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# Future for America and July 18, 2020 - Number Five

Ejo Hazaza ha Amerika n’itariki ya 18 Nyakanga 2020 - Nimero ya Gatanu

The Ensign

Ibendera ry’Ikimenyetso

Author

Jeff Pippenger

Published

September 21, 2023

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> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Yemwe mwese mutuye mu isi, kandi mubana ku butaka, nimurebe igihe azamurikira ibendera ku misozi; kandi nimwumve igihe azavuga impanda. Yesaya 18:3.

The messenger represented as Elijah proclaiming the message represented by Moses is slain in the streets by a beast that ascends from the bottomless pit. After being trampled down for a period represented by the “curse” of Moses which is the “scattering” of Leviticus twenty-six the Holy Spirit enters into their dead bodies through God’s Word. They then stand up and thereafter ascend up into heaven. A message that is represented as in heaven is the everlasting gospel of the three angels.

Intumwa ishushanywa nka Eliya itangaza ubutumwa bushushanywa na Mose, yicirwa mu mihanda n’inyamaswa izamuka iva ikuzimu hatagira iherezo. Bamaze igihe runaka bahonyagwa, nk’uko bishushanywa n’“umuvumo” wa Mose ari wo “gutatanywa” ko mu Balewi makumyabiri na gatandatu, Mwuka Wera yinjira mu mirambo yabo akoresheje Ijambo ry’Imana. Hanyuma bahagarara bemye, maze nyuma y’ibyo bazamurwa bajyanwe mu ijuru. Ubutumwa bushushanywa nk’uburi mu ijuru ni ubutumwa bwiza bw’iteka bw’abamarayika batatu.

> 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. Revelation 14:6.

> Nuko mbona undi mumarayika aguruka aringanije ijuru hagati, afite ubutumwa bwiza bw’iteka ryose bwo kubwiriza abatuye mu isi, n’ishyanga ryose, n’umuryango wose, n’ururimi rwose, n’abantu bose. Ibyahishuwe 14:6.

Before Elijah and Moses ascend into heaven they first would stand upon their feet.

Mbere y’uko Eliya na Mose bazamurwa bakajya mu ijuru, babanza guhagarara ku birenge byabo.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Nuko nyuma y’iminsi itatu n’igice, Umwuka w’ubugingo uturuka ku Mana ubinjiramo, bahagarara ku birenge byabo; ubwoba bwinshi bugwira abababonye. Nuko bumva ijwi rirenga riturutse mu ijuru ribabwira riti: Nimuze hano. Maze bazamukana mu ijuru mu gicu; abanzi babo barababona. Ibyahishuwe 11:11, 12.

Every prophet agrees with the other prophets and they all come together in the book of Revelation. The book of Ezekiel teaches that when the Spirit enters into men they stand upon their feet.

Buri muhanuzi ahuza n’abandi bahanuzi bose, kandi bose bahurira hamwe mu gitabo cy’Ibyahishuwe. Igitabo cya Ezekiyeli cyigisha ko iyo Umwuka yinjiye mu bantu bahagarara ku birenge byabo.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Arambwira ati: Mwana w’umuntu we, haguruka uhagarare ku birenge byawe, nanjye ndakuvugisha. Umwuka unyinjiramo ubwo yavuganaga nanjye, unshyira ku birenge byanjye, numva uvugana nanjye. Ezekiyeli 2:1, 2.

Ezekiel represents God’s people in the “last days” who are dead, yet they hear God speak, and the reception of God’s Word brings the presence of the Holy Spirit and they then stand upon their feet. Those in Revelation who have been slain and left in the street to be trampled down for twelve hundred and sixty symbolic days also hear God’s Word, which conveys the Holy Spirit into their hearts and minds and they stand upon their feet. Ezekiel informs us what the Word of God is that they hear, which in turn brings the entire movement represented by Moses and Elijah that has been dead in the streets back to life, and causes them to stand.

