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

Igitabo cya Yoweli n’Itorero ry’Abadivantisiti b’Umunsi wa Karindwi ry’i Lawodikiya - Nimero Mirongo Ine n’Ibiri

Number Forty-Two

Umubare Mirongo Ine n’Ibiri

Author

Jeff Pippenger

Published

February 9, 2026

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When Leviticus twenty-three is broken into two equal lines of twenty-two verses in conjunction with the line of Christ where the spring feasts met their antitype, we can demonstrate a line that begins with the three steps of the Passover of Friday evening, unleavened bread of Sabbath and the first fruits on the first day of the week. This is one waymark, as represented by Christ’s baptism, but that one waymark has three steps.

Iyo Abalewi igice cya makumyabiri na gatatu igabanyijwemo imirongo ibiri ingana, buri umwe ugizwe n’imirongo makumyabiri n’ibiri, ifatanijwe n’umurongo wa Kristo aho iminsi mikuru yo mu mpeshyi yahuriye n’ishusho yayo nyakuri, dushobora kwerekana umurongo utangirana n’intambwe eshatu za Pasika yo ku mugoroba wo ku wa Gatanu, imigati idasembuwe yo ku Isabato, n’imbuto z’umuganura ku munsi wa mbere w’icyumweru. Icyo ni ikimenyetso kimwe cy’inzira, nk’uko gihagarariwe n’umubatizo wa Kristo, ariko icyo kimenyetso kimwe cy’inzira gifite intambwe eshatu.

When we begin at the resurrection and extend into the future forty days we come to a turning point, for it was then that Christ left off teaching face to face and ascended in the clouds. The one hundred and forty-four thousand also ascend in the clouds.

Iyo duhereye ku izuka tukagera mu minsi mirongo ine iri imbere, tugera ku ngingo ihindura ibintu, kuko ari bwo Kristo yahagaritse kwigisha abantu imbonankubone maze azamukanwa mu bicu. Abo ijana na mirongo ine na bine na bo bazamukanwa mu bicu.

> 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. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:12–15.

> Nuko bumva ijwi rirenga rivuye mu ijuru ribabwira riti: Nimuzamuke muze hano. Nuko bazamukana mu ijuru bari mu gicu; kandi abanzi babo barababona. Muri iryo saha haza kuba umutingito ukomeye cyane, kimwe cya cumi cy’umurwa kiragwa, kandi muri uwo mutingito hapfamo abantu ibihumbi birindwi; abasigaye bagira ubwoba bwinshi, baha icyubahiro Imana yo mu ijuru. Ibyago bya kabiri birashize; kandi dore, ibyago bya gatatu bije vuba. Nuko marayika wa karindwi avuza impanda; maze mu ijuru humvikana amajwi arenga cyane avuga ati: Ubwami bwo muri iyi si bubaye ubw’Umwami wacu n’ubwa Kristo we, kandi azategeka iteka ryose. Ibyahishuwe 11:12–15.

The second and third woe are Islam, and the seventh angel is the third woe, which is once again, Islam. The third woe arrives quickly at the earthquake. The earthquake is the Sunday law in the United States; the United States is the earth beast of Revelation thirteen, and the Sunday law is the shaking, which is a quaking. The earth beast is the premier king of the ten kings, and when the United States is overthrown at the Sunday law, a tenth part of the city will have fallen. In the same hour of the Sunday law, the two witnesses represented by Elijah and Moses, the same two witnesses who appeared transfigured with Christ unto Peter, James and John, are lifted up to heaven in a cloud, and everyone sees, for their enemies beheld them.

Ishyano rya kabiri n’iryagatatu ni Isilamu, kandi marayika wa karindwi ni ishyano rya gatatu, ari ryo nanone, Isilamu. Ishyano rya gatatu rigera vuba ku gihe cy’umutingito. Umutingito ni itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika; Leta Zunze Ubumwe z’Amerika ni ya nyamaswa yo ku isi yo mu Byahishuwe igice cya cumi na gatatu, kandi itegeko ryo ku Cyumweru ni uguhungabana, ari byo kunyeganyega. Inyamaswa yo ku isi ni umwami mukuru w’abami icumi, kandi igihe Leta Zunze Ubumwe z’Amerika zihirikwa n’itegeko ryo ku Cyumweru, kimwe cya cumi cy’umurwa kizaba cyaguye. Muri iryo saha nyine ry’itegeko ryo ku Cyumweru, abahamya babiri bagereranywa na Eliya na Mose, abo bahamya babiri b’abo bagaragaye bahinduwe ishusho hamwe na Kristo imbere ya Petero, Yakobo na Yohana, bazamurirwa mu ijuru mu gicu, kandi umuntu wese akabona, kuko abanzi babo babitegereje.

Forty days after the resurrection Jesus “ascended” into the clouds and the ten days in the upper room began. The ascension is a visual test, as is the second of the three angels. At His ascension the angels stated that He would return with clouds, as He just ascended with clouds.

Nyuma y’iminsi mirongo ine amaze kuzuka, Yesu “yazamuwe” ajyanwa mu bicu, maze iminsi icumi yo mu cyumba cyo hejuru iratangira. Izamurwa ni ikizamini kigaragara, nk’uko bimeze no ku wa marayika wa kabiri muri ba marayika batatu. Mu izamurwa rye, abamarayika batangaje ko azagarukana ibicu, nk’uko yari amaze kuzamukana ibicu.

> And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Acts 1:9–11.

> Nuko amaze kuvuga ibyo bintu, bakimureba, arazamurwa; igicu kimukura imbere y’amaso yabo. Nuko bakiri guhanga amaso mu ijuru, akizamuka, dore abagabo babiri bahagarara iruhande rwabo, bambaye imyenda yera; na bo baravuga bati: Bagabo b’i Galilaya, ni iki gituma muhagarara mureba mu ijuru? Uyu Yesu nyine uzamuwe akavanwa muri mwe ajyanwa mu ijuru, azagaruka atyo muri ubwo buryo nyine nk’uko mwamubonye ajya mu ijuru. Ibyakozwe n’Intumwa 1:9–11.

His return at His Second Coming is in the “glory” of His kingdom.

Ukuza Kwe kwe kabiri kuzaba mu “bwiza” bw’ubwami Bwe.

> Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. Mark 8:38.

