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# The Revelation of Jesus Christ - Number Five

Ihishurirwa rya Yesu Kristo — Umubare wa Gatanu

Isaiah Forty: Comfort Ye, Comfort Ye

Yesaya Mirongo Ine: Nimuhumurize, Nimuhumurize

Author

Jeff Pippenger

Published

October 25, 2023

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In the first seventeen verses of Isaiah forty the one hundred and forty-four thousand are prophetically located at the end of three and a half days, where they had been lying dead in the streets, while the world rejoiced. All the prophets agree with each other and the prophetic events they present always align with the other prophets, for God is not the author of confusion.

Mu mirongo cumi n’irindwi ya mbere y’Igice cya mirongo ine cya Yesaya, abantu ibihumbi ijana na mirongo ine na bine bashyirwa mu mwanya w’ubuhanuzi ku iherezo ry’iminsi itatu n’igice, aho bari bararyamye bapfuye mu mayira, mu gihe isi yishimiraga. Abahanuzi bose bahuriza hamwe, kandi ibyabaye by’ubuhanuzi batanga bihora bihuzwa n’ibivugwa n’abandi bahanuzi, kuko Imana atari yo muremyi w’urujijo.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Kandi imyuka y’abahanuzi igengwa n’abahanuzi. Kuko Imana atari yo nkomoko y’urujijo, ahubwo ni iy’amahoro, nk’uko biri mu matorero yose y’abera. 1 Abakorinto 14:32, 33.

The Comforter, who Jesus promised to send in His absence, was placed into the very first words, of the very first verse, of the twenty-six chapters that make up Isaiah’s final prophetic narrative. “Comfort ye, comfort ye my people, saith your God.” The rule of first mention emphasizes that the following twenty-six chapters is to be understood in reference to the perfect and final fulfillment of the coming of the Comforter.

Umuhumuriza, uwo Yesu yasezeranyije kuzohereza igihe Atazoba ahari, yashizwe mu majambo ya mbere nyene, y’umurongo wa mbere nyene, w’ibice mirongo ibiri na bitandatu bigize inkuru ya nyuma y’ubuhanuzi bwa Yesaya. “Nimuhumurize, nimuhumurize ubwoko bwanje, ni ko Imana yanyu ivuze.” Itegeko ry’aho ikintu kivugwa ubwa mbere rishimika yuko ibice mirongo ibiri na bitandatu bikurikira bikwiye gutahurwako ku bijanye n’iranguka ritunganye kandi rya nyuma ry’ukuza kw’Umuhumuriza.

> And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever. . .. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:16, 26.

> Nanjye ndasaba Data, na we azabaha undi Mufasha, kugira ngo abane namwe iteka ryose.... Ariko Mufasha, ari we Mwuka Wera, uwo Data azohereza mu izina ryanjye, ni we uzabigisha byose, kandi azabibutsa byose ibyo nababwiye. Yohana 14:16, 26.

The Midnight Cry of the Millerite history is repeated in the history of the one hundred and forty-four thousand.

Gutaka kwa Saa Sita z’ijoro kw’amateka y’Abamilerite gusubirwamo mu mateka y’abanyagihumbi ijana na mirongo ine na bine.

> “There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.

> “Hari isi iri mu bibi, iri mu bushukanyi no mu kuyobywa, iri no mu gicucu nyir’izina cy’urupfu,—isinziriye, isinziriye. Ni ba nde bafite umubabaro w’umutima wo kubakangura? Ni irihe jwi ryabageraho? Ubwenge bwanjye bwerekejwe mu gihe kizaza, ubwo ikimenyetso kizatangirwa. ‘Dore, Umukwe araje; nimusohoke mumusanganire.’ Ariko bamwe bazaba baratinze kubona amavuta yo kuzuza amatabaza yabo, kandi bazabimenya bitinze ko imico, igereranywa n’amavuta, idashobora kwimurirwa ku bandi.” Review and Herald, February 11, 1896.

The question is asked, “what voice can” “awaken” those that are “asleep”? The “voice” that awakens them in Isaiah chapter forty, is the “voice” that “cries” in the “wilderness.”

Harabazwa ikibazo ngo: “ni ijwi ki rishobora” “gukangura” abari “basinziriye”? “Ijwi” ribakangura muri Yesaya igice cya mirongo ine, ni ryo “jwi” “rirangurura” mu “butayu.”

> 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. The “voice” of him that “crieth” in the wilderness. . .. Isaiah 40:2, 3.

