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

Icyizere cy’Amerika n’itariki ya 18 Nyakanga 2020 - Umubare Gatandatu

The Ensign

Ikimenyetso cy’Ibendera

Author

Jeff Pippenger

Published

September 23, 2023

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> 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.

> Maze iminsi itatu n’igice ishize, umwuka w’ubugingo uva ku Mana ubinjiramo, bahagarara ku birenge byabo; maze ubwoba bukomeye bugwira ababitegereje. Nuko bumva ijwi rikomeye rivuye mu ijuru ribabwira riti: Nimuze hano hejuru. Bazamuranwa mu gicu bajya mu ijuru; kandi abanzi babo barabareba. Ibyahishuwe 11:11, 12.

After being trampled down in the street, Elijah and Moses receive the Comforter and they then stand upon their feet. Ezekiel’s valley of bones first hear a noise and then experience a shaking, but they were still without breath.

Bamaze kugirirwa nk’ibyandagazwa mu muhanda, Eliya na Mose bahabwa Umuhumuriza, hanyuma bahagarara ku birenge byabo. Mu kibaya cy’amagufwa cya Ezekiyeli habanza kumvikana urusaku, hanyuma hakaza kunyeganyega; ariko yari agifite adafite umwuka.

> 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. Ezekiel 37:7, 8.

> Nuko ndahanura nk’uko nategetswe; maze nkiri guhanura, habaho urusaku, kandi dore habaho kunyeganyega, amagufwa aza hamwe, igufwa ku igufwa ryaryo. Nuko nkiri kubireba, dore imitsi n’umubiri birabyirukiraho, uruhu rubitwikira hejuru; ariko nta mwuka wari ubirimo. Ezekiyeli 37:7, 8.

When the bodies have been reconstituted, they hear the message of the four winds.

Iyo imibiri izaba yongeye kubumbwa, yumva ubutumwa bw’imiyaga ine.

> 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. Ezekiel 37:9, 10.

> Maze arambwira ati: Hanura ubwire umuyaga, hanura, wa mwana w’umuntu, ubwire umuyaga uti: Uku ni ko Uwiteka Imana ivuga iti: Ngwino uvuye mu miyaga ine, wa mwuka we, uhumekere aba bishwe, kugira ngo babe bazima. Nuko mpanura nk’uko yantegetse, umwuka ubinjiramo, barabaho, bahagarara ku birenge byabo, baba ingabo nyinshi cyane. Ezekiyeli 37:9, 10.

All the prophets identify the end of the world, so the passage from Ezekiel produces a dilemma for those who wish to avoid the message of Revelation eleven’s two prophets. Of course, for those who wish to reject the message the easiest lie they can tell themselves is that Revelation eleven is just a history that represents the French Revolution, and it has no end of the world application. But if you accept the premise that even Revelation eleven identifies the end of the world, then you must reconcile the fact that the mighty army at the end of the world that presents the third angel’s message in a loud cry is identified as being dead and resurrected in advance of their standing up as God’s army.

Abahanuzi bose bagaragaza iherezo ry’isi, bityo uwo murongo wo muri Ezekiyeli uteza urujijo ku bashaka kwirinda ubutumwa bw’abahanuzi babiri bo mu Ibyahishuwe igice cya cumi na kimwe. Birumvikana ko, ku bashaka kwanga ubwo butumwa, ikinyoma cyoroshye kurusha ibindi bashobora kwibwira ari uko Ibyahishuwe igice cya cumi na kimwe ari amateka gusa agaragaza Impinduramatwara y’Abafaransa, kandi ko nta cyo ahuriyeho n’iherezo ry’isi. Ariko niba wemeye ihame rivuga ko ndetse n’Ibyahishuwe igice cya cumi na kimwe na byo bigaragaza iherezo ry’isi, ugomba guhuza n’ukuri ko ingabo ikomeye yo ku iherezo ry’isi itangaza ubutumwa bwa marayika wa gatatu mu ijwi riranguruye igaragazwa nk’iyapfuye kandi ikazurwa mbere yo guhaguruka ikaba ingabo z’Imana.

> 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 37:11–14.

> Nuko arambwira ati: Mwana w’umuntu, aya magufa ni inzu ya Isirayeli yose. Dore baravuga bati: Amagufa yacu yumye, ibyiringiro byacu byashizeho, twaciweho burundu. Nuko rero bahanurire, ubabwire uti: Uku ni ko Uwiteka Imana ivuga iti: Dore, yemwe bwoko bwanjye, nzafungura ibituro byanyu, mbavane mu bituro byanyu, kandi nzabageza mu gihugu cya Isirayeli. Maze muzamenya yuko ndi Uwiteka, ubwo nzaba maze gufungura ibituro byanyu, yemwe bwoko bwanjye, nkabavana mu bituro byanyu. Kandi nzabashyiramo Umwuka wanjye, maze mube bazima, kandi nzabatuza mu gihugu cyanyu bwite; ni bwo muzamenya yuko jyewe Uwiteka nabivuze kandi nkabikora, ni ko Uwiteka avuga. Ezekieli 37:11–14.

Christ ascended into heaven with a cloud and He returns with clouds, and the clouds represent angels. Moses and Elijah ascend up into heaven in a cloud that represents the message of the third angel that flies in the midst of heaven at the Sunday law in the United States. Moses and Elijah ascend up into heaven at the Sunday law in connection with a message of Islam.

Kristo yazamutse ajya mu ijuru aherekejwe n’igicu, kandi azagarukana n’ibicu; kandi ibicu bigereranya abamarayika. Mose na Eliya bazamuka bajya mu ijuru bari mu gicu kigereranya ubutumwa bw’umumarayika wa gatatu uguruka hagati mu ijuru mu gihe cy’itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika. Mose na Eliya bazamuka bajya mu ijuru mu gihe cy’itegeko ryo ku Cyumweru bifatanyije n’ubutumwa bw’Isilamu.

Isaiah identifies many of the truths connected with this history and in the very same passage that Jesus referenced to identify His work. He employed the prophets Elijah and Elisha as examples of a prophetic message not being received by their own countrymen, and it immediately brought those of the church in Nazareth to anger and they sought to kill him.