> Umuntu wese rero uzanyihakana n’amagambo yanjye muri iki gihe cy’ubusambanyi n’icyaha, Umwana w’umuntu na we azamuhakanira igihe azaza afite ubwiza bwa Se hamwe n’abamarayika bera. Mariko 8:38.

This same “glory” is what Peter, James and John witnessed at the Mount of Transfiguration. The Mount of Transfiguration was also a second step, preceded and followed by Caesarea Philippi and Caesarea Maritima respectively. The second test is also the image of the beast test, a test which requires the prophetic recognition that the image of the beast is being formed. The second test is also Melzar inspecting Daniel and his friends to compare their countenances with those who did not eat pulse. It is a visual test. The second step in the three covenant steps of Abram’s covenant history was the “sign” of circumcision. The second step represents the sealing of God’s people as they are lifted up as an ensign. The second step is where “glory” is manifested, for the first angel’s three steps are fear, “glory” and judgment. The fortieth day of the Pentecostal season aligns with the Mount of Transfiguration. Remove your shoes, for you are on holy ground.

Ubu “bwiza” ni bwo Petero, Yakobo na Yohana babonye ku Musozi wo Guhindurirwaho ishusho. Umusozi wo Guhindurirwaho ishusho na wo wari intambwe ya kabiri, wabanje na Kayisariya ya Filipo kandi ugakurikirwa na Kayisariya Maritima. Ikigeragezo cya kabiri na cyo ni ikigeragezo cy’ishusho y’inyamaswa, ikigeragezo gisaba kumenya k’ubuhanuzi ko ishusho y’inyamaswa iri kuremwa. Ikigeragezo cya kabiri na cyo ni Melizari ugenzura Daniyeli na bagenzi be kugira ngo agereranye imirimbo y’amaso yabo n’iy’abatarariye imboga. Ni ikigeragezo cyo kureba. Intambwe ya kabiri mu ntambwe eshatu z’isezerano mu mateka y’isezerano rya Aburamu yari “ikimenyetso” cyo gukebwa. Intambwe ya kabiri igereranya gushyirwaho ikimenyetso kw’ubwoko bw’Imana ubwo buzamurwa nk’ibendera. Intambwe ya kabiri ni ho “ubwiza” bugaragarira, kuko intambwe eshatu z’umumarayika wa mbere ari gutinya, “ubwiza” n’urubanza. Umunsi wa mirongo ine w’igihe cya Pentekote ujyana n’Umusozi wo Guhindurirwaho ishusho. Kuramo inkweto zawe, kuko uri ku butaka bwera.

The ascension is a visual test, and in the line of the feasts, the ascension at the forty-day mark is preceded by five days with the feast of Trumpets. The feast of Trumpets identifies the warning of the seventh trumpet, which is the warning of Islam.

Izamurwa ni ikigeragezo kiboneka n’amaso, kandi mu murongo w’iminsi mikuru, izamurwa ryo ku munsi wa mirongo ine ribanzirizwa n’iminsi itanu ifitanye isano n’umunsi mukuru w’Amakondera. Umunsi mukuru w’Amakondera uranga umuburo w’impanda ya karindwi, ari wo muburo wa Isilamu.

The ascension follows the trumpets by five days, and then five days after the ascension the Day of atonement marks judgment. The trumpet is the old paths, it is the Laodicean message, it is Islam and it is the foundational message of the first angel. Five days later, when the “face-to-face” instruction ends, the visual second test of the second angel is marked by the ascension. Five days after that, judgment marks the third angel.

Izamurwa rikurikira amakondera nyuma y’iminsi itanu, hanyuma nyuma y’iminsi itanu uhereye ku izamurwa, Umunsi w’Impongano uranga urubanza. Ijwi ry’impanda ni inzira za kera, ni ubutumwa bw’i Laodikiya, ni Isilamu kandi ni ubutumwa bw’ishingiro bw’umumarayika wa mbere. Nyuma y’iminsi itanu, igihe inyigisho y’“amaso ku maso” irangiye, ikigeragezo cya kabiri kigaragara cy’umumarayika wa kabiri kirangwa n’izamurwa. Nyuma y’indi minsi itanu, urubanza ruranga umumarayika wa gatatu.

Five days after judgment upon the house of God has finished, judgment comes on the United States as marked by the Day of Pentecost.

Iminsi itanu nyuma y’uko urubanza rwaciriwe inzu y’Imana rurangiye, urubanza ruza kuri Leta Zunze Ubumwe za Amerika nk’uko rugaragazwa n’Umunsi wa Pentekote.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. Genesis 15:13, 14.

> Nuko abwira Aburamu ati: Menya neza yuko urubyaro rwawe ruzaba abashyitsi mu gihugu kitari icyabo, kandi bazakorera abantu baho; na bo bazabarenganya imyaka magana ane; kandi iryo shyanga bazakorera na ryo nzaricira urubanza; maze hanyuma bazavamo bafite ubutunzi bwinshi. Itangiriro 15:13, 14.

The “great substance” the one hundred and forty-four thousand possess at the Sunday law, where the “nation” of the United States is judged, is Isaiah’s chapter six’s substance, representing Divinity. Abraham’s covenant prophecy says “also that nation,” thus identifying that God’s people are sealed before the Sunday law. Then at the Sunday law a period represented by the seven days of the feast of Tabernacles, the latter rain is poured out without measure as judgment is accomplished on the great multitude outside of God’s house.

“Ubutunzi bukomeye” abo ijana na mirongo ine na bine bafite igihe cy’itegeko ryo ku Cyumweru, aho “ishyanga” rya Leta Zunze Ubumwe z’Amerika ricirwaho urubanza, ni ubutunzi bwo mu gice cya gatandatu cya Yesaya, bugereranya Ubumana. Ubuhanuzi bw’isezerano rya Aburahamu buravuga buti “kandi n’iryo shyanga,” bityo bukagaragaza ko ubwoko bw’Imana bushyirwaho ikimenyetso mbere y’itegeko ryo ku Cyumweru. Hanyuma ku itegeko ryo ku Cyumweru, igihe kigereranywa n’iminsi irindwi y’umunsi mukuru w’Ingando, imvura y’itumba rya nyuma isukwa nta rugero, mu gihe urubanza rusohorezwa kuri cya giterane kinini kiri hanze y’inzu y’Imana.

