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# The Revelation of Jesus Christ - Number Four

Ihishurwa rya Yesu Kristo - Umubare wa Kane

Isaiah Forty

Yesaya Mirongo Ine

Author

Jeff Pippenger

Published

October 23, 2023

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The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.

Ubutumwa bwo mu Byahishuwe bya Yesu Kristo burimo gushyirwa ahagaragara burimo no kugaragaza ijambo ry’Igiheburayo ryahinduwemo “ukuri,” rikaba, mu bindi, rihagarariye kamere ya Kristo nk’Alufa na Omeiga. Intangiriro y’ikintu ihagarariye iherezo ry’ikintu ni ihame rikubiye muri Bibiliya yose, kandi kamere ya Kristo igaragarizwa muri Bibiliya, kuko ari we Jambo. Alufa na Omeiga ni umugabane wa kamere ya Kristo we ubwe agaragaza nk’igihamya cy’uko ari Imana.

Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.

Igice cya mirongo ine cy’igitabo cya Yesaya ni cyo gitangiza inkuru y’ubuhanuzi ikomeza kugeza ku iherezo ry’igitabo cya Yesaya mu gice cya mirongo itandatu na gatandatu. Gitangira kigaragaza Uhumuriza woherejwe, uwo Kristo asezeranira abigishwa kugira ngo abahumurize mu kubura kwe; ariko ukuza k’Uhumuriza kugera ku isohora ryako ritunganye rwose, nk’uko ubuhanuzi bwose bugenda busohora, mu minsi y’imperuka. Uko Yesaya na Yesu bagaragaza ukuza k’Uhumuriza kwerekana ugucika intege kw’umutwe w’ab’umunani na mirongo ine na bane, kwabaye ku itariki ya 18 Nyakanga 2020.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.

> Ariko, ndababwira ukuri; ni ngombwa ko ngenda: kuko nitagenda, Umufasha ntazabaza kuri mwe; ariko nimara kugenda, nzamuboherereza. Kandi naza, azatsindisha isi ku byerekeye icyaha, no ku byo gukiranuka, no ku byerekeye urubanza. Yohana 16:7, 8.

The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.

Amagambo “icyaha, gukiranuka, n’urubanza” ni yo Mufasha azakoresha kugira ngo “ahinyuze” isi. Ijambo ryahinduwemo ngo “guhinyura” rikubiyemo n’insobanuro yo kwemeza. Intambwe eshatu z’ “icyaha, gukiranuka n’urubanza” zigereranya ijambo ry’Igiheburayo ryahinduwemo ngo “ukuri.” Iryo jambo ryaremwe hakoreshejwe inyuguti ya mbere, iya cumi na gatatu, n’iya nyuma zo mu nyuguti z’Igiheburayo, kandi iryo jambo rihagarariye ko Umuremyi wa byose ari uwa mbere kandi ari uwa nyuma, Alufa na Omega. Igihe Mufasha azaza ku bantu ibihumbi ijana na mirongo ine na bine bacitse intege, azabemeza, hanyuma yemeze n’isi, ko Imana ari Alufa na Omega.

> 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. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

> Nimuhumurize, nimuhumurize ubwoko bwanjye, ni ko Imana yanyu ivuga. Mubwire Yerusalemu amagambo ayihumuriza, kandi muyitangarize n’ijwi rirenga yuko imirimo yayo y’intambara irangiye, ko gukiranirwa kwayo kubabariwe; kuko yakiriye mu kuboko k’Uwiteka incuro ebyiri ku bw’ibyaha byayo byose. Ijwi ry’uvugiriza mu butayu riti: Nimutegure inzira y’Uwiteka, mugorore mu kidaturwa umuhanda w’Imana yacu. Buri kibaya kizashyirwa hejuru, kandi buri musozi n’agasozi bizacishwa bugufi; kandi ahagoramye hazagororwa, n’ahadahararutse hahindurwe aharinganiye. Kandi ubwiza bw’Uwiteka buzahishurwa, kandi abantu bose bazabubonera hamwe; kuko akanwa k’Uwiteka ari ko kabivuze. Yesaya 40:1–5.

