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# The Revelation of Jesus Christ - Number Eight

Ibyahishuwe rya Yesu Kristo - Umubare Umunani

The Birth of a Nation

Ivuka ry’Igihugu

Author

Jeff Pippenger

Published

October 31, 2023

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The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.

Ubutumwa bw’Induru yo mu Gicuku mu itangiriro bwarangiranye no gutangira kw’urubanza rw’iperereza, kandi ubutumwa bw’Induru yo mu Gicuku burarangirana no gutangira kw’urubanza rw’ishyirwa mu bikorwa. Ibyago bya gatatu by’Idini ya Isilamu bizanira Leta Zunze Ubumwe z’Amerika urubanza kubera gushyiraho itegeko ryo ku Cyumweru, kandi bishushanya urubanza rukomeza kandi rwiyongera ku isi yose kubera kwemera kwabo itegeko ryabo bwite ryo ku Cyumweru bitewe n’igitutu cy’ubutegetsi bwa gisivili butoteza, bugereranywa n’abami icumi basambanye na Yezebeli, maraya w’i Tiro.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Igihe Amerika, igihugu cy’ubwisanzure mu by’idini, izishyira hamwe na Papa mu guhatira umutimanama no guhatira abantu kubahiriza isabato y’ikinyoma, abantu bo mu bihugu byose byo ku isi bazayoborwa gukurikiza urugero rwayo.” Testimonies, volume 6, 18.

The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.

Intambara y’itegeko ryo ku Cyumweru yo muri ya ntambara ikomeye hagati y’icyiza n’ikibi, ni bwo iba itangiye burundu. Maze Satani akaza yiyerekana nk’uwihinduye Kristo.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Itegeko rishyira mu bikorwa ishyirwaho ry’Ubupapa mu kunyuranya n’amategeko y’Imana, igihugu cyacu kizaba cyitandukanije burundu no gukiranuka. Igihe Ubuporotesitanti buzambura ukuboko kwabo hakurya y’umworera kugira ngo bufate ukuboko kw’ubutegetsi bw’i Roma, igihe buzagera hakurya y’inyenga kugira ngo buhuze ibiganza n’Ubupfumu, igihe, buyobowe n’ingaruka z’uyu mubano w’impande eshatu, igihugu cyacu kizihakana buri hame ry’Itegeko Nshinga ryacyo nk’ubutegetsi bw’Abaporotesitanti n’ubwa Repubulika, kandi kigashyiraho uburyo bwo gukwirakwiza ibinyoma n’ubuyobe by’ubupapa, ni bwo tuzamenya ko igihe cyo gukora gutangaje kwa Satani kigeze kandi ko iherezo riri hafi.” Testimonies, volume 5, 451.

National apostasy is followed by national ruin.

Ubuhakanyi bw’ishyanga bukurikirwa no kurimbuka kw’ishyanga.

> “The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> “Abaturage ba Leta Zunze Ubumwe za Amerika babaye ubwoko bwahawe umugisha wihariye; ariko nibaca intege umudendezo w’iyobokamana, bakareka Ubuporotesitanti, kandi bagashyigikira Ubupapa, urugero rw’icyaha cyabo ruzaba rwuzuye, kandi ‘ubuhakanyi bw’ishyanga’ buzandikwa mu bitabo byo mu ijuru. Ingaruka z’ubwo buhakanyi zizaba ukurimbuka kw’ishyanga.” Review and Herald, 2 Gicurasi 1893.

The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.

Abadiventisiti b’i Lawodikiya b’abapfapfa bifatanya n’ububasha bwa gipapa kandi bararimburwa, mu gihe urundi rugo rw’intama rwa Kristo rukiri i Babuloni rurokoka ukuboko kwa gipapa.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Azinjira no mu gihugu cy’ikuzo na cyo, kandi ibihugu byinshi bizahirikwa; ariko aba ni bo bazacika mu maboko ye: Edomu, na Mowabu, n’abatware b’abana ba Amoni. Daniel 11:41.

Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.

Isilamu itunguranye yibasira Leta Zunze Ubumwe za Amerika, ubwo impanda ya karindwi izana umuborogo w’urubanza kubera gutambutsa itegeko ryo ku Cyumweru.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Nuko nditegereza, numva marayika aguruka anyura hagati mu ijuru, avuga n’ijwi rirenga ati: Ibyago, ibyago, ibyago ku batuye isi, bitewe n’andi majwi y’impanda z’abamarayika batatu basigaye, bagiye kuvuza! Ibyahishuwe 8:13.

The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.

Ibendera ihagarariye abagabo babiri b’abahamya bavugwa mu Byahishuwe igice cya cumi na kimwe, nyuma Yohana ayigaragaza mu Byahishuwe igice cya cumi na kabiri nk’umugore wambaye izuba, kandi mu buryo bw’ubuhanuzi ikagaragazwa n’ikimenyetso cy’intangiriro n’iherezo.

> And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.