Ezekieli agereranya ubwoko bw’Imana bwo mu “minsi y’imperuka” bupfuye, nyamara bukumva Imana ivuga; kandi kwakira Ijambo ry’Imana bizana ukubaho kwa Mwuka Wera, maze bagahagarara ku birenge byabo. Abo mu Ibyahishuwe bishwe maze bagasigara mu muhanda ngo baribatirwe iminsi igihumbi na magana abiri na mirongo itandatu y’igereranyo na bo bumva Ijambo ry’Imana, ritambutsa Mwuka Wera mu mitima no mu bwenge bwabo, maze bagahagarara ku birenge byabo. Ezekieli atumenyesha iryo Jambo ry’Imana bumva, ari ryo na none risubiza mu bugingo urugendo rwose rugereranywa na Mose na Eliya rwari rwarapfiriye mu mihanda, kandi rugatuma bahagarara.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.

> Ukuboko kw’Uwiteka kwari kuri jye, anjyana mu Mwuka w’Uwiteka, anshyira hagati mu kibaya cyari cyuzuye amagufwa. Anzengurukana hagati muri cyo impande zose; maze dore, hari amagufwa menshi cyane muri icyo kibaya kigaragara, kandi dore, yari yumye cyane. Arambaza ati: Mwana w’umuntu, aya magufwa yabasha kubaho? Ndasubiza nti: Mwami Uwiteka, ni wowe ubizi. Yongera kumbwira ati: Hanurira aya magufwa, uyabwire uti: Yemwe magufwa yumye, nimwumve ijambo ry’Uwiteka. Uku ni ko Uwiteka Imana abwira aya magufwa ati: Dore, ngiye kubashyiramo umwuka, maze mubone kubaho. Nzabateraho imikaya, mbazaneho inyama, mbatwikize uruhu, mbashyiremo umwuka, maze muzabaho; kandi muzamenya yuko ndi Uwiteka. Nuko mpanura nk’uko nategetswe; nkiri guhanura, humvikana urusaku, dore habaho kunyeganyega, amagufwa araza yegerana, igufwa rigana irindi ryaryo. Nuko nditegereza, mbona imikaya n’inyama bibazaho, uruhu rubatwikira hejuru; ariko nta mwuka wari ubarimo. Maze arambwira ati: Hanurira umuyaga, hanura, mwana w’umuntu, ubwire umuyaga uti: Uku ni ko Uwiteka Imana ivuga iti: Wa mwuka we, va mu miyaga ine, uhumekere aba bishwe, kugira ngo babeho. Nuko mpanura nk’uko yantegetse, umwuka ubinjiramo, barabaho, bahagarara ku birenge byabo, baba ingabo nyinshi cyane. Hanyuma arambwira ati: Mwana w’umuntu, aya magufwa ni inzu ya Isirayeli yose. Dore, baravuga bati: Amagufwa yacu yarumye, ibyiringiro byacu byarashize, twaciweho rwose. Ni cyo gituma uhanura, ubabwire uti: Uku ni ko Uwiteka Imana ivuga iti: Dore, yemwe bwoko bwanjye, nzafungura imva zanyu, mbazure muzive mu mva zanyu, mbazane mu gihugu cya Isirayeli. Kandi muzamenya yuko ndi Uwiteka, nimara gufungura imva zanyu, yemwe bwoko bwanjye, nkabazura mukava mu mva zanyu. Nzabashyiramo Umwuka wanjye, maze muzabaho, kandi nzabatuza mu gihugu cyanyu; ni bwo muzamenya yuko jyewe Uwiteka nabivuze kandi nabisohoje, ni ko Uwiteka avuga. Ezekiyeli 37:1–14.

Daniel and John represent God’s one hundred and forty-four thousand in the “last days” who have been symbolically killed and resurrected. John in the boiling oil, Daniel in the lion’s den. The movement that was an offspring of its Laodicean mother is symbolically slain and thereafter resurrected, thus becoming the eighth that is of the seven. It is the resurrection of the sixth church, which was Philadelphia that becomes the eighth, though it is not a church but a movement. At the end of a period where they remain unburied, that they might be trampled down by those that are celebrating their deaths, they stand upon their feet as a mighty army. They stand up because they hear a message from God’s Word. Any corpse that has been in the street for over three years has rotted away to the point that all that would remain would be bones.

