottomless pit.

Twubakiye ku buhanuzi bwa nyuma bwa Yesaya butangirira mu gice cya mirongo ine, aho hamenyekanishwa igihe cyo gutinda cyatangijwe no gucika intege kwabaye ku wa 18 Nyakanga 2020. Twagiye duhuza urupfu rw’abahamya babiri bo mu Byahishuwe n’abapfuye bo mu kibaya cya Ezekiyeli cyuzuye amagufwa yumye y’abapfuye cyo mu gice cya mirongo itatu na karindwi. Binyuze mu gusubiramo, turashaka gushinga imizi urukurikirane rwihariye rw’ibyabaye rufitanye isano n’umuzuko w’abiciwe mu muhanda n’inyamaswa yazamutse iva ikuzimu.

As we align these prophetic passages, we are unsealing portions of Revelation that have heretofore never been recognized, for this message is the unsealing of the Revelation of Jesus Christ that occurs just before the close of human probation. We are doing this work, for “the time is at hand.” In unsealing truths in Revelation that are now in the process of fulfillment, we are accomplishing the very work that was defined as John’s work in the Revelation. He was told to write the things he had seen, which were things that then existed and in recording those things John would simultaneously be writing the things that will be.

Mu gihe duhuza ibi bice by’ubuhanuzi, tuba dukuraho ibimenyetso ku bice bimwe by’Ibyahishuwe bitari byarigeze bimenyekana kugeza ubu, kuko ubu butumwa ari bwo gukurwaho ibimenyetso kw’Ibyahishuwe bya Yesu Kristo kuba mbere gato y’iherezwa ry’igihe cy’igeragezwa cy’abantu. Turimo gukora uyu murimo, kuko “igihe kiri bugufi.” Mu gukuraho ibimenyetso ku kuri kwo mu Ibyahishuwe ubu kuri mu nzira yo gusohora, tuba dusohoza umurimo nyir’izina wasobanuwe ko ari umurimo wa Yohana mu Ibyahishuwe. Yabwiwe kwandika ibyo yari yarabonye, ari byo bintu byariho icyo gihe, kandi mu kwandika ibyo bintu Yohana yari icyarimwe yandika n’ibizabaho.

> Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.

> Andika ibintu wabonye, n’ibiriho, n’ibizabaho nyuma y’ibi. Ibyahishuwe 1:19.

A logical stumbling block for Seventh-day Adventists, may very well be their traditional understanding of the book of Revelation. When a person accepts an established truth, but fails to see that the established truth was designed to develop over time, their initial correct understanding of truth can become a tradition or custom. The truth that has transformed into a tradition may very well produce the blindness represented in the message to Laodicea. The original truth is still truth, but the inability to see that truth is developed over time produces blindness. The truth is not the cause of their blindness, the blindness is simply a symptom of the cause. The cause is the ears that will not hear, the eyes that will not see and the heart that will not be converted in those who are self-satisfied with the comfort of tradition and custom.

Inzitizi yumvikana ishobora kuba inkomyi y’ibitekerezo ku Badiventisiti b’Umunsi wa Karindwi, bishobora rwose kuba ari imyumvire yabo gakondo ku gitabo cy’Ibyahishuwe. Iyo umuntu yemeye ukuri kwashyizweho, ariko akananirwa kubona ko uko kuri kwashyizweho kwari kwaragenewe gukura no kurushaho gusobanuka uko igihe kigenda gihita, uko gusobanukirwa kwe kwa mbere kwari ukuri bishobora guhinduka umugenzo cyangwa akamenyero. Ukuri kwahindutse umugenzo gushobora rwose kubyara ubuhumyi bugaragazwa mu butumwa bwo kuri Lawodikiya. Ukuri kw’umwimerere kugumye kuba ukuri, ariko kudashobora kubona ko ukuri kugenda kurushaho gusobanuka uko igihe kigenda gihita ni byo bitera ubuhumyi. Ukuri si ko gutera ubwo buhumyi; ubuhumyi ni ikimenyetso gusa cy’icyabuteje. Icyabuteje ni amatwi atumva, amaso atareba, n’umutima utihannye mu bantu bishimira ubwabo, bihagije mu ihumure ry’imigenzo n’akamenyero.