> Nimuvugane neza i Yerusalemu, maze muyibwirize cyane ko urugamba rwayo rurangiye, ko gukiranirwa kwayo kubabariwe; kuko yakiriye mu kuboko kw’Uwiteka incuro ebyiri ku bw’ibyaha byayo byose. “Ijwi” ry’uvugira “mu butayu”.... Yesaya 40:2, 3.

The message of the Midnight Cry is also the message of the latter rain.

Ubutumwa bw’Induru yo mu Gicuku na bwo ni ubutumwa bw’imvura y’itumba.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Muri gushyira ukuza k’Umwami kure cyane. Nabonye ko imvura y’itumba izaza [mu buryo butunguranye nk’] ijwi ryo mu gicuku, kandi ifite imbaraga zikubye incuro icumi.” Spalding and Magan, 5.

One of the many symbols found in the Word of God that represents the latter rain message, is the symbol that is recognized by a doubling of words or phrases. The doubling of words, or phrases is a symbol of the Midnight Cry, or latter rain message in the last days. The symbolism of the doubling of “comfort ye,” places the opening of Isaiah chapter forty in the tarrying time, when the message represented as the Midnight Cry of the parable of the ten virgins is to be recognized and then proclaimed. At that time, Christ sends the Comforter to awaken the sleeping virgins, who are prophetically represented as sleeping, and in some prophetic passages as sleeping, the sleep of death. The first verse of Isaiah forty, is prophetically located three and a half symbolic days ‘after’ the disappointment of July 18, 2020, for that is when the Comforter is sent to awaken those that are asleep. Three and a half days is a symbol of a wilderness, and there is where the “voice” begins to “cry.”

Kimwe mu bimenyetso byinshi biboneka mu Ijambo ry’Imana kigereranya ubutumwa bw’imvura y’itumba, ni ikimenyetso kimenyekana binyuze mu gusubiramo amagambo cyangwa interuro. Uko gusubiramo amagambo, cyangwa interuro, ni ikimenyetso cy’Induru yo mu Gicuku, cyangwa ubutumwa bw’imvura y’itumba mu minsi y’imperuka. Ubusobanuro bw’ikigereranyo bwo gusubiramo ngo “muhumurize, muhumurize,” bushyira intangiriro ya Yesaya igice cya mirongo ine mu gihe cyo gutinda, igihe ubutumwa bugereranywa n’Induru yo mu Gicuku yo mu mugani w’abakobwa icumi bugomba kumenyekana hanyuma bugatangazwa. Muri icyo gihe, Kristo yohereza Umuhumuriza kugira ngo akangure abo bakobwa basinziriye, bahagarariwe mu buryo bw’ubuhanuzi nk’abasinziriye, kandi mu bice bimwe by’ubuhanuzi nk’abasinziriye ubusinziro bw’urupfu. Umurongo wa mbere wa Yesaya mirongo ine, mu buryo bw’ubuhanuzi ushyizwe iminsi itatu n’igice y’ikigereranyo “nyuma” yo gucika intege kwabaye ku wa 18 Nyakanga 2020, kuko ari bwo Umuhumuriza yoherezwa gukangura abasinziriye. Iminsi itatu n’igice ni ikimenyetso cy’ubutayu, kandi ni ho “ijwi” ritangirira “gutaka.”

Revelation eleven, Ezekiel thirty-seven, Matthew twenty-five, the history of the Millerites (along with the same waymarks of Millerite history that occur in every reform movement), combine to identify a ‘specific process’ of awakening the sleeping virgins. The process starts with the virgins going to sleep at the disappointment. The period of the tarrying time that began at the disappointment is ultimately recognized as the tarrying time. The last portion of the tarrying time is the development of the message of the Midnight Cry. When the message is established, it is then proclaimed until it reaches its climax, the judgment.

Ibyahishuwe cumi na kimwe, Ezekiyeli mirongo itatu na karindwi, Matayo makumyabiri na gatanu, amateka y’Abamileriti (hamwe n’ibimenyetso bimwe by’inzira by’amateka y’Abamileriti biboneka muri buri rugendo rw’ivugurura), bihurira hamwe mu kugaragaza “uburyo bwihariye” bwo gukangura abageni basinziriye. Uwo murongo utangirana n’uko abo bageni basinzirira mu gihe cy’ugucika intege. Igihe cyo gutinda cyatangiriye muri uko gucika intege ni cyo amaherezo kimenyekana nk’igihe cyo gutinda. Igice cya nyuma cy’igihe cyo gutinda ni ugukuza ubutumwa bwo gutaka kwa Saa Sita z’ijoro. Iyo ubwo butumwa bumaze gushingwa neza, buba bwamamazwa kugeza bugeze ku ndunduro yabwo, ari yo rubanza.