The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”

Uyu murongo urimo kugaragaza umurimo w’intumwa ya nyuma ya Eliya, wagereranyijwe na William Miller, na we wari waragereranyijwe na Yohana Umubatiza, na we wari waragereranyijwe na Eliya, kandi Malaki akaba yari yarayigaragaje nk’intumwa itegura inzira y’intumwa y’isezerano. Mu rugendo rwa nyuma rwa Eliya, igihe Uwiteka yohereza Umuhumuriza gukomeza abacitse intege kandi bategereje Uwiteka mu gihe cyo gutinda, “ubwiza bw’Uwiteka buzahishurwa, kandi abafite umubiri bose bazabubonera icyarimwe.” “Ubwiza” bw’Uwiteka ni imico ye, kandi Ihishurirwa rya Yesu Kristo ni ukurandura ikimenyetso ku gice cy’imico ye kigereranywa na Alufa na Omega. Nyuma y’intangiriro y’imirongo itanu ya mbere, “ijwi ry’uvugira mu butayu” ribaza Imana riti: “Ndangurure iki?”

> The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.

> Ijwi riravuga iti: Rangurura ijwi. Na we aravuga ati: Ndarangurure iki? Abantu bose ni ibyatsi, kandi ubwiza bwabo bwose bumeze nk’ururabyo rwo mu gasozi: ibyatsi biruma, ururabyo rugahunga; kuko umwuka w’Uwiteka uruhuhaho: ni ukuri abantu ni ibyatsi. Ibyatsi biruma, ururabyo rugahunga: ariko ijambo ry’Imana yacu rizahoraho iteka ryose. Yesaya 40:6–8.

The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.

Ubutumwa bw’imico ya Kristo bugaragazwa nk’Alufa n’Omega bushyizwe mu kimenyetso cya Isilamu. Muri Ezekiyeli mirongo itatu na karindwi, ikibaya cy’amagufwa yumye kibanza gukoranyirizwa hamwe, hanyuma kigahabwa ubuzima n’ubutumwa bwa gihanuzi bw’imiyaga 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’ifarashi irakaye ishaka kwigobotora ngo yiruke ku isi yose, izana kurimbuka n’urupfu aho inyuze.”

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

> “Mbese twaryama turi ku nkombe nyakuri y’isi y’iteka? Mbese twaba ibigugu, dukonje kandi dupfuye? Yoo, iyaba mu matorero yacu twagira Umwuka n’umwuka w’ubugingo bw’Imana bihumekerwa mu bwoko bwayo, kugira ngo bahagarare ku birenge byabo kandi babeho. Dukeneye kubona ko inzira ifunganye, kandi ko irembo rifunganye. Ariko uko tunyura muri iryo rembo rifunganye, ubugari bwaryo ntibugira iherezo.” Manuscript Releases, volume 20, 217.

The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.

Ifarashi irakaye y’ubuhanuzi bwa Bibiliya ni Isilamu. Ifarashi irakaye irimo kubuzwa gukora umurimo wayo wo kurimbura, nk’uko bigaragazwa no gufatirwa hamwe kw’imiyaga ine n’abamarayika bane mu Byahishuwe igice cya karindwi. Irabuzwa kugeza igihe ibihumbi ijana na mirongo ine na bine bizashyirirwaho 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 umuyaga utabahuha ku isi, no ku nyanja, cyangwa ku giti icyo ari cyo cyose. Nuko mbona undi mumarayika azamuka aturutse iburasirazuba, afite ikimenyetso cy’Imana ihoraho; arangurura ijwi rirenga ahamagara ba bamarayika bane bahawe guteza ibyago isi n’inyanja, ati: Ntimukagire icyo mutwara isi, cyangwa inyanja, cyangwa ibiti, kugeza aho tuzashyirira ikimenyetso ku gahanga k’abagaragu b’Imana yacu. Ibyahishuwe 7:1–3.

The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.

Imiyaga ine ifashwe, igereranya kubuzwa kwa Isilamu kugeza igihe gushyirwaho ikimenyetso ku bwoko bw’Imana kuzaba kurangiye. Mu Byahishuwe Isilamu igereranywa n’amakondera atatu ya nyuma muri arindwi, kandi nanone ikagereranywa n’ibyago bitatu.

> 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 ndareba, numva marayika aguruka anyura hagati mu ijuru, avuga n’ijwi rirenga ati: "Bazabona ishyano, bazabona ishyano, bazabona ishyano, abatuye isi, bitewe n’andi majwi y’impanda z’abamarayika batatu, bataravuza!" Ibyahishuwe 8:13.

After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.