> “Christ in His teaching presented old truths of which He Himself was the originator, truths which He had spoken through patriarchs and prophets; but He now shed upon them a new light. How different appeared their meaning! A flood of light and spirituality was brought in by His explanation. And He promised that the Holy Spirit should enlighten the disciples, that the word of God should be ever unfolding to them. They would be able to present its truths in new beauty.

> Mu nyigisho Ze, Kristo yagaragaje ukuri kwa kera ari na ko We ubwe ari We kwatangiranye, ukuri yari yaravuze anyuze ku bakurambere no ku bahanuzi; ariko noneho yarukijijeho umucyo mushya. Mbega ukuntu insobanuro yako yasaga itandukanye! Umucyo mwinshi n’umwuka byinjijwe n’ibisobanuro Bye. Kandi yasezeranye ko Mwuka Wera azamurikira abigishwa, ko ijambo ry’Imana rizahora ribahishurirwa buhoro buhoro. Bashoboraga kugaragaza ukuri kwaryo mu bwiza bushya.

> “Ever since the first promise of redemption was spoken in Eden, the life, the character, and the mediatorial work of Christ have been the study of human minds. Yet every mind through whom the Holy Spirit has worked has presented these themes in a light that is fresh and new. The truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power.

> “Uhereye igihe isezerano rya mbere ry’agakiza ryavugiwe muri Edeni, ubuzima, imico, n’umurimo wa Kristo wo kuba Umuhuza byabaye ibyigwa n’ubwenge bw’abantu. Nyamara buri bwenge Umwuka Wera yakoreyemo bwagiye butanga izo nsanganyamatsiko mu mucyo mushya kandi mushya. Ukuri kw’agakiza gushobora guhora guterwa imbere no kwaguka. Nubwo ari ukwa kera, guhora ari gushya, guhora guhishurira ushaka ukuri icyubahiro kirushijeho kuba gikomeye n’imbaraga zisumbuyeho.”

> “In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.

> “Muri buri gihe habaho ukwaguka gushya k’ukuri, ubutumwa bw’Imana bwoherezwa ku bantu bo muri icyo gihe. Ukuri kwa kera kose ni ngombwa; ukuri gushya ntiguhagaze ukwako kutishingikirije ku kwa kera, ahubwo ni uguhishurwa kwako kurushijeho. Ni uko gusa ukuri kwa kera gusobanutse neza ari bwo dushobora gusobanukirwa n’ukuri gushya. Igihe Kristo yashakaga guhishurira abigishwa Be ukuri kw’izuka Rye, yatangiriye kuri ‘Mose no ku bahanuzi bose,’ maze ‘abasobanurira mu Byanditswe byose ibimwerekeyeho.’ Luka 24:27. Ariko ni umucyo urabagirana mu guhishurwa gushya kw’ukuri ari wo uhesha ikuzo ukuri kwa kera. Uwanga cyangwa wirengagiza ukuri gushya, mu by’ukuri ntafite ukwa kera. Kuri we gutakaza imbaraga zako zihesha ubugingo, maze kugasigara gusa ari ishusho idafite ubugingo.”

> “There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.

> Hariho abavuga ko bizera kandi bigisha ukuri kwo mu Isezerano rya Kera, nyamara bakanga Isezerano Rishya. Ariko mu kwanga kwemera inyigisho za Kristo, bagaragaza ko batizera ibyo abakurambere n’abahanuzi bavuze. Kristo yaravuze ati: “Iyo muba mwarizeye Mose, nanjye muba munyizeye; kuko yanditse ibyanjye.” Yohana 5:46. Ni cyo gituma no mu kwigisha kwabo Isezerano rya Kera ubwaryo hatabamo imbaraga nyakuri.

> “Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.” Christ’s Object Lessons, 127.