Yesaya agaragaza ukuri kwinshi gufitanye isano n’aya mateka, kandi muri uwo murongo nyirizina Yesu yifashishije kugira ngo aranga umurimo We. Yakoresheje abahanuzi Eliya na Elisha nk’ingero z’ubutumwa bw’ubuhanuzi butakiriwe n’ab’iwabo ubwabo, maze ako kanya bitera ab’itorero ry’i Nazareti uburakari, bashaka kumwica.

> The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.

> Umwuka w’Umwami Imana ari kuri jye, kuko Uwiteka yansize amavuta ngo mbwirize abacisha bugufi inkuru nziza; yantumye guhambiriza abafite imitima imenetse, gutangaza umudendezo ku bajyanywe ari imbohe no kubohorwa kw’ababohewe; gutangaza umwaka wemewe n’Uwiteka n’umunsi wo guhora kw’Imana yacu; guhumuriza abarira bose; kugenera abaririra i Siyoni, kubaha umutako mu cyimbo cy’ivu, amavuta y’ibyishimo mu cyimbo cy’umuborogo, n’umwambaro wo gushima mu cyimbo cy’umwuka uremerewe; kugira ngo bitwe ibiti byo gukiranuka, ikimera Uwiteka yateye, kugira ngo ahimbazwe. Kandi bazubaka amatongo ya kera, bazahagurutsa amatongo yabanje kurimbuka, kandi bazasanura imidugudu yahindutse amatongo, ari yo matongo y’ibisekuru byinshi. Kandi abanyamahanga bazahagarara baragire imikumbi yanyu, n’abana b’ab’ishyanga bazababera abarimyi n’abahinzi b’imizabibu yanyu. Ariko mwebwe muzitwa Abatambyi b’Uwiteka; abantu bazabita Abakozi b’Imana yacu; muzarya ubutunzi bw’amahanga, kandi mu bwiza bwayo muzīrata. Mu cyimbo cy’isoni zanyu muzahabwa incuro ebyiri; no mu cyimbo cy’isoni n’urujijo bazishimira umugabane wabo; ni cyo gituma mu gihugu cyabo bazaragwa ibice bibiri; ibyishimo by’iteka bizababera ibyabo. Kuko jyewe Uwiteka nkunda ubutabera, nanga ubujura buherekeje igitambo cyoswa; kandi nzayobora umurimo wabo mu kuri, kandi nzasezerana na bo isezerano ry’iteka. Urubyaro rwabo ruzamenyekana mu banyamahanga, n’ababakomokaho bamenyekane mu mahanga; abazababona bose bazabemera ko ari urubyaro Uwiteka yahaye umugisha. Nzanezererwa cyane mu Uwiteka, umutima wanjye uzishimira Imana yanjye; kuko yanyambitse imyambaro y’agakiza, yantwikiriye umwitero wo gukiranuka, nk’uko umukwe yīrotse imitako, kandi nk’uko umugeni yishariza ibikōko bye. Kuko nk’uko isi imeza urubuto rwayo, kandi nk’uko umurima utuma ibyabibwemo bimera; ni ko Umwami Imana izatuma gukiranuka no gushimwa bimera imbere y’amahanga yose.

> For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. The Lord hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: But they that have gathered it shall eat it and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken. Isaiah 61:1–62:12.

> Ku bw’i Siyoni sinzaceceka, kandi ku bw’i Yerusalemu sinzatuza, kugeza ubwo gukiranuka kwayo kuzarabagirana nk’umucyo, n’agakiza kayo kakaka nk’itara. Kandi abanyamahanga bazabona gukiranuka kwawe, n’abami bose bazabona ubwiza bwawe; kandi uzitwa izina rishya, iryo akanwa k’Uwiteka kazakwita. Nawe uzaba ikamba ry’ubwiza mu kuboko k’Uwiteka, n’igisingo cya cyami mu kuboko kw’Imana yawe. Ntuzongera kwitwa Uwatawe; kandi n’igihugu cyawe ntikizongera kwitwa Ubutayu: ahubwo uzakubitwa Hefiziba, n’igihugu cyawe cyitwe Bewula: kuko Uwiteka akwishimira, kandi igihugu cyawe kizashyingirwa. Nk’uko umusore arongora inkumi, ni ko abahungu bawe bazakurongora; kandi nk’uko umukwe yishimira umugeni, ni ko Imana yawe izakwishimira. Nashyize abarinzi ku nkike zawe, wa Yerusalemu we, batazaceceka ku manywa cyangwa nijoro; mwa bibutsa Uwiteka mwe, ntimugaceceke. Kandi ntimumuhe uburuhukiro, kugeza ubwo azashinga Yerusalemu kandi akayigira ishimwe mu isi. Uwiteka yarahiye ukuboko kwe kw’iburyo n’ukuboko kw’imbaraga ze, ati Ni ukuri sinzongera guha abanzi bawe imyaka yawe ngo ibe ibyokurya byabo; kandi n’abanyamahanga ntibazongera kunywa divayi yawe, iyo wahinguriye uvunika: ahubwo abayisaruye ni bo bazayirya bashime Uwiteka; kandi abayikusanyije ni bo bazayinywera mu bikari by’ubutagatifu bwanjye. Nimunyure, nimunyure mu marembo; mutegurire abantu inzira; nimutunganye, nimutunganye umuhanda munini; mukureho amabuye; mumanikire abantu ibendera. Dore, Uwiteka yatangaje kugeza ku mpera z’isi, ati Mubwire umukobwa wa Siyoni muti Dore, agakiza kawe karaje; dore, ingororano ze ziri kumwe na we, n’umurimo we uri imbere ye. Kandi bazabita bati Abantu bera, Abacunguwe b’Uwiteka; nawe uzitwa Ushatswe, Umudugudu udatereranywe. Yesaya 61:1–62:12.

The Lord enters into “an everlasting covenant” with the one hundred and forty-four thousand who have previously been “forsaken,” but then become “a city” that is “not forsaken.” They were “desolate,” and dead in the street. Isaiah identifies them as the “Priests of the Lord,” the Lord’s “ministers,” a “holy people” and the “watchmen” on the walls of Zion.

Uwiteka agirana “isezerano ry’iteka ryose” n’abarenga ibihumbi ijana na mirongo ine na bine bari barabanje “gutereranwa,” ariko nyuma bakaba “umurwa” “utakiri uwaterewe.” Bari “barahindutse amatongo,” kandi bari bapfiriye mu muhanda. Yesaya abaranga ko ari “Abatambyi b’Uwiteka,” “abagaragu” b’Uwiteka, “ubwoko bwera” n’“abarinzi” bari ku nkike za Siyoni.