The messenger represented as the “voice” in Isaiah, asked what the message was that was to be proclaimed. He was told in symbolic language to present the message of Islam. The prophetic message of Islam cannot be separated from the soon-coming Sunday law, for Islam is a trumpet power, and the seven trumpets of Revelation represent God’s judgment upon the powers who pass Sunday laws. Those powers were pagan Rome in 321, a symbol of the dragon; papal Rome in 538, a symbol of the beast; and the soon coming Sunday law in the United States, a symbol of the false prophet.

Intumwa ihagarariwe nk’“ijwi” muri Yesaya yabajije ubutumwa bwari bugomba gutangazwa icyo ari cyo. Abwirwa, mu mvugo y’ikigereranyo, gutangaza ubutumwa bw’Isilamu. Ubutumwa bw’ubuhanuzi bw’Isilamu ntibushobora gutandukanywa n’itegeko ryo ku Cyumweru rigiye kuza vuba, kuko Isilamu ari imbaraga y’impanda, kandi impanda ndwi zo mu Byahishuwe zigereranya urubanza rw’Imana ku butegetsi bushyiraho amategeko yo ku Cyumweru. Uko butegetsi ni Roma ya gipagani mu 321, ikimenyetso cy’ikiyoka; Roma ya gipapa mu 538, ikimenyetso cy’inyamaswa; n’itegeko ryo ku Cyumweru rigiye kuza vuba muri Leta Zunze Ubumwe za Amerika, ikimenyetso cy’umuhanuzi w’ibinyoma.

In connection with the identification of what the message that the “voice” who had been crying in the wilderness was to proclaim, was the promise that God’s word never fails. The ‘promise and assurance’ that God’s word never fails, is located in the identical prophetic setting that in Habakkuk chapter two, and verse three, is expressed as “at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” The message of Islam will never fail, it will surely come. The last verse of Isaiah chapter forty, addresses those that wait for the vision in Habakkuk.

Mu birebana no kumenya icyo ubutumwa “ijwi” ryari ryararangurukiye mu butayu ryagombaga kwamamaza, harimo isezerano ry’uko ijambo ry’Imana ritazigera rihomba. “Isezerano n’ihumure” by’uko ijambo ry’Imana ritazigera rihomba, biboneka mu miterere y’ubuhanuzi imwe n’iyo muri Habakuki igice cya kabiri, umurongo wa gatatu, havugwamo ngo: “mu mperuka kizavuga, kandi ntikizabeshya; naho cyatinda, ugitegereze; kuko rwose kizaza, ntikizatinda.” Ubutumwa bwa Isilamu ntibuzigera buhomba; rwose buzakomeza kuza. Umurongo wa nyuma wa Yesaya igice cya mirongo ine uvugana n’abategereje iyerekwa rivugwa muri Habakuki.

> But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. Isaiah 40:31.

> Ariko abategereza Uwiteka bazasubizwamo imbaraga nshya; bazazamuka bafite amababa nk’ay’inkona; baziruka, ntibazarambirwa; bazagenda, ntibazacogora. Yesaya 40:31.

The “hidden history” of the seven thunders, that is now being unsealed, identifies three waymarks that begin and end with a disappointment. In that symbolic history, there are three waymarks, separated by two periods of time. A disappointment begins the tarrying time. The tarrying time leads to the corrected message and prediction of the Midnight Cry. The message of the Midnight Cry begins a period of proclaiming the message of the Midnight Cry, that leads to a second disappointment, that is represented as judgment. Those three steps, separated by two periods of time, represent the Alpha and Omega, as created in the Hebrew word “truth.”

“Amateka ahishwe” y’inkuba zirindwi, ubu ari gukurwaho ikimenyetso, agaragaza ibimenyetso-ngenzi bitatu bitangirana kandi bikarangirana no gucika intege. Muri ayo mateka y’ikigereranyo, harimo ibimenyetso-ngenzi bitatu, bitandukanijwe n’ibihe bibiri by’igihe. Gucika intege gutangiza igihe cyo gutinda. Igihe cyo gutinda kiyobora ku butumwa bwakosowe no ku buhanuzi bw’Induru yo mu Gicuku. Ubutumwa bw’Induru yo mu Gicuku butangiza igihe cyo kwamamaza ubutumwa bw’Induru yo mu Gicuku, kikageza ku gucika intege kwa kabiri, kugereranywa n’urubanza. Izo ntambwe eshatu, zitandukanijwe n’ibihe bibiri by’igihe, zigereranya Alufa na Omega, nk’uko byaremwe mu ijambo ry’Igiheburayo risobanura “ukuri.”