> Nuko haboneka ikimenyetso gikomeye mu ijuru; umugore wambaye izuba, ukwezi kuri munsi y’ibirenge bye, no ku mutwe we afite ikamba ry’inyenyeri cumi n’ebyiri: kandi we, atwite, arataka, aramukwa n’ibise byo kubyara, ababazwa no kubyara. Nuko haboneka ikindi kimenyetso mu ijuru; maze dore ikiyoka kinini gitukura, gifite imitwe irindwi n’amahembe icumi, no ku mitwe yacyo ikamba ririndwi. N’umurizo wacyo ukurura kimwe cya gatatu cy’inyenyeri zo mu ijuru, uzijugunya ku isi: maze ikiyoka gihagarara imbere y’umugore wari ugiye kubyara, kugira ngo nikimara kubyara kimire umwana we. Maze abyara umwana w’umuhungu, ari we wari kuzategeka amahanga yose inkoni y’icyuma: kandi umwana we azamurwa ajyanwa ku Mana no ku ntebe yayo y’ubwami. Ibyahishuwe 12:1–5.

She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.

Ari ahagaze ku kwezi kandi yambaye izuba. Ukwezi ni ukugaragaza kw’izuba, bityo rero mu buryo bw’ubuhanuzi kugereranya izuba. Inyenyeri cumi n’ebyiri ziri mu ikamba rye zigereranya imiryango cumi n’ibiri ya Isirayeli ya kera mu ntangiriro za Isirayeli ya kera, ari yo ishushanya abigishwa cumi na babiri ku iherezo rya Isirayeli ya kera. Izo nyenyeri cumi n’ebyiri, ari zo bigishwa cumi na babiri ku iherezo rya Isirayeli ya kera, ni na zo ntumwa cumi n’ebyiri mu ntangiriro za Isirayeli ya none. Ni cyo gituma zigereranya kandi ibihumbi ijana na mirongo ine na bine ku iherezo rya Isirayeli ya none, ari bo bigishwa n’intumwa. Mu ntangiriro z’iyo mateka aho abigishwa bahagarariye icyarangiye cya Isirayeli ya kera kandi intumwa zigahagararira intangiriro ya Isirayeli ya none, umugore ari we torero yari atwite Kristo. Ni we “umwana w’umuhungu” wagombaga kuzamurirwa ku Mana nyuma y’urupfu rwe n’izuka rye.

The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.

Bityo rero, uwo mugore na we ashushanya ivuka ry’abihumbi ijana na mirongo ine na bine, na bo bazamurwa bajyanwe mu ijuru bamaze kuzurwa bava mu kibaya cy’urupfu. Nibagera mu ijuru, na none yazabyara undi mwana, ugereranya urundi rugo rw’intama rusohoka i Babuloni ku itegeko ryo ku Cyumweru.

> Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.

> Mbere y’uko agira ibise, yarabyaye; mbere y’uko ububabare bwe bumugeraho, yibarutse umwana w’umuhungu. Ni nde wigeze kumva ikintu nk’icyo? ni nde wigeze kubona ibintu nk’ibyo? Mbese isi yabasha kubyara mu munsi umwe? cyangwa se ishyanga ryabasha kuvukira icyarimwe? kuko Sioni ikimara kugira ibise, yahise yibaruka abana bayo. Mbese najyana kugeza ku kubyara, maze sinte kubyara? ni ko Uwiteka avuga; mbese nate kubyara, maze ngafunga inda? ni ko Imana yawe ivuga. Yesaya 66:7–9.

In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.

Mu gihe cy’ubutegetsi bw’inyamaswa yo ku isi, ishyanga rivuka icyarimwe. Iryo shyanga ni ibihumbi ijana na mirongo ine na bine, kuko ari bo bagaragaza byuzuye imico ya Kristo. Ni bo bashushanyijwe n’“umwana w’umuhungu” ari we Yesu. Ni bo “umwana w’umuhungu” wa Yesaya, uvuka umugore atarajya mu nda. Amagufwa yumye y’abapfuye, isi yishimiye igihe bicwaga n’inyamaswa yavuye ikuzimu, azahozwa i Yerusalemu, hanyuma bazishimane n’umugore ubyara “umwana w’umuhungu.” Babyarwa atararama, hanyuma akarama kandi akabyara “abandi” “bana” be, ubwo abanyamahanga bazaba bitabira ubutumwa bw’umumarayika wa gatatu nk’uruzi rutemba, uko ubwo butumwa buzaba bukwira mu gihugu nk’umuraba ukomeye. Bavukira mu ngorane ikomeye, ishushanya kuramukwa kwe. Umugore wo mu Byahishuwe igice cya cumi na kabiri, mu by’ukuri abyara impanga. Abavutse mbere ni ba bihumbi ijana na mirongo ine na bine, bamenyekana nk’umuganura, naho abanyamahanga bakaba isarura rikomeye ryo kwegeranywa mu gihe cy’impeshyi.

> Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.