Daniyeli na Yohana bagereranya ibihumbi ijana na mirongo ine na bine by’Imana byo mu “minsi y’imperuka” byiciwe mu buryo bw’ikigereranyo hanyuma bikazurwa. Yohana mu mavuta abira, Daniyeli mu rwobo rw’intare. Uwo mutwe wakomotse kuri nyina wawo wa Lawodikiya wicwa mu buryo bw’ikigereranyo, hanyuma nyuma y’ibyo ukazurwa, bityo ugahinduka uwa munani ukomoka kuri ba barindwi. Ni ukuzuka kw’itorero rya gatandatu, ari ryo Filadelifiya, rigahinduka uwa munani, nubwo atari itorero ahubwo ari umutwe. Igihe cy’iherezo cy’igihe baguma badashyinguwe, kugira ngo bahonyangwe n’abishimira urupfu rwabo, bahagarara ku birenge byabo nk’ingabo ikomeye. Bahaguruka kuko bumva ubutumwa buvuye mu Ijambo ry’Imana. Umurambo uwo ari wo wose umaze imyaka irenga itatu uri mu muhanda uba waraboze ku buryo ikiba gisigaye cyose cyaba ari amagufwa.

> “The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

> “Amagufwa yumye akeneye guhumekwamo na Mwuka Wera w’Imana, kugira ngo ashobore kongera kugira umurimo, nk’aho yazutse avuye mu bapfuye.” Bible Training School, 1 Ukuboza 1903.

We are required to participate in the work of resurrecting ourselves. We do this by reading, hearing and keeping the things which are written.

Dusabwa kugira uruhare mu murimo wo kwiyutsa. Ibyo tubikora dusoma, twumva kandi twitondera ibyanditswe.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

> “Ububyutse bw’ubumana nyakuri muri twe ni bwo bukene bukomeye kurusha ubundi kandi bwihutirwa kurusha ubundi bwose dufite. Kubushaka ni byo byagombye kuba umurimo wacu wa mbere.” Selected Messages, igitabo cya 1, 121.

The prophetic “Word” that produces this resurrection from a Laodicean experience unto the experience of Philadelphia comes from a message found in the books of Daniel and Revelation.

“Jambo” y’ubuhanuzi ritera uku kuzuka, rikava mu mibereho ya Lawodikiya rikageza ku mibereho ya Filadelufiya, rituruka ku butumwa buboneka mu bitabo bya Daniyeli n’Ibyahishuwe.

> “When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience.” Testimonies to Ministers, 112–114.

> “Iyo ibitabo bya Daniyeli n’Ibyahishuwe nibirushaho gusobanuka neza, abizera bazagira ubunararibonye bw’idini butandukanye rwose.” Testimonies to Ministers, 112–114.

The experience of the legal religion of Laodicea is changed by a life-giving message. The message of the Revelation of Jesus Christ is the message of His creative power, which most certainly is the power of God unto salvation for everyone that believes.

Ubunararibonye bw’idini rishingiye ku mategeko bwa Lawodikiya buhindurwa n’ubutumwa butanga ubugingo. Ubutumwa bw’Ibyahishuwe bya Yesu Kristo ni ubutumwa bw’imbaraga ze zo kurema, ari zo rwose mbaraga z’Imana zihesha agakiza umuntu wese wizera.

> “What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.

> “Ni ayahe mbaraga tugomba guhabwa n’Imana kugira ngo imitima ikonje, ifite idini rishingiye ku mategeko gusa, ibashe kubona ibyiza birushaho byateguriwe bo—Kristo no gukiranuka Kwe! Ubutumwa butanga ubugingo bwari bukenewe kugira ngo butange ubugingo ku magufwa yumye.” Manuscript Releases, volume 12, 205.

The legal religion is a backslidden religion as represented by Adventism’s departure from the foundations in 1863 and onward.

Iyobokamana rishingiye ku mategeko ni iyobokamana ryasubiye inyuma, nk’uko bigaragazwa no kuva kw’Itorero ry’Abadiventisiti ku rufatiro rwaryo guhera mu 1863 no gukomeza thereafter.