In contrast with those who rejoiced over their dead bodies, God then rejoices over them “as the bridegroom rejoiceth over the bride.” The bride has then been made ready. Just as in the promise to Philadelphia the Lord gives them a “new name,” and He identifies their name as “Hephzibah” and “Beulah.” Hephzibah means my delight is in her, and Beulah means to marry. The Lord marries those represented by Elijah and Moses.

Mu buryo butandukanye n’abishimiye imirambo yabo, Imana yo ibanezererwa “nk’uko umukwe anezererwa umugeni.” Ubwo ni bwo umugeni aba amaze gutegurwa. Nk’uko no mu isezerano ryahawe Filadelifiya Umwami abaha “izina rishya,” kandi akavuga ko izina ryabo ari “Hefiziba” na “Beyula.” Hefiziba bisobanura ngo ibyishimo byanjye biri muri we, kandi Beyula bisobanura kurongora. Umwami arongora abagereranywa na Eliya na Mose.

The work they are given is to prepare the way for Christ Second Coming by preaching the “good tidings” of Christ and His righteousness “unto the end of the world.” They have been anointed by the Comforter in the outpouring of the Spirit and will then be lifted “up as a standard,” as “a great voice from heaven” says “unto them, Come up hither.” They will then be as “a crown of glory” and “a royal diadem” in the hand of the Lord. Zechariah identifies the same crown as an ensign, while also placing the event during the time of the latter rain.

Umurimo bahawe ni uwo gutegurira inzira Kristo mu Kugaruka kwe kwa Kabiri babwiriza “ubutumwa bwiza” bwa Kristo no gukiranuka kwe “kugeza ku mpera y’isi.” Basizwe n’Umufasha mu gusukwa k’Umwuka, hanyuma bazashyirwa hejuru “nk’ikimenyetso,” nk’uko “ijwi rikomeye rivuye mu ijuru” ribabwira riti: “Muzamuke muze hano.” Hanyuma bazaba nk’“ikamba ry’ubwiza” n’“igitambaro cy’ubwami cyo ku mutwe” mu kuboko k’Uwiteka. Zekariya agaragaza iryo kamba nyene nk’ibendera, kandi anashyira icyo gikorwa mu gihe cy’imvura y’itumba rya nyuma.

> And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 9:16–10:1.

> Kandi Uwiteka Imana yabo azabakiza kuri uwo munsi nk’umukumbi w’ubwoko bwe; kuko bazamera nk’amabuye y’ikamba, azamuwe nk’ibendera hejuru y’igihugu cye. Mbega ukuntu kugira neza kwe ari gukomeye, kandi ukuntu ubwiza bwe ari bukomeye! Ingano izatuma abasore bishima, na vino nshya igatuma inkumi zinezerwa. Nimusabe Uwiteka imvura mu gihe cy’imvura y’itumba; ni bwo Uwiteka azarema ibicu birabagirana, kandi abahe imvura y’amahindu, aha buri wese ubwatsi bwo mu murima. Zekariya 9:16–10:1.

They will be the “flock of His people,” but the Lord has a second flock who are then still in Babylon who he will also call. Their work will be to rebuild the “old” waste places and the “desolations” of many generations. They will be those who return and reestablish the old paths that have been rejected and covered up within Adventism and without Adventism. They will return to the Millerite foundational truths and present them in their purity to Laodicean Adventism and they will also present a message to those outside of Adventism concerning the “old” truths connected with God’s law, especially the Sabbath. In doing so they will use the histories of many generations to illustrate the new history. Their work will take place during the latter rain, when the judgments of God are in the land. When the Lord with His right hand, lifts them up as an ensign the entire world that had previously rejoiced over their dead bodies lying in the street will see the ensign, and hear the watchmen’s warning trumpet.

Bazaba “umukumbi w’ubwoko Bwe,” ariko Umwami afite undi mukumbi wa kabiri uzaba ukiri i Babuloni muri icyo gihe, na wo azahamagara. Umurimo wabo uzaba uwo kongera kubaka amatongo ya “kera” no gusana “ibyasenyutse” by’ibihe byinshi byakurikiranye. Bazaba ari abagaruka bakongera gushimangira inzira za kera zanzwe kandi zatwikiriwe haba mu Badivantisiti ndetse no hanze y’Abadivantisiti. Bazagaruka ku kuri kw’ishingiro kw’Abamilerite kandi bakakugaragariza mu butungane kwabwo Abadivantisiti b’i Lawodikiya; kandi bazanageza ubutumwa ku bari hanze y’Abadivantisiti bwerekeye ukuri kwa “kera” gufitanye isano n’amategeko y’Imana, cyane cyane Isabato. Mu kubikora, bazakoresha amateka y’ibisekuru byinshi kugira ngo bagaragaze amateka mashya. Umurimo wabo uzakorwa mu gihe cy’imvura y’itumba, igihe imanza z’Imana ziri mu isi. Ubwo Umwami, akoresheje ukuboko Kwe kw’iburyo, azabazamura nk’ibendera, isi yose yari yarigeze kunezererwa n’imibiri yabo yapfuye iri mu muhanda izabona iryo bendera, kandi yumve impanda yo kuburira y’abarinzi.

> 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, namwe muyibamo, nimurebe igihe azamurira ibendera ku misozi; kandi nimwumve igihe azavuga impanda. Yesaya 18:3.

In chapter eleven of Revelation when those who had been rejoicing over their dead bodies see them stand up “great fear fell upon them which saw them.”

Mu gice cya cumi na kimwe cy’Ibyahishuwe, ubwo abari barimo bishimira intumbi zabo bababonaga bahagaze, “ubwoba bwinshi bubagwa hejuru, bo babibonye.”

> Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:8, 9.

> Maze Umunyashūri azagwa inkota, ariko itari iy’umunyembaraga; kandi inkota, itari iy’umuntu woroheje, izamurimbura; nyamara azahunga iyo nkota, kandi abasore be bazacogora intege. Kandi azahungira mu gihome cye kubera ubwoba, kandi abatware be bazatinya ibendera, ni ko Uwiteka avuga, we ufite umuriro we muri Siyoni, n’itanura rye i Yerusalemu. Yesaya 31:8, 9.