On July 18, 2020 the two witnesses were slain in the streets of Sodom and Egypt. The two witnesses were Moses and Elijah, and William Miller was the Elijah of his history. In his dream he closed his eyes for a moment, and on July 18, 2020 he prophetically closed his eyes in death. When he opened his eyes, the room was empty, a door and the windows were open. When Miller then saw the work the dirt brush man was accomplishing, he pleaded with him to be careful, and the dirt brush man insured him all would be well.

Ku wa 18 Nyakanga 2020, abagabo babiri b’ibihamya biciwe mu mihanda ya Sodomu na Egiputa. Abo bagabo babiri b’ibihamya bari Mose na Eliya, kandi William Miller yari Eliya wo mu mateka ye. Mu nzozi ze, yafunze amaso ye akanya gato, kandi ku wa 18 Nyakanga 2020 mu buryo bw’ubuhanuzi yafunze amaso ye mu rupfu. Amaze guhumura, asanga icyumba kirimo ubusa, urugi n’amadirishya bikinguye. Hanyuma, Miller abonye umurimo wa wa mugabo wo guhanagura umwanda ibyo yarimo asohoza, yamutakambiye amusaba kwitonda, maze wa mugabo wo guhanagura umwanda amwizeza ko byose bizaba byiza.

When Miller awoke in the wilderness, in July of 2023, the feast of unleavened bread arrived, just in advance of the resurrection on December 31, 2023. At that point—the prophetic message of the true Midnight Cry, the “cry” that every other prophetic message that had ever been unsealed typified, began to be unsealed, for the end of the three and a half days identifies a “time of the end,” and at the “time of the end” there is always a prophetic unsealing. This is always the case, for Christ is the same yesterday, today and forever. His dealings with men are ever the same, for He works on the same “lines” now as He ever has. At the end of the three and a half days the Revelation of Jesus Christ was unsealed.

Igihe Miller yakangukaga mu butayu, muri Nyakanga 2023, umunsi mukuru w’imigati itasembuwe warageze, mbere gato y’umuzuko wo ku wa 31 Ukuboza 2023. Muri uwo mwanya—ubutumwa bw’ubuhanuzi bw’ukuri bwa Midnight Cry, ari bwo “gutaka” ubutumwa bwose bw’ubuhanuzi bwari bwarigeze gushyirwa ahagaragara bwashushanyaga, bwatangiye gukurwaho ikimenyetso, kuko iherezo ry’iminsi itatu n’igice rigaragaza “igihe cy’iherezo,” kandi mu “gihe cy’iherezo” buri gihe habaho gukurwaho ikimenyetso k’ubuhanuzi. Ibi ni ko biba buri gihe, kuko Kristo ari umwe ejo, n’uyu munsi, n’iteka ryose. Uko agirirana n’abantu guhora ari kumwe, ni ko guhora kumwe, kuko akora ku “murongo” umwe ubu nk’uko yahoraga akora. Ku iherezo ry’iminsi itatu n’igice Ibyahishuwe bya Yesu Kristo byakuweho ikimenyetso.

The resurrected body had been typified by Adam, who was first formed, and then breathed upon with the breath of life. The dead dry bones of Ezekiel 37, were also first formed by one prophecy, and thereafter brought to life by a second prophecy that brought the breath of life to the lifeless body with a message of the four winds, which is the sealing message. In both illustrations the prophecy that is unsealed is two parts, which are presented in a variety of ways. They are the internal and the external, they are the vision of the Ulai and Hiddekel rivers; they are the chazon and mareh visions; they are the two witnesses, the two golden pipes and on and on.

Umubiri wazutse wari warashushanyijwe na Adamu, wabanje kuremwa, hanyuma ahuhwaho umwuka w’ubugingo. Amagufa yumye y’abapfuye yo muri Ezekieli 37 na yo yabanje guteranywa n’ubuhanuzi bumwe, maze nyuma ahabwa ubugingo n’ubundi buhanuzi bwa kabiri bwazaniye umwuka w’ubugingo uwo mubiri wari utagira ubugingo, binyuze mu butumwa bw’imiyaga ine, ari bwo butumwa bwo gushyirwaho ikimenyetso. Muri izo ngero zombi, ubuhanuzi bwahishuwe bugizwe n’ibice bibiri, kandi ibyo bice bitangwa mu buryo bunyuranye. Ni iby’imbere n’iby’inyuma; ni iyerekwa ry’inzuzi Ulai na Hiddekel; ni amayerekwa ya chazon na mareh; ni abahamya babiri, imiyoboro ibiri ya zahabu, n’ibindi n’ibindi.

In Millerite history, the Midnight Cry was the prophecy that joined with the prophecy of the second angel. A two-step prophecy. When the dead dry bones were resurrected in 2023, they would of prophetic necessity need to be tested, for the unsealing of a prophecy always begins a three-step testing process. The first two tests, would be the foundational test and then the test of the temple.

Mu mateka y’Abamillerite, Ijwi ryo mu Gicuku ryari ubuhanuzi bwifatanyije n’ubw’umumarayika wa kabiri. Ubuhanuzi bw’intambwe ebyiri. Igihe amagufa yumye y’abapfuye yazurwaga mu wa 2023, byari ngombwa ko ageragezwa nk’uko ubuhanuzi bubisaba, kuko gukurwaho ikimenyetso k’ubuhanuzi buri gihe bitangiza inzira y’ibizamini by’intambwe eshatu. Ibizamini bibiri bya mbere byari ikizamini cy’ishingiro, hanyuma hakurikiraho ikizamini cy’urusengero.

Five days after the resurrection—the voice in the wilderness, represented by the period of unleavened bread ends, for Elijah, represented by Miller and John the Baptist both prepared the way for the One who shoes they were unworthy to bear. At the resurrection, Jesus begins His period of teaching “face to face” for forty days. That “face to face” teaching began on the twenty-second day for Daniel in chapter ten. It is there represented as three steps and three touches, along with a doubling of being strong.

Iminsi itanu nyuma y’umuzuko—ijwi rirangurura mu butayu, rihagarariwe n’igihe cy’imigati itarimo umusemburo rirangira, kuko Eliya, uhagarariwe na Miller na Yohana Umubatiza, bombi bateguye inzira y’Uwo batari bakwiriye no kumwambika inkweto. Mu muzuko, Yesu atangira igihe cye cyo kwigisha “imbona nkubone” mu minsi mirongo ine. Uko kwigisha “imbona nkubone” kwatangiriye ku munsi wa makumyabiri na kabiri kuri Daniyeli mu gice cya cumi. Aho hagereranywa n’intambwe eshatu n’ugukorwaho gatatu, hamwe no gukomezwa kabiri.

