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

Igitabo cya Yoweli n’Itorero ry’Abadivantisiti b’Umunsi wa Karindwi ry’i Lawodikiya - Umubare wa Cumi

Number Ten

Umubare Cumi

Author

Jeff Pippenger

Published

December 14, 2025

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We are addressing a portion of Isaiah’s vision which begins in chapter seven and continues on to the end of chapter twelve. We are doing so for in 1850 “the Lord stretched forth his hand a second time, to gather” His remnant people. We are putting the waymarks of 1844 to 1863 in place. ‘1850’ and the second gathering is one of those waymarks.

Turavuga ku gice kimwe cy’iyerekwa rya Yesaya gitangirira mu gice cya karindwi kigakomeza kugeza ku iherezo ry’igice cya cumi na kabiri. Ibyo turabikora kuko mu 1850 “Uwiteka yongeye kurambura ukuboko kwe ubwa kabiri, kugira ngo akoranye” abasigaye bo mu bwoko bwe. Turimo gushyira mu myanya yabyo ibimenyetso by’inzira byo kuva mu 1844 kugeza mu 1863. “1850” no gukoranywa kwa kabiri ni kimwe muri ibyo bimenyetso by’inzira.

Once the vision of Isaiah begins in verse one of chapter seven any time an expression similar to “in that day” is a reference, it is to be placed into the established prophetic setting of chapter seven. A key to rightly dividing the vision is to understand that prophecy operates upon the principles of repeat and enlarge, and this rule is active in the vision.

Iyo iyerekwa rya Yesaya ritangiye mu murongo wa mbere w’igice cya karindwi, igihe cyose havuzwe imvugo isa n’“uwo munsi,” iba ari icyerekezo kigomba gushyirwa mu miterere y’ubuhanuzi yamaze gushyirwaho n’igice cya karindwi. Urufunguzo rwo kugabanya neza iyerekwa ni ugusobanukirwa yuko ubuhanuzi bukora hakurikijwe amahame yo gusubiramo no kwagura, kandi iri tegeko rirakora muri iryo yerekwa.

The various prophetic truths that are identified in the vision of Isaiah, beginning in chapter six are to be approached from the perspective that “first and foremost”, Isaiah is representing a soul that has been anointed at 9/11 to proclaim that the latter rain has arrived. In that sanctified context, chapter seven of Isaiah illustrates the very fear which was represented by the prophet in chapter six when he asked the question, ‘“how long” he would need to give the message of 9/11 to an apostate church that ‘had eyes but refused to see and ears but refused to hear’?

Ukuri kw’ubuhanuzi butandukanye bugaragazwa mu iyerekwa rya Yesaya, guhera mu gice cya gatandatu, bugomba kwegerwa hifashishijwe imyumvire y’uko “mbere na mbere”, Yesaya ahagarariye ubugingo bwasizwe ku wa 9/11 kugira ngo butangaze ko imvura y’itumba ya nyuma igeze. Muri urwo rwego rwejejwe, igice cya karindwi cya Yesaya kigaragaza ubwoba nyirizina bwahagarariwe n’umuhanuzi mu gice cya gatandatu ubwo yabazaga ikibazo ati: “igihe kingana iki” yari akwiriye gutanga ubutumwa bwa 9/11 ku itorero ryagomeye Imana ryari “rifite amaso ariko ryanze kubona kandi rifite amatwi ariko ryanze kumva”?

In the vision the wicked and foolish king Ahaz is the symbol of a Laodicean that will not receive the warning of the latter rain message as presented by the watchmen who confront the wicked and foolish Ahaz represented by Isaiah and his sons.

Mu iyerekwa, umwami mubi kandi w’umupfapfa Ahazi ni ikimenyetso cy’Umulawodikiya utazemera umuburo w’ubutumwa bw’imvura y’itumba, nk’uko butangazwa n’abarinzi bahangana na Ahazi mubi kandi w’umupfapfa, ahagarariwe na Yesaya n’abahungu be.

9/11 arrived in the prophetic history of Daniel eleven verse forty, so when Isaiah is located at 9/11 in chapter six, he is located prophetically within verse forty of Daniel eleven, but more significantly he is located within the ‘hidden history of verse forty.’ The hidden history of verse forty began when the verse was fulfilled in 1989 with the collapse of the Soviet Union. From 1989 unto the Sunday law of verse forty-one is the ‘hidden history of verse forty’ that is unsealed by the Lion of the tribe of Judah in that very ‘hidden history.’ What this identifies in our consideration of Isaiah representing a latter rain messenger after 9/11 is that one part of the latter rain message which Isaiah is proclaiming is—Daniel eleven, verses forty-one through forty-five.

Itariki 9/11 yageze mu mateka y’ubuhanuzi ya Daniyeli 11:40, bityo rero, ubwo Yesaya ashyizwe kuri 9/11 mu gice cya gatandatu, aba ashyizwe mu buryo bw’ubuhanuzi imbere muri Daniyeli 11:40, ariko ikirushijeho kugira akamaro ni uko ashyizwe mu “mateka ahishwe y’umurongo wa mirongo ine.” Ayo mateka ahishwe y’umurongo wa mirongo ine yatangiye igihe uwo murongo wasohoraga mu 1989, ubwo Leta Zunze Ubumwe z’Abasoviyeti zasenyukaga. Uhereye mu 1989 ukageza ku itegeko ryo ku Cyumweru ryo mu murongo wa mirongo ine n’umwe ni ho hari “amateka ahishwe y’umurongo wa mirongo ine” akurwaho ikimenyetso n’Intare yo mu muryango wa Yuda muri ayo “mateka ahishwe” ubwayo. Ibi bigaragaza, mu isuzuma ryacu ry’uko Yesaya ahagarariye intumwa y’imvura y’itumba ya nyuma nyuma ya 9/11, ko kimwe mu bice by’ubutumwa bw’imvura y’itumba ya nyuma Yesaya arimo atangaza ari iki—Daniyeli 11:41–45.

Standing prophetically at 9/11 Isaiah in chapter ten, is presenting a warning that the very next event to happen is the “unrighteous decree” which is the Sunday law, and is represented in verse forty-one of Daniel eleven. Isaiah’s illustration of the latter rain message is set within the ‘hidden history’ of verse forty-post 9/11. The fulfillment of verse forty in 1989 places Isaiah after 1989, at 9/11 where he is anointed with coal from off the alter. Isaiah represents a messenger whose message includes the last six verses of Daniel eleven.

Ahagaze mu buryo bw’ubuhanuzi kuri 9/11, Yesaya mu gice cya cumi aratanga umuburo w’uko ikintu gikurikira cyane kubaho ari “itegeko ridakiranuka,” ari ryo tegeko ryo ku cyumweru, kandi rikagaragazwa mu murongo wa mirongo ine n’umwe wa Daniyeli cumi na umwe. Ishusho Yesaya atanga y’ubutumwa bw’imvura y’itumba ishyizwe mu “mateka ahishwe” y’umurongo wa mirongo ine nyuma ya 9/11. Isohozwa ry’umurongo wa mirongo ine mu 1989 rishyira Yesaya nyuma ya 1989, kuri 9/11 aho asigwa amavuta n’ibuye ryaka ryakuwe ku gicaniro. Yesaya ahagarariye intumwa ubutumwa bwayo bukubiyemo imirongo itandatu ya nyuma ya Daniyeli cumi na umwe.