All the prophet’s testimonies come together in the book of Revelation. The Assyrian represents the king of the north in Daniel eleven verse forty to forty-five who comes to his end with none to help. When the one hundred and forty-four thousand, who are God’s watchmen, blow the trumpet the entire world will hear and be afraid. Those represented by the two prophets will be “anointed” by the Comforter “to preach good tidings” that are the “tidings out of the east and out of the north” that “trouble” the king of the north in Daniel chapter eleven verse forty-four and that marks the beginning of the persecution of the Sunday law crisis. At that time the Gentiles will respond to the message to come out of Babylon and come and join the priests of the Lord, who are also represented as “a root of Jesse,” thus identifying the biblical methodology that they will use to present the warning message unto the Gentiles.

Ubuhamya bwose bw’umuhanuzi buhurira hamwe mu gitabo cy’Ibyahishuwe. Umwashuri asobanura umwami w’amajyaruguru uvugwa muri Daniyeli 11:40–45, ugera ku iherezo rye nta umufasha. Igihe ibihumbi ijana na mirongo ine na bine, ari bo barinzi b’Imana, bazavuga impanda, isi yose izumva kandi itinye. Abo bashushanywa n’abahanuzi babiri “bazasigwa” n’Umuhumuriza “kubwiriza ubutumwa bwiza,” ari bwo “amakuru ava iburasirazuba no mu majyaruguru” “azahagarika umutima” umwami w’amajyaruguru uvugwa muri Daniyeli 11:44, kandi ibyo bizaba ikimenyetso cy’itangiriro ry’itotezwa ryo mu gihe cy’ihungabana ry’itegeko ryo ku Cyumweru. Muri icyo gihe abanyamahanga bazitabira ubutumwa bubahamagara gusohoka i Babuloni, baze bifatanye n’abatambyi b’Uwiteka, na bo kandi bashushanywa nk’“umuzi wa Yesayi,” bityo bikagaragaza uburyo bwa Bibiliya bazakoresha mu kugeza ubutumwa bw’umuburo ku banyamahanga.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Kandi kuri uwo munsi hazabaho igishyitsi cya Yesayi, kizahagarara nk’ibendera ry’amoko; abanyamahanga bazacyegera bagishaka, kandi ahazaruhukira hazaba mu bwiza. Kandi kuri uwo munsi, Umwami azongera kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye bo mu bwoko bwe, abazaba basigaye, abakure muri Ashuri no muri Egiputa no muri Patrosi no muri Kushi no muri Elamu no muri Shinari no muri Hamati no mu birwa byo mu nyanja. Kandi azazamurira amahanga ibendera, maze akoranye abirukanywe bo muri Isirayeli, kandi akoranye hamwe abatatanyirijwe i Buyuda, abakure ku mpera enye z’isi. Yesaya 11:10–12.

The Lord gathered His people on September 11, 2001 with the message that identified Islam’s attack as the arrival of the third woe. The Lord gathers His people again a second time after they have been dead in the street. When He does so those gathered are identified as “the outcasts of Israel,” the “dispersed of Judah.” They were cast out into the streets on July 18, 2020, but they are gathered a second time to be the ensign that gathers God’s other flock that are still in Babylon. The gathering of those still in Babylon begins at the Sunday law in the United States, which is the second of two voices in Revelation eighteen.

Umwami yakoranyije ubwoko Bwe ku wa 11 Nzeri 2001 abuhaye ubutumwa bwagaragaje ko igitero cya Isilamu ari ukuza kwa “ishyano” rya gatatu. Umwami yongeye gukoranya ubwoko Bwe ubwa kabiri bamaze kuba bapfiriye mu muhanda. Igihe abigenje atyo, abakoranyijwe bagaragazwa nk’“abirukanywe ba Isirayeli,” n’“abatataniye ba Yuda.” Birukanywe mu mihanda ku wa 18 Nyakanga 2020, ariko bongera gukoranirizwa hamwe ubwa kabiri kugira ngo babe ibendera rikoraniriza hamwe undi mukumbi w’Imana ukiri i Babuloni. Gukoranywa kw’abakiri i Babuloni gutangira ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika, ari ryo jwi rya kabiri mu majwi abiri yo mu Byahishuwe igice cya cumi n’umunani.

The first gathering took place on September 11, 2001 when Islam struck the United States. As the ensign that is to be gathered a second time they are represented as the root of Jesse, which is a symbol which represents the work of Alpha and Omega illustrating the end of a thing with the beginning of a thing. The first gathering was marked by an Islamic strike upon the United States and illustrates and identifies an Islamic strike upon the United States as the second gathering. When the root of Jesse stands for an ensign to the Gentiles his “rest” shall be glorious, for the ensign will lead those still in Babylon back to the biblical old path of the seventh-day Sabbath, thus marking the raising of the ensign for the Gentiles at the Sunday law crisis.

Ikoraniro rya mbere ryabaye ku wa 11 Nzeri 2001, igihe Ubuyisilamu bwateraga Leta Zunze Ubumwe za Amerika. Kuko bo bagaragazwa nk’igishyitsi cya Yese, ari cyo kimenyetso kigomba gukoranirizwaho ubugira bwa kabiri, icyo ni ikimenyetso cyerekana umurimo wa Alufa na Omega, kigaragaza iherezo ry’ikintu rifatanyijwe n’itangiriro ryacyo. Ikoraniro rya mbere ryaranzwe n’igitero cy’Ubuyisilamu kuri Leta Zunze Ubumwe za Amerika, kandi rigaragaza ndetse rikamenyekanisha ko igitero cy’Ubuyisilamu kuri Leta Zunze Ubumwe za Amerika ari cyo koraniro rya kabiri. Igihe igishyitsi cya Yese gihagaze nk’ibendera ku banyamahanga, “ikiruhuko” cye kizaba icy’icyubahiro, kuko iryo bendera rizayobora abacyari i Babuloni kubagarura mu nzira ya kera yo muri Bibiliya y’Isabato y’umunsi wa karindwi, bityo bikaranga izamurwa ry’iryo bendera ku banyamahanga mu gihe cy’ingorane y’itegeko ryo ku cyumweru.

The “ensign” first experiences a purification process that has been illustrated in Malachi chapter three, the two temple cleansings of Christ and of course the parable of the ten virgins at the end of the Millerite movement. The purification process at the beginning is repeated to the very letter at the end, and is represented by Isaiah in connection with a singular table that has been noted in a book. The rebellion of Adventism is the counterfeit table produced in 1863 to reject and replace the two tables noted in the book of Habakkuk chapter two.