> “I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.

> Nshyize hasi ikaramu yanjye, nkazamura ubugingo bwanjye mu isengesho, nsaba ko Uwiteka yahumekera ku bwoko bwe bwasubiye inyuma, bumeze nk’amagufwa yumye, kugira ngo bubone kubaho. General Conference Bulletin, 4 Gashyantare 1893.

Jesus is “the faithful witness” in the Revelation.

Yesu ni “umuhamya wizerwa” mu Ibyahishuwe.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God. Revelation 3:14.

> Kandi umwandikire marayika w’itorero ry’Abalawodikiya uti: Ibi ni byo Amen avuga, ya Mugabo wo guhamya ukiranuka kandi w’ukuri, intangiriro y’ibyaremwe by’Imana. Ibyahishuwe 3:14.

Sister White informs us that it is Jesus who is the “faithful witness” that presents a “straight testimony” to the Laodiceans who are dead in trespasses and sin, and that just as with the message to the valley of dead dry bones, the message causes a shaking.

Mushiki wacu White atumenyesha ko ari Yesu ari we “umuhamya ukiranuka” utanga “ubuhamya butaziguye” ku Banya-Lawodikiya bapfuye mu bicumuro no mu byaha, kandi ko nk’uko byari biri ku butumwa bwagejejwe mu gikombe cy’amagufa yumye y’abapfuye, ubwo butumwa butera kunyeganyega.

> “I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.

> Nabajije insobanuro y’uko kunyeganyega nari nabonye byari bimeze, maze nyeretswa yuko kwari kuzaterwa n’ubuhamya butomoye bwatewe no kujya ahagaragara n’inama y’Umuhamya w’Ukuri yahaye Abanyakawodokiya. Ibi bizagira ingaruka ku mutima w’ubwakiriye, kandi bizamutera gushyira hejuru ibendera no gusohora ukuri kutomoye. Hari bamwe batazihanganira ubu buhamya butomoye. Bazabuhagurukira, kandi ni cyo kizatera kunyeganyega mu bwoko bw’Imana.

> “I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.

> “Nabonye yuko ubuhamya bw’Intumwa y’Ukuri butumviwe na gato nk’uko bwari bukwiriye. Ubwo buhamya bukomeye, ari na bwo iherezo ry’itorero rishingiyeho, bwafashwe nk’ubworoheje, niba butaranirengagijwe rwose. Ubu buhamya bugomba gutera kwihana kwimbitse; kandi ababwemera by’ukuri bose bazabwumvira kandi bezwe.”

> “Said the angel, ‘List ye!’ Soon I heard a voice like many musical instruments all sounding in perfect strains, sweet and harmonious. It surpassed any music I had ever heard, seeming to be full of mercy, compassion, and elevating, holy joy. It thrilled through my whole being. Said the angel, ‘Look ye!’ My attention was then turned to the company I had seen, who were mightily shaken. I was shown those whom I had before seen weeping and praying in agony of spirit. The company of guardian angels around them had been doubled, and they were clothed with an armor from their head to their feet. They moved in exact order, like a company of soldiers. Their countenances expressed the severe conflict which they had endured, the agonizing struggle they had passed through. Yet their features, marked with severe internal anguish, now shone with the light and glory of heaven. They had obtained the victory, and it called forth from them the deepest gratitude and holy, sacred joy.