Isaiah states directly that he and his children are for signs and wonders. In chapter seven verse three Isaiah and his son are by the conduit from the upper pool on the highway by the fuller’s field. Isaiah is presenting the message of the latter rain which he was anointed to proclaim in chapter six, and he is standing at three symbols of the latter rain as well as with his child Shearjashub. The upper pool’s conduit is a prophetic allusion to the two pipes filled with the golden oil that Zechariah identifies and Sister White comments on so often, identify the message that comes from the conduit of the upper pool in the message of the latter rain.

Yesaya avuga yeruye ko we n’abana be ari ibimenyetso n’ibitangaza. Mu gice cya karindwi umurongo wa gatatu, Yesaya n’umuhungu we bari hafi y’umuyoboro w’ikidendezi cyo hejuru, mu muhanda ugana ku murima w’umumeshi. Yesaya arimo ageza ku bantu ubutumwa bw’imvura y’itumba yahawe gusakaza mu gice cya gatandatu, kandi ahagaze ahantu hari ibimenyetso bitatu by’imvura y’itumba, ari kumwe n’umwana we Shearjashub. Umuyoboro w’ikidendezi cyo hejuru ni ishushanyo ry’ubuhanuzi ryerekeza ku miyoboro ibiri yuzuye amavuta y’izahabu Zekariya agaragaza kandi Mushiki White akunze kuvugaho kenshi; ibyo bigaragaza ubutumwa buturuka mu muyoboro w’ikidendezi cyo hejuru mu butumwa bw’imvura y’itumba.

Isaiah’s conduit connects with Zechariah’s two pipes, and Ellen White’s commentary ties Zechariah together with the parable of the ten virgins. Isaiah is humbled into the dust in chapter six when he sees the glory of the Lord. He agrees to carry the message represented in verse three as the message that lightens the earth with God’s glory. And he is purified with a coal off the altar and then is standing at the pool that is created by the water from the upper pool. In chapter twenty-eight Isaiah defines the latter rain message as “line upon line” and in verse three the upper pool represents several lines of prophecy.

Umuyoboro wa Yesaya uhuza n’imiyoboro ibiri ya Zekariya, kandi ibisobanuro bya Ellen White bihuriza hamwe Zekariya n’umugani w’abakobwa icumi b’isugi. Mu gice cya gatandatu, Yesaya acishwa bugufi kugeza mu mukungugu igihe abonye ubwiza bw’Umwami. Yemera gutwara ubutumwa bugereranywa mu murongo wa gatatu nk’ubutumwa bumurikisha isi ubwiza bw’Imana. Kandi ahumanurwa n’igishyirira cyakuwe ku gicaniro, hanyuma agahagarara ku kidendezi cyaremwe n’amazi ava mu kidendezi cyo hejuru. Mu gice cya makumyabiri n’umunani, Yesaya asobanura ubutumwa bw’imvura y’itumba ya nyuma nk’“umurongo ku murongo,” kandi mu murongo wa gatatu ikidendezi cyo hejuru kigereranya imirongo myinshi y’ubuhanuzi.

Isaiah, representing a soul at 9/11 would only be standing where the golden oil comes down from the upper pool if that soul had asked for the good way which leads to Jeremiah’s old path, which is Isaiah’s “highway (path) by the fuller’s field” where Jeremiah’s “rest” is found. Isaiah’s latter rain message is based not only upon the line of the ten virgins, Zechariah’s line of two golden pipes, Jeremiah’s line of the old path, and Isaiah is also standing at “the fuller’s field” where the Messenger of the Covenant is purifying and purging the sons of Levi as silver and gold.

Yesaya, ahagarariye ubugingo buri ku 9/11, ntiyari kuba ahagaze ahamanukira amavuta ya zahabu ava ku kidendezi cyo hejuru, keretse iryo bugingo ryarasabye inzira nziza ijyana ku nzira ya kera ya Yeremiya, ari yo “inzira nyabagendwa (umuhanda) yo ku murima w’umumeshi” wa Yesaya, aho “ikiruhuko” cya Yeremiya kibonerwa. Ubutumwa bwa Yesaya bw’imvura y’itumba bushingiye atari gusa ku murongo w’inkumi icumi, ku murongo wa Zekariya w’imiyoboro ibiri ya zahabu, no ku murongo wa Yeremiya w’inzira ya kera, ahubwo kandi Yesaya ahagaze no “ku murima w’umumeshi,” aho Intumwa y’Isezerano iri kweza no gutunganya bene Lewi nk’ifeza na zahabu.

It is a very easy prophetic task to bring other lines into verse three of chapter seven. The oil of Zechariah and the ten virgins connects to Jacob’s ladder and the first two verses of Revelation for they are all addressing the communication process between God and man. Jeremiah’s old path includes the “watchman” that sound the trumpet which the wicked and foolish king Ahaz refuses to hear. That trumpet pulls all the trumpets of prophecy, as well as the prophetic watchmen into Isaiah’s “highway” where Isaiah and his son stand to convey a message to the leader of Laodicea.

Ni umurimo woroshye cyane w’ubuhanuzi kuzana indi mirongo mu murongo wa gatatu w’igice cya karindwi. Amavuta ya Zekariya n’inkumi cumi bihuzwa n’urwego rwa Yakobo n’imirongo ibiri ya mbere y’Ibyahishuwe, kuko byose bivuga ku nzira y’itumanaho hagati y’Imana n’umuntu. Inzira ya kera ya Yeremiya ikubiyemo “umurinzi” uvuga impanda, umwami mubi kandi w’umupfapfa Ahazi akanga kuyumva. Iyo mpanda ikururira impanda zose z’ubuhanuzi, kimwe n’abarinzi b’ubuhanuzi, mu “muhanda mugari” wa Yesaya, aho Yesaya n’umuhungu we bahagaze kugira ngo batange ubutumwa ku muyobozi wa Lawodikiya.

Isaiah and his son Shearjashub, which means “a remnant shall return” are standing together and they are illustrating the proclamation of the latter rain message that arrived at 9/11. They go to meet wicked king Ahaz and as father and son they represent a symbol of alpha and omega the primary rule of “line upon line” methodology. “Line upon line” is the rule that was typified by the Millerite “day/year” principle.

Yesaya n’umuhungu we Shearjashub, risobanurwa ngo “abasigaye bazagaruka,” bahagaze hamwe kandi barimo kugereranya itangazo ry’ubutumwa bw’imvura y’itumba ya nyuma bwageze ku wa 9/11. Bagiye guhura n’umwami mubi Ahazi, kandi nk’umubyeyi n’umuhungu bagereranya ikimenyetso cya alufa na omega, ari na ryo tegeko ry’ibanze ry’uburyo bwa “umurongo ku murongo.” “Umurongo ku murongo” ni ryo tegeko ryashushanyijwe n’ihame ry’Abamilerite rya “umunsi/umwaka.”