Five days before the forty days conclude, the warning of the trumpet of Islam is sounded. The warning of Islam was represented by the ass which Christ rode in His triumphal entry into Jerusalem. Before He descended the slopes of the Mount of Olives into Jerusalem, He first commanded His disciples to go and loose the ass.

Iminsi itanu mbere y’uko iminsi mirongo ine irangira, umuburo w’impanda ya Isilamu uravuzwa. Umuburo wa Isilamu wagereranyijwe n’indogobe Kristo yuriyeho mu kwinjira kwe k’intsinzi i Yerusalemu. Mbere y’uko amanuka ku misozi y’Umusozi wa Elayoni yerekeza i Yerusalemu, yabanje gutegeka abigishwa be kujya kubohora iyo ndogobe.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Iyerekwa ryatanzwe mu mwaka wa 1847, igihe hari hakiriho abavandimwe b’Abadivantisiti bake cyane bitonderaga Isabato, kandi muri bo na bwo hari bake batekerezaga ko kuyizirikana bifite akamaro gahagije ko gutandukanya ubwoko bw’Imana n’abatizera. Ubu noneho ugusohora kw’iryo yerekwa gutangiye kugaragara. ‘Intangiriro y’icyo gihe cy’umubabaro,’ kivugwa hano, nticyerekeza ku gihe ibyago bizatangirira gusukwa, ahubwo cyerekeza ku gihe gito kibanziriza ugusukwa kwabyo, Kristo akiri mu buturo bwera. Muri icyo gihe, mu gihe umurimo w’agakiza uri kugera ku musozo, umubabaro uzaba uza ku isi, kandi amahanga azarakara, nyamara azafungirwa mu rugero kugira ngo atabangamira umurimo wa marayika wa gatatu. Muri icyo gihe ‘imvura y’itumba,’ cyangwa ihumure riturutse imbere y’Umwami, izaza guha imbaraga ijwi riranguruye rya marayika wa gatatu, no gutegura abera guhagarara bashikamye mu gihe ibyago birindwi bya nyuma bizaba bisukwa.” Early Writings, 85.

At 9/11 He commanded His angels to loosen the ass and then George Bush the lesser restrained the ass. Cyrus typifies the first angel, for he proclaimed the first decree. He therefore represents both August 11, 1840 and 9/11, and at 9/11 Islam, as represented by the “angering of the nations,” was released and then held in check. At that time the latter rain began to fall. Cyrus represents both waymarks of Islam on August 11, 1840 and 9/11.

Ku wa 9/11 yategetse abamarayika Be kurekura indogobe, maze George Bush muto nyuma yaho abuza indogobe. Kuro ni ikimenyetso cy’umumarayika wa mbere, kuko yatangaje itegeko rya mbere. Ni yo mpamvu ahagararira byombi, ari byo ku wa 11 Kanama 1840 na 9/11, kandi ku wa 9/11 Islamu, nk’uko igereranywa no “kurakaza amahanga,” yararekuwe hanyuma irabuzwa. Muri icyo gihe ni ho imvura y’itumba yatangiye kugwa. Kuro ahagarariye ibimenyetso byombi by’Islamu byo ku wa 11 Kanama 1840 na 9/11.

> “For three weeks Gabriel wrestled with the powers of darkness, seeking to counteract the influences at work on the mind of Cyrus; and before the contest closed, Christ Himself came to Gabriel’s aid. ‘The prince of the kingdom of Persia withstood me one and twenty days,’ Gabriel declares; ‘but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.’ Daniel 10:13. All that heaven could do in behalf of the people of God was done. The victory was finally gained; the forces of the enemy were held in check all the days of Cyrus, and all the days of his son Cambyses, who reigned about seven and a half years.” Prophets and Kings, 571.

> “Mu byumweru bitatu Gaburiyeli yarwanije n’imbaraga z’umwijima, ashaka kuburizamo imigirire yari iri gukora mu bwenge bwa Kuro; kandi mbere y’uko iyo ntambara irangira, Kristo ubwe yaje gutabara Gaburiyeli. Gaburiyeli aravuga ati: ‘Igikomangoma cy’ubwami bw’u Buperesi cyandwanyije iminsi makumyabiri n’umwe; ariko dore, Mikayeli, umwe mu bakomeye b’ibikomangoma, araza aramfasha; nanjye nsigaranayo hamwe n’abami b’u Buperesi.’ Daniyeli 10:13. Ijuru ryakoze ibyashoboraga gukorwa byose ku bw’ubwoko bw’Imana. Amaherezo intsinzi yarabonetse; ingabo z’umwanzi zirakumirwa mu minsi yose ya Kuro, no mu minsi yose y’umuhungu we Kambize, wategetse imyaka hafi irindwi n’igice.” Abahanuzi n’Abami, 571.

Cyrus, August 11, 1840 when the Ottoman supremacy ceased, as the pioneers expressed it, Islam of the second woe was held in check. The restraint marked the conclusion of the time prophecy of three hundred and ninety-one years and fifteen days, which began when the four angels, representing four Islamic sultans were loosed by the sixth angel, who represented the second woe of Islam’s three woes. On 9/11 Islam struck and then was restrained, as represented by the restraining in the history of Cyrus and of 1840. All three of those witnesses identify restraint or loosing of Islam, and at the beginning of Christ’s triumphal entry, the ass was loosed.

Kuro, ku wa 11 Kanama 1840, ubwo ubwami bw’ikirenga bw’Abanyaturukiya bwarangiraga, nk’uko abapayiniya babivugaga, Isilamu y’ishyano rya kabiri yarabujijwe. Icyo kubuzwa cyaranze iherezo ry’ubuhanuzi bw’igihe cy’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu, bwatangiye igihe abamarayika bane, bagereranyaga abasultani bane b’Abayisilamu, barekurwaga n’umumarayika wa gatandatu, wagereranyaga ishyano rya kabiri mu byago bitatu bya Isilamu. Ku wa 9/11 Isilamu yarateye hanyuma irabuzwa, nk’uko bigereranywa no kubuzwa kugaragara mu mateka ya Kuro no mu ya 1840. Izo ngabo eshatu zose zihamya zigaragaza ukubuzwa cyangwa kurekurwa kwa Isilamu, kandi mu itangira ry’ukwinjira kwa Kristo kwa kinyamihango, indogobe yararekuwe.