> “Marayika aravuga ati: ‘Nimwumve!’ Bidatinze numva ijwi rimeze nk’iry’ibikoresho byinshi by’umuzika byose bivuga mu bwumvane butunganye, biryoshye kandi bihuje. Ryarenze umuzika uwo ari wo wose nari narigeze kumva, kandi ryasaga n’iryuzuye imbabazi, impuhwe, n’ibyishimo byera bizamura umutima. Ryanyuze mu mubiri wanjye wose riranyeganyeza. Marayika aravuga ati: ‘Nimurebe!’ Uko ni ko ibitekerezo byanjye byahise byerekezwaho rya tsinda nari nabonye, ryari ryanyeganyejwe cyane. Neretswe abo nari nabonye mbere barira kandi basenga bafite umubabaro ukomeye mu mwuka. Itsinda ry’abamarayika barinzi bari babakikije ryari ryikubye kabiri, kandi bari bambaye intwaro ibarinda uhereye ku mutwe ukageza ku birenge. Bagendaga mu murongo utunganye, nk’itsinda ry’abasirikare. Mu maso habo hagaragazaga intambara ikomeye bari bihanganiye, urugamba rubabaza cyane bari banyuzemo. Ariko isura zabo, zari zigaragajweho umubabaro ukomeye w’imbere, noneho zarasaga umucyo n’ubwiza byo mu ijuru. Bari barabonye kunesha, kandi ibyo byabakuriyemo gushimira kwimbitse cyane n’ibyishimo byera, bitagatifu.”

> “The numbers of this company had lessened. Some had been shaken out and left by the way. The careless and indifferent, who did not join with those who prized victory and salvation enough to perseveringly plead and agonize for it, did not obtain it, and they were left behind in darkness, and their places were immediately filled by others taking hold of the truth and coming into the ranks. Evil angels still pressed around them, but could have no power over them.

> Umubare w’iri tsinda wari waragabanutse. Bamwe bari baranyeganyejwe bakavanwa mu bandi maze bagasigara ku nzira. Abataritayeho n’abatagize icyo bitaho, batifatanyije n’abahaga agaciro gutsinda n’agakiza ku buryo bwo kubisabira ubutaruhuka no kubiharaniye mu mibabaro, ntibabigezeho; maze basigara inyuma mu mwijima, kandi imyanya yabo yahise yuzuzwa n’abandi bafashe ukuri bashikamye kandi baza mu murongo. Abamarayika babi bakomeje kubakikiza, ariko ntibashoboraga kubagirira ububasha.

> “I heard those clothed with the armor speak forth the truth with great power. It had effect. Many had been bound; some wives by their husbands, and some children by their parents. The honest who had been prevented from hearing the truth now eagerly laid hold upon it. All fear of their relatives was gone, and the truth alone was exalted to them. They had been hungering and thirsting for truth; it was dearer and more precious than life. I asked what had made this great change. An angel answered, ‘It is the latter rain, the refreshing from the presence of the Lord, the loud cry of the third angel.’” Early Writings, 270, 271.

> “Numvise abambaye intwaro bavuga ukuri bafite imbaraga nyinshi cyane. Byagize ingaruka. Benshi bari baraboshywe; bamwe mu bagore baboshywe n’abagabo babo, kandi bamwe mu bana baboshywe n’ababyeyi babo. Abanyakuri bari barabujijwe kumva ukuri noneho bagufatanye ishyaka ryinshi. Ubwoba bwose bwo gutinya ababo bwari bwarashize, kandi ukuri konyine ni ko kwashyizwe hejuru imbere yabo. Bari barasonzeye kandi bafite inyota y’ukuri; kwari ukubarusha ubuzima gukundwa no kugira agaciro. Nabajije icyateye iri hinduka rikomeye. Umumarayika aransubiza ati: ‘Ni imvura y’itumba, ni ugusubizwamo imbaraga bituruka imbere y’Umwami, ni ijwi riranguruye ry’umumarayika wa gatatu.’” Early Writings, 270, 271.

The straight testimony to Laodicea that raises up an army after a severe shaking is the message to the valley of dead dry bones, and those bones represent the message of Moses and the messenger Elijah that were slain in the street on July 18, 2020 by a beast from the bottomless pit.

Ubuhamya butaziguye bugenewe i Lawodikiya, buzamura ingabo nyuma yo guhungabana gukomeye, ni bwo butumwa bugenewe ikibaya cy’amagufwa yumye yapfuye; kandi ayo magufwa agereranya ubutumwa bwa Mose n’intumwa Eliya, byiciwe mu muhanda ku wa 18 Nyakanga 2020 n’inyamaswa yavuye ikuzimu ritagira epfo na ruguru.

> “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

> “Ubuhamya butomoye bugomba guhabwa amatorero n’ibigo byacu, kugira ngo bukangure abasinziriye.”