On August 11, 1840 a prophecy of Islam of the second woe of Revelation nine was fulfilled and the Millerite “day/year” principle was confirmed, thus empowering Miller’s prediction about 1843 that was based upon the day/year principle. On September 11, 2001 a prophecy of Islam of the third woe of Revelation nine, ten and eleven was fulfilled and the principle of alpha (8-11-1840) and omega (9/11) was confirmed as the mighty angel of Revelation eighteen descended when the great buildings of New York came down—just as the mighty angel of Revelation ten had came down on August 11, 1840 when the alpha that typified the omega was fulfilled.

Ku wa 11 Kanama 1840 ubuhanuzi buvuga kuri Isilamu bwo muri marushwa ya kabiri yo mu Ibyahishuwe 9 bwarasohoye, kandi ihame rya ba Millerite ry’“umunsi/umwaka” rirahamirizwa, bityo rikomeza ubuhanuzi bwa Miller bwerekeye ku 1843 bwari bushingiye ku ihame ry’umunsi/umwaka. Ku wa 11 Nzeri 2001 ubuhanuzi buvuga kuri Isilamu bwo muri marushwa ya gatatu yo mu Ibyahishuwe 9, 10 na 11 bwarasohoye, kandi ihame rya alufa (8-11-1840) na omega (9/11) rirahamirizwa ubwo marayika ukomeye wo mu Ibyahishuwe 18 yamanukaga igihe inyubako nini za New York zaridukaga—nk’uko marayika ukomeye wo mu Ibyahishuwe 10 yari yaramanutse ku wa 11 Kanama 1840 igihe alufa yagereranyaga omega yasohoraga.

Not only do Isaiah and his son represent the primary principle of “line upon line,” but they represent the Elijah message which represents a message that is portrayed with the relationship of a father and his children. The Elijah message which is proclaimed just before the great and terrible day of the Lord, identifies a message that arrives just before God’s executive judgment begins. God’s executive judgments represent a period that is “the great and terrible day of the Lord.” That period begins at the Sunday law and continues on to the seven last plagues. The period begins with the Sunday law and ends with the seven last plagues. The Elijah message is therefore premised upon the principle of alpha and omega, coupled with the warning of approach of the close of probation. With the message of Elijah is also the various prophetic lines that are based upon Elijah, for Elijah, according to Jesus represented John the Baptist and both Elijah and John, according to Sister White represented William Miller, and together Elijah and John the Baptist represent both the one hundred and forty-four thousand (Elijah), and the great multitude in Revelation seven (John).

Si Yezaya n’umuhungu we ntibahagarariye gusa ihame ry’ibanze ry’“umurongo ku wundi murongo,” ahubwo banahagarariye ubutumwa bwa Eliya, ari bwo butumwa bugaragazwa n’isano iri hagati ya se n’abana be. Ubutumwa bwa Eliya, bubwirizwa mbere gato y’umunsi ukomeye kandi uteye ubwoba w’Uwiteka, bugaragaza ubutumwa bugera mbere gato y’uko imanza nyir’izina z’Imana zitangira. Imanza nyir’izina z’Imana zigereranya igihe ari cyo “umunsi ukomeye kandi uteye ubwoba w’Uwiteka.” Icyo gihe gitangirana n’itegeko ryo ku cyumweru kandi kigakomeza kugeza ku byago birindwi bya nyuma. Icyo gihe gitangirana n’itegeko ryo ku cyumweru kandi kigasozwa n’ibyago birindwi bya nyuma. Bityo rero, ubutumwa bwa Eliya bushingiye ku ihame rya alufa na omegа, bufatanyije no kuburira ko iherezo ry’igihe cy’imbabazi ryegereje. Hamwe n’ubutumwa bwa Eliya hari n’indi mirongo inyuranye y’ubuhanuzi ishingiye kuri Eliya, kuko Eliya, nk’uko Yesu yabivuze, yashushanyaga Yohana Umubatiza, kandi Eliya na Yohana bombi, nk’uko Sister White yabivuze, bashushanyaga William Miller; kandi hamwe, Eliya na Yohana Umubatiza bashushanya bombi ibihumbi ijana na mirongo ine na bine (Eliya), n’imbaga y’abantu benshi bo mu Ibyahishuwe 7 (Yohana).

Isaiah and his son are standing at the old paths, which are the foundations and they are receiving the golden oil, for they are wise virgins who are going through the purification process of the fuller that was fulfilled on October 22, 1844, typifying the Sunday law. Isaiah and the remnant who return, (for that is what his son’s Shearjashub’s name means), represent the remnant that “return” to the old paths at 9/11. The father remnant relationship, which is also the alpha and omega relationship, which is also the Elijah “hearts of the fathers and children” relationship identifies that Father Miller and his relationship to a remnant movement of the first angel was the alpha movement of Philadelphia. In the alpha movement Father Miller was identified as Elijah and John the Baptist who Jesus identified as the messenger who prepared the way for the Messenger of the Covenant. All of those prophetic fulfillments in the alpha history of the first and second angels is repeated in the history of the omega of the third angel.

Yesaya n’umuhungu we bahagaze mu nzira za kera, ari zo nzego z’ishingiro, kandi barimo kwakira amavuta ya zahabu, kuko ari abageni b’abanyabwenge barimo kunyura mu murimo wo kwezwa w’umumeshi, wasohorejwe ku wa 22 Ukwakira 1844, ushushanya itegeko ryo ku Cyumweru. Yesaya n’abasigaye bagaruka, (kuko ari cyo izina ry’umuhungu we Shearjashub risobanura), bahagarariye abasigaye “bagaruka” mu nzira za kera ku wa 9/11. Isano ry’umusigaye wa se n’umwana, na ryo kandi rikaba ari isano rya alufa na omega, rikaba kandi ari isano rya Eliya ry’“imitima ya ba se n’abana,” rigaragaza ko Data Miller n’isano rye n’umuryango w’abasigaye b’umumarayika wa mbere byari urugendo rwa alufa rwa Filadelifiya. Mu rugendo rwa alufa, Data Miller yamenyekanishijwe nka Eliya na Yohana Umubatiza, uwo Yesu yerekanye nk’intumwa yateguye inzira y’Intumwa y’Isezerano. Ibyo byose byasohoye mu buhanuzi mu mateka ya alufa y’abamarayika ba mbere n’uwa kabiri bisubirwamo mu mateka ya omega y’umumarayika wa gatatu.

There are more important facts about Isaiah’s illustration in the vision, but here we are simply identifying that Isaiah is specifically identifying the various truths that make up the heart of the latter rain message of 9/11. All of these lines we have just discussed, and of course many more are located in verse three of chapter seven.

Hariho ukuri kurushaho kuba ingenzi bujyanye n’ikigereranyo cya Yesaya muri rya yererekwa, ariko aha turimo gusa kumenya ko Yesaya agaragaza by’umwihariko ukuri kunyuranye kugize umutima w’ubutumwa bw’imvura y’itumba yo ku wa 9/11. Iyo mirongo yose tumaze kuvuga, kandi koko n’indi myinshi, iboneka mu murongo wa gatatu w’igice cya karindwi.