“ikimenyetso” kibanza kunyura mu gikorwa cyo kwezwa cyashushanyijwe muri Malaki igice cya gatatu, mu kwezwa kw’insengero kubiri kwa Kristo, kandi koko no mu mugani w’abakobwa cumi b’inkumi ku iherezo ry’umuryango wa Millerite. Igikorwa cyo kwezwa cyo mu ntangiriro gisubirwamo ku mpera uko cyakabaye kose, kandi cyerekanwa na Yesaya gifitanye isano n’ameza amwe yihariye yavuzwe mu gitabo. Ubugome bwo kwigomeka bwa Adventisme ni yo meza y’impimbano yakozwe mu 1863 kugira ngo yange kandi isimbure ameza abiri yavuzwe mu gitabo cya Habakuki igice cya kabiri.

> Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. Isaiah 30:8–19.

> Noneho genda, ubyandike imbere yabo ku kibaho, kandi ubishyire no mu gitabo, kugira ngo bibeho ku bihe bizaza iteka ryose: Kuko aba ari ubwoko bwigometse, abana b’abanyabinyoma, abana batemera kumva amategeko y’Uwiteka: Babwira aberekwa bati: Ntimurebe; kandi babwira abahanuzi bati: Ntimuduhanuze iby’ukuri, ahubwo mutubwire ibidushimisha, muduhanurire ibinyoma: Nimuve mu nzira, muteshuke mureke inzira, mutume Uwera wa Isirayeli ava imbere yacu. Ni cyo gituma Uwera wa Isirayeli avuga ati: Kuko musuzuguye iri jambo, mukiringira akarengane n’ubugoryi, mukabishingiraho: Ni cyo gituma ubwo bugome buzababera nk’umwenge ugiye guhanuka, ubyimbye mu rukuta rurerure, uhanuka ukaza gitunguranye mu kanya gato. Kandi azarumenagura nk’uko bamenagura urwabya rw’umubumbyi, rukajanjagurika; ntazababarira, ku buryo mu bisigazwa byarwo hatabonwamo agace na kamwe ko kuvana umuriro ku ziko cyangwa ko kuvomesha amazi mu rwobo. Kuko Uwiteka Imana, Uwera wa Isirayeli, avuga ati: Mu kugaruka no mu ituze ni ho muzabonera agakiza; imbaraga zanyu zizaba mu mutuzo no mu kwiringira; ariko ntimwashatse. Ahubwo muravuga muti: Oya; tuzahunga turi ku mafarashi; ni cyo gituma muzahunga. Kandi muti: Tuzagendera ku yihuta; ni cyo gituma abazabakurikira bazaba abanyamuvuduko. Igihumbi kizahunga kubera igikangisho cy’umwe; kandi kubera igikangisho cya batanu muzahunga; kugeza ubwo muzarekwa musa n’akantarange kari ku mpinga y’umusozi, kandi musa n’ibendera riri ku gasozi. Ni cyo gituma Uwiteka azategereza kugira ngo abagirire ubuntu, kandi ni cyo gituma azashyirwa hejuru kugira ngo abagirire imbabazi: kuko Uwiteka ari Imana ikiranura mu rubanza; hahirwa abamwitega bose. Kuko abantu bazatura i Siyoni, i Yerusalemu: ntuzongera kurira ukundi; azakugirira ubuntu rwose yumvise ijwi ryo gutaka kwawe; narimara kuryumva azagusubiza. Yesaya 30:8–19.

In 1863 Adventism began the process of rejecting the prophetic message of William Miller as represented upon the two sacred tables of Habakkuk. Jesus illustrates the end with the beginning. In this passage the rebels at the beginning of Adventism, also represent the rebels at the end of Adventism. In both cases the rebellion represents a rejection of the prophetic message and methodology of each history, when they proclaim to the “seers,” “See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.”

Mu 1863, Ubugenzi bw’Abadivantisiti bwatangiye inzira yo kwanga ubutumwa bw’ubuhanuzi bwa William Miller nk’uko bwari bugaragajwe ku bisate bibiri byera bya Habakkuk. Yesu agaragaza iherezo ahereye ku ntangiriro. Muri uyu murongo, abigometse bo mu ntangiriro z’Ubugenzi bw’Abadivantisiti na bo bahagarariye abigometse bo ku iherezo ryabwo. Muri ibyo byombi, ubwo bugome bugaragaza ukwanga ubutumwa bw’ubuhanuzi n’uburyo bukoreshwa muri buri mateka, igihe babwira “ababonekerwa” bati: “Ntimubone; kandi ku bahanuzi bati: Ntimuduhanurire ibitunganye; ahubwo mutubwire ibyoroshye, muduhanurire ibidushuka.”

They also determine to leave the path when they proclaim “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path of the righteous is the “old paths” of Jeremiah chapter six verses sixteen and seventeen. The rebels determine not to walk in the foundational truths or to hearken to the sound of the trumpet that is blown by the watchmen that have been lifted up, representing the Millerite movement and the movement of Future for America.

Banafata n’umwanzuro wo kuva mu nzira igihe bavuga bati: “Muvemo mu nzira, mukebukire inzira, mutume Uwera wa Isirayeli ava imbere yacu.” Inzira y’abakiranutsi ni “inzira za kera” zo muri Yeremiya igice cya gatandatu, umurongo wa cumi na gatandatu n’uwa cumi na karindwi. Abagome bafata umwanzuro wo kutagenda mu kuri kw’ifatizo cyangwa ngo bumvire ijwi ry’impanda ivuzwa n’abarinzi bashyizwe hejuru, bahagarariye umutwe w’Abamilerite n’umutwe wa Future for America.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Uku ni ko Uwiteka avuga ati: Nimuhagarare mu nzira, murebe, mubaze inzira za kera, aho inzira nziza iri, maze muyigenderemo; ni bwo muzabonera ubugingo bwanyu uburuhukiro. Ariko baravuga bati: Ntituzayigenderamo. Kandi nabashyiriyeho abarinzi, mvuga nti: Nimwumve ijwi ry’impanda. Ariko baravuga bati: Ntituzaryumva. None rero nimwumve, mwa mahanga mwe, mumenye, wa iteraniro we, ibiri muri bo. Wumve, wa si we: dore ngiye kuzana ibyago kuri ubu bwoko, ari byo mbuto z’ibitekerezo byabo, kuko batumviye amagambo yanjye, kandi amategeko yanjye bayanze. Yeremiya 6:16–19.