In Ezekiel thirty-seven, Ezekiel also represents the “voice” of Isaiah forty. The voice in Isaiah forty asks, “What shall I cry?” The “voice” in Ezekiel thirty-seven, verse seven, then “prophesied as” he “was commanded.”

Muri Ezekiyeli mirongo itatu n’irindwi, Ezekiyeli na we ahagarariye “ijwi” ryo muri Yesaya mirongo ine. Iryo jwi ryo muri Yesaya mirongo ine ribaza riti: “Ndavuge iki?” Hanyuma “ijwi” ryo muri Ezekiyeli mirongo itatu n’irindwi, umurongo wa karindwi, “hanura nk’uko” “yari ategetswe.”

> 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 uko nategetswe; kandi nkiri guhanura, habaho urusaku, kandi dore habaho kunyeganyega, amagufwa aza hamwe, igufwa ku rindi. Nuko ndebye, dore imitsi n’inyama birabazaho, kandi uruhu rurabatwikira hejuru; ariko nta mwuka wari ubarimo. Ezekieli 37:7, 8.

Ezekiel’s first prophecy brought the bones and flesh together, but they were not yet alive. “So,” Ezekiel “prophesied as he” was “commanded” a second time. The second prophecy brought the bodies to life. The two prophecies are typified by the creation of Adam.

Ubuhanuzi bwa mbere bwa Ezekiyeli bwahurije hamwe amagufwa n’umubiri, ariko ntibyari byagira ubugingo. “Nuko” Ezekiyeli “arahanura nk’uko” yari “yategetswe” ubwa kabiri. Ubuhanuzi bwa kabiri buzana ubuzima muri iyo mibiri. Ubwo buhanuzi bwombi bushushanywa n’irema rya Adamu.

> And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Genesis 2:7.

> Nuko Uwiteka Imana irema umuntu imukuye mu mukungugu wo hasi, ihumekera mu mazuru ye umwuka w’ubugingo; maze umuntu aba ubugingo buzima. Itangiriro 2:7.

The two-step process of bringing the dead dry bones to life is first mentioned in the creation of Adam, thus emphasizing that God’s prophetic Word is also His creative power. God first “formed” Adam, and Ezekiel’s first prophecy brought the bones and bodies together, then God “breathed into his nostrils the breath of life; and man became a living soul.”

Uburyo bw’ibyiciro bibiri bwo kugarurira ubuzima ayo magufa yumye y’abapfuye buvugwa bwa mbere mu iremwa rya Adamu, bityo bugashimangira ko Ijambo ry’ubuhanuzi ry’Imana ari n’imbaraga zayo zo kurema. Imana yabanje “kurema” Adamu, kandi ubuhanuzi bwa mbere bwa Ezekiyeli bukoranya amagufa n’imibiri, hanyuma Imana “imuhumekera mu mazuru umwuka w’ubugingo; umuntu ahinduka ubugingo buzima.”

Ezekiel’s second prophecy was directed “unto the wind,” not unto the bones, for he was told to “say to the wind,” “Come from the four winds, O breath, and breathe upon these slain, that they may live.” Ezekiel’s second prophecy, which brings the dead bodies to life as a mighty army, was directed, not at the dead bodies, but at the wind. It was a command to the wind to breathe upon the bodies. The first time the word “breath” is mentioned in God’s Word is the creation of Adam, and it is there defined as the breath of life, and what brings life into the dead bodies, comes from the four winds.

Ubuhanuzi bwa kabiri bwa Ezekiyeli bwari bwerekejwe “ku muyaga,” si ku magufa, kuko yabwiwe “kubwira umuyaga ati,” “Va mu muyaga ine, wa mwuka we, uhuhe kuri aba bishwe, kugira ngo babeho.” Ubuhanuzi bwa kabiri bwa Ezekiyeli, buzura iyo mibiri y’abapfuye ikaba ingabo ikomeye, ntibwari bwerekejwe ku mibiri y’abapfuye, ahubwo bwari bwerekejwe ku muyaga. Bwari itegeko rihabwa umuyaga ngo uhuhe kuri iyo mibiri. Ubwa mbere ijambo “umwuka” rivugwa mu Ijambo ry’Imana ni mu iremwa rya Adamu, kandi aho risobanurwa ko ari umwuka w’ubugingo; kandi igishyira ubugingo muri iyo mibiri y’abapfuye, gituruka mu miyaga ine.