In verse eight prophetic truth intensifies as it identifies the key that unlocks the “hidden history of verse forty” and amazingly that key is identified within the very same verse that the beginning of both 2520-year time prophecies are marked.

Mu murongo wa munani ukuri kw’ubuhanuzi kurushaho gukomera, kuko hagaragaza urufunguzo rufungura “amateka yahishwe yo mu murongo wa mirongo ine,” kandi igitangaje ni uko urwo rufunguzo rugaragazwa muri uwo murongo nyirizina ari na wo ugaragazwamo intangiriro y’ubuhanuzi bwombi bw’ibihe by’imyaka 2520.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son.

> Kuko umutwe wa Siriya ari i Damasiko, kandi umutwe wa Damasiko ni Rezini; kandi mu myaka mirongo itandatu n’itanu Efurayimu izavunagurwa, ku buryo itazaba ikiri ubwoko. Kandi umutwe wa Efurayimu ni Samariya, kandi umutwe wa Samariya ni mwene Remaliya.

> If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Nimutizera, ntimuzakomera rwose. Yesaya 7:8, 9.

Isaiah’s illustration of the latter rain message includes Moses’ “seven times,” for the sixty-five-year prophecy of verse eight identifies the starting point for both the northern and southern kingdoms of Israel’s scattering of 2520 years. In the very same verse, the key that turns the three prophetic lines of Daniel eleven verse forty’s collapse of the Soviet Union in 1989, together with verse ten of Daniel eleven, along with verse eight of Isaiah eight. With these three lines (Isaiah 8:8, Daniel 11:10, 40). The key is the “heads” of verses eight and nine. When the key of the “heads” is applied to those three parallel verses the door to the history of the Ukrainian War and soon coming World War III is unlocked. When that prophetic door is unlocked, verse eleven through sixteen of Daniel eleven are then seen to be parallel history to verse forty of Daniel eleven post 1989’s collapse of the Soviet Union. The unlocking of the “hidden history of verse forty” is a truth that is one of a select few that are identified as being unsealed in connection with the unsealing of the Revelation of Jesus Christ just before probation closes.

Ikigereranyo cya Yesaya cy’ubutumwa bw’imvura y’itumba gikubiyemo “inshuro ndwi” za Mose, kuko ubuhanuzi bw’imyaka mirongo itandatu n’itanu bwo ku murongo wa munani bugaragaza aho ibihe by’imyaka 2520 byo gutatanywa kw’ubwami bw’u Buyisrayeli bwo mu majyaruguru n’ubwo mu majyepfo byombi bitangirira. Muri uwo murongo nyine kandi harimo urufunguzo rufungura imirongo itatu y’ubuhanuzi yerekeye gusenyuka kw’Ubumwe bw’Abasoviyeti mu 1989, kuvugwa muri Daniyeli 11:40, hamwe n’umurongo wa cumi wa Daniyeli 11, no ku murongo wa munani wa Yesaya 8. Muri iyo mirongo itatu (Yesaya 8:8, Daniyeli 11:10, 40), urufunguzo ni “imitwe” yo ku mirongo ya munani n’iya cyenda. Iyo urufunguzo rw’izo “mitwe” rushyizwe kuri iyo mirongo itatu ihura, urugi ruganisha ku mateka y’Intambara yo muri Ukereni n’Intambara ya Gatatu y’Isi yose iri hafi kuza rurakinguka. Iryo rembo ry’ubuhanuzi rimaze gukingurwa, umurongo wa cumi n’umwe kugeza ku wa cumi na gatandatu wa Daniyeli 11 noneho ubonwa ko ari amateka abangikanye n’umurongo wa mirongo ine wa Daniyeli 11 nyuma yo gusenyuka kw’Ubumwe bw’Abasoviyeti mu 1989. Gukingura “amateka ahishwe y’umurongo wa mirongo ine” ni ukuri kumwe mu kuri guke cyane kwatoranyijwe, kugaragazwa ko kwashyizwe ahagaragara bijyanye no gufungurwa kw’Ibyahishuwe bya Yesu Kristo mbere gato y’uko igihe cy’imbabazi gifungwa.

Verse one of chapter eight of Isaiah begins with the word, “Moreover,” identifying that chapter eight is to go over the top of chapter seven. Beyond the first word being “moreover,” chapter eight verse three is tied together with verse three of chapter seven as a second witness that the two chapters are to be applied line upon line. Both verse ‘threes’ identify one of Isaiah’s sons, whose names both speak to the prophetic message within the story. Shearjashub means ‘a remnant shall return’ and Mahershalalhashbaz means ‘quick to the spoil.’ Shearjashub is first mentioned, then Mahershalalhashbaz (which is the longest name in the Bible). The alpha represented by “1” is smaller, and in this case even identified as a “remnant,” and the omega represented by “22” is larger, and is represented by the largest name in the Bible while symbolizing the Sunday law’s rapid movements.

Umurongo wa mbere w’igice cya munani cya Yesaya utangirana n’ijambo, “Byongeye kandi,” rigaragaza ko igice cya munani kigomba kurenga ku gice cya karindwi. Uretse kuba ijambo rya mbere ari “byongeye kandi,” umurongo wa gatatu w’igice cya munani ufitanye isano n’umurongo wa gatatu w’igice cya karindwi nk’umuhamya wa kabiri wemeza ko ibyo bice byombi bigomba gukoreshwa umurongo ku murongo. Iyo mirongo yombi ya “gatatu” igaragaza umwe mu bahungu ba Yesaya, amazina yabo yombi akaba avugira ubutumwa bw’ubuhanuzi buri muri iyo nkuru. Shearjashub bisobanura ngo “abasigaye bazagaruka,” naho Mahershalalhashbaz bisobanura ngo “yihuta kujya ku minyago.” Shearjashub avugwa mbere, hanyuma Mahershalalhashbaz (rikaba ari ryo zina rirerire kurusha andi muri Bibiliya). Alfa ihagarariwe na “1” ni ntoya kurushaho, kandi muri iki gihe ndetse igaragazwa nk’“abasigaye,” naho omega ihagarariwe na “22” ni nini kurushaho, kandi ihagarariwe n’izina rinini kurusha andi muri Bibiliya, mu gihe ishushanya ibikorwa byihuse by’itegeko ryo ku Cyumweru.

The alpha remnant, represented by Shearjashub is with his father Isaiah in verse three. Together they are an alpha and an omega, and they are standing in a place which is made up of three distinct references to the latter rain.

Umusigazwa wa alufa, ugereranywa na Shearjashub, ari kumwe na se Yesaya mu murongo wa gatatu. Bombi hamwe ni alufa n’omega, kandi bahagaze ahantu hagizwe n’imvugo eshatu zitandukanye zerekeza ku mvura y’itumba rya nyuma.

> Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.