> “Benshi bavuga ko bizera kandi bigisha ubutumwa bwiza bari mu ikosa nk’iryo. Bashyira ku ruhande Ibyanditswe byo mu Isezerano rya Kera, ibyo Kristo yavuzeho ati: ‘Ni byo bimpamya.’ Yohana 5:39. Mu kwanga Isezerano rya Kera, mu by’ukuri baba banze n’Isezerano Rishya; kuko byombi ari ibice bigize ikintu kimwe kidatandukanywa. Nta muntu ushobora kwerekana amategeko y’Imana uko bikwiye adafatanije n’ubutumwa bwiza, cyangwa ngo yerekane ubutumwa bwiza adafatanije n’amategeko. Amategeko ni ubutumwa bwiza bwambaye umubiri, kandi ubutumwa bwiza ni amategeko yahishuwe mu buryo busesuye. Amategeko ni umuzi, ubutumwa bwiza ni ururabo ruhumura neza n’imbuto byera kuri wo.” Imigani ya Kristo, 127.

Those that claim to believe the old, but reject the new applies with even more force upon Seventh-day Adventists who claim to believe the Bible in its entirety, but reject the writings of the Spirit of Prophecy. In the Revelation John is a symbol of God’s people in the last days who are being persecuted for accepting both the Bible and Spirit of Prophecy.

Abavuga ko bizera ibya kera, ariko bakanga ibya none, birushaho kureba cyane ku Badivantisiti b’Umunsi wa Karindwi bavuga ko bizera Bibiliya yose uko yakabaye, nyamara bakanga ibyanditswe by’Umwuka w’Ubuhanuzi. Mu Byahishuwe, Yohana ni ikimenyetso cy’ubwoko bw’Imana bwo mu minsi y’imperuka burenganywa kubera kwemera Bibiliya n’Umwuka w’Ubuhanuzi byombi.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Jyewe Yohana, mwenedata namwe, dusangiye umubabaro n’ubwami no kwihangana biri muri Yesu Kristo, nari ku kirwa cyitwa Patimo, mpōrayo ijambo ry’Imana no guhamya kwa Yesu Kristo. Ibyahishuwe 1:9.

If a person accepts the testimony of Jesus, which is the Spirit of Prophecy, which is the writings of Ellen White then the previous passage from her writings identifies the issue I am addressing. She wrote that the “truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power,” and that in “every age there is a new development of truth, a message of God to the people of that generation.”

Niba umuntu yemeye ubuhamya bwa Yesu, ari bwo Mwuka w’Ubuhanuzi, ari bwo inyandiko za Ellen White, noneho interuro ibanziriza iyi yo mu nyandiko ze igaragaza ikibazo ndimo kuvuga. Yanditse ko “ukuri kwo gucungurwa gushobora guhora gutezwa imbere no kwagurwa. Nubwo ari ukwa kera, guhora ari ukushya, guhorana no guhishurira ushaka ukuri icyubahiro kirushijeho kuba gikomeye n’imbaraga zisumbuyeho,” kandi ko mu “bihe byose habaho iterambere rishya ry’ukuri, ubutumwa bw’Imana bugenewe abantu bo muri icyo gihe.”

Though the customary understanding of the book of Revelation that a typical Seventh-day Adventist might hold, is truth, the entire book of Revelation is a testimony of the last days. We are currently applying a truth that is now being unsealed, and that truth will not be recognized by those who are unwilling to accept that all the passages in the book of Revelation are part of the Revelation of Jesus Christ that is unsealed in the last days.

Nubwo ubusobanuro busanzwe bw’igitabo cy’Ibyahishuwe Umunyadivantisiti w’Umunsi wa Karindwi asanzwe ashobora kuba afise ari ukuri, igitabo cose c’Ivyahishuwe ni intahe y’imisi ya nyuma. Ubu turiko dushira mu ngiro ukuri kuriko kuradandururwa muri iki gihe, kandi uko kuri ntikuzomenyekana n’abatagomba kwemera ko ibisomwa vyose vyo mu gitabo c’Ivyahishuwe ari umugabane w’Ivyahishuriwe Yesu Kristo udandururwa mu misi ya nyuma.

The understanding that Adventism has held concerning Revelation eleven, being a fulfillment of the French Revolution is correct, and Sister White upholds that correct view. Yet that truth was simply a history, that is recorded to illustrate the last days. All of the book of Revelation is governed by this prophetic phenomenon.