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

> “Abamarayika bafashe imiyaga ine, igereranywa n’ifarasi irakaye ishaka kwigobotora no kwiruka hejuru y’isi yose, itwaye kurimbuka n’urupfu mu nzira yayo.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.

> “Mbese twasinzira turi ku nkombe nyine y’isi y’iteka ryose? Mbese twaba ibipfamatwi, dukonje kandi dupfuye? Yoo, icyampa mu matorero yacu twagira Umwuka n’umwuka w’ubugingo by’Imana bihumekerwa mu bwoko Bwayo, kugira ngo buhaguruke buhagarare ku birenge byabwo kandi bubeho.” Manuscript Releases, volume 20, 217.

The two questions here are shall we sleep, and shall we be dead?…two terms for the same prophetic condition. The message of the four winds that are being restrained by angels, is the message that causes the breath of God to enter the dead and causes them to stand up and live. The message of the four winds is the message of the angry horse of Islam. The message of the four winds in the book of Revelation, is the sealing message. The sealing message of Revelation seven, verse one through three, is the message that identifies that the four winds are restrained, until the servants of God are sealed.

Ibibazo bibiri biri hano ni ibi: mbese tuzasinzira, kandi mbese tuzaba dupfuye?…amagambo abiri asobanura imimerere imwe y’ubuhanuzi. Ubutumwa bw’imiyaga ine ihagaritswe n’abamarayika, ni bwo butumwa butuma umwuka w’Imana winjira mu bapfuye kandi bugatuma bahaguruka bakabaho. Ubutumwa bw’imiyaga ine ni ubutumwa bw’ifarashi yarakaye ya Isilamu. Ubutumwa bw’imiyaga ine mu gitabo cy’Ibyahishuwe ni ubutumwa bw’ishyirwaho ikimenyetso. Ubutumwa bw’ishyirwaho ikimenyetso bwo mu Ibyahishuwe 7:1–3 ni bwo butumwa bugaragaza ko imiyaga ine ihagaritswe kugeza aho abagaragu b’Imana bashyiriweho ikimenyetso.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Hanyuma y’ibyo mbona abamarayika bane bahagaze ku mfuruka enye z’isi, bafashe imiyaga ine y’isi, kugira ngo hatagira umuyaga uhuha ku isi, cyangwa ku nyanja, cyangwa ku giti na kimwe. Mbona undi mumarayika azamuka aturutse iburasirazuba, afite ikimenyetso cy’Imana nzima; maze arangurura ijwi rirenga ahamagara ba bamarayika bane bahawe ububasha bwo kwangiza isi n’inyanja, ati: Ntimukangize isi, cyangwa inyanja, cyangwa ibiti, kugeza aho tuzaba dushyize ikimenyetso ku ruhanga rw’abagaragu b’Imana yacu. Ibyahishuwe 7:1–3.

Ezekiel’s second prophecy was directed to the wind, and the life that the wind delivered unto the bodies came from the message of the four winds. In verses eight through ten, in Ezekiel thirty-seven the words that appear either as “wind” or “breath” is the same Hebrew word in each occurrence. God breathed into Adam, the breath of life, and in Ezekiel the breath of life is the message of the sealing of the one hundred and forty-four thousand that comes from the four winds. That message delivers God’s creative power to the bodies that have been brought together in the valley of death, by the first message. The message of the four winds is the message of Islam bringing judgment upon the United States for the Sunday law. It is the message of the Midnight Cry.

Ubuhanuzi bwa kabiri bwa Ezekiyeli bwari bwerekejwe ku muyaga, kandi ubugingo umuyaga wahaye iyo mibiri bwaturutse mu butumwa bw’imiyaga ine. Mu mirongo ya munani kugeza ku ya cumi, muri Ezekiyeli mirongo itatu n’irindwi, amagambo agaragara nk’“umuyaga” cyangwa “umwuka” ni ijambo rimwe ry’Igiheburayo muri buri uko ribonekamo. Imana yahumekeye muri Adamu umwuka w’ubugingo, kandi muri Ezekiyeli umwuka w’ubugingo ni ubutumwa bwo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine bukomoka ku muyaga ine. Ubutumwa ni bwo butanga imbaraga y’irema y’Imana kuri iyo mibiri yakoranyirijwe hamwe mu kibaya cy’urupfu n’ubutumwa bwa mbere. Ubutumwa bw’imiyaga ine ni ubutumwa bw’Isilamu buzana urubanza ku Leta Zunze Ubumwe za Amerika ku bw’itegeko ryo ku cyumweru. Ni ubutumwa bwo Gutaka kwa Saa Sita z’ijoro.