> Nuko Uwiteka abwira Yesaya ati: Genda Noneho guhura na Ahazi, wowe na Sheyari-yashubu umuhungu wawe, ku mpera y’umuyoboro w’ikidendezi cyo hejuru, mu nzira igana mu murima w’umumeshi. Yesaya 7:3.

Isaiah is a symbol of the one hundred and forty-four thousand and in representing the call of 9/11, Isaiah is also representing the call of July 2023. At 9/11 Isaiah is a Laodicean represented by Jacob the supplanter, who was going to take Esau’s birthright as Adventism is spewed out of the mouth of the Lord, and in 2023 Isaiah represents Israel the overcomer. Isaiah represents one who was presenting God’s message who is awakened to the fact that he is a Laodicean and then has a coal purify him into a Philadelphian.

Yesaya ni ikimenyetso cy’abihumbi ijana na mirongo ine na bine, kandi mu kugaragaza ihamagarwa rya 9/11, Yesaya anagaragaza ihamagarwa rya Nyakanga 2023. Kuri 9/11 Yesaya ni Umulawodikiya uhagarariwe na Yakobo umunyaga, wagombaga kwambura Esawu uburenganzira bwe bw’imfura nk’uko Ubadivantisiti burutswa mu kanwa k’Umwami, kandi mu 2023 Yesaya ahagarariye Isirayeli, unesha. Yesaya ahagarariye umuntu watangazaga ubutumwa bw’Imana, hanyuma agakangukira ukuri ko ari Umulawodikiya, maze ikara rikamweza rikamuhindura Umunyafiladelifiya.

> “Isaiah had a wonderful view of God’s glory. He saw the manifestation of God’s power, and after beholding His majesty, a message came to him to go and do a certain work. He felt wholly unworthy for the work. What made him esteem himself unworthy? Did he think himself unworthy before he had a view of God’s glory?—No; he imagined himself in a righteous state before God; but when the glory of the Lord of hosts was revealed to him, when he beheld the inexpressible majesty of God, he said, ‘I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphim unto me, having a living coal in his hands, which he had taken with the tongs from off the altar, and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ This is the work that as individuals we need to have done for us. We want the living coal from off the altar placed upon our lips. We want to hear the word spoken, ‘Thine iniquity is taken away, and thy sin purged’” Review and Herald, June 4, 1889.

> “Yesaya yari afite iyerekwa rihebuje ry’ubwiza bw’Imana. Yabonye ukwigaragaza k’ububasha bw’Imana, maze amaze kwitegereza icyubahiro Cyayo, ahabwa ubutumwa bwo kujya gukora umurimo runaka. Yumvise adakwiriye rwose uwo murimo. Ni iki cyatumye yibona ko adakwiriye? Mbese yibwiraga ko adakwiriye mbere y’uko abona ubwiza bw’Imana?—Oya; yatekerezaga ko ari mu mimerere yo gukiranuka imbere y’Imana; ariko ubwo ubwiza bw’Uwiteka Nyiringabo bwamuhishurirwaga, ubwo yitegerezaga icyubahiro cy’Imana kitavugwa, yaravuze ati: ‘Ndakwiye kurimbuka; kuko ndi umuntu ufite iminwa ihumanye, kandi ntuye hagati y’abantu bafite iminwa ihumanye; kuko amaso yanjye abonye Umwami, Uwiteka Nyiringabo. Nuko umwe muri ba Serafi ansanga yaguruka, afite mu kuboko ke ikara ryaka, yari yavanye ku gicaniro akoresheje ibyuma; arindambika ku munwa, aravuga ati: Dore, ibi bikoze ku minwa yawe; kandi gukiranirwa kwawe gukuwemo, icyaha cyawe kirahongererwa.’ Uyu ni wo murimo twe ku giti cyacu dukeneye gukorerwa. Dushaka ko ikara ryaka rivanywe ku gicaniro rigashyirwa ku minwa yacu. Dushaka kumva ijambo rivuzwe ngo: ‘Gukiranirwa kwawe gukuwemo, kandi icyaha cyawe kirahongererwa’” Review and Herald, June 4, 1889.

How long in Isaiah chapter six is a symbol of 9/11 unto the Sunday law, and chapter six is a representation of 9/11. Chapters seven through nine present the message which Isaiah gave to the apostate leadership of Judah, and the illustration that takes place during the sealing time of the one hundred and forty-four thousand when the drunkards of Ephraim stumble. In the same vision Isaiah records:

Ukuntu “igihe kingana iki” muri Yesaya igice cya gatandatu ari ikimenyetso cya 9/11 kigera ku itegeko ryo ku Cyumweru, kandi igice cya gatandatu ni ishusho ya 9/11. Ibyiciro bya karindwi kugeza ku cya cyenda byerekana ubutumwa Yesaya yahaye ubuyobozi bw’i Yuda bwahakanye ukwizera, n’igereranyo kibaho mu gihe cyo gushyirwaho ikimenyetso kw’abana ibihumbi ijana na mirongo ine na bine, igihe abasinzi bo muri Efurayimu batsitara. Muri icyo cyerekezo nyine Yesaya yanditse ati:

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

> Dore ndi jye n’abana Uwiteka yampaye; turi ibimenyetso n’ibitangaza muri Isirayeli, biturutse ku Uwiteka Nyiringabo, utuye ku musozi wa Siyoni. Yesaya 8:18.

Isaiah and his children are signs within the enigmas found in chapters seven through nine. Chapters seven through nine are the point of reference of the entire vision, in terms of any reference to “that day” or “that time.” Verse eighteen identifies that Isaiah and his sons are signs, and the verses that surround verse eighteen identify the period of time that the signs are to be recognized.

Yesaya n’abana be ni ibimenyetso biri mu mayobera aboneka mu bice bya karindwi kugeza ku cya cyenda. Ibice bya karindwi kugeza ku cya cyenda ni byo ngenderwaho by’iyerekwa ryose, ku byerekeye aho hose havugwa ngo “uwo munsi” cyangwa “icyo gihe.” Umurongo wa cumi n’umunani ugaragaza ko Yesaya n’abahungu be ari ibimenyetso, kandi imirongo ikikije umurongo wa cumi n’umunani igaragaza igihe ibyo bimenyetso bigomba kumenyekaniramo.

> And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him.

> Kandi benshi muri bo bazasitara, bagwe, bavunagurwe, bagwe mu mutego, kandi bafatwe. Boha ubuhamya, ushire ikimenyetso ku mategeko hagati mu bigishwa banjye. Nanjye nzategereza Uwiteka, uhisha obutoni bwe inzu ya Yakobo, kandi nzamwiringira.

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:15–18.

> Dore, jye n’abana Uwiteka yampaye turi ibimenyetso n’ibitangaza muri Isirayeli biturutse ku Uwiteka Nyiringabo, uba ku musozi wa Siyoni. Yesaya 8:15–18.

Those who “wait upon the Lord” are represented by Isaiah and his two sons. They are those upon whom the Lord had hid “his face,” which is an attribute that those who awaken to the demands of the Leviticus twenty-six prayer, post-July 2023. They awaken to the fact that their confession must include that the Lord had walked contrary to them, which is to say that he hid his face from them.