Nyuma yo gutangiza impanda eshatu z’amakuba, Yohana agaragaza ibiranga Isilamu mu gice cya cyenda. Mu murongo wa kane w’igice cya cyenda hatangwa itegeko ryahawe Isilamu, ryasohoye mu mateka ya Abubekri, umuyobozi wa mbere wakurikiye Mohamadi.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

> Kandi bategetswe ko batagomba kwangiza ibyatsi byo ku isi, cyangwa ikintu cyose kibisi, cyangwa igiti icyo ari cyo cyose; ahubwo ko bagomba kugirira nabi abantu bonyine badafite ikimenyetso cy’Imana mu ruhanga rwabo. Ibyahishuwe 9:4.

Uriah Smith, identified the relation of Abubekr to verse four.

Uriah Smith yagaragaje isano Abubekr afitanye n’umurongo wa kane.

> “After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:

> “Nyuma y’urupfu rwa Mohammed, yasimbuwe mu buyobozi na Abubekr, mu wa 632 nyuma ya Kristo, maze akimara gushimangira neza ubutware bwe n’ubutegetsi bwe, yoherereza amoko y’Abarabu ibaruwa nyakwijima, muri yo hakurikira igice gikubiyemo ibi bikurikira:

> “‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.

> “‘Iyo murwana intambara z’Umwami, mwitware nk’abagabo, mutahindukira ngo muhunge; ariko ntsinzi yanyu ntikanduzwe n’amaraso y’abagore n’abana. Ntimurimbure imikindo, kandi ntimutwike imirima y’ibinyampeke. Ntimuteme ibiti byera imbuto, kandi ntimugire nabi amatungo, keretse ayo mwica kugira ngo murye. Kandi igihe mukora isezerano iryo ari ryo ryose cyangwa amasezerano y’ingingo, mujye muhagarara ku byo mwasezeranye, kandi mube abo kwizerwa nk’uko ijambo ryanyu riri. Kandi uko mugenda, muzabona abantu b’idini bamwe baba biherereye mu mazu y’abamonaki, kandi bakihitiramo gukorera Imana muri ubwo buryo; mubareke, kandi ntimubice kandi ntimusenye n’ayo mazu yabo. Kandi muzabona ubundi bwoko bw’abantu bo mu isinagogi ya Satani, bafite ibihanga byogoshwe hejuru; mumenye neza ko mubaca ibihanga, kandi ntimubagireho imbabazi na nke kugeza ubwo bahinduka Abayisilamu cyangwa bagatanga ikoro.’” Uriah Smith, Daniel and the Revelation, 500.

Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.

Uriah Smith akomeza kugaragaza ibyiciro bibiri by’abantu, bagombaga gutandukanywa n’abarwanyi b’Abayisilamu Abubekr yohereje kuzana intambara irwanya Roma. Icyiciro kimwe akigaragaza nk’abamonaki Gatolika, basengaga ku Cyumweru; naho ikindi cyiciro kikaba ari abaramyaga ku munsi wa karindwi. Ubuyisilamu bwari bugomba gutera gusa abarimyaga izuba. Icy’ingenzi kurushaho ku byo dutekerezaho ni uko abantu, baba abubahiriza umunsi wo ku Cyumweru cyangwa abubahiriza Isabato, mu buryo bw’ikigereranyo bahagarariwe n’ibyatsi, ibintu bibisi n’ibiti. Imiyaga ine yo mu gice cya karindwi yabujijwe guhuha ku byatsi kugeza ubwo abubahiriza Isabato bashyizweho ikimenyetso.

The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.

Intumwa y’umuryango w’abantu ibihumbi ijana na mirongo ine na bine ibaza Imana iti: “Ndabwiriza iki?” Abwirwa yuko ubutumwa bwayo buzaba ubw’uko Ijambo ry’Imana rihoraho iteka ryose, kandi ubwo butumwa bwagombaga gushyirwa mu rwego rw’umuyaga uhuha ku byatsi. Igihe Umufasha yoherejwe ku bantu ibihumbi ijana na mirongo ine na bine bari baracitse intege bitewe n’ubuhanuzi bw’islam bwari bwananiranye, maze nyuma bakamenya yuko bari mu gihe cyo gutinda kivugwa mu mugani w’inkumi icumi, ni bwo Umufasha ababwira yuko ubutumwa bagomba gutangaza ari ubutumwa bw’uruhare rw’islam mu buhanuzi bwa Bibiliya. Ukuza kw’Umufasha, mu mateka y’igihe cyo gutinda, gutuma bahagarara.