The hidden history of the seven thunders begins with a disappointment, which begins the tarrying time. In Revelation eleven when the two prophets were slain on July 18, 2020, the tarrying time began. Ezekiel was among the dead when the Lord asked Ezekiel if the two witnesses that are dead in the street could live.

Amateka ahishwe y’inkuba ndwi atangirana n’ukutenguhwa, ari na ko gutangira kw’igihe cyo gutinda. Mu Ibyahishuwe igice cya cumi na kimwe, ubwo abahanuzi babiri bicwaga ku wa 18 Nyakanga 2020, igihe cyo gutinda cyaratangiye. Ezekiyeli yari mu bapfuye igihe Uwiteka yabazaga Ezekiyeli niba abo bagabo babiri bahamya bapfuye baryamye mu muhanda bashoboraga kongera kubaho.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Ezekiel 37:1–3.

> Ukuboko kw’Uwiteka kwari kuri jye, ansohorana mu Mwuka w’Uwiteka, andambika hagati mu kibaya cyari cyuzuye amagufwa. Andembagiza impande zose zayo; maze dore, hari amagufwa menshi cyane muri icyo kibaya kigaragara, kandi dore, yari yumye cyane. Arambaza ati: Mwana w’umuntu, aya magufwa yabasha kongera kuba mazima? Nanjye ndamusubiza nti: Mwami Uwiteka, ni wowe ubizi. Ezekiyeli 37:1–3.

In verse seven, when Ezekiel delivers the first of the two prophecies the message was simply, “O ye dry bones, hear the word of the Lord.” John, in the Revelation records, “blessed are those who hear the words of the prophecy of this book.” Ezekiel represents the dead dry bones who are blessed, as those who hear Ezekiel’s command to hear the Word of the Lord, and His Word is Truth. In chapter two of Ezekiel, the experience of those who hear God’s word is described.

Mu murongo wa karindwi, ubwo Ezekiyeli yatangazaga ubwa mbere muri bwa buhanuzi bubiri, ubutumwa bwari ubu gusa: “Yemwe magufwa yumye, nimwumve ijambo ry’Uwiteka.” Yohana, mu Ibyahishuwe, yanditse ati: “Hahirwa abumva amagambo y’ubuhanuzi bw’iki gitabo.” Ezekiyeli ahagarariye ayo magufwa yumye yapfuye ahiriwe, ari bo bumva itegeko rya Ezekiyeli ryo kumva Ijambo ry’Uwiteka, kandi Ijambo rye ni Ukuri. Mu gice cya kabiri cya Ezekiyeli, hasobanuwe uko abumva ijambo ry’Imana babiboneramo.

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

> Arambwira ati: Mwana w’umuntu, haguruka uhagarare ku birenge byawe, nanjye ndavuga nawe. Umwuka winjira muri jye ubwo yavuganaga nanjye, ampagarika ku birenge byanjye, nuko numva uvugana nanjye. Ezekiyeli 2:1, 2.

In Revelation eleven, when the dead bodies hear the Word of the Lord, the Comforter enters into them and they stand on their feet. It is the Comforter that sets them on their feet.

Mu Ibyahishuwe igice cya cumi na rimwe, igihe imirambo yumvise Ijambo ry’Umwami, Umukomeza arayinjiramo maze ihagarara ku birenge byayo. Ni Umukomeza uyihagarika ku birenge byayo.

> 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. Revelation 11:11.

> Nuko nyuma y’iminsi itatu n’igice, Umwuka w’ubugingo uturutse ku Mana wabinjiyemo, bahagarara ku birenge byabo; maze ubwoba bwinshi bugwa ku babibonye. Ibyahishuwe 11:11.

The standing up of the dead is step number one, in a two-step process that raises them out of their graves to become the ensign that is lifted up at the judgment of the Sunday law. When they stand in chapter eleven, “great fear” comes upon those that see them.