The rebels’ refusal to walk in the old paths is also represented as their desire to “cause the Holy One of Israel to cease from before them”, and represents the rejection of the message of the Midnight Cry which is premised upon the Alpha and Omega illustrating the end of Adventism with the beginning.

Kwangwa kw’abigometse kugendera mu nzira za kera na ko kugaragazwa nk’icyifuzo cyabo cyo “gutuma Uwera wa Isirayeli ava imbere yabo,” kandi bigereranya kwanga ubutumwa bw’Amaborogo yo mu Gicuku bushingiye kuri Alufa na Omega byerekana iherezo rya Adiventizimu rifatanijwe n’intangiriro yayo.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Bari bafite umucyo urabagirana washyizwe inyuma yabo ku ntangiriro y’inzira, uwo marayika yambwiye ko wari ‘ijwi ryo mu gicuku.’ Uwo mucyo wamurikaga inzira yose, kandi ukamurikira ibirenge byabo, kugira ngo batagwa.”

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Niba bakomezaga amaso yabo kuri Yesu, wari imbere yabo cyane, abayobora aberekeza ku murwa, babaga batekanye. Ariko bidatinze bamwe barananiwe, baravuga bati: uwo murwa ukiri kure cyane, kandi bari biteze ko baba barawugezemo mbere. Nuko Yesu akabatera ubutwari azamura ukuboko kwe kw’iburyo kwuje ubwiza, maze muri uko kuboko hakavamo umucyo wazungagaho hejuru y’itsinda ry’abategereje ukuza kwe, maze bagasakuza bati: ‘Alleluia!’ Abandi bo, kubera kwihubuka, bahakanye umucyo wari inyuma yabo, bavuga ko atari Imana yari yabayoboye ikabageza aho hose. Wa mucyo wari inyuma yabo urazima, usiga ibirenge byabo mu mwijima w’icuraburindi rwose, maze barasitara, babura ikimenyetso n’Yesu, maze bava mu nzira bagwa hasi mu isi y’umwijima n’ubugome yari hepfo.” Christian Experience and Teachings of Ellen G. White, 57.

The purification process represented by the Midnight Cry produces two classes of worshippers, and Isaiah chapter thirty represents the foolish virgins lack of oil as an inability to gather water or fire, which are both symbols of the Comforter when Isaiah writes, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Their judgment comes “suddenly” as represented by the cry at midnight, when they then find that it is too late to obtain the oil. The fire and water in Isaiah’s testimony are simply another representation of the oil in the parable of the ten virgins. Oil, water and fire represent character, they represent the message and also the presence of the Comforter. None of these symbols can be obtained when the judgment of the ten virgins “cometh suddenly at an instant.” It is then too late.

Igikorwa cyo kwezwa kigereranywa n’Induru ya Saa Sita z’Ijoro gitanga amatsinda abiri y’abaramya, kandi Yesaya igice cya mirongo itatu kigereranya kubura amavuta kw’abakobwa b’abapfu ari ukudashobora kuvoma amazi cyangwa kubona umuriro, byombi bikaba ibimenyetso by’Umuhumuriza, ubwo Yesaya yandikaga ati, “ukumeneka kwacyo kuzaza gitunguranye, mu kanya gato. Kandi azakimena nk’uko ikibindi cy’umubumbyi kimenwa kikavunagurwamo ibice; ntazababarira, ku buryo mu bisigazwa byacyo bitazabonekamo agace kabasha kuvana umuriro ku ziko, cyangwa kuvoma amazi mu rwobo.” Urubanza rwabo ruza “gitunguranye” nk’uko rigereranywa n’induru yo mu gicuku, ari bwo basanga byakererewe cyane ngo babone amavuta. Umuriro n’amazi biri mu buhamya bwa Yesaya ni ikigereranyo kindi gusa cy’amavuta yo mu mugani w’abakobwa icumi. Amavuta, amazi n’umuriro bigereranya imico; bigereranya ubutumwa kandi bigereranya n’ubwiza bw’Umuhumuriza. Nta na kimwe muri ibyo bimenyetso gishobora kuboneka igihe urubanza rw’abakobwa icumi “ruzaza gitunguranye, mu kanya gato.” Icyo gihe biba byarakererewe.

The only safety is in “returning,” which is the promise made to Jeremiah when he represented those that were disappointed at the first disappointment. If God’s people would return unto Him, He would return unto them, but the rebels refuse and the light that illuminated the path went out. The light at the beginning was the Midnight Cry and the path forward was illuminated by Christ’s glorious right arm all the way into eternity. Christ was in front of those on the path and the light behind must be the same light, for Christ illustrates the end of the path with the beginning of the path. The Midnight Cry was and is present truth.

Umutekano umwe rukumbi uri mu “kugaruka,” ari byo byasezeraniwe Yeremiya igihe yahagarariraga abari baracitse intege ku bwo gucika intege kwa mbere. Iyo ubwoko bw’Imana buba bwaramugarukiye, na We yari kubugarukira; ariko abigometse barabyanga, maze umucyo wamurikaga inzira urazima. Umucyo wariho mu ntangiriro wari Induru yo mu gicuku, kandi inzira igana imbere yamurikiwe ukuboko kw’iburyo kwa Kristo guhebuje icyubahiro, kugeza itegeko ry’ibihe byose. Kristo yari imbere y’abari muri iyo nzira, kandi umucyo wo inyuma ugomba kuba ari wa mucyo nyine, kuko Kristo agaragaza iherezo ry’inzira ahuje n’intangiriro y’inzira. Induru yo mu gicuku yari kandi iracyari ukuri guhari muri iki gihe.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Kenshi nkunda kugaragazwa ku mugani w’inkumi icumi, eshanu muri zo zari abanyabwenge, naho eshanu ari abapfu. Uyu mugani warasohoye kandi uzasohora mu buryo nyakuri rwose uko wakabaye, kuko ufite ishyirwa mu bikorwa ryihariye kuri iki gihe, kandi, nk’ubutumwa bw’umumarayika wa gatatu, warasohoye kandi uzakomeza kuba ukuri kw’iki gihe kugeza ku mperuka y’ibihe.” Review and Herald, August 19, 1890.