> 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 ndakuvugisha. Mwuka anyinjiramo akimara kumbwira, anshyira ku birenge byanjye, numva uvugana nanjye. Ezekiyeli 2:1, 2.

They stand when they are resurrected.

Bahagarara igihe bazutse.

> And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. 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 11:9–11.

> Kandi abo mu moko no mu miryango no mu ndimi no mu mahanga bazareba imirambo yabo iminsi itatu n’igice, kandi ntibazemera ko imirambo yabo ishyingurwa. Nuko abatuye isi bazabishimira, banezerwe, bohererezanye impano; kuko abo bahanuzi bombi bababazaga abatuye isi. Maze nyuma y’iminsi itatu n’igice, Umwuka w’ubugingo uturutse ku Mana ubinjiramo, bahagarara ku birenge byabo; ubwoba bwinshi bugwa ku babibonye. Ibyahishuwe 11:9–11.

The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.

Intambwe ebyiri zo guhagarara, hanyuma ukazamurwa nk’ibendera ry’ikirango, na zo zigereranywa na Ezekiyeli mu gice cya mirongo itatu na karindwi. Intambwe ya mbere ya Ezekiyeli ihuriza hamwe ingingo z’umubiri z’amagufwa yumye y’abapfuye ari mu kibaya cy’agahinda ko gucika intege. Intambwe ya kabiri ya Ezekiyeli ni ubutumwa bw’imiyaga ine, ari bwo butumwa bwo gushyirwaho ikimenyetso, ari bwo butumwa bwa Islamu.

> And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.

> Arambwira ati: Mwana w’umuntu we, aya magufa yabasha kubaho? Nsubiza nti: Mwami Imana, ni wowe ubizi. Yongera kumbwira ati: Hanurira aya magufa, uyabwire uti: Yemwe magufa yumye, nimwumve ijambo ry’Uwiteka. Uku ni ko Uwiteka Imana abwira aya magufa ati: Dore, ngiye kubinjizamo umwuka, mubone kubaho. Nzabashyiraho imitsi, mbameho inyama, mbatwikirize uruhu, mbashyiremo umwuka, maze muzabaho; kandi muzamenya yuko ndi Uwiteka. Nuko mpanura uko nategetswe; maze nkiri guhanura, humvikana urusaku, dore habaho kunyeganyega, amagufa arahura, igufa rijya ku rindi rigufa ryaryo. Nuko ndebye, mbona imitsi n’inyama bibimezeho, uruhu rubitwikira hejuru; ariko ntihari harimo umwuka. Arongera arambwira ati: Hanurira umuyaga, hanura, mwana w’umuntu we, ubwire umuyaga uti: Uku ni ko Uwiteka Imana avuze ati: Wa mwuka we, va mu muyaga ine, uhuhe kuri aba bishwe, kugira ngo babeho. Nuko mpanura uko yantegetse, umwuka ubinjiramo, barabaho, bahagarara ku birenge byabo, baba ingabo nyinshi cyane. Ezekiyeli 37:3–10.

In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.

Mu murongo wa Yesaya turiho turasuzuma ubu, igihe Umuhumuriza azaza, bazahagarara ku birenge byabo, hanyuma bazamurirwe ku musozi muremure nk’ikimenyetso, kandi batangaze “inkuru nziza,” ari yo mvura y’itumba, ubutumwa bw’umumarayika wa gatatu.

> O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.

> Yewe Siyoni, uzana inkuru nziza, zamuka ujye ku musozi muremure; nawe Yerusalemu, uzana inkuru nziza, urangurure ijwi ryawe ufite imbaraga; rirangurure, witinya; bwira imidugudu y’u Buyuda uti: Dore Imana yanyu! Dore Umwami Imana azaza afite ukuboko gukomeye, kandi ukuboko kwe ni ko kuzamutwarira; dore ingororano ye iri kumwe na we, n’umurimo we uri imbere ye. Azaragira umukumbi we nk’umwungeri: azateranyiriza abana b’intama mu kuboko kwe, abaheke mu gituza cye, kandi azayobora buhoro abafite ibyana. Ni nde wapimishije amazi mu rwobo rw’ikiganza cye, agapimisha ijuru akoresheje igipimo cy’itambiko, agashyira umukungugu w’isi mu gipimo, akapimira imisozi ku munzani, n’udusozi ku bipimo? Ni nde wayoboye Umwuka w’Uwiteka, cyangwa se wari umujyanama we akamwigisha? Ni nde bagiranye inama, kandi ni nde wamwigishije, akamwereka inzira y’urubanza, akamwigisha ubwenge, akamumenyesha inzira y’ubumenyi? Dore amahanga ameze nk’igitonyanga cyo mu ndobo, kandi abarwa nk’umukungugu muto wo ku munzani: dore azamura ibirwa nk’akantu gato cyane. Kandi Libani ntihagije ngo ibe inkwi zo gutwika, haba n’inyamaswa zayo ntizihagije ngo zibe igitambo cyoswa. Amahanga yose imbere ye ameze nk’ubusa; kandi abarwa na we ko ari munsi y’ubusa, ko ari ubusa bwonyine. Yesaya 40:9–17.

Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.

Abavuye mu mva zabo bazamurwa nk’ibendera ry’ikirango, cyangwa nk’uko Yesaya abivuga, bajyanwa ku “musozi muremure.” Uwo musozi muremure ni wo bendera ry’ikirango, kandi ugereranya abari bategereje Umwami mu gihe cyo gutinda cyatangijwe no gucika intege kwa mbere ko ku wa 18 Nyakanga 2020.

> 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. Isaiah 30:17, 18.

> Igihumbi kimwe kizahunga igikangisho cy’umwe; nimucyahwa n’abatanu muzahunga: kugeza aho muzaba musigaye nk’ikirango kiri ku mutwe w’umusozi, kandi nk’ibendera riri ku gasozi. Ni cyo gituma Uwiteka azategereza kugira ngo abagirire ubuntu, kandi ni cyo gituma azashyirwa hejuru kugira ngo abababarire; kuko Uwiteka ari Imana y’urubanza: hahirwa abamutegereza bose. Yesaya 30:17, 18.

In Revelation eleven the ensign is taken to heaven.

Mu Ibyahishuwe igice cya cumi na rimwe, ibendera rizamurwa rijyanwa mu ijuru.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.

> Nuko bumva ijwi rirenga rivuye mu ijuru ribabwira riti: Nimuze hano hejuru. Maze bazamuka bajya mu ijuru bari mu gicu; kandi abanzi babo barabitegereza. Muri iryo saha habaho umutingito ukomeye cyane, kimwe cya cumi cy’umurwa kiragwa, kandi muri uwo mutingito hicwa abantu ibihumbi birindwi; abasigaye bagira ubwoba, baha icyubahiro Imana yo mu ijuru. Ibyahishuwe 11:12, 13.

Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.

Ibyahishuwe cumi na kimwe hatubwira ko abagabo babiri b’abahamya bazamurirwa mu ijuru, muri rya saha nyene ry’umutingito. Uwo mutingito wasohoye mu Mateka ya kera biciye muri Jenerali y’Ubufaransa, ushushanya ihirikwa rya Leta Zunze Ubumwe za Amerika ku gihe c’itegeko ryo ku cyumweru. Kubera iyo mpamvu, ibendera rihagurutswa ku gihe c’itegeko ryo ku cyumweru, kandi iryo bendera rikabona gutangaza “inkuru nziza” ku isi yose.

> 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 avuza impanda. Yesaya 18:3.

The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.

Ibendera rizatanga “inkuru nziza” igihe “impanda” izaba ivuze. Ubutumwa bwa nyuma bw’impanda bwo mu Ibyahishuwe ni impanda ya karindwi, ari yo marira ya gatatu, ari bwo Isilamu. Yesaya, Yohana na Ezekiyeli bose bavuga iby’iminsi ya nyuma, kandi ntibajya na rimwe bavuguruzanya.

The seal of God is placed upon God’s people at the Sunday law.

Ikimenyetso cy’Imana gishyirwa ku bwoko bw’Imana igihe hashyirwaho itegeko ryo ku Cyumweru.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..

> “Nta n’umwe muri twe uzigera ahabwa ikimenyetso cy’Imana mu gihe imico yacu ikiriho ikizinga cyangwa ikizinga cy’umwanda na kimwe. Hasigaye kuri twe gukosora inenge ziri mu mico yacu, kweza urusengero rw’ubugingo tukarukuraho umwanda wose. Ni bwo imvura y’itumba izatugwaho nk’uko imvura y’umuhindo yagwiriye abigishwa ku Munsi wa Pentekote....”

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.