The loosing of the ass in advance of His triumphal entry identifies the trumpet message that arrives five days before the ascension. The message of Islam being again released, as it was at 9/11, and as it will again be released fifteen days later at the Sunday law, which is Pentecost, is the message that marks the beginning of the Midnight Cry. The ass being released marks the beginning or alpha of the proclamation of the message of the Midnight Cry and at the Sunday law, where the Midnight Cry changes to the loud cry, Islam strikes the earth beast again.

Kuboha indogobe mbere y’uko yinjira mu buryo bw’intsinzi kugaragaza ubutumwa bw’impanda bugera iminsi itanu mbere yo kuzamurwa. Ubutumwa bw’uko Islamu yongeye kurekurwa, nk’uko byagenze kuri 9/11, kandi nk’uko izongera kurekurwa nyuma y’iminsi cumi n’itanu ku itegeko ryo ku Cyumweru, ari ryo Pentekote, ni bwo butumwa bugaragaza intangiriro y’Induru ya Saa Sita z’Igicuku. Indogobe irekuwe iranga intangiriro, cyangwa alfa, yo gutangaza ubutumwa bw’Induru ya Saa Sita z’Igicuku; kandi ku itegeko ryo ku Cyumweru, aho Induru ya Saa Sita z’Igicuku ihindukira induru iranguruye, Islamu yongera gutera inyamaswa yo mu isi.

The period of the Midnight Cry begins with an alpha strike from Islam and it ends with a omega strike from Islam. Islam’s strikes upon the United States are represented in the testimony of Balaam and his ass, which of course is set forth in Numbers chapter twenty-two. The fate of the Laodicean Seventh-day Adventist church as the Protestant horn of the earth beast is represented in Isaiah 22:22 (internal) and the fate of the Republican horn is set forth in Numbers 22:22 (external) and onward.

Igihe cy’Induru yo mu Gicuku gitangira n’igitero cya alufa giturutse kuri Isilamu, kandi kikarangira n’igitero cya omega giturutse kuri Isilamu. Ibitero bya Isilamu ku Leta Zunze Ubumwe za Amerika bishushanyijwe mu buhamya bwa Balamu n’indogobe ye, ari na bwo, by’ukuri, bugaragazwa mu gitabo cyo Kubara igice cya makumyabiri na kabiri. Iherezo ry’itorero ry’Abadivantisiti b’Umunsi wa Karindwi b’i Lawodikiya, nk’ihembe ry’Abaporotesitanti ry’inyamaswa yo mu isi, rishushanyijwe muri Yesaya 22:22 (imbere), kandi iherezo ry’ihembe ry’Abaripubulikani rigaragazwa muri Kubara 22:22 (inyuma) no gukomeza.

> And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.

> Uburakari bw’Imana burakongezwa n’uko yagiye; maze marayika w’Uwiteka ahagarara mu nzira kugira ngo amubere umubisha. Icyo gihe yari ahetswe n’indogobe ye, kandi abagaragu be babiri bari kumwe na we.

> And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.

> Indogobe ibona marayika w’Uwiteka ahagaze mu nzira, inkota ye ikanjaguwe mu kuboko kwe; indogobe ihengamira ku nzira, yinjira mu murima; maze Balamu ikubita iyo ndogobe, ngo ayigarure mu nzira. Kubara 22:22, 23.

At 9/11, Balaam the false prophet, representing the United States and George Bush the lesser was seeking to finish the work his father George Bush the first had begun in the globalist’s attempt to overthrow the United States and implementing what he called “a new world order.” The biblical motivation of the globalists is to kill God’s remnant people, and George Bush the lesser represents the end of his father’s prophetic legacy of ushering in a “new world order” as he called it. Bush’s “new world order” arrives at the threefold union of the dragon, the beast and false prophet at the Sunday law, and George Bush the lesser marks the beginning of the period that culminates at the Sunday law, which is the sealing time, the image of the beast testing time, the period represented by the first voice of Revelation eighteen and so much more. Balaam’s ass turned the globalist agenda aside until the one hundred and forty-four thousand are sealed in their foreheads.

Ku itariki ya 9/11, Balamu umuhanuzi w’ibinyoma, ugereranya Leta Zunze Ubumwe z’Amerika na George Bush muto, yashakaga kurangiza umurimo se George Bush wa mbere yari yaratangiye mu mugambi w’abakunda ubutegetsi bw’isi yose wo guhirika Leta Zunze Ubumwe z’Amerika no gushyira mu bikorwa icyo yise “ubutegetsi bushya bw’isi.” Impamvu ya Bibiliya itera abakunda ubutegetsi bw’isi yose ni ukwica ubwoko bw’Imana bw’insigarira, kandi George Bush muto agereranya iherezo ry’umurage w’ubuhanuzi wa se wo kuzana “ubutegetsi bushya bw’isi,” nk’uko yabwise. “Ubutegetsi bushya bw’isi” bwa Bush bugera ku bumwe bw’inshuro eshatu bw’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma ku itegeko ryo ku cyumweru, kandi George Bush muto aranga intangiriro y’igihe gisozwa n’itegeko ryo ku cyumweru, ari na cyo gihe cyo gushyirwaho ikimenyetso, igihe cy’igeragezwa cy’ishusho y’inyamaswa, igihe kigereranywa n’ijwi rya mbere ryo mu Byahishuwe cumi n’umunani, n’ibindi byinshi. Indogobe ya Balamu yahinduye inzira y’umugambi w’abakunda ubutegetsi bw’isi yose kugeza igihe abantu ibihumbi ijana na mirongo ine na bine bazashyirirwaho ikimenyetso mu ruhanga rwabo.

> 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. Psalms 83:1–5.