Ubusobanuro Abadiventisti bagiye bagira ku Byahishuwe igice cya cumi na kimwe, ko ari ugusohora kwa Revolisiyo y’u Bufaransa, ni ukuri, kandi Mushiki wa Kazi White ashyigikira iyo myumvire y’ukuri. Nyamara, uko kuri kwari amateka gusa, yanditswe kugira ngo agaragaze iminsi y’imperuka. Igitabo cyose cy’Ibyahishuwe kiyoborwa n’iyi miterere ya gihanuzi.

We are building upon the hidden history of the seven thunders as a guide to bring Ezekiel thirty-seven, Isaiah forty and Revelation eleven together with Matthew twenty-five’s parable of the ten virgins. Another prophetic line that upholds the application of the prophetic sequence of events we are addressing is found in the line of Christ, which also includes a secondary witness. Jesus was thirty years old when He was baptized and became Jesus Christ, for “Christ” in the Greek of the New Testament, or “Messiah” in the Hebrew of the Old Testament, means the anointed one.

Turubakira ku mateka yahishwe y’inkuba ndwi nk’urufatiro rw’imfashanyigisho rugamije guhuza Ezekieli mirongo itatu n’irindwi, Yesaya mirongo ine n’Ibyahishuwe cumi na kimwe, hamwe n’umugani w’abakobwa icumi bo muri Matayo makumyabiri na gatanu. Undi murongo w’ubuhanuzi ushyigikira ikoreshwa ry’uruhererekane rw’ibyabaye by’ubuhanuzi turimo kuvuga uraboneka mu murongo wa Kristo, na wo ukaba urimo n’umuhamya wa kabiri. Yesu yari afite imyaka mirongo itatu igihe yabatizwaga maze ahinduka Yesu Kristo, kuko “Kristo” mu Kigiriki cy’Isezerano Rishya, cyangwa “Mesiya” mu Giheburayo cy’Isezerano rya Kera, bisobanura usizwe amavuta.

> That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:37, 38.

> Iryo jambo, ndababwira, murizi, ryamamajwe i Yudaya hose, ritangirira i Galilaya, nyuma y’umubatizo Yohana yabwirije; uko Imana yasize Yesu w’i Nazareti Umwuka Wera n’imbaraga; uko yagendaga akora ibyiza, agakiza bose barenganywaga na Satani; kuko Imana yari kumwe na we. Ibyakozwe n’Intumwa 10:37, 38.

For thirty years, Jesus prepared to be anointed, and once He was anointed at His baptism, He, as Christ presented His message for three and a half prophetic days. He was then slain, put in the grave, resurrected and then ascended to heaven. The beginning of his ministry of three and a half years of ministry was His baptism, that represents His death and resurrection, and at the end of his twelve hundred and sixty days of ministry He was crucified and then resurrected–for He is the beginning and ending. The event of His death and resurrection produced a mighty army that for another three and a half years took the gospel to the Jews, and thereafter to the world.

Mu gihe cy’imyaka mirongo itatu, Yesu yiteguye gusigwa amavuta; maze amaze gusigwa amavuta mu mubatizo We, We, ari Kristo, atanga ubutumwa Bwe mu minsi itatu n’igice y’ubuhanuzi. Hanyuma yicwa, ashyirwa mu mva, arazurwa, maze azamurwa ajyanwa mu ijuru. Intangiriro y’umurimo We w’imyaka itatu n’igice yari umubatizo We, ugereranya urupfu Rwe n’izuka Rye; kandi ku iherezo ry’iminsi igihumbi na magana abiri na mirongo itandatu y’umurimo We yabambwe ku musaraba hanyuma arazurwa—kuko ari Intangiriro n’Iherezo. Igikorwa cy’urupfu Rwe n’izuka Rye cyabyaye ingabo ikomeye, maze indi myaka itatu n’igice ikomeza kugeza ubutumwa bwiza ku Bayuda, hanyuma bukagera no ku isi yose.