> “When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

> “Igihe ijambo ry’Umwami ryizewe kandi ryumviwe, habaho gutera imbere kudahungabana. Reka noneho turebe uko dukeneye cyane. Umwami ntashobora kudukoresha keretse amaze guhumekera ubuzima muri ayo magufa yumye. Numvise aya magambo avugwa ngo: ‘Hatabayeho ugukora kwimbitse kwa Mwuka w’Imana ku mutima, hatabayeho ingaruka zawo zitanga ubugingo, ukuri guhinduka inyuguti ipfuye.’” Review and Herald, November 18, 1902.

We have shown that the four waymarks that represent the history of the seven thunders are represented in every reform line. In connection with that is the fact that in each reform line each of the four waymarks represent the same prophetic theme. With Moses the theme at each of the four waymarks typifying the seven thunders was the covenant with a chosen people. With David it was the ark of God. With Christ it was death and resurrection. With the Millerites it was the day for a year principle.

Twagaragaje ko ibimenyetso bine by’inzira byerekana amateka y’inkuba ndwi bigaragarira muri buri murongo w’ivugurura. Bifitanye isano n’icyo ni ukuri k’uko muri buri murongo w’ivugurura buri kimenyetso muri ibyo bine cyerekana insanganyamatsiko imwe y’ubuhanuzi. Kuri Mose, insanganyamatsiko kuri buri kimenyetso muri ibyo bine, ishushanya inkuba ndwi, yari isezerano ryagiranywe n’ubwoko bwatoranyijwe. Kuri Dawidi, yari isanduku y’Imana. Kuri Kristo, yari urupfu n’umuzuko. Kuri ba Millerite, yari ihame ry’umunsi ku mwaka.

With Future for America, it is Islam. Islam on September 11, 2001. It was again Islam on July 18, 2020 with the failed prediction, the first disappointment and the beginning of a tarrying time. The third waymark that produces a mighty army that stands up is the message of the four winds, which represents Islam, the “angry horse” of Bible prophecy.

Ku bijyanye na Future for America, ni Islamu. Islamu ku wa 11 Nzeri 2001. Byongeye kandi, ni Islamu ku wa 18 Nyakanga 2020, hamwe n’ubuhanuzi butasohoye, ugucika intege kwa mbere, n’intangiriro y’igihe cyo gutinda. Ikimenyetso cya gatatu gitanga ingabo ikomeye ihaguruka ni ubutumwa bw’imiyaga ine, bugereranya Islamu, “ifarashi irakaye” yo mu buhanuzi bwa Bibiliya.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Abamarayika bafashe imiyaga ine, igereranywa n’ifarasi irakaye ishaka kwigobotora no kwiruka ikwira ku isi yose, izana kurimbuka n’urupfu aho inyuze.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> “Mbese twasinzira turi ku ruhande rw’isi y’iteka? Mbese twaba abarengejwe, abakonje, kandi bapfuye? Mbega iyo mu matorero yacu haza kuba Umwuka n’umwuka w’ubugingo by’Imana bihumetswe mu bwoko Bwayo, kugira ngo bahagarare ku birenge byabo kandi babeho. Dukeneye kubona yuko inzira ari ntoya, kandi ko irembo rifunganye. Ariko uko tunyura muri iryo rembo rifunganye, ubugari bwaryo ntibugira umupaka.” Manuscript Releases, volume 20, 216, 217.

Immediately after Elijah and Moses stand up, they are lifted up to heaven as an ensign.

Ako kanya gato nyuma y’uko Eliya na Mose bahagurutse, bazamurwa bajyanwe mu ijuru nk’ikimenyetso.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:12.

> Nuko bumva ijwi rikomeye rivuye mu ijuru ribabwira riti: Nimuzamuke hano. Nuko bazamukana mu ijuru mu gicu; kandi abanzi babo barabareba. Ibyahishuwe 11:12.

We will address the ensign represented by Moses and Elijah in the next article.

Tuzasesengura ku kimenyetso cy’iratabaza gihagarariwe na Mose na Eliya mu ngingo ikurikira.

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