> Indirimbo cyangwa Zaburi bya Asafu. Ntukicecekere, Mana; ntugume ucecetse, kandi ntuceceke, Mana. Kuko dore, abanzi bawe barimo guteza imvururu; kandi abakwangana bazamuye imitwe. Bagambaniye ubwenge ubwoko bwawe, kandi bajya inama ku abo wahishe. Baravuze bati: Nimuze, tubarimbure kugira ngo batakiba ishyanga; kugira ngo izina rya Isirayeli ritazongera kwibukwa ukundi. Kuko bajyanye inama bahuje umutima; bagiranye isezerano bakurwanya. Zaburi 83:1–5.

Verses six and onward identify the “enemies” as “ten” nations, who are represented as ten kings in Revelation seventeen. There the ten kings are of one mind, but Asaph says, “they have consulted together with one consent: they are confederate against thee.” The ten kings are the globalist evil confederacy of the latter days, who have determined to “cut off” “Israel” “thy hidden ones” from “being a nation.” The work of the confederacy of ten kings who “lift up” the papal power as the “head” of the threefold union is to eliminate spiritual “Israel,” who are hidden in the “secret place of the Most High.”

Imirongo ya gatandatu n’ikurikiraho yerekana ko “abanzi” ari amahanga “icumi,” agereranywa n’abami icumi mu Byahishuwe cumi na birindwi. Aho ngaho abo bami icumi bari “bahuje umutima umwe,” ariko Asafu aravuga ati, “bagiranye inama bahuje inama imwe: bishyize hamwe kukurwanya.” Abo bami icumi ni ihuriro ribi ry’abakunda ubutegetsi bw’isi yose ryo mu minsi y’imperuka, ryiyemeje “gutsemba” “Isirayeli,” “abahishwe bawe,” ngo bareke “kuba ishyanga.” Umurimo w’iryo huriro ry’abami icumi “rishyira hejuru” ubutware bwa papa nk’“umutwe” w’ubumwe bw’ibice bitatu, ni ukurimbura “Isirayeli” yo mu buryo bw’umwuka, bahishwe mu “bwihisho bw’Isumbabyose.”

At 9/11 the ass of Islam turned the dragon’s agenda out of its path, for the mighty angel of Revelation 18 descended with a sword in His hand. The internal test then was to return to the old paths. At that point the repetition of the Millerite histories of both the first and the second angels began to repeat as set forth in the history of Revelation eighteen’s first three verses. Those first three verses, being the verses Sister White stated would be fulfilled when the great buildings of New York City were brought down.

Ku wa 9/11 indogobe ya Isilamu yahinduriye ku nzira umugambi w’ikiyoka, kuko marayika ukomeye wo mu Ibyahishuwe 18 yamanukanye inkota mu kuboko Kwe. Ikigeragezo cy’imbere icyo gihe cyari ugusubira mu nzira za kera. Muri uwo mwanya ni ho ugusubirwamo kw’amateka y’Abamillerite yerekeranye n’umumarayika wa mbere n’uwa kabiri byatangiye kongera gusubirwamo nk’uko byagaragajwe mu mateka y’imirongo itatu ya mbere yo mu Ibyahishuwe cumi n’umunani. Iyo mirongo itatu ya mbere ni yo mirongo Mushiki wa White yavuze ko izasohora igihe inyubako nini z’Umujyi wa New York zizaba zisenywe.

At 9/11 Revelation 18:1–3 was fulfilled, and the parallel of the first angel descending to lighten the earth with its glory on August 11, 1840 was then joined by the second angel who announced the fall of Babylon. Balaam was a symbol of the first angel, and Balaam was accompanied by his two servants, representing the second angel.

Ku wa 9/11 Ibyahishuwe 18:1–3 byarasohoye, kandi isano y’umumarayika wa mbere wamanutse kugira ngo amurikishe isi ikuzo rye ku wa 11 Kanama 1840 ihita ihuzwa n’umumarayika wa kabiri watangaje kugwa kwa Babuloni. Balamu yari ikimenyetso cy’umumarayika wa mbere, kandi Balamu yari aherekejwe n’abagaragu be babiri, bagereranyaga umumarayika wa kabiri.

In Balaam’s illustration of the Republican horn of the false prophet, Balaam would have two more confrontations with the ass of Islam. At the third confrontation the ass would “speak,” and the speaking of prophecy marks the Sunday law. On October 7, 2023 the ass struck again, but not the spiritual modern glorious land. It struck the literal ancient glorious land, and Balaam and his ass was now in its second confrontation.

Mu rugero rwa Balamu rw’ihembe rya Repubulikani ry’umuhanuzi w’ibinyoma, Balamu yagombaga kuzagira izindi nshuro ebyiri zo guhangana n’indogobe ya Isilamu. Mu guhura kwa gatatu, indogobe yari “kuvuga,” kandi ukuvuga k’ubuhanuzi kuranga itegeko ryo ku Cyumweru. Ku wa 7 Ukwakira 2023 indogobe yongeye gukubita, ariko si igihugu cyiza cy’iki gihe cyo mu mwuka. Yakubise igihugu cyiza cya kera cyo ku mubiri, kandi Balamu n’indogobe ye noneho bari bageze mu guhura kwabo kwa kabiri.

> But the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side. And when the ass saw the angel of the Lord, she thrust herself unto the wall, and crushed Balaam’s foot against the wall: and he smote her again. Numbers 22:24, 25.

> Ariko marayika w’Uwiteka ahagarara mu nzira yo mu mizabibu, hari urukuta ku ruhande rumwe n’urukuta ku rundi ruhande. Nuko indogobe ibonye marayika w’Uwiteka, yisunika ku rukuta, ihina ikirenge cya Balamu ku rukuta; maze yongera kuyikubita. Kubara 22:24, 25.

The vineyard of ancient Israel, illustrates the vineyard of Laodicean Seventh-day Adventism. They are both the covenant people that were given responsibility to be the depositaries of God’s Law, which is symbolized as a “wall,” and is one of the elements that make up the vineyard.

Uruzabibu rwa Isirayeli ya kera rugaragaza uruzabibu rw’Ubwadivantisiti bw’Umunsi wa Karindwi bw’i Lawodikiya. Bombi ni ubwoko bw’isezerano bwahawe inshingano yo kuba ababitsi b’Amategeko y’Imana, agereranywa n’“urukuta,” kandi akaba ari kimwe mu bintu bigize uruzabibu.

> What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. Isaiah 5:4, 5.