> Mwishimane na Yerusalemu, muyisabire ibyishimo, mwa mwese muyikunda; munezeranwe na yo umunezero mwinshi, mwa mwese muyiririra; kugira ngo mwinyonyore, muhage ku mabere y’ihumure ryayo; kugira ngo mukame, munezezwe n’ubwinshi bw’ikuzo ryayo. Kuko Uwiteka avuga ati: Dore nzayizanira amahoro ameze nk’uruzi, n’ikuzo ry’amahanga rimeze nk’umugezi utemba; ni bwo muzanyonyora, muzaterurwa mu mpande zayo, kandi muzakinirwa ku mavi yayo. Nk’uko nyina ahumuriza umwana we, ni ko nanjye nzabahumuriza; kandi muzahumuririzwa i Yerusalemu. Nimubibona, imitima yanyu izanezerwa, n’amagufa yanyu azatoshya nk’ibyatsi; kandi ukuboko k’Uwiteka kuzamenyekana ku bagaragu be, n’uburakari bwe bubonekere abanzi be. Yesaya 66:10–14.

Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.

Abaririra “Yerusalemu” ni abaniha bakaboroga kubera ibizira bikorerwa muri we kandi bakaba barashyizweho ikimenyetso, kandi icyo kimenyetso bagishyirwaho mbere y’itegeko ryo ku Cyumweru. Ubu turi mu “murimo wo gusoza ugenewe itorero,” ari wo bihe bya nyuma byo gushyirwaho ikimenyetso kw’abo ibihumbi ijana na mirongo ine na bine.

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

> “Abantu b’Imana b’ukuri, bafite ku mutima umwuka w’umurimo w’Umwami n’agakiza k’ubugingo, bazahora babona icyaha uko kiri koko, nk’ikintu cy’icyaha rwose. Iteka bazahora ku ruhande rwo guhanira ibyaha mu budahemuka no mu kuvugisha ukuri kudaciye ku ruhande, ari byo byaha byoroshya kugota ubwoko bw’Imana. By’umwihariko mu murimo wa nyuma ukorerwa itorero, mu gihe cyo gushyirwaho ikimenyetso kwa bamwe ijana na mirongo ine na bane ibihumbi bagomba guhagarara imbere y’intebe y’Imana badafite inenge, ni bwo bazumva cyane kurushaho ibibi by’abiyita ubwoko bw’Imana. Ibi byagaragajwe mu buryo bukomeye n’igereranya ry’umuhanuzi ry’umurimo wa nyuma, awushyira mu ishusho y’abagabo bafite buri wese intwaro yo kwica mu kuboko kwe. Umwe muri bo yari yambaye imyenda y’ibitare, afite ku ruhande rwe ihembe ririmo wino ry’umwanditsi. ‘Uwiteka aramubwira ati: Nyura hagati mu murwa, hagati muri Yerusalemu, ushire ikimenyetso ku gahanga k’abantu banihira bakaririra ibizira byose bikorerwa hagati muri wo.’” Testimonies, volume 3, 266.

Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.

Abaniha “baboroga kandi bakarira” ni bo babanza gushyirwaho ikimenyetso mbere y’uko abamarayika barimbura bafite intwaro zo gutsemba banyura mu itorero, rigereranywa na Yerusalemu.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.

> “Itegeko ni iri ngo: ‘Nyura mu murwa rwagati, unyure hagati muri Yerusalemu, ushire ikimenyetso ku ruhanga rw’abagabo banihira kandi batakira ibizira byose bikorerwa muri wo rwagati.’ Abo banihiraga kandi batakaga bari baramamazaga amagambo y’ubugingo; bari baracyashye, baragiriye inama, kandi baringinze. Bamwe mu bari barasuzuguye Imana baricujije kandi bicisha bugufi mu mitima yabo imbere yayo. Ariko ubwiza bw’Uwiteka bwari bwaravuye kuri Isirayeli; nubwo benshi bagikomeje imihango y’idini, imbaraga zayo n’ukubaho kwayo ntibyabonekagamo.

> “In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.

> “Mu gihe umujinya We uzasohokera mu manza, aba bakurikira Kristo bicisha bugufi kandi bamwiyeguriye bazatandukanywa n’abo mu isi bose n’umubabaro w’imitima yabo, ugaragazwa no kurira no kuboroga, no gucyaha no kuburira. Mu gihe abandi bagerageza gutwikira ikibi kiriho, kandi bagasingiza ubugome bukabije bwogeye hose, abafitiye ishyaka icyubahiro cy’Imana kandi bakunda ubugingo bw’abantu ntibazicecekera kugira ngo bagirirwe neza n’umuntu uwo ari we wese. Ubugingo bwabo bukiranuka bubabazwa umunsi ku wundi n’imirimo n’imvugo bitari byera by’abakiranirwa. Nta bushobozi bafite bwo guhagarika umwuzure w’icyaha wirukanka, bityo bakuzuzwa agahinda n’ubwoba. Baririra imbere y’Imana babona idini risuzugurirwa mu ngo ubwazo z’abahawe umucyo mwinshi. Baraboroga kandi bagakoresha imitima yabo umubabaro, kuko ubwibone, umururumba, kwikunda, n’uburiganya bw’ubwoko hafi ya bwose biri mu itorero. Umwuka w’Imana, utera gucyaha, uhonyorwa n’ibirenge, naho abagaragu ba Satani bakanezererwa. Imana ishyirwa mu gasuzuguro, ukuri kugahindurwa ubusa.”