Abategereza “Uwiteka” bashushanyijwe na Yesaya n’abahungu be babiri. Ni bo abo Uwiteka yari yarabahisheho “mu maso he,” kikaba ari ikimenyetso kiranga ababyukira ku byo isengesho ryo muri Abalewi makumyabiri na gatandatu risaba, nyuma ya Nyakanga 2023. Babyukira ku kuri kw’uko ukwatura kwabo kugomba kubamo ko Uwiteka yabagendeyemo abatera umugongo, ni ukuvuga ko yabahisheho mu maso he.

To “bind up the testimony, seal the law” is the sealing of the one hundred and forty-four thousand who are contrasted with “many.” “Many” are called, but few are chosen. Many are contrasted with Isaiah and his two sons, represented as the few. The “many” are the five foolish virgins and for this reason five things happen to them, they “stumble, and fall, and be broken, and be snared, and be taken.” They stumble because they have rejected the latter rain message.

“Guhambira hamwe ubuhamya, no gushyiraho ikimenyetso ku mategeko” ni ugushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine, batandukanywa na “benshi.” “Benshi” barahamagarwa, ariko bake ni bo batoranywa. Benshi batandukanywa na Yesaya n’abahungu be babiri, bagereranywa n’abo bake. “Benshi” ni ba bakobwa batanu b’abapfapfa, kandi ni cyo gituma bibageraho ibintu bitanu: “baratsitara, bakagwa, bakamenagurika, bakagwa mu mutego, kandi bagafatwa.” Batsitara kuko banze ubutumwa bw’imvura y’itumba.

> For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:11–13.

> Kuko azavugisha ubu bwoko iminwa ibadagadura n’urundi rurimi. Ni bo yabwiye ati: Uku ni ko kuruhuka, kugira ngo mubone aho muruhuriza urushye; kandi uku ni ko kugarurira intege: nyamara ntibashatse kumva. Ariko ijambo ry’Uwiteka ryababereye itegeko ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; hato na hato, hato na hato; kugira ngo bagende, bagwe bahenebereye, bamenagurwe, bagibwe, bafatwe. Yesaya 28:11–13.

In the sealing time of chapter eight Isaiah describes the fall of the wicked, typified by Ahaz, and he identifies the same group in verse thirteen of chapter twenty-eight. The reason they “fall” is they reject the latter rain message which was to them “line upon line” and presented by those represented as having stammering lips. The quibbling Jews at Pentecost charged the disciples with drunkenness for they could not understand the message. In their minds it was being presented by stammering lips.

Mu gihe cyo gushyirwaho ikimenyetso kivugwa mu gice cya munani, Yesaya asobanura kugwa kw’abanyabyaha, bagereranywa na Ahazi, kandi muri umurongo wa cumi na gatatu w’igice cya makumyabiri n’umunani akagaragaza iryo tsinda nyene. Impamvu “bagwa” ni uko banze ubutumwa bw’imvura y’itumba, bwari kuri bo “umurongo ku murongo,” kandi bwatanzwe n’abagereranyijwe nk’abafite iminwa itsamwa. Abayuda b’intonganya bo kuri Pentekote bashinje abigishwa ubusinzi kuko batashoboraga gusobanukirwa ubwo butumwa. Mu bitekerezo byabo bwari butanzwe n’iminwa itsamwa.

In verse three of chapter seven, Isaiah the prophetic alpha to his son Shearjashub, who in turn is the omega in relation to his father, but also the alpha in the relation to his brother. As representatives of Alpha and Omega they stand where the two golden pipes from the heavenly sanctuary are creating a pool, right at the highway of Jeremiah’s old path in the field where linen gets changed from stains to pure white as the Messenger of the Covenant purifies the sons of Levi, as well as Isaiah and Shearjashub. Once there he presents wicked and foolish king Ahaz with Moses’ old path message of Leviticus twenty-six’s “seven times,” which establishes in the same verse that a “head” is a king, or the kingdom of the king, or the capital city of a kingdom.

Mu murongo wa gatatu w’igice cya karindwi, Yesaya ni alufa y’ubuhanuzi ku mwana we Sheyari-Yashubu, na we akaba omega mu isano afitanye na se, ariko kandi akaba alufa mu isano afitanye na mwene se. Nk’abahagarariye Alufa na Omega, bahagaze aho ya miyoboro ibiri y’izahabu iva mu buturo bwera bwo mu ijuru irema icyuzi, neza ku muhanda w’inzira ya kera ya Yeremiya mu murima aho imyenda y’ibitare ihindurirwa iva ku mabara igahinduka umweru utunganye, ubwo Intumwa y’Isezerano yeza bene Lewi, kimwe na Yesaya na Sheyari-Yashubu. Agezeyo, ashyikiriza umwami Ahazi mubi kandi w’umupfapfa ubutumwa bw’inzira ya kera ya Mose bwo muri Abalewi makumyabiri na gatandatu bw’“inshuro ndwi,” ari na bwo bushyiraho muri uwo murongo nyine ko “umutwe” ari umwami, cyangwa ubwami bw’umwami, cyangwa umurwa mukuru w’ubwami.

That key opens the light of God’s Word so that the Ukrainian War that began in 2014 could be seen as a subject of Bible prophecy that is represented as taking place during the sealing time of the one hundred and forty-four thousand and the history of the last three presidents of the United States. The latter rain message is represented by Isaiah in chapters ten and eleven, and it describes the internal and external history of the last six verses of Daniel eleven. The first verse, verse forty, is illustrated by Isaiah in chapters six through nine, and then in chapters ten and eleven the message that was unsealed in 1989’s internal and external histories are set forth. Every major element of the latter rain message is represented in the vision.

Urufunguzo rwugurura umucyo w’Ijambo ry’Imana kugira ngo Intambara yo muri Ukraine yatangiye mu mwaka wa 2014 ibashe kubonwa nk’insanganyamatsiko y’ubuhanuzi bwa Bibiliya, igaragazwa nk’ikorwa mu gihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane no mu mateka ya ba perezida batatu ba nyuma ba Leta Zunze Ubumwe z’Amerika. Imvura y’itumba ya nyuma ihagarariwe na Yesaya mu bice bya cumi na cumi na kimwe, kandi isobanura amateka y’imbere n’ay’inyuma y’imirongo itandatu ya nyuma ya Daniyeli cumi na rimwe. Umurongo wa mbere, ni ukuvuga umurongo wa mirongo ine, washushanyijwe na Yesaya mu bice bya gatandatu kugeza ku cya cyenda, hanyuma mu bice bya cumi na cumi na kimwe hagashyirwa ahagaragara ubutumwa bwafunguwe mu mateka yabwo y’imbere n’ay’inyuma yo mu 1989. Buri ngingo y’ingenzi y’ubutumwa bw’imvura y’itumba ya nyuma ihagarariwe muri iryo yerekwa.