> Ni iki kindi cyari gukorerwa uruzabibu rwanjye ntarukoreye? Kuki nari niteze ko rwera inzabibu, ariko rukera izo mu gasozi? Noneho nimuze; reka mbabwire icyo ngiye gukorera uruzabibu rwanjye: nzarukura uruzitiro rwaho, maze ruzaribwa; kandi nzasenyagura urukuta rwaho, maze ruzahinduke urwo gukandagirwa. Yesaya 5:4, 5.

Ancient literal and modern spiritual Israel both rebelled and rejected their sacred responsibilities. From 9/11 unto the Sunday law a prophetic issue is represented by a “wall.” The prophetic issue is the destruction of the “wall” of separation of church and state within the Constitution of the United States. At 9/11 Bush implemented the Patriot Act which was a major step in overturning the Constitution, for it was there that the philosophy that guided the Constitution was turned upside down, when the principles of Roman law, that claims a person is guilty until proven innocent was accepted, above the principle of English law that upholds that a person is innocent until proven guilty.

Isirayeli ya kera nyakuri n’Isirayeli ya none yo mu buryo bw’umwuka byombi byigometse kandi byanze inshingano zabyo zera. Uhereye ku wa 9/11 ukageza ku itegeko ryo ku Cyumweru, ikibazo cy’ubuhanuzi kigereranywa n’“urukuta.” Icyo kibazo cy’ubuhanuzi ni ukurimburwa kw’“urukuta” rutandukanya itorero na Leta ruri mu Itegeko Nshinga rya Leta Zunze Ubumwe z’Amerika. Ku wa 9/11 Bush yashyize mu bikorwa Patriot Act, cyari intambwe ikomeye mu guhinyuza Itegeko Nshinga, kuko ari ho filozofiya yayoboraga Itegeko Nshinga yahinduriwe hasi hejuru, igihe amahame y’amategeko y’Abaroma, avuga ko umuntu aba ahamwa n’icyaha kugeza igihe bigaragariye ko ari umwere, yemerwaga akarusha ihame ry’amategeko y’Abongereza rihamya ko umuntu ari umwere kugeza igihe ahamijwe icyaha.

The period from 9/11 unto the Sunday law contains prophetic references of “walls.” Islam crashing the walls as Balaam’s ass, identifies that it is the issue of Islam that will provide the misguided logic to overturn the principles within the Constitution. In this prophetic sense Islam, a biblical false prophet, is what deceives the United States during the image of the beast testing time, as does the false prophet of the United States deceive the entire world during the world’s image of the beast testing time.

Igihe gihera ku wa 11/9 kugeza ku itegeko ryo ku Cyumweru kirimo ibisobanuro by’ubuhanuzi byerekeye “inkuta.” Ubuyisilamu busenya inkuta nk’indogobe ya Balamu, bugaragaza ko ikibazo cy’Ubuyisilamu ari cyo kizatanga ingingo z’ubwenge ziyobye zo guhirika amahame ari mu Itegeko Nshinga. Muri uwo murongo w’ubuhanuzi, Ubuyisilamu, umuhanuzi w’ibinyoma uvugwa muri Bibiliya, ni bwo buyobya Leta Zunze Ubumwe z’Amerika mu gihe cy’ikigeragezo cy’ishusho y’inyamaswa, nk’uko n’umuhanuzi w’ibinyoma wa Leta Zunze Ubumwe z’Amerika ayobya isi yose mu gihe cy’ikigeragezo cy’ishusho y’inyamaswa ku rwego rw’isi.

October 7, 2023 the ass of Islam attacked the ancient literal glorious land, and when the ass is loosed before the proclamation of the Midnight Cry Islam will again strike the United States, the modern spiritual glorious land as it did at 9/11. The second time Balaam strikes the ass it is the second angel, and the second angel always produces a doubling as represented by “a path of vineyards” with two walls.

Ku wa 7 Ukwakira 2023, indogobe ya Islamu yateye igihugu cy’icyubahiro cya kera nyakuri; kandi igihe iyo ndogobe izabohorwa mbere y’itangazwa ry’Ijwi ryo mu Gicuku, Islamu izongera gutera Leta Zunze Ubumwe z’Amerika, igihugu cy’icyubahiro cya none cyo mu mwuka, nk’uko yabigenje ku wa 9/11. Ubwa kabiri Balamu akubita indogobe, ni marayika wa kabiri; kandi marayika wa kabiri buri gihe abyara ukuduburwa, nk’uko bigereranywa n’“inzira y’imizabibu” ifite inkuta ebyiri.

> And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. And when the ass saw the angel of the Lord, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff. And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? Numbers 22:26–28.

> Nuko marayika w’Uwiteka arakomeza aragenda, ahagarara ahantu hafunganye, aho hatari inzira yo gukebukira iburyo cyangwa ibumoso. Nuko indogobe ibonye marayika w’Uwiteka, yikubita hasi munsi ya Balamu; maze uburakari bwa Balamu buragurumana, ayikubita inkoni. Uwiteka akingura akanwa k’indogobe, ibwira Balamu iti: Ni iki nagukoreye, gitumye unkubita ubugira gatatu? Kubara 22:26–28.

When we consider verses twenty-two and three more closely, we find that it is actually verse twenty-three where the ass is struck the first time.

Iyo twitegereje neza umurongo wa makumyabiri na kabiri n’indi mirongo itatu, dusanga mu by’ukuri ari ku murongo wa makumyabiri na gatatu aho indogobe ikubiswe bwa mbere.

> And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.

> Nuko uburakari bw’Imana buragurumana kuko yagiye; marayika w’Uwiteka ahagarara mu nzira kugira ngo amubere umurwanya. Icyo gihe yari ahetswe n’indogobe ye, kandi abagaragu be babiri bari kumwe na we.

> And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.

> Indogobe ibona marayika w’Uwiteka ahagaze mu nzira, afite inkota ye ikururwa mu ntoki ze; nuko indogobe irateshuka iva mu nzira, ijya mu murima; Balamu ayikubita kugira ngo ayisubize mu nzira. Kubara 22:22, 23.

God’s anger at Balaam for accepting the request to be a false prophet was a parallel to Christ ending His dialogue with the quibbling Jews in the last verse of Matthew 22. Verse twenty-three of Numbers twenty-two aligns with Matthew chapter twenty-three, and verses twenty-four and twenty-five of Numbers aligns with chapters twenty-four and twenty-five of Matthew. Verses twenty-six, twenty-seven and twenty-eight align with Matthew chapters 26, 27, 28.