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.

> “Itsinda ritababazwa no gusubira inyuma kwabo mu by’umwuka, kandi ntibaborogerwe ibyaha by’abandi, bazasigara badafite ikimenyetso cy’Imana. Uwiteka aha ubutumwa intumwa Ze, abagabo bafite intwaro zo kwica mu maboko yabo, ati: ‘Mugende mumukurikiye munyure mu murwa, mwice: ijisho ryanyu ntiryababarire, kandi ntimugire impuhwe na nke: murimbure rwose abasaza n’abasore, abakobwa n’abana bato, n’abagore: ariko ntimukegere umuntu n’umwe uriho ikimenyetso; kandi muhere ku buturo Bwanjye bwera. Nuko bahera ku basaza bari imbere y’inzu.”

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.

> “Aha ni ho tubona ko itorero—ubuturo bwera bw’Umwami—ari ryo ryabanje kumva inkoni y’uburakari bw’Imana. Abasaza, ari bo abo Imana yari yarahaye umucyo mwinshi kandi bari barahagaze nk’abarinzi b’inyungu z’umwuka z’abantu, bari barahemukiye inshingano zabo. Bari barafashe umwanzuro w’uko tudakwiriye kwitega ibitangaza n’ukwiyerekana kugaragara kw’imbaraga z’Imana nk’uko byari biri mu minsi ya kera. Ibihe byarahindutse. Ayo magambo akomeza kutizera kwabo, maze bakavuga bati: Umwami ntazakora icyiza, kandi nta n’ikibi azakora. Agira imbabazi nyinshi cyane ku buryo atasura ubwoko bwe mu rubanza. Bityo rero ‘Amahoro n’umutekano’ ni byo bisingizwa n’abantu batazongera ukundi kurangurura ijwi ryabo nk’impanda kugira ngo bereke ubwoko bw’Imana ibicumuro byabwo n’inzu ya Yakobo ibyaha byayo. Izi mbwa z’ibiragi zitashakaga kubihira ni zo zigerwaho no kwihorera kutabera kw’Imana yarakajwe. Abagabo, abakobwa, n’abana bato bose bararimburanwa.” Testimonies, volume 5, 210, 211.

Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”

Yesaya mirongo ine itangizwa no gukoresha ikimenyetso cy’ukwikrura kabiri, kikaba ari ikimenyetso cy’ubuhanuzi kiranga ubutumwa bw’Induru yo Mu Gicuku, ari bwo butumwa bwa kabiri bwifatanya n’ubutumwa bwo kugwa kwa Babuloni. Kugwa kwa Babuloni gukubirwa kabiri iyo kuvuzwe mu buryo bw’ubuhanuzi. Imvugo ni iyi: “Babuloni iraguye, iraguye.”

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Nuko haza undi mumarayika aramukurikira, avuga ati: Babuloni iraguye, iraguye, wa murwa ukomeye, kuko yanyweshaga amahanga yose vino y’uburakari bw’ubusambanyi bwayo. Ibyahishuwe 14:8.

There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.

Hariho kugwa kubiri kwa Babuloni nyakuri kuvugwa muri Bibiliya, kandi hariho no kugwa kubiri kwa Babuloni ya mwuka kuvugwa muri Bibiliya. Byose hamwe bigize ubuhamya bune bw’amateka bugaragaza ibiranga bya gihanuzi byo kugwa kwa Babuloni.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Nuko arangurura ijwi rikomeye cyane, aravuga ati: Babuloni ikomeye iraguye, iraguye, ihindutse ubuturo bw’abadayimoni, n’indaro ya buri mwuka wanduye, n’ikiraro cya buri nyoni ihumanye kandi yangwa. Ibyahishuwe 18:2.

Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.

Babuloni nyakuri yaraguye nka Babeli mu gihe cya Nimurodi, kandi na Babuloni nyakuri yaraguye mu gihe cya Belushazari. Babuloni ya mwuka yaraguye mu mwaka wa 1798, kandi ugwa kwayo kwa nyuma kugaragazwa incuro nyinshi mu Byanditswe. Kubera iyo mpamvu, ubutumwa bwo kugwa kwa Babuloni bukubiyemo ikimenyetso cy’ubuhanuzi cy’ugukuba kabiri. Mu kugwa kwa Babuloni harimo ugukuba kabiri, ariko kandi hari n’izindi mpamvu ebyiri z’ibanze z’ubuhanuzi zitera icyo gikorwa cyo gukuba kabiri.

The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.