The Catholic church, that is the antichrist of Bible prophecy, was also thirty years in preparation, before it was anointed with power. In 508, “the daily” was removed. Sister White informs us directly that the Millerites had the correct understanding of “the daily” in the book of Daniel, in spite of the fact that the Laodicean Seventh-day Adventist church returned to apostate Protestantism’s Satanic view of “the daily” in the 1930’s.

Kiliziya Gatolika, ari yo antikristo w’ubuhanuzi bwo muri Bibiliya, na yo yamaze imyaka mirongo itatu itegurwa mbere y’uko isigwa imbaraga. Mu mwaka wa 508, “igitambo gihoraho” cyakuweho. Mushiki wacu White atumenyesha mu buryo butaziguye ko aba-Millerite bari bafite gusobanukirwa gukwiriye kw’“igitambo gihoraho” mu gitabo cya Daniyeli, nubwo itorero ry’Abadivantisiti b’Umunsi wa Karindwi b’i Lawodikiya ryagarukiye ku myumvire ya Satani y’Abaporotesitanti bahakanye ukwizera ku byerekeye “igitambo gihoraho” mu myaka ya 1930.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.

> “Hanyuma mbona, ku byerekeye ‘ibya buri munsi’ (Daniel 8:12), ko ijambo ‘igitambo’ ryashyizwemo n’ubwenge bw’abantu, kandi ko ritari iry’umwandiko, kandi ko Uwiteka yahaye imyumvire ikwiriye y’ibyo abatanze ubutumwa bw’isaha y’urubanza.” Early Writings, 74.

The “daily” represents paganism, and pagan Rome was the power that restrained and prevented the papacy from ascending to the throne of the earth. As predicted in the book of Daniel, and thereafter confirmed by history, and thereafter revealed by angels to William Miller and thereafter confirmed by Ellen White; in 508, the pagan restraint of the rise of the papacy was removed. As with Christ, for thirty years the antichrist prepared to be empowered in 538. Christ, and the antichrist were thirty years preparing to be empowered. Once the papacy was empowered in 538, it delivered its message of death for three and a half prophetic years, just as Christ had delivered His message of life, for three and a half years. The two witnesses of Revelation eleven, which in the history of the French Revolution represented the Old and New Testaments, were also given power to prophesy for three and a half prophetic days.

“Iteka rya buri munsi” rigereranya ubupagani, kandi Roma ya gipagani ni yo mbaraga yahagarikaga kandi ikabuza ubupapa kuzamuka bugafata intebe y’ubwami bw’isi. Nk’uko byahanuwe mu gitabo cya Daniyeli, hanyuma bikemezwa n’amateka, hanyuma bikahishurirwa William Miller n’abamarayika, hanyuma bikemezwa na Ellen White; mu mwaka wa 508, inzitizi ya gipagani yabuzaga izamuka ry’ubupapa yakuweho. Nk’uko byagenze kuri Kristo, mu gihe cy’imyaka mirongo itatu antikristo yiteguye guhabwa ubutware mu wa 538. Kristo, na antikristo, bamaze imyaka mirongo itatu bitegura guhabwa ubutware. Ubwo ubupapa bwari bumaze guhabwa ubutware mu wa 538, bwagejeje ubutumwa bwabwo bw’urupfu mu gihe cy’imyaka itatu n’igice y’ubuhanuzi, nk’uko Kristo yari yaragejeje ubutumwa Bwe bw’ubugingo, mu gihe cy’imyaka itatu n’igice. Abahamya babiri bo mu Ibyahishuwe 11, mu mateka ya Revolisiyo y’Abafaransa bagereranyaga Isezerano rya Kera n’Isezerano Rishya, na bo bahawe ubushobozi bwo guhanura mu gihe cy’iminsi itatu n’igice y’ubuhanuzi.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

> Kandi nzaha ubushobozi abahamya banjye bombi, na bo bazahanura iminsi igihumbi na magana abiri na mirongo itandatu, bambaye ibigunira. Ibyahishuwe 11:3.

In 1798, after twelve hundred and sixty prophetic days, the antichrist received its deadly wound, just as Christ died on the cross after twelve hundred and sixty days, and just as the two witnesses, representing the Word of God were slain in the street after twelve hundred and sixty days.