> “Muri gukora iki, bene Data, muri uwo murimo ukomeye wo kwitegura? Abifatanya n’isi bari kwakira ishusho y’isi kandi bari kwitegurira ikimenyetso cy’inyamaswa. Ariko abatifitiye icyizere, bicisha bugufi imbere y’Imana kandi bagatunganya ubugingo bwabo binyuze mu kumvira ukuri, abo ni bo bari kwakira ishusho yo mu ijuru kandi bari kwitegurira ikimenyetso cy’Imana mu ruhanga rwabo. Igihe itegeko rizasohoka kandi icyo kimenyetso kigashyirwaho, imico yabo izaguma itanduye kandi itagira inenge iteka ryose.” Testimonies, volume 5, 214–216.

Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.

Nubwo nubwo itegeko rizashyirwaho igihe cy’itegeko ryo ku Cyumweru, abazahabwa ikimenyetso bazaba bakeneye kuba bafite imico yateguriwe icyo kimenyetso mbere y’itegeko ryo ku Cyumweru, kuko itegeko ryo ku Cyumweru ari ryo kaga gakomeye k’iherezo imivurungano yose ivugwa mu Ijambo ry’Imana yerekeza kuri ko. Ni ryo “kaga gakomeye”, cyangwa “gutaka”, byo mu gicuku mu mugani w’inkumi cumi.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> Imico igaragarira mu gihe cy’amage. Igihe ijwi rikomeye ryatangazaga mu gicuku riti: “Dore umukwe araje; nimusohoke mumusanganire,” abageni b’abakobwa bari basinziririye bakanguwe bava mu bitotsi byabo, maze bigaragara abari barateguye icyo gikorwa. Impande zombi zatunguwe, ariko rumwe rwari rwiteguye guhangana n’icyo gihe cy’amage, urundi ruboneka rudafite uko kwitegura. Imico igaragarira mu mimerere y’ibintu. Ibihe by’amage bigaragaza ubutare nyakuri bw’imico. Ibyago bimwe bibaye bitunguranye kandi bitari byitezwe, kubura uwawe, cyangwa ibihe by’amage, indwara runaka itunguranye cyangwa umubabaro ukomeye, ikintu cyose gishyira ubugingo amaso ku yandi n’urupfu, bizagaragaza ukuri kw’imbere mu mico. Bizahishurwa niba koko hari ukwizera nyakuri mu masezerano y’ijambo ry’Imana cyangwa ntakuhari. Bizahishurwa niba ubugingo bukomezwa n’ubuntu, niba mu kibindi hamwe n’itara harimo amavuta.

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> “Ibihe byo kugeragezwa bigera kuri bose. Twitwara dute turi mu kigeragezo no mu igenzurwa ry’Imana? Mbese amatabaza yacu arazima? Cyangwa turacyayakomeza yaka? Mbese twiteguye buri kibazo gitunguranye bitewe no kugirana isano na We wuzuye ubuntu n’ukuri? Ba bakobwa batanu b’abanyabwenge ntibashoboraga guha ba bakobwa batanu b’abapfu ubwiranga bwabo. Imico igomba kuremwa natwe ubwacu, buri muntu ku giti cye.” Review and Herald, October 17, 1895.

The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.

Abakobwa b’abanyabwenge bari bakeneye amavuta mbere y’uko ijwi ry’ugutaka ryumvikana, kuko iyo ihurizo ryo mu gicuku rigeze, biba byararenze igihe cyo kubona ayo mavuta.

> “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.

> “Harimo umwuka wo kwiheba, n’intambara no kumena amaraso, kandi uwo mwuka uzarushaho kwiyongera kugeza ku mpera nyakuri y’ibihe. Ubwo abantu b’Imana bamaze gushyirwaho ikimenyetso mu ruhanga rwabo,—si ikimenyetso cyangwa akara byose bishobora kuboneshwa amaso, ahubwo ni ugushikama mu kuri, haba mu bwenge no mu buryo bw’umwuka, ku buryo badashobora kunyeganyezwa,—ubwo abantu b’Imana bamaze gushyirwaho ikimenyetso kandi bagategurirwa guhungabanywa, bizaza. Koko rero, byatangiyeho na none; imanza z’Imana ubu ziri ku gihugu, kugira ngo zidutangeho umuburo, kugira ngo tumenye ibigiye kuza.” Manuscript Releases, volume 1, 249.

The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.