Impamvu ya kabiri ni uko, nk’ubutumwa, ihagararira ubutumwa bwiyongeraho ubundi butumwa bwa kabiri. Ihagararira ubutumwa bubiri. Hari n’ukuri kundi kw’ingenzi gufitanye isano n’ubusobanuro n’imiterere by’ubutumwa bw’umumarayika wa kabiri, ariko icyo turimo gusa ni ukugaragaza ko inkuru ya nyuma y’ubuhanuzi bwa Yesaya itangirira mu gice cya mirongo ine, kandi itangirana no gukuba kabiri ikimenyetso cy’Umuhumuriza, uwo Kristo yasezeranyije guha ubwoko Bwe, igihe yari akiri mu buturo bwera bwo mu ijuru.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 40:1, 2.

> Muhumurize, muhumurize ubwoko bwanjye, ni ko Imana yanyu ivuga. Muvuge amagambo ahumuriza Yerusalemu, kandi mubwire mu ijwi rirenga, ko urugamba rwayo rurangiye, ko gukiranirwa kwayo kubabariwe; kuko yakiriye mu kuboko kw’Uwiteka incuro ebyiri ku bw’ibyaha byayo byose. Yesaya 40:1, 2.

There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.

Nta handi hantu na hamwe muri Bibiliya havuga mu buryo bweruye kandi bwihariye kurushaho ibyerekeye umugabane w’imico ya Kristo nk’Alufa na Omega, nk’uko bivugwa muri Yesaya kuva ku gice cya mirongo ine kugeza ku mpera y’igitabo. Nk’Alufa na Omega, Kristo ashyira ku gice cy’uyu mwandiko ikimenyetso cy’izina Rye nk’Alufa na Omega, kuko iyo ugeze ku mpera ya Yesaya, yongera kuvuga ku Mufasha, kuko Kristo ari Jambo, kandi ni We ntangiriro n’iherezo.

> Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.

> Uku ni ko Uwiteka avuga ati: Ijuru ni ryo ntebe yanjye y’ubwami, kandi isi ni yo ntebe y’ibirenge byanjye; nzu ki mwanyubakira? Kandi ahantu h’uburuhukiro bwanjye ni hehe? Kuko ibyo byose ukuboko kwanjye ari ko kwabiremye, kandi ibyo byose byabayeho, ni ko Uwiteka avuga. Ariko uwo ni we nzareba, ari we ufite ubukene bwo mu mutima kandi umenetse umutima, agahindishwa umushyitsi n’ijambo ryanjye. Ubaga inka ameze nk’uwishe umuntu; utamba umwana w’intama ameze nk’uciye ijosi ry’imbwa; utamba ituro ameze nk’utambye amaraso y’ingurube; utwika imibavu ameze nk’ushimye ikigirwamana. Ni ukuri, bihitiyemo inzira zabo bwite, kandi ubugingo bwabo bwishimira ibizira byabo. Nanjye nzitoranyiriza ibibayobya, kandi nzabazanira ibyo batinya; kuko igihe nahamagaye, nta wasubije; igihe navugaga, ntibanyumvise; ahubwo bakoze ibibi imbere y’amaso yanjye, kandi bihitiramo ibyo ntishimira. Yesaya 66:1–4.

The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.

Hazamurwa ikibazo cy’inzu ubwoko bw’Imana bamwubakiye. Mbese bubatse inzu ya mwuka ya Petero, cyangwa isinagogi ya Satani? Imana igaragaza ko inzu yubatse igizwe n’abafite “umutima w’umukene n’uwicishije bugufi,” kandi n’ab “bahindishwa umushyitsi n’ijambo” ryayo. Igereranya abahindishwa umushyitsi n’ijambo ryayo n’undi muryango utanga amaturo ahumanye, ari bo bihitiyemo inzira yabo bwite. Ab’icyo cyiciro batanga amaturo ahumanye bazasanga, nk’uko byagendekeye Abayahudi, ko inzu yabo izabasigaranirwa ari umusaka.

All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”

Abahanuzi bose bavuga iby’iherezo ry’isi, kandi ibi ni ikigereranyo cy’itandukaniro riri hagati y’abanyabwenge, bahinda imishyitsi imbere y’Ijambo rye, n’abapfapfa batambira Imana ibizira, ari byo bizira imitima yabo yishimira. Kubera iyo mpamvu, Imana izatoranyiriza abapfapfa, ari bo bakobwa b’amasugi b’i Laodikiya, ibiyobyabwenge by’ubuyobe, ari bwo buyobe intumwa Pawulo igaragaza ko buzazanwa no kwemera “ikinyoma.”

The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.

“Ikinyoma” ni ikimenyetso cyihariye mu mateka y’Abadiventisiti, kandi cyakiriwe n’abubatsi mu 1863, kandi cyubakirwaho mu mateka y’Abadiventisiti yose. Cyari ikinyoma cyabyaye urufatiro rw’ibinyoma, kandi aho ni ho batangiye kubaka urusengero rw’ikinyoma rw’impimbano. Umurimo wabo wo kwigana urusengero rw’ukuri ukomeza kugeza ku “minsi y’imperuka.” Yesaya ashyira urwego rw’inkuru y’igice cya mirongo itandatu na gatandatu mu itandukanywa ry’abakobwa b’inkumi b’abanyabwenge n’ibipfu. Yesaya arimo agaragaza amateka y’ubuhanuzi yashyizeho ikimenyetso mu murongo wa mbere wa Yesaya mirongo ine, igihe Kristo yasezeranyaga kohereza Umukomeza nyuma y’iminsi itatu n’igice y’ikigereranyo nyuma yo gucika intege kwa 18 Nyakanga 2020.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.