The last verses of chapter ten identify the same prophetic history that the last verses of chapter eleven represent. Chapter ten is the external and eleven is the internal. In the book of Revelation, the seven churches are the internal and the seals are the external. In chapter ten’s final verses, the papal power is shaking its hand against Jerusalem in a parallel passage to the papal power coming to its end with none to help in verse forty-five of Daniel eleven.

Imirongo ya nyuma y’igice cya cumi igaragaza ya mateka y’ubuhanuzi amwe n’ahagarariwe n’imirongo ya nyuma y’igice cya cumi na kimwe. Igice cya cumi ni icy’inyuma, naho icya cumi na kimwe ni icy’imbere. Mu gitabo cy’Ibyahishuwe, amatorero arindwi ni ay’imbere, naho ibimenyetso ni iby’inyuma. Mu mirongo ya nyuma y’igice cya cumi, ubutware bwa gipapa burimo buzunguza ukuboko kwabwo bwerekeza kuri Yerusalemu, mu gice gihuje n’aho ubutware bwa gipapa bugera ku iherezo ryabwo butagira n’umwe ubufasha mu murongo wa mirongo ine n’itanu wa Daniyeli 11.

> As yet shall he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem. Behold, the Lord, the Lord of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled. And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one. Isaiah 10:32–34.

> Kuri uwo munsi azarara i Nobi; azazunguza ukuboko kwe arwanya umusozi w’umukobwa wa Siyoni, agasozi ka Yerusalemu. Dore, Uwiteka, Uwiteka Nyiringabo, azatemesha ishami mu buryo buteye ubwoba; kandi abarebare b’indeshyo bazacibwa hasi, n’abibone bazacishwa bugufi. Kandi azatemesha ibihuru by’ishyamba akoresheje icyuma, kandi Libani izagwa ihanuwe n’umunyambaraga. Yesaya 10:32–34.

The end of chapter ten is the close of human probation, and that is where the end of Daniel eleven also closes.

Iherezo ry’igice cya cumi ni iherezo ry’igihe cy’igeragezwa cy’umuntu, kandi aho ni na ho iherezo rya Daniyeli cumi na rimwe rirangirira.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

> Kandi azashinga amahema y’ingoro ye hagati y’inyanja ku musozi wera w’icyubahiro; nyamara azagera ku iherezo rye, kandi nta uzamutabara. Kandi muri icyo gihe Mikayeli azahaguruka, umutware mukuru uhagarariye abana b’ubwoko bwawe; kandi hazabaho igihe cy’amakuba, atigeze kubaho uhereye igihe habayeho ishyanga kugeza kuri icyo gihe; kandi muri icyo gihe ubwoko bwawe buzacungurwa, ari bwo bose bazasangwa banditswe mu gitabo. Danieli 11:45, 12:1.

Chapter ten begins in verse one with the “unrighteous decree” which Sister White identifies as the Sunday law.

Igice cya cumi gitangirira ku murongo wa mbere kivuga ku “tegeko ridakiranuka” Sister White agaragaza ko ari itegeko ryo ku Cyumweru.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

> Bazabona abategeka amategeko atari ayo gukiranuka, kandi bakandika amakuba bategetse. Yesaya 10:1.

Chapter ten begins at the Sunday law, which aligns with verse forty-one of Daniel chapter eleven, and it ends with a parallel to Michael standing up in the history of verse forty-five of Daniel eleven.

Igice cya cumi gitangira ku itegeko ryo ku Cyumweru, rihura n’umurongo wa mirongo ine n’umwe wo muri Daniyeli igice cya cumi na kimwe, kandi rirangirana n’igereranywa no guhaguruka kwa Mikayeli mu mateka y’umurongo wa mirongo ine n’itanu wa Daniyeli 11.

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.

> “Isabato y’ikigirwamana yarashyizweho, nk’uko igishushanyo cya zahabu cyashyizweho mu bibaya bya Dura. Kandi nk’uko Nebukadinezari, umwami w’i Babuloni, yashyizeho itegeko ko abatazunama ngo basenge icyo gishushanyo bazicwa, ni ko na none hazatangazwa ko abatazubahiriza itegeko ryo ku Cyumweru bazahanishwa gufungwa n’urupfu. Bityo Isabato y’Umwami iranengagizwa igakandagirwa. Ariko Uwiteka yaravuze ati: ‘Bazabona ishyano abategeka amategeko atari ayo gukiranuka, kandi bakandika amakuba bategetse’ [Yesaya 10:1]. [Zefaniya 1:14–18; 2:1–3, byasubiwemo.]” Manuscript Releases, umubumbe wa 14, 91.

In Revelation eleven’s “great earthquake,” representing the Sunday law in verse thirteen, there are three symbols of Islam connected with the “earthquake” that shakes the earth beast of Revelation thirteen, when it speaks as a dragon. In Isaiah chapter ten, the Sunday law is represented as an “unrighteous decree” that has a “woe” pronounced upon it. In Revelation eleven’s “great earthquake” from verse thirteen through to verse eighteen Islam of the third woe is identified with four symbols of Islam and the strike it makes against the United States at the Sunday law; “And the same hour was there a great earthquake,” and “the second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded” “and the nations were angry.”

Mu “mutingito ukomeye” wo mu Ibyahishuwe igice cya cumi na rimwe, ugereranya itegeko ryo ku Cyumweru ryo mu murongo wa cumi na gatatu, harimo ibimenyetso bitatu bya Isilamu bifitanye isano n’“umutingito” uhungabanya inyamaswa yo ku isi yo mu Ibyahishuwe igice cya cumi na gatatu, igihe ivuga nk’ikiyoka. Mu gitabo cya Yesaya igice cya cumi, itegeko ryo ku Cyumweru rigereranywa n’“itegeko ridatunganye” ryatangajweho “amakuba.” Mu “mutingito ukomeye” wo mu Ibyahishuwe igice cya cumi na rimwe, uhereye ku murongo wa cumi na gatatu ukageza ku wa cumi n’umunani, Isilamu y’akaga ka gatatu igaragazwa n’ibimenyetso bine bya Isilamu n’igitero igaba kuri Leta Zunze Ubumwe za Amerika ku itegeko ryo ku Cyumweru; “Muri icyo gihe habaho umutingito ukomeye,” kandi “akaga ka kabiri karashize; dore, akaga ka gatatu kaza vuba. Marayika wa karindwi avuza impanda” “amahanga ararakara.”

Chapter ten is portraying the papal power from verse forty-one in Daniel eleven unto verse forty-five when the papacy comes to its end. Verse forty is not part of the narrative in chapter ten, for Isaiah is illustrating verse forty’s ‘hidden history’ when the latter rain message is presented to an apostate church represented by Ahaz. Chapter eleven’s conclusion is showing the deliverance from the papal power in the same history.

Igice cya cumi kirerekana ububasha bwa papa uhereye ku murongo wa mirongo ine n’umwe wo muri Daniyeli cumi n’umwe kugeza ku murongo wa mirongo ine n’itanu, ubwo ubupapa bugera ku iherezo ryabwo. Umurongo wa mirongo ine nturi mu ruhererekane rw’inkuru rw’Igice cya cumi, kuko Yesaya arimo agaragaza “amateka ahishwe” yo muri uwo murongo wa mirongo ine, igihe ubutumwa bw’imvura y’itumba gitinze butangarizwa itorero ryagomeye Imana rigereranywa na Ahazi. Umusozo wa Daniyeli cumi n’umwe urerekana ugukizwa ku bubasha bwa papa muri ayo mateka nyene.