Mu 1798, nyuma y’iminsi y’ubuhanuzi igihumbi na magana abiri na mirongo itandatu, antikristo yakomerekejwe uruguma rwica, nk’uko Kristo yapfiriye ku musaraba nyuma y’iminsi igihumbi na magana abiri na mirongo itandatu, kandi nk’uko n’abahamya babiri, bagereranya Ijambo ry’Imana, bishwe mu muhanda nyuma y’iminsi igihumbi na magana abiri na mirongo itandatu.

On the third day Christ was resurrected, and one of the primary subjects of the antichrist in the book of Revelation is the healing of its deadly wound, or its resurrection. The resurrection of Christ occurred on the third day, and the resurrection of the two witnesses, occurred after three and a half days. The antichrist is resurrected symbolically on the third day, for on several prophetic witnesses, the third day is a symbol of the Sunday law. At the Sunday law, the sea beast of Revelation thirteen is resurrected, and the mark of the sea beast, becomes a test. Then the United Nations, the ten kings of Revelation seventeen, at the direction of the United States, who is the premier king of the ten kings, will lift the antichrist up as the head of the three-fold union, as the papacy ascends to the throne of the earth.

Ku munsi wa gatatu Kristo yazutse, kandi kimwe mu byigishwa by’ibanze byerekeye antikristo mu gitabo cy’Ibyahishuwe ni ugukira kw’igikomere cyayo cyicisha, cyangwa kuzuka kwayo. Kuzuka kwa Kristo kwabaye ku munsi wa gatatu, kandi kuzuka kw’abahamya babiri kwabaye nyuma y’iminsi itatu n’igice. Antikristo azurwa mu buryo bw’ikigereranyo ku munsi wa gatatu, kuko mu buhamya bwinshi bw’ubuhanuzi, umunsi wa gatatu ari ikimenyetso cy’itegeko ryo ku Cyumweru. Kuri iryo tegeko ryo ku Cyumweru, inyamaswa iva mu nyanja yo mu Ibyahishuwe 13 izazurwa, kandi ikimenyetso cy’iyo nyamaswa iva mu nyanja kizahinduka ikigeragezo. Hanyuma Umuryango w’Abibumbye, ari bo bami icumi bo mu Ibyahishuwe 17, bayobowe na Leta Zunze Ubumwe z’Amerika, ari zo mwami mukuru w’abo bami icumi, bazashyira antikristo hejuru nk’umutwe w’ubumwe bw’impande eshatu, nk’uko ubupapa buzamuka bukicara ku ntebe y’ubwami bw’isi.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Mu gihe twegereza ihungabana rya nyuma, ni ingenzi cyane ko habaho ubwumvikane n’ubumwe hagati y’ibikoresho by’Umwami. Isi yuzuye umuyaga w’imivurungano n’intambara n’amakimbirane. Nyamara munsi y’umutwe umwe—ububasha bwa papa—abantu bazishyira hamwe kugira ngo barwanye Imana binyuze mu muntu w’abahamya bayo. Ubu bumwe bukomezwa n’uwo wahindutse ikigometse gikomeye. Mu gihe azaba ashaka guhuza abakozi be mu kurwanya ukuri, azanakora kugira ngo atandukanye kandi atatanye ababuharanira. Ishyari, gukeka ibibi, gusebanya, biturutswa na we kugira ngo bitere kutumvikana n’amacakubiri.” Testimonies, volume 7, 182.

When the antichrist is resurrected, it ascends to the throne of the earth and leads the three-fold union on its march to Armageddon as Jezebel led Ahab to mount Carmel. The Psalmist Asaph, identifies ten nations, representing the United Nations, as an evil confederacy of God’s enemies, who lift up their “head,” which is the “papal power.”

Iyo antikristo izuka, izazamuka ku ntebe y’ubutegetsi bw’isi kandi iyobore ubwo bumwe bw’impande eshatu mu rugendo rwabwo rugana kuri Harumagedoni nk’uko Yezebeli yayoboye Ahabu ajya ku musozi wa Karumeli. Umwanditsi wa Zaburi, Asafu, agaragaza amahanga icumi, ahagarariye Umuryango w’Abibumbye, nk’ishyirahamwe ribi ry’abanzi b’Imana, bazamura “umutwe” wabo, ari wo “ububasha bwa papa.”