> Nimwumve ijambo ry’Uwiteka, mwebwe muhinda imishyitsi imbere y’ijambo rye; bene wanyu babanzi, babirukanye babahora izina ryanjye, baravuze bati: “Uhoraho nahimbazwe”; ariko azabonekera umunezero wanyu, na bo bazakozwa isoni. Hari ijwi ry’umuvurungano riturutse mu murwa, ijwi riturutse mu rusengero, ijwi ry’Uwiteka rihora abanzi be. Yesaya 66:5, 6.

From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”

Kuva mu wa 1798 kugeza mu wa 1844, mu rugendo rw’Abamillerite, Uwiteka yubatse urusengero rw’umwuka, ari rwo We, nk’Intumwa y’Isezerano, yajeho gitunguranye mu wa 1844. Uwiteka yubaka urusengero rw’umwuka mu rugendo rw’abihumbi ijana na mirongo ine na bane, kugira ngo aze gitunguranye kandi yinjire mu isezerano n’urwo rusengero. Petero, mu rwandiko rwe rwa mbere, igice cya kabiri, yita urwo rusengero “inzu y’umwuka.” Abantu “bumva ijambo ry’Uwiteka” ni bo Yohana avuga mu Byahishuwe igihe avuze ko abumva “bahiriwe.” Abo ni bo ibendera, kuko ibendera rigizwe n’“abirukanywe ba Isirayeli.” Abalawodikiya b’abapfapfa bazakorwa n’isoni igihe Uwiteka azihesha icyubahiro muri Abafiladelifiya bahindishwa umushyitsi n’Ijambo Rye, kandi Ijambo Rye ni “ukuri.”

The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.

Amajwi atatu yumvikana mu gihe abanyabwenge n’abapfapfa bari gutandukanywa n’undi mutwe, aturuka “mu murwa,” no “mu rusengero” no “ku Mwami uhōrera.” Ijwi rya mbere “riva mu murwa” ni “ijwi ry’urusaku,” kandi urwo “rusaku” ni ukuza k’Umuhumuriza uza gitunguranye.

> And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.

> Nuko umunsi wa Pentekote usohoye rwose, bose bari bari hamwe bahuje umutima ahantu hamwe. Bukwi na bukwi haza urusaku ruva mu ijuru, rusa n’umuyaga mwinshi uhuhuta cyane, rwuzura inzu yose bari bicayemo. Nuko haboneka kuri bo indimi zigabanije nk’iz’umuriro, maze imwe yicara kuri buri wese muri bo. Ibyakozwe n’Intumwa 2:1-3.

The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”

Ijambo ryahinduwemo “urusaku” mu Ibyakozwe n’Intumwa igice cya kabiri, umurongo wa kabiri, risobanura “urusaku,” n’“igihuha.” “Igihuha” ni ubuhanuzi. “Urusaku” cyangwa “urusobe rw’amajwi” ruva “mu murwa” rugereranywa n’“umuyaga ukomeye.” “Ijwi ry’urusaku ruva mu murwa,” ni “igihuha” cyangwa ubutumwa bw’ubuhanuzi bwa Isilamu bugaragaza ukuza k’Umufasha mu kibaya cy’amagufwa yumye yiciwe “mu muhanda w’umurwa munini, witwa mu buryo bw’umwuka Sodomu na Egiputa, aho n’Umwami wacu yabambwe.”

In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.

Mu mutwe wa mirongo ine wa Yesaya, “ijwi” ryagombaga gutegurira inzira “intumwa y’isezerano,” ryabajije ubutumwa ryagombaga “gutangaza.” Ryabwiwe “gutangaza” ubutumwa bwa Isilamu. Mu Byakozwe n’Intumwa, “ijwi” ryuzuye “inzu” ya Petero yo mu buryo bw’umwuka ryari “umuyaga ukomeye uhushwa n’inguvu,” uwo, muri Ezekiyeli mirongo itatu n’irindwi, waturukaga mu muyaga ine za Isilamu.

> A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.

> Ijwi ry’urusaku riturutse mu murwa, ijwi riturutse mu rusengero, ijwi ry’Uwiteka usubiza inabi abanzi be. Yesaya 66:6.

From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!