Ikimenyetso cy’Imana ni ugushikama mu kuri, haba mu bwenge no mu mwuka. Icyo kimenyetso ntigishobora kuboneka n’amaso, ariko ibendera rizaboneka, kuko ari yo nzira yonyine isi ishobora kuburirwa. Ni cyo gituma habaho igihe ikimenyetso kidashobora kuboneka, kikazakurikirwa n’itegeko ryo ku Cyumweru, aho ikimenyetso kigomba kuboneka.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Umurimo wa Mwuka Wera ni uwo guhamiriza ab’isi iby’icyaha, no gukiranuka, no gucirwaho iteka. Isi ishobora kuburirwa gusa igihe ibonye abizera ukuri bejejwe binyuze mu kuri, bagakora bakurikije amahame yo hejuru kandi yera, bagaragaza mu buryo bwo hejuru kandi busobanutse umurongo utandukanya abitondera amategeko y’Imana n’abayatoba bakayakandagira munsi y’ibirenge byabo. Kwezwa na Mwuka ni ko kuranga itandukaniro riri hagati y’abafite ikimenyetso cy’Imana n’abitondera umunsi w’ikiruhuko w’impimbano. Igihe ikigeragezo kizaza, bizagaragazwa neza icyo ikimenyetso cy’inyamaswa ari cyo. Ni ukwitondera ku Cyumweru. Abantu, nyuma yo kumva ukuri, bagakomeza gufata uyu munsi nk’uwera, bitwaza umukono w’umuntu w’icyaha, wibwiraga ko yahindura ibihe n’amategeko.” Bible Training School, December 1, 1903.

The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.

Ikimenyetso kigomba kugerwaho mbere y’itegeko ryo ku Cyumweru ni ugukuza byuzuye imico ya Kristo, kandi ntikigaragarira amaso y’abantu, keretse ay’abamarayika. Ikimenyetso kigaragarira mu gihe cy’itegeko ryo ku Cyumweru ni icy’abakomeza Isabato y’umunsi wa Karindwi, kuko ari cyo kimenyetso, cyangwa ikiranga, cy’ubwoko bw’Imana.

> Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.

> Kandi ubwire n’Abisirayeli uti: Ni ukuri, muzajye mukomeza amasabato yanjye; kuko ari ikimenyetso hagati yanjye namwe mu bihe by’amasekuru yanyu yose; kugira ngo mumenye yuko ndi Uwiteka ubatunganya. Kuva 31:13.

The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.

Ishyirwaho ry’abihumbi ijana na mirongo ine na bine ryatangiye ku wa 18 Nyakanga 2020, kandi rigomba kurangira mbere y’itegeko ryo ku Cyumweru.

> 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 abatuye isi, namwe ababa ku isi, nimurebe igihe azamurira ibendera ku misozi; kandi nimwumve igihe azavuga ihembe. Yesaya 18:3.

The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.

Inkuba ndwi ndwi zirindwi ubu zamaze guhishurwa zigaragaza ko amateka y’abihumbi ijana na mirongo ine na bine ari umurimo wo kwamamaza ubutumwa bushyizwe mu rwego rw’umuburo w’impanda wa kabiri wa gatatu. Impanda y’Isilamu mu buhanuzi bwa Bibiliya ni yo ivugishwa n’ikimenyetso kizamuwe kivanwe mu mva.

The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.

Ibimenyetso bine ngenderwaho bya buri murongo w’ivugurura, bihuzwa n’ibimenyetso bine ngenderwaho by’amateka yo mu 1840 kugeza mu 1844, bishimangira ko buri ntambwe imwe muri enye za buri murongo w’ivugurura ihora ifite insanganyamatsiko imwe. Ikimenyetso cya mbere ngenderwaho mu mateka y’ab’ibihumbi ijana na mirongo ine na bine, cyagereranyijwe n’umwaka wa 1840 kugeza mu 1844, cyari uguha ubutumwa imbaraga ku wa 11 Nzeri 2001. Icyo kimenyetso ngenderwaho cyari Islamu. Ikimenyetso cya kabiri ngenderwaho cy’ayo mateka abangikanye ku bw’ab’ibihumbi ijana na mirongo ine na bine cyari ugucika intege kwabaye ku wa 18 Nyakanga 2020. Icyo kimenyetso ngenderwaho cyari ubuhanuzi bwa Islamu bwari bwarononekaye kubera gushyiraho igihe. Ikimenyetso cya gatatu ngenderwaho, kiranga Gutaka kwa Saa Sita z’ijoro, ni ugukosora ubuhanuzi bwatsinzwe bwa Islamu. Iryo kosora rihagarariye kwanga gushyiraho igihe. Ikimenyetso cya kane ngenderwaho ni itegeko ryo ku Cyumweru, aho ibendera rishyirwa hejuru rivuza impanda ya karindwi, ari yo marorerwa ya gatatu, ari yo Islamu.

Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.

Igice cya mirongo ine cy’igitabo cya Yesaya kigaragaza aho imitwe makumyabiri n’itandatu ikurikiraho itangirira. Aho gutangirira hibarizwa mu gitabo cy’Ibyahishuwe igice cya cumi na kimwe, igihe abahanuzi babiri bababazaga abantu bazurwa. Umuhumuriza arabazura kandi akabahagurutsa, hanyuma bakazamurwa bajyanwa mu ijuru. Yesaya agaragaza intumwa ya Eliya nk’ijwi rirangurura mu butayu. Hanyuma iyo ntumwa ibaza ubutumwa bwayo icyo bugomba kuba cyo, maze ikabwirwa, mu kimenyetso cy’ubuhanuzi, ko ubutumwa bwa Isilamu ari impuruza y’inzamba ikubiyemo umuburo, ari yo ibendera ririmbanje ritangaza. Nyamara inzira rukumbi Isilamu ishobora gutangwamo nk’inzamba y’umuburo mu minsi y’imperuka ni ukumenyekanisha Isilamu yo mu bihe byashize. Intangiriro ya Isilamu nk’uko yasobanuwe n’Abamilerite, kandi nk’uko yashushanyijwe mu buryo bugaragara ku mbonerahamwe ebyiri zera za Habakuki, igomba gukoreshwa kugira ngo hamenyekane Isilamu y’ishyano rya gatatu.

> I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Nari mu Mwuka ku Munsi w’Umwami, numva inyuma yanjye ijwi rirenga, nk’iry’impanda. Ibyahishuwe 1:10.

John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.

Mu Byahishuwe, Yohana yumvise ijwi ry’impanda inyuma ye, kandi Yohana ahagarariye abantu ibihumbi ijana na mirongo ine na bine bumva ijwi rituruka mu gihe cyahise. Iryo jwi ryari inyuma ya Yohana, ari ryo rihagarariye urusaku rw’impanda rituruka mu gihe cyahise, ni ugusobanukirwa kw’abapayoniye ko impanda zari imanza z’Imana zaciriwe kuramya ku Cyumweru. Impanda enye za mbere zatejwe Roma ya gipagani mu gusubiza ku itegeko rya mbere ryo ku Cyumweru ryashyizweho na Konstantini mu mwaka wa 321. Impanda ya gatanu n’iya gatandatu, ari zo makuba ya mbere n’iya kabiri, zihagarariye imanza z’Imana zaciriwe Roma ya gipapa nyuma y’uko na yo ishyizeho itegeko ryo ku Cyumweru mu Nama ya Orléans mu mwaka wa 538. Ishyano rya gatatu ry’Idini ya Isilamu riza igihe itegeko ryo ku Cyumweru rishyizweho muri Leta Zunze Ubumwe z’Amerika. Ni bwo ibendera rizamurwa kandi rikagaragaza uruhare rw’ubuhanuzi rw’Idini ya Isilamu, rushingiye ku ruhare rwayo rwo ku ntangiriro.

The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”

Ubutumwa butangazwa n’ibendera bushobora gusa gushyirwaho iyo ubwo butumwa bushyizwe mu rwego rwa Alufa na Omega. Nyuma y’iri tangiriro riri mu gice cya mirongo ine cya Yesaya, igaragazwa rya Bibiliya rikomeye kurusha ayandi kandi risobanutse kurusha ayandi ry’Imana nk’Alufa na Omega rishyirwa ahagaragara mu bice byinshi bikurikirana. Ibyo bice ni uguhagararirwa kwa Yesaya kw’Ibyahishuwe bya Yesu Kristo, ibyo “Imana yamuhaye” Yesu, “kugira ngo yereke abagaragu bayo ibikwiriye kubaho bidatinze; maze ibimumenyeshereza kubyohereza ku ntumwa yayo ngo ibimenyeshe umugaragu wayo Yohana,” wabanditse “mu gitabo, maze” akiboherereza “itorero ririndwi.”

We will consider the following chapters of Isaiah in the next article.

Mu nyandiko ikurikira tuzasesengura ibice bikurikira byo muri Yesaya.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Hahirwa usoma, n’abumva amagambo y’ubu buhanuzi, bagakomeza ibyanditswemo; kuko igihe kiri bugufi. Ibyahishuwe 1:3.

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