Kuzuka kw’abapfuye ni intambwe ya mbere mu rugendo rw’intambwe ebyiri rubakura mu mva zabo kugira ngo bahinduke ibendera rishyizwe hejuru mu rubanza rw’itegeko ryo ku Cyumweru. Iyo bahagaze mu gice cya cumi na kimwe, “ubwoba bukomeye” bugwira ababareba.

> 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 31:9.

> Kandi azahungira mu gihome cye gikomeye kubera ubwoba, kandi abatware be bazatinya ibendera, ni ko Uwiteka avuga, ufite umuriro we muri Siyoni, n’itanura rye i Yerusalemu. Yesaya 31:9.

The Midnight Cry message of Millerite history was the second part of the second angel’s message. The second angel’s message produced a separation of the Millerites from the churches that were then identified as the daughters of Babylon, and the faithful were called out to come and stand with the Millerites. A ‘body’ of believers was formed by that message, and then the second step was the message of the Midnight Cry that joined and added power to the second message. The Millerites then became a mighty army that took the message like a tidal wave across the land. That two-step process is the two voices of Revelation eighteen, and it is the identical process of the resurrection of the dead dry bones in Ezekiel who were slain in the street of Revelation eleven.

Ubutumwa bw’Ijwi ryo Mu Gicuku bwo mu mateka y’Abamilerite bwari igice cya kabiri cy’ubutumwa bw’umumarayika wa kabiri. Ubutumwa bw’umumarayika wa kabiri bwazanye gutandukana kw’Abamilerite n’amatorero icyo gihe yamenyekanye nk’abakobwa ba Babuloni, maze abizerwa bahamagarirwa gusohokamo bakaza guhagararana n’Abamilerite. “Umubiri” w’abizera wakozwe n’ubwo butumwa, hanyuma intambwe ya kabiri iba ubutumwa bw’Ijwi ryo Mu Gicuku bwifatanyije n’ubutumwa bwa kabiri bukabwongerera imbaraga. Nuko Abamilerite bahinduka ingabo ikomeye yajyanye ubutumwa nk’umuraba ukaze mu gihugu cyose. Uwo murongo w’intambwe ebyiri ni wo majwi abiri yo mu Ibyahishuwe 18, kandi ni na wo murongo nyir’izina wo kuzuka kw’amagufa yumye y’abapfuye muri Ezekiyeli, ba bandi biciwe mu muhanda wo mu Ibyahishuwe 11.

> “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844.” Spiritual Gifts, volume 1, 195, 196.

> “Abamarayika boherejwe gufasha wa mumarayika ukomeye wavuye mu ijuru, kandi numvise amajwi yasaga n’ayarangururiraga hose agira ati: Nimuvemo, bwoko bwanjye, kugira ngo mutifatanya n’ibyaha bye, kandi kugira ngo mutazahabwa ku byorezo bye; kuko ibyaha bye byageze mu ijuru, kandi Imana yibutse gukiranirwa kwe. Ubu butumwa bwasaga n’aho ari inyongera ku butumwa bwa gatatu, kandi bwabuhujweho, nk’uko gutaka kwa mu gicuku kwahujwe n’ubutumwa bwa marayika wa kabiri mu mwaka wa 1844.” Spiritual Gifts, volume 1, 195, 196.

The first waymark in the hidden history of the seven thunders, is the disappointment which begins the tarrying time. The tarrying time is a period of time that is represented as three and a half days, which is a symbol of the wilderness. At the end of the forty years of wandering in the wilderness, Joshua led a mighty army into the Promised Land. At the end of the three and a half days, Ezekiel is taken to the valley of death, and is told to command the dead bodies to “hear the word of the Lord.” Ezekiel is a “voice” crying in the wilderness. The command to hear the Word of the Lord brings the body parts together, but they are not yet alive, they are not yet an army, they are not yet sealed. The “word of the Lord” which is spoken by Ezekiel in chapter two, identifies that when the Comforter arrives, God’s people stand, while they simultaneously hear the Word of the Lord. Christ promised He would send the Comforter, three and a half days after they were murdered in the street.