A desire to cause the Holy One to cease from before them is a rejection of not only Christ, but Christ as the Alpha and Omega. It is the rejection of the Midnight Cry message. The Midnight Cry message in the beginning of Adventism was a correction of the failed prediction.

Icyifuzo cyo gutuma Uwera ahagarara imbere yabo ni ukwanga atari Kristo gusa, ahubwo ni no kwanga Kristo nk’Alufa na Omega. Ni ukwanga ubutumwa bw’Induru yo mu Gicuku. Ubutumwa bw’Induru yo mu Gicuku mu itangiriro ry’Ubwadivantisiti bwari ugukosora ubuhanuzi bwari bwarananiranye.

The rebels who rejected the “old paths” and created a counterfeit “table” separate from the righteous as represented in the Millerite movement’s fulfillment of the Midnight Cry. Then “One thousand” fled “at the rebuke of one” and the movement suddenly went from fifty thousand down to fifty. They fled because of the “rebuke” which came from the “five” wise virgins who told them they had no oil to share, and that they must go and buy their own oil. The separation of the foolish from the wise left the wise virgins “as a beacon upon the top of a mountain, and as an ensign on an hill.” The rebellion of the foolish virgins on October 22, 1844 illustrated the rebellion of 1863, for October 22, 1844 was the beginning of the nineteen years that represents the end of the “seven times” of Leviticus twenty-six. We have more to say on this subject, but the rebellion in 1844 typified the rebellion of 1863 and marks the point when the counterfeit table was created.

Abigometse inzira za kera bakarema “ameza” y’igihimbano atandukanye n’abakiranutsi, nk’uko byagaragajwe mu isohozwa ry’Umuhamagaro wo mu Gicuku ryabereye mu rugendo rw’Abamilerite. Nuko “igihumbi kimwe” gihunga “kubera gucyahwa n’umwe,” maze uwo mutwe uva ku bihumbi mirongo itanu uhita usigara ari mirongo itanu. Bahunze kubera “gucyahwa” kwaturutse ku bakobwa b’inkumi “batanu” b’abanyabwenge, bababwiye ko badafite amavuta yo kubagabira, kandi ko bagomba kugenda bakigurira ayabo. Itandukanywa ry’abapfapfa n’abanyabwenge ryasize abakobwa b’inkumi b’abanyabwenge “nk’ikirango kiri ku gasongero k’umusozi, kandi nk’ibendera riri ku gasozi.” Ubugome bw’abakobwa b’inkumi b’abapfapfa ku wa 22 Ukwakira 1844 bwashushanyije ubugome bwo mu 1863, kuko ku wa 22 Ukwakira 1844 ari ho hatangiriye imyaka cumi n’icyenda igereranya iherezo ry’“ibihe birindwi” byo mu Balewi makumyabiri na gatandatu. Hari ibindi byinshi dufite byo kuvuga kuri iyi ngingo, ariko ubugome bwo mu 1844 bwabereye ikigereranyo cy’ubwo mu 1863 kandi bugaragaza aho “ameza” y’igihimbano yaremwe.

The fear that is experienced by the foolish virgins, is the fear represented when the wise virgins are brought back to life and stand upon their feet. It is then too late to return from the disappointment of July 18, 2020, and the next thing to happen is the ascension up into heaven that takes place at the Sunday law. It is then that a great earthquake takes place.

Ubwoba buhura n’abakobwa b’abapfapfa ni bwo bwoba bugaragazwa igihe abakobwa b’abanyabwenge bazurwa bakongera guhaguruka bahagaze ku birenge byabo. Icyo gihe biba bitinze cyane kugira ngo bagaruke bave mu gutenguhwa kwabaye ku wa 18 Nyakanga 2020, kandi igikurikira kuba ni ukuzamurwa kujyanwa mu ijuru kuzabaho ku itegeko ryo ku cyumweru. Ni bwo habaho umutingito ukomeye.

> 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. Revelation 11:13, 14.

> Muri iryo saha nyene habaye nyamugigima ikomeye, kandi kimwe mu cumi c’igisagara kiragwa, kandi muri iyo nyamugigima hapfa abantu ibihumbi indwi; maze abasigaye baterwa ubwoba, baha icubahiro Imana yo mw’ijuru. Ishano rya kabiri rirarangiye; kandi ehe, irya gatatu riza vuba. Ivyahishuriwe Yohana 11:13, 14.

Revelation eleven identifies that during the French Revolution a tenth part of the city fell, and in that history the nation of France, a nation that consisted of two prophetic horns represented as Sodom and Egypt was overthrown. The two horns of France typify the two horns of the United States.

Ibyahishuwe 11 hagaragaza yuko mu gihe cy’Impinduramatwara y’Abafaransa kimwe cya cumi cy’umudugudu cyaguye, kandi muri ayo mateka igihugu cy’u Bufaransa, igihugu cyari kigizwe n’amahembe abiri y’ubuhanuzi cyagereranyijwe na Sodomu na Egiputa, cyarahiritswe. Amahembe abiri y’u Bufaransa agereranya amahembe abiri ya Leta Zunze Ubumwe z’Amerika.

France was prophetically one of ten kingdoms that represent pagan Rome in Daniel seven, and therefore a tenth part of the kingdom (city) fell. In fact, of those ten horns of Daniel seven that ultimately placed the papacy on the throne of the earth in 538, France was the primary kingdom that established the papacy. As one of the ten powers of Daniel seven France typifies the role of the two horned earth beast of Revelation thirteen. The United States accomplishes the same work for the papacy at the end as France did at the beginning. The United States is the premier power of ten kings that represent the United Nations, and it falls at the earthquake of the Sunday law. We will address these verses more fully in the next article.