> And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:15, 16.

> Kandi Uwiteka azarimbura rwose ururimi rw’inyanja y’Abanyegiputa; kandi azanyeganyeza ukuboko kwe hejuru y’uruzi n’umuyaga we ukomeye, kandi azarukubita rukagabanywamo imigezi irindwi, maze atume abantu barwambuka ibirenge byabo byumye. Kandi hazabaho inzira nyabagendwa igenewe abasigaye bo mu bwoko bwe bazaba basigaye bavuye muri Ashuri; nk’uko byagendekeye Isirayeli ku munsi yazamukagaho avuye mu gihugu cya Egiputa. Yesaya 11:15, 16.

Isaiah chapter ten is the external and chapter eleven is the internal of the same history. The external and internal parallels abound in God’s Word, and these two parallel chapters represent the warning of the third angel as represented by Isaiah. The warning of the third angel has been summarized in many ways through inspiration, but a very helpful breakdown of the warning of the third angel is that it represents the events connected with the close of probation and it also emphasizes the need of personal preparation. Isaiah ten are the events, and chapter eleven in the preparation.

Yesaya igice cya cumi ni icy’inyuma, naho igice cya cumi na kimwe ni icy’imbere cy’amateka amwe. Iby’inyuma n’iby’imbere bihura mu buryo bwinshi mu Ijambo ry’Imana, kandi ibi bice bibiri bihuje byerekana umuburo w’umumarayika wa gatatu nk’uko washushanyijwe na Yesaya. Umuburo w’umumarayika wa gatatu wasobanuwe mu buryo bwinshi binyuze mu guhumekerwa, ariko igabanyabice rifasha cyane ry’uyu muburo w’umumarayika wa gatatu ni uko ugaragaza ibyabaye bifitanye isano no kurangira kw’igihe cy’imbabazi kandi nanone ugashimangira akamaro ko kwitegura ku giti cyawe. Yesaya icya cumi ni ibyabaye, naho igice cya cumi na kimwe ni ukwitegura.

> “The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.

> “Ibyabaye bifitanye isano no kurangira kw’igihe cy’imbabazi n’umurimo wo kwitegura igihe cy’amakuba, byagaragajwe mu buryo busobanutse. Ariko abantu benshi nta gusobanukirwa bafite kuri uku kuri kw’ingenzi kurenze uko byari kugenda iyo kutaza guhishurwa na rimwe. Satani ahora araririye ngo anyage buri kintu cyose cyabatera kugira ubwenge bubageza ku gakiza, kandi igihe cy’amakuba kizabasanga batiteguye.

> “When God sends to men warnings so important that they are represented as proclaimed by holy angels flying in the midst of heaven, He requires every person endowed with reasoning powers to heed the message. The fearful judgments denounced against the worship of the beast and his image (Revelation 14:9–11), should lead all to a diligent study of the prophecies to learn what the mark of the beast is, and how they are to avoid receiving it. But the masses of the people turn away their ears from hearing the truth and are turned unto fables. The apostle Paul declared, looking down to the last days: ‘The time will come when they will not endure sound doctrine.’ 2 Timothy 4:3. That time has fully come. The multitudes do not want Bible truth, because it interferes with the desires of the sinful, world-loving heart; and Satan supplies the deceptions which they love.

> “Iyo Imana yoherereza abantu imiburo ikomeye cyane ku buryo ishushanywa nk’itangazwa n’abamarayika bera baguruka hagati mu ijuru, isaba buri muntu wese wahawe ubushobozi bwo gutekereza kwita kuri ubwo butumwa. Imanza ziteye ubwoba zitangajwe ku baramya ya nyamaswa n’igishushanyo cyayo (Ibyahishuwe 14:9–11), zari zikwiye gutuma bose bita ku kwiga ubuhanuzi bashyizeho umwete, kugira ngo bamenye ikimenyetso cya ya nyamaswa icyo ari cyo, n’uburyo bagomba kwirinda kucyakira. Ariko imbaga nyamwinshi y’abantu ikura amatwi ku kuri ngo kutabumva, maze igahindukirira imigani y’ibinyoma. Intumwa Pawulo yaratangaje, areba ku minsi y’imperuka, ati: ‘Igihe kizaza ubwo batazihanganira inyigisho nzima.’ 2 Timoteyo 4:3. Icyo gihe cyarageze rwose. Imbaga nyamwinshi ntishaka ukuri kwa Bibiliya, kuko kubangamira ibyifuzo by’umutima w’icyaha ukunda isi; kandi Satani atanga ibinyoma bakunda.”

> “But God will have a people upon the earth to maintain the Bible, and the Bible only, as the standard of all doctrines and the basis of all reforms. The opinions of learned men, the deductions of science, the creeds or decisions of ecclesiastical councils, as numerous and discordant as are the churches which they represent, the voice of the majority—not one nor all of these should be regarded as evidence for or against any point of religious faith. Before accepting any doctrine or precept, we should demand a plain ‘Thus saith the Lord’ in its support.

> “Ariko Imana izagira abantu ku isi bazakomeza Bibiliya, na Bibiliya yonyine, nk’igipimo cy’inyigisho zose n’ishingiro ry’amavugurura yose. Ibitekerezo by’abanyabwenge bize, imyanzuro ya siyansi, imyemerere cyangwa ibyemezo by’inama z’abayobozi b’amadini, nubwo zaba nyinshi kandi zidahuye nk’amatorero zihagarariye, ijwi rya benshi—nta na kimwe muri ibyo, cyangwa byose hamwe, gikwiye gufatwa nk’igihamya gishyigikira cyangwa kirwanya ingingo iyo ari yo yose y’ukwizera kwa kidini. Mbere yo kwemera inyigisho cyangwa itegeko iryo ari ryo ryose, dukwiriye gusaba ko ryaba rishyigikiwe n’ijambo risobanutse neza ngo: ‘Uku ni ko Uwiteka avuga.’”

> “Satan is constantly endeavoring to attract attention to man in the place of God. He leads the people to look to bishops, to pastors, to professors of theology, as their guides, instead of searching the Scriptures to learn their duty for themselves. Then, by controlling the minds of these leaders, he can influence the multitudes according to his will.” The Great Controversy, 594, 595.

> “Satani ahora aharanira guhora akururira abantu kwita ku muntu mu mwanya w’Imana. Ayobora abantu kureba ku basenyeri, ku bashumba, no ku barimu ba tewolojiya nk’ababayobora, aho gushakashaka Ibyanditswe kugira ngo ubwabo bamenye inshingano yabo. Hanyuma, iyo amaze kugenzura ibitekerezo by’abo bayobozi, ashobora kuyoborera imbaga y’abantu uko ashaka.” Intambara Ikomeye, 594, 595.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu nyandiko ikurikira.

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