Uhereye ku muhanda aho Umwami wacu yabambiwe ni ho Umuhumuriza abanza kumenyesha “ijwi” ry’uwarangurura mu butayu ubutumwa ubwo ari bwo. Hanyuma ingabo zikomeye ari yo rusengero rwubatswe, nk’uko byashushanyijwe mu rugendo rwa mbere rwabaye kuva mu 1798 kugeza mu 1844, zongera urwo rwataka. Ugukomeza kw’iyo ngabo ikomeye igihe itangaza urwamo rwa Islamu kuyobora ku “ijwi” rya gatatu rigaragaza ijwi ry’Imana ry’urubanza ku Leta Zunze Ubumwe za Amerika bitewe no gushyiraho itegeko ryo ku Cyumweru. Aho ni ho Uwiteka atangira ingororano. Amajwi atatu ategekwa mu miterere y’amateka ahishwe y’inkuba ndwi, ahagarariye inyuguti z’intangiriro, izo hagati n’izo ku iherezo z’ijambo ry’Igiheburayo ryaremwe n’Umuhanga w’Indimi Uhebuje, kandi rigasobanurwa ngo “ukuri”. Ibi ntibishoboka ko umuntu abyihimbira!

In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.

Mu guhuza n’amateka y’ubuhanuzi twagiye tumenya, Yesaya ahita avuga ku ivuka ry’ishyanga.

> Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.

> Mbere y’uko aramukwa n’inda, yabyaye; mbere y’uko ububabare bwe buza, yibarutse umwana w’umuhungu. Ni nde wigeze yumva ikintu nk’icyo? Ni nde wigeze abona ibintu nk’ibyo? Mbese igihugu cyabyarwa umunsi umwe? Cyangwa ishyanga rikavuka icyarimwe? Kuko Siyoni ikimara kuramukwa n’inda, yahise ibyara abana bayo. Mbese natuma umubyaro ugera aho uvukira, maze sinatume uvuka? ni ko Uwiteka avuga. Mbese natuma uvuka, maze ngafunga inda? ni ko Imana yawe ivuga. Yesaya 66:7–9.

The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”

Ishyanga rivuka mbere y’uko umugore aramukwa ryaherutse kuba mu muhanda, ripfuye kandi ryumye, mu gihe isi yose yishimiraga imimerere yaryo. Ariko ubwo abahamya babiri bahagararaga, abari bishimiye urupfu rwaryo bagize ubwoba. Igihe imibiri y’abishwe yapfuye kandi yumye ihagurutse nk’ishanga, abumva i Yerusalemu bose bazaherako bishimana na ryo. Abakunda i Yerusalemu ntibarimo gusa ishanga ry’abihumbi ijana na mirongo ine na bane, ahubwo harimo n’izindi ntama z’Imana zizaba icyo gihe zihamagarwa zisohoka i Babuloni. Kuzuka mu gucika intege kwabaye ku wa 18 Nyakanga 2020 gusohozwa n’ukuza k’Umuhumuriza, kuzatuma ayo “magufwa” “yumye” “arumbuka nk’ibyatsi.”

> Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.

> Mwishimane namwe na Yerusalemu, kandi munezeranwe na yo, mwese muyikunda; nimwishimire cyane hamwe na yo, mwese muyiborogera; kugira ngo mwinyonse kandi muhage ku mabere y’ihumure ryayo; kugira ngo mukame kandi munezezwe n’ubwinshi bw’ubwiza bwayo. Kuko Uwiteka avuga ati: Dore, nzayigezaho amahoro ameze nk’uruzi, n’ikuzo ry’amahanga rimeze nk’umugezi wuzuye; ni bwo muzanyonka, muzaterurwa mu mpande zayo, kandi muzungazungishirizwe ku mavi yayo. Nk’uko umuntu ahumurizwa na nyina, ni ko nanjye nzabahumuriza; kandi muzahumuririzwa i Yerusalemu. Nimubibona, umutima wanyu uzanezerwa, n’amagufwa yanyu azatoshya nk’ibyatsi; kandi ukuboko k’Uwiteka kuzamenyekana ku bagaragu be, n’uburakari bwe ku banzi be. Yesaya 66:10–14.

The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.

Alufa na Omega ishyira iherezo ry’inkuru ya nyuma ya Yesaya neza aho yatangiriye mu ntangiriro, hamenyekanishijwe ukuza k’Umuhumuriza. Kandi nk’uko biba buri gihe, kuri buri butumwa bugereranya ubutumwa bwa Eliya, bushyirwa mu rwego rw’uko Uwiteka akubita isi umuvumo.

> For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.

> Kuko dore, Uwiteka azazana n’umuriro, kandi amagare ye y’intambara azaza nk’inkubi y’umuyaga, kugira ngo agaragaze uburakari bwe mu gifure, n’igihano cye mu birimi by’umuriro. Kuko Uwiteka azacira abantu bose urubanza akoresheje umuriro n’inkota ye; kandi abicishijwe n’Uwiteka bazaba benshi. Abiyegurira kwezwa no kwiyeza mu busitani, bakurikira umwe uri hagati, barya inyama z’ingurube, n’ikizira, n’imbeba, bazarimburanwa bose, ni ko Uwiteka avuga. Kuko nzi imirimo yabo n’ibitekerezo byabo: igihe kizaza ubwo nzakoranya amahanga yose n’indimi zose; kandi bazaza, babone ubwiza bwanjye. Yesaya 66:15–18.