Ubufaransa bwari mu buryo bw’ubuhanuzi bumwe mu bwami icumi bugereranya Roma ya gipagani muri Daniyeli 7, bityo igice cya cumi cy’ubwami (umujyi) kiragwa. Mu by’ukuri, muri za mahembe icumi zo muri Daniyeli 7 ari zo amaherezo zashyize ubupapa ku ntebe y’ubwami bw’isi mu mwaka wa 538, Ubufaransa ni bwo bwami bw’ingenzi bwashyizeho ubupapa. Kubera ko Ubufaransa ari bumwe mu butegetsi icumi bwo muri Daniyeli 7, bugaragaza mu buryo bw’ishusho umurimo w’inyamaswa y’isi ifite amahembe abiri yo mu Byahishuwe 13. Leta Zunze Ubumwe z’Amerika zisohoza uwo murimo nyine ku bw’ubupapa ku iherezo nk’uko Ubufaransa bwawukoze mu ntangiriro. Leta Zunze Ubumwe z’Amerika ni zo mbaraga z’ikirenga mu bami icumi bagereranya Umuryango w’Abibumbye, kandi ziragwa mu mutingito wo ku itegeko ryo ku Cyumweru. Iyi mirongo tuzayisobanura byimazeyo kurushaho mu nyandiko ikurikira.

One of the primary issues of this article is that it is a message that brings God’s people to their feet, for the Comforter that brings them to their feet represents the oil, which not only represents the Holy Spirit but also the communications that God sends to His people. The message of Revelation eleven that brings Moses and Elijah to their feet is also represented with the promise given to Jeremiah.

Kimwe mu bibazo by’ingenzi by’iyi nyandiko ni uko ari ubutumwa buhagurutsa ubwoko bw’Imana, kuko Umuhoza ubahagurutsa agereranywa n’amavuta, ayo mavuta akaba atagereranya Umwuka Wera gusa, ahubwo agereranya n’ubutumwa Imana yoherereza ubwoko bwayo. Ubutumwa bwo mu Ibyahishuwe igice cya cumi na kimwe buhagurutsa Mose na Eliya na bwo bugaragazwa n’isezerano ryahawe Yeremiya.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Nuko Uwiteka avuga ati: Nugaruka, nanjye nzakugarura, kandi uzahagarara imbere yanjye; kandi nugira icyo utandukanya, ugakuramo icy’igiciro cyinshi mu kidafite umumaro, uzamera nk’akanwa kanjye; bo bazakwisubiraho bakugarukire, ariko wowe ntuzabasubireho ngo ubagarukire. Kandi nzakugira kuri ubu bwoko nk’urukuta rukomeye rw’umuringa; bazakurwanya, ariko ntibazakunesha, kuko ndi kumwe nawe kugira ngo nkize kandi nkurokore, ni ko Uwiteka avuga. Kandi nzagukiza ukuboko kw’abanyabyaha, kandi nzagucungura mu kuboko kw’abanyamwaga. Yeremiya 15:19–21.

Isaiah had made the same appeal when he said “For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved.” Isaiah added that the “returning” was in connection with the tarrying time of the parable, for he wrote, “And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.”

Yesaya yari yaratanze ubujurire nk’ubwo ubwo yavugaga ati: “Kuko Uwiteka Imana, Uwera wa Isirayeli, avuga atya ati: Mu kugaruka no mu kuruhuka ni ho muzabakirira agakiza.” Yesaya yongeyeho ko uko “kugaruka” kwari gufitanye isano n’igihe cyo gutinda cyo muri wa mugani, kuko yanditse ati: “Ni cyo gituma Uwiteka azategereza kugira ngo abagirire ubuntu, ni cyo gituma azashyirwa hejuru kugira ngo abagirire imbabazi: kuko Uwiteka ari Imana ikiranura mu rubanza: hahirwa abamutegereza bose.”

The privilege of being God’s “mouth” as Jeremiah identified is the privilege of speaking for God at the time when the United States “speaks as a dragon.” The words that will then be spoken by God’s people is the warning against the mark of the papal beast. To partake in that glorious movement requires that we return.

Amahirwe yo kuba “akanwa” k’Imana nk’uko Yeremiya yabigaragaje ni amahirwe yo kuvugira Imana mu gihe Leta Zunze Ubumwe z’Amerika “zivuga nk’ikiyoka.” Amagambo azavugwa icyo gihe n’ubwoko bw’Imana ni umuburo urwanya ikimenyetso cy’inyamaswa ya gipapa. Kugira uruhare muri uwo murimo w’icyubahiro bisaba ko dusubira inyuma.

> If thou wilt return, O Israel, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. Jeremiah 4:1–7.

> Niba ushaka kugaruka, wa bwoko bwa Isirayeli, ni ko Uwiteka avuga, ngarukira; kandi niba ushaka gukuraho ibizira byawe bikava imbere y’amaso yanjye, ntuzongera kuzerera. Kandi uzarahira uti: Uwiteka ni muzima, mu kuri, no mu rubanza, no mu gukiranuka; kandi amahanga azihesha umugisha muri we, kandi ni we aziratamo. Kuko Uwiteka abwira abagabo b’i Buyuda n’ab’i Yerusalemu ati: Nimuhinge ubutaka bwanyu butarahingwa, kandi ntimubibe mu mahwa. Mwikebure mwegurire Uwiteka, mukureho uduhu tw’imitima yanyu, mwa bagabo b’i Buyuda mwe n’abatuye i Yerusalemu; kugira ngo umujinya wanjye utazaduka nk’umuriro, ugakongoka ku buryo nta wushobora kuwuzimya, bitewe n’ibibi by’ibyo mukora. Nimwamamaze i Buyuda, kandi mutangaze i Yerusalemu; muvuge muti: Nimuvuze ihembe mu gihugu: mutabaze, mukoranire hamwe, kandi muvuge muti: Nimuterane, kandi twinjire mu midugudu ikikijwe n’inkike. Nimushinge ibendera ryerekeza i Siyoni: nimuhunge, ntimutinde; kuko nzana ibibi biturutse ikasikazi, no kurimbuka gukomeye. Intare ivuye mu gihuru cyayo, kandi umurimbuzi w’amahanga ari mu nzira ye; avuye aho yari ari kugira ngo igihugu cyawe agihindure umusaka; kandi imidugudu yawe izasenywa, hasigare ari amatongo atahemo umuntu. Yeremiya 4:1–7.

> But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:34, 35.

> Ariko Umwuka w’Uwiteka amanukira Gideyoni, avuza ihembe; Abiyezeri na we akoranirizwa kumukurikira. Yohereza intumwa mu bihugu byose bya Manase, na bo bakoranirizwa kumukurikira; yohereza kandi intumwa kuri Asheri no kuri Zabuloni no kuri Nafutali; na bo bazamuka kubasanganira. Abacamanza 6:34, 35.

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