Ikimenyetso cya mbere cy’inzira mu mateka ahishwe y’inkuba zirindwi ni ugutenguhwa gutangira igihe cyo gutinda. Igihe cyo gutinda ni igihe kigereranywa n’iminsi itatu n’igice, kikaba ikimenyetso cy’ubutayu. Ku iherezo ry’imyaka mirongo ine yo kuzerera mu butayu, Yosuwa yayoboye ingabo zikomeye zinjira mu Gihugu cy’Isezerano. Ku iherezo ry’iminsi itatu n’igice, Ezekiyeli ajyanwa mu kibaya cy’urupfu, maze abwirwa gutegeka imirambo “kumva ijambo ry’Uwiteka.” Ezekiyeli ni “ijwi” rirangurura mu butayu. Itegeko ryo kumva Ijambo ry’Uwiteka riteranya ibice by’umubiri, ariko ntibiraba bizima; ntibiraba ingabo; ntibiraba bishyizweho ikimenyetso. “Ijambo ry’Uwiteka” rivugwa na Ezekiyeli mu gice cya kabiri rigaragaza ko, igihe Umuhumuriza azaza, ubwoko bw’Imana buhagarara, mu gihe kimwe n’uko bwumva Ijambo ry’Uwiteka. Kristo yasezeranye ko azohereza Umuhumuriza, nyuma y’iminsi itatu n’igice bamaze kwicirwa mu muhanda.

Once standing, the bodies ‘who are not yet alive,’ are going to be given a second prophecy. The “voice that crieth in the wilderness” in Isaiah, asks what the prophecy is that he is to cry? The “message” that both Ezekiel, and the “voice” in Isaiah forty are commanded to present, is the message of Islam. When that prophecy is delivered, “Adam” comes to life as a mighty army. The living two witnesses then proclaim the message of Islam’s judgment upon the United States, because of the passage of the soon-coming Sunday law. The judgment of the Sunday law is the third waymark of the hidden history of the seven thunders. When it is fulfilled, the army is lifted up as an ensign to heaven, and is represented in Revelation fourteen.

Iyo imaze guhaguruka, ya mibiri “itaraba mizima” igiye guhabwa ubuhanuzi bwa kabiri. “Ijwi rirangurura mu butayu” ryo muri Yesaya, ribaza ubuhanuzi ari bwo bugomba kurangurura. “Ubutumwa” Ezekiyeli kimwe n’“ijwi” ryo muri Yesaya mirongo ine bategetswe gutangaza, ni ubutumwa bwa Isilamu. Igihe ubwo buhanuzi butanzwe, “Adamu” aza kuba muzima nk’ingabo ikomeye. Hanyuma abahamya babiri bazima batangaza ubutumwa bw’urubanza rwa Isilamu ku Leta Zunze Ubumwe za Amerika, kubera itorwa ry’itegeko ryo ku Cyumweru rigiye kuza vuba. Urubanza rw’itegeko ryo ku Cyumweru ni ikimenyetso cya gatatu cy’amateka ahishwe y’inkuba zirindwi. Iyo rusohoye, iyo ngabo izamurwa nk’ibendera rishyirwa mu ijuru, kandi igaragazwa mu Ibyahishuwe cumi na bine.

> “I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.” Selected Messages, book 2, 387.

> “Nagize ubunararibonye mu butumwa bw’abamarayika ba mbere, uwa kabiri, n’uwa gatatu. Abo bamarayika bagaragazwa baguruka hagati mu ijuru, bamamaza ubutumwa bw’umuburo ku isi, kandi bufite isano itaziguye n’abantu babaho mu minsi ya nyuma y’amateka y’iyi si. Nta n’umwe wumva ijwi ry’abo bamarayika, kuko ari ikimenyetso gishushanya ubwoko bw’Imana bukorana mu bwuzuzanye n’ijuru ryose. Abagabo n’abagore, bamurikiwe na Mwuka w’Imana kandi bejejwe binyuze mu kuri, batangaza ubwo butumwa butatu uko bukurikirana.” Selected Messages, book 2, 387.

The ensign that is lifted up is the third angel that is flying in the midst of heaven, warning mankind against accepting the mark of the beast. The mighty army continues to present that message to the world, until Michael stands up and human probation closes.

Ibendera izamuwe ni marayika wa gatatu uguruka aringanije ijuru, aburira abantu kutemera ikimenyetso cya ya nyamaswa. Ingabo zikomeye zikomeza kugeza ubwo butumwa ku isi, kugeza igihe Mikayeli ahagurutse, maze igihe cy’igeragezwa cy’abantu kigafungwa.

We will continue these thoughts in the next article.

Tuzakomeza ibi bitekerezo mu nyandiko ikurikira.

> And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Matthew 25:6.

> Maze mu gicuku hakabaho induru, bati: Dore umukwe araje; nimusohoke mujye kumusanganira. Matayo 25:6.

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