The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.

Abadiventisti b’i Lawodikiya b’abapfu bari inyuma y’“igiti” cy’ubumenyi bw’icyiza n’ikibi kiri “hagati” muri “ya ngobyi” ya Edeni, bavuga ko bari kwiyeza no kwihumanura, nyamara mu by’ukuri bari kurya inyigisho zihumanye z’i Babuloni, kandi bihisha nk’uko Adamu na Eva babigenje, bitewe n’ibyaha bakunze cyane ku buryo batabasha kubirekura. Bazarimburanwa n’andi mahanga yose. Batandukanywa n’abanyabwenge bazaba “ikimenyetso.” Icyo “kimenyetso” ni “ibendera,” rigereranya Isabato, ari yo kimenyetso cy’Uwiteka Imana yawe rwose cyeza ubwoko Bwe.

> Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.

> Ni cyo gituma abana ba Isirayeli bazitondera Isabato, bayubahirize uko ibihe byabo bizagenda bisimburana, ibe isezerano rihoraho. Ni ikimenyetso hagati yanjye n’abana ba Isirayeli iteka ryose; kuko mu minsi itandatu Uwiteka yaremye ijuru n’isi, maze ku munsi wa karindwi araruhuka, araruhurwa. Kuva 31:16, 17.

The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”

Abanyabwenge ntibihishe inyuma y’igiti cy’umwuga wo kwemera gusa, ahubwo bazamuwe nk’ibendera, bagaragaza ubwiza bw’Imana mu bice bya nyuma by’icyo giterane gikomeye cy’impaka. Ubwiza bwayo ni imico yayo, kandi ingingo y’imico yayo bo bahagararira imbere y’isi ni Alufa na Omega, Itangiriro n’Iherezo, Uwa Mbere n’Uwa Nyuma, ibyo bikaba bigaragazwa nk’“Ukuri.”

> And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.

> Kandi nzashyiraho ikimenyetso hagati yabo, kandi abo bazarokoka muri bo nzabohereza mu mahanga, i Tarushishi, i Puli, n’i Ludi, abarasa umuheto, i Tubali, n’i Yavani, no mu birwa bya kure bitarigeze byumva ubwamamare bwanjye kandi bitarigeze bibona ubwiza bwanjye; kandi bazatangaza ubwiza bwanjye mu banyamahanga. Kandi bazazana bene wanyu bose ho ituro ryeguriwe Uwiteka, babakuye mu mahanga yose, babashyiriye ku mafarashi no mu magare no mu ngobyi no ku nyumbu no ku nyamaswa zifite umuvuduko, babajyana ku musozi wanjye wera i Yerusalemu, ni ko Uwiteka avuga, nk’uko abana ba Isirayeli bazana ituro mu cyombo gitanduye mu nzu y’Uwiteka. Kandi no muri bo nzakuramo bamwe babe abatambyi n’Abalewi, ni ko Uwiteka avuga. Kuko nk’uko ijuru rishya n’isi nshya nzarema bizahoraho imbere yanjye, ni ko Uwiteka avuga, ni ko urubyaro rwanyu n’izina ryanyu bizahoraho. Kandi bizasohora ko uhereye ku kwezi kwa mbere ukageza ku kundi, no uhereye ku isabato imwe ukageza ku yindi, abantu bose bazaza kunsengera imbere yanjye, ni ko Uwiteka avuga. Kandi bazasohoka barebe intumbi z’abagabo bangomeye; kuko inzoka yabo itazapfa, kandi umuriro wabo ntuzazima; kandi bazabera abantu bose ikizira. Yesaya 66:16–24.

Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.

Inkuru ya nyuma y’ubuhanuzi ya Yesaya itangira no kuza kw’Umuhumuriza muri Nyakanga 2023, kandi iyo nkuru irangirira aho yatangiriye. Igera mu mateka ahishwe y’inkuba ndwi akurwaho ikimenyetso gato mbere y’uko igihe cy’imbabazi gifungwa. Igaragaza isubirwamo ry’umuhigo w’Abamilleri mu ntangiriro rifitanye isano n’amateka y’umuhigo w’ab’ibihumbi ijana na mirongo ine na bine ku iherezo. Igereranya ubutumwa bw’umuvumo buherekeza ubutumwa bwa Eliya nk’ubutumwa bw’umurimo w’ubuhanuzi wa Isilamu wo kurakaza amahanga, nk’uko Umwami awukoresha kugira ngo azane urubanza “mbere na mbere” kuri Leta Zunze Ubumwe z’Amerika kubera itegeko ryo ku Cyumweru, kandi “ubwanyuma” ku isi yose, kubera uko kwigomeka kumwe.

We will continue our consideration of Isaiah’s last narrative in the next article.

Tuzakomeza kuzirikana ku nkuru ya nyuma ya Yesaya mu ngingo ikurikira.

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