Uburakari bw’Imana kuri Balamu bwo kwemera icyifuzo cyo kuba umuhanuzi w’ibinyoma bwari bugereranywa no kuba Kristo yarangije ikiganiro cye n’Abayuda bayobyaga impaka mu murongo wa nyuma wa Matayo 22. Umurongo wa makumyabiri na gatatu wo muri Kubara 22 uhuye na Matayo igice cya 23, kandi imirongo ya makumyabiri na kane n’uwa makumyabiri na gatanu yo muri Kubara ihura n’ibice bya 24 na 25 bya Matayo. Imirongo ya 26, 27 na 28 ihura n’ibice bya 26, 27 na 28 bya Matayo.

Matthew 23 is the first angel, 24 and 25 are the second angel and 26, 27 and 28 are the third angel. In Numbers 22, verse 23 is the first angel, verses 24 and 25 are the second angel and verses 26, 27, and 28 are the third angel. Matthew is addressing the covenant people, old and new: Numbers is identifying the role of Islam as God’s tool of chastisement upon the Sunday worship that begins in the United States and thereafter the world. After the third strike, when the ass speaks, Balaam is enlightened to what had just happened.

Matayo 23 ni marayika wa mbere, 24 na 25 ni marayika wa kabiri, naho 26, 27 na 28 ni marayika wa gatatu. Muri Kubara 22, umurongo wa 23 ni marayika wa mbere, imirongo ya 24 na 25 ni marayika wa kabiri, naho imirongo ya 26, 27 na 28 ni marayika wa gatatu. Matayo arimo abwira abantu b’isezerano, aba kera n’aba none: Kubara irimo igaragaza uruhare rwa Isilamu nk’igikoresho cy’Imana cyo guhana ugusenga ku Cyumweru gutangirira muri Leta Zunze Ubumwe za Amerika, hanyuma bigakomereza no ku isi yose. Nyuma yo gukubita kwa gatatu, igihe indogobe ivuze, Balamu ahabwa gusobanukirwa n’ibyari bimaze kuba.

> Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. And the angel of the Lord said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me: And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive. And Balaam said unto the angel of the Lord, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again. Numbers 22:31–34.

> Nuko Uwiteka akingura amaso ya Balamu, abona marayika w’Uwiteka ahagaze mu nzira, afite inkota ye ikuranuye mu kuboko kwe; yunamika umutwe, yikubita hasi yubamye. Marayika w’Uwiteka aramubaza ati: “Ni iki cyatumye ukubita indogobe yawe incuro eshatu zose? Dore naje kuguhagarika, kuko inzira yawe ari iy’ubugoryi imbere yanjye. Iyo ndogobe yambonye, irampunga izo ncuro eshatu zose; iyo itampunga, ni ukuri mba nkwishe, yo nkayireka ikabaho.” Balamu abwira marayika w’Uwiteka ati: “Nacumuye; kuko ntari nzi ko wari uhagaze mu nzira ngo unyitambike: none rero, niba bitagushimishije, ndisubirira inyuma.” Kubara 22:31–34.

Balaam represents the false prophet, who is the United States who speaks as a dragon at the Sunday law. At the Sunday law, when he is enlightened he represents those who are still in Babylon, who are then awakened to the issue of the Sunday law and are called out of Babylon.

Balamu agereranya n’umuhanuzi w’ibinyoma, ari wo Leta Zunze Ubumwe z’Amerika, ivuga nk’ikiyoka igihe cy’itegeko ryo ku Cyumweru. Muri icyo gihe cy’itegeko ryo ku Cyumweru, iyo amaze kumurikirwa, agereranya abacyari i Babuloni, maze bagakangukira ikibazo cy’itegeko ryo ku Cyumweru, bagahamagarirwa kuva i Babuloni.

Five days of teaching a message of unleavened bread from Miller, then thirty days of Christ teaching His priests, represented by the thirty, that leads to the trumpet warning message of the loosing of the ass, that precedes by five days the lifting up of the ensign, that precedes by five days the closed door in the parable of the ten virgins, that precedes by five days the Pentecostal Sunday law, which ushers in the seven-day period of Tabernacles, which is the full outpouring of the latter rain during the Sunday law crisis, for the test of that period is over the seventh day.

Iminsi itanu yo kwigisha ubutumwa bw’umugati utasembuwe buvuye kuri Miller, hanyuma iminsi mirongo itatu Kristo yigisha abatambyi be, bahagarariwe na mirongo itatu, ibyo bikageza ku butumwa bw’imbuzi bw’inzamba bwo kurekurwa kw’indogobe, bubanziriza kuzamurwa kw’ikimenyetsoho iminsi itanu, na byo bikabanziriza urugi rufunze mu mugani w’abakobwa icumiho iminsi itanu, na byo bikabanziriza amategeko yo ku Cyumweru ya Pentekoteho iminsi itanu, ayo na yo agatiza umurindi igihe cy’iminsi irindwi cy’Ingando, ari cyo isukwa ryuzuye ry’imvura y’itumba yo hanyuma mu gihe cy’ikibazo cy’amategeko yo ku Cyumweru, kuko ikigeragezo cy’icyo gihe kirebana n’umunsi wa karindwi.

The number five is a symbol of the virgins, whether wise or foolish. The number thirty is a symbol of the priests, which is what the name Leviticus identifies. The number seven is the Sabbath. Leviticus twenty-three illustrates the history of the priests, the Levites of Malachi three, the wise virgins and the one hundred and forty-four thousand during the Sabbath testing time.

Umubare gatanu ni ikimenyetso cy’abakobwa b’inkumi, baba abanyabwenge cyangwa abapfu. Umubare mirongo itatu ni ikimenyetso cy’abatambyi, ari cyo igitabo cyitwa Abalewi kigaragaza. Umubare karindwi ni Isabato. Abalewi makumyabiri na gatatu hagaragaza amateka y’abatambyi, Abalewi bo muri Malaki gatatu, abakobwa b’inkumi b’abanyabwenge, n’ibihumbi ijana na mirongo ine na bine mu gihe cy’ikigeragezo cy’Isabato.

We will continue these things in the next article.

Tuzakomeza ibyo bintu mu ngingo ikurikira.

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