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.

> Indirimbo cyangwa Zaburi bya Asafu. Mana, ntuceceke; ntugume utuje, kandi ntuhore wemye, Mana. Kuko dore, abanzi bawe bateje umuvurungano; kandi abakwanga bishyize hejuru. Bacuriye imigambi y’uburiganya ubwoko bwawe, kandi bagiriye inama abo wahishe. Baravuze bati: Nimuze tubarimbure, bareke kuba ishyanga, kugira ngo izina rya Isirayeli ritazongera kwibukwa ukundi. Kuko bunganiye inama hamwe bahuje umutima umwe; bagiranye isezerano rikurwanya: amahema ya Edomu n’Abayisumaheli; aba Mowabu n’Abahagare; Gebali na Amoni na Amaleki; Abafilisitiya hamwe n’abatuye i Tiro; na Ashuri na we yifatanyije na bo: batabaye abana ba Loti. Sela. Zaburi 83:1–8.

The ensign of the three angels is then flying in the midst of heaven.

Ibendera y’abamarayika batatu noneho iraguruka hagati mu ijuru.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Nuko mbona undi mumalayika aguruka aringanije mu ijuru, afite ubutumwa bwiza bw’iteka ryose bwo kubwira abatuye isi, n’amahanga yose, n’imiryango yose, n’indimi zose, n’amoko yose, avuga ijwi rirenga ati: Nimwubahe Imana, muyihe icyubahiro; kuko igihe cy’urubanza rwayo gisohoye; kandi muramye Iyaremye ijuru n’isi n’inyanja n’amasōko y’amazi. Hanyuma undi mumalayika wa kabiri aramukurikira, avuga ati: Babuloni iraguye, iraguye, umudugudu ukomeye, kuko yanyweshaga amahanga yose divayi y’uburakari bw’ubusambanyi bwayo. Maze undi mumalayika wa gatatu arabakurikira, avuga ijwi rirenga ati: Nihagira umuntu uramya ya nyamaswa n’igishushanyo cyayo, kandi agashyirwa ikimenyetso cyayo mu gahanga ke cyangwa mu kuboko kwe, uwo na we azanywa ku divayi y’uburakari bw’Imana, isutswe idavanze mu gikombe cy’umujinya wayo; kandi azababazwa n’umuriro n’amazuku imbere y’abamalayika bera no imbere y’Umwana w’Intama; kandi umwotsi w’umubabaro wabo uzazamuka iteka ryose iteka ryose; kandi abarāmya ya nyamaswa n’igishushanyo cyayo, n’uwemera gushyirwaho ikimenyetso cy’izina ryayo, ntibazagira uburuhukiro ku manywa cyangwa nijoro. Aha ni ho kwihangana kw’abera kuri; aha ni ho abitondera amategeko y’Imana n’ukwizera kwa Yesu bari. Ibyahishuwe 14:6–12.

The ensign of the three angels will then be flying in the midst of heaven, but soon the antichrist will be lifted up to heaven by the ten kings of the United Nations. The ensign will then be proclaiming the message of “truth” and the antichrist will then be proclaiming the message of tradition and custom. The three angels are warning mankind to not accept the mark of the papacy, but the United States as the false prophet, will force the world to accept that very mark.

Icyo kimenyetso cy’abamarayika batatu kizaba kiguruka rwagati mu ijuru, ariko bidatinze antikristo azazamurirwa mu ijuru n’abami icumi b’Umuryango w’Abibumbye. Icyo kimenyetso kizaba gitangaza ubutumwa bw’“ukuri,” naho antikristo azaba atangaza ubutumwa bw’imigenzo n’umuco. Abo bamarayika batatu baraburira abantu kutemera ikimenyetso cy’ubupapa, ariko Leta Zunze Ubumwe za Amerika, nk’umuhanuzi w’ibinyoma, zizahatira isi kwemera icyo kimenyetso nyine.

We will end here, and take it up in our next article.

Turangirize hano, kandi tuzabikomeza mu nyandiko yacu ikurikira.

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