The “truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life.” That “truth” identified two aspects of Christ. The first was that Christ is an element of prophetic history. The waymarks that represent the events of prophetic history, represent Christ. His association with the events identifies the sacredness of the prophetic waymarks, and provides the logic for Sister White so often saying that we must guard the waymarks, for those waymarks represent Jesus Christ. The waymark that represented the testing theme in the time of Christ was His baptism, and it aligned with other events in the sacred reform lines, distinguished by the descent of a Divine symbol.

“Ukuri Petero yari yarahamije ni ko rufatiro rw’ukwizera k’umwizera. Ni ko Kristo ubwe yatangaje ko ari ubugingo bw’iteka.” Uko “kuri” kwagaragaje impande ebyiri za Kristo. Iya mbere ni uko Kristo ari kimwe mu bigize amateka y’ubuhanuzi. Ibimenyetso by’inzira bihagarariye ibyabaye mu mateka y’ubuhanuzi, bihagarariye Kristo. Gufatanya kwe n’ibyo byabaye kugaragaza ukwera kw’ibimenyetso by’inzira by’ubuhanuzi, kandi ni ko guha Sister White ishingiro ryo guhora avuga ko tugomba kurinda ibyo bimenyetso by’inzira, kuko ibyo bimenyetso by’inzira bihagarariye Yesu Kristo. Ikimenyetso cy’inzira cyahagarariye insanganyamatsiko y’igeragezwa mu gihe cya Kristo cyari umubatizo We, kandi cyari gihuje n’ibindi byabaye mu mirongo y’ivugurura yera, byatandukanyijwe no kumanuka kw’ikimenyetso cy’Ubumana.

In the reform line of Moses, Divinity descended and abode in a burning bush, a symbol of the creator combining with the creation. In the reform line at the end of the seventy years, Michael descended to empower Cyrus to move forward with the first decree, and at the same time Daniel was changed into the image of Christ. In the reform line of Christ, the Holy Spirit descended in the form of a dove to anoint God’s Son, the symbol of Divinity combined with humanity. In Millerite history the angel that descended on August 11, 1840 was “no less a personage than Jesus Christ,” who descended with a little book that was to be eaten, and He was that little book. There He demonstrated that the combination of Divinity with humanity is accomplished by eating and drinking the flesh and blood of the Bread of Heaven.

Mu murongo w’ivugurura wa Mose, Ubumana bwaramanutse maze buguma mu gihuru cyaka, ikimenyetso cy’Umuremyi yifatanyije n’icyaremwe. Mu murongo w’ivugurura wo ku iherezo ry’imyaka mirongo irindwi, Mikayeli yaramanutse kugira ngo ahe Kuro imbaraga zo gukomeza itegeko rya mbere, kandi muri uwo mwanya Daniyeli ahindurwa asa na Kristo. Mu murongo w’ivugurura wa Kristo, Mwuka Wera yaramanutse mu ishusho y’inuma kugira ngo asige Umwana w’Imana amavuta, ikimenyetso cy’Ubumana bwifatanyije n’ubumuntu. Mu mateka y’Abamilerite, marayika wamanutse ku wa 11 Kanama 1840 yari “utari umuntu muto kuri Yesu Kristo,” wamanukanye agatabo kagombaga kuribwa, kandi ni We wari ako gatabo. Aho yerekaniye ko ukwifatanya kw’Ubumana n’ubumuntu kugerwaho no kurya no kunywa umubiri n’amaraso by’Umugati uva mu Ijuru.

Sacred history is sacred because it is embodied by the presence of Christ. The predictions of God’s Word that identify future events, are Jesus Christ, for He is the “Word.” When those predictions are fulfilled in history, the events represent the fulfillment of His word, and His Word is Truth. It is His Word that sets forth the prediction, and it is His Word that is fulfilled when the event arrives, so at the beginning and at the ending it is Jesus Christ, for He is the Alpha and Omega. Therefore, when Peter proclaimed that Jesus was the Christ and the Son of the living God, he was identifying a waymark that was Jesus Christ and a waymark that reaches its perfect fulfillment in the last days. September 11, 2001 was the perfect fulfillment of Christ.

Amateka yera ni ayera kuko agaragazwa n’ukubaho kwa Kristo. Ubuhanuzi bw’Ijambo ry’Imana bugaragaza ibyabaye bizaza ni Yesu Kristo, kuko ari we “Jambo.” Igihe ubwo buhanuzi busohoreye mu mateka, ibyo byabaye bihagararira ugusohora kw’ijambo rye, kandi Ijambo rye ni Ukuri. Ni Ijambo rye ritanga ubuhanuzi, kandi ni Ijambo rye risohora igihe icyo cyabaye kigeze; bityo rero, mu itangiriro no mu iherezo ni Yesu Kristo, kuko ari we Alufa na Omega. Ni cyo gituma, ubwo Petero yavugaga ko Yesu ari Kristo n’Umwana w’Imana Ihoraho, yerekanaga ikimenyetso cy’inzira cyari Yesu Kristo n’ikimenyetso cy’inzira kigera ku gusohora kwacyo gutunganye mu minsi y’imperuka. Ku wa 11 Nzeri 2001 habaye ugusohora gutunganye kwa Kristo.

To reject the prophetic fulfillment of September 11, 2001, is to reject Christ, the Son of the living God. That truth, expressed by Peter, was “the foundation of the believer’s faith,” and on September 11, 2001 Christ led His last-day people back to Jeremiah’s “old paths,” which represent the “foundations” of the movement of the first and third angels’ messages. Peter represented the one hundred and forty-four thousand, who are sealed during the period when the four angels are restraining the four winds. The sealing time is a specific prophetic period, beginning on September 11, 2001 and ending at the soon coming Sunday law. Jesus always illustrates the end of a thing with the beginning of a thing.

Kwanga ukusohozwa k’ubuhanuzi kwasohoreye ku wa 11 Nzeri 2001 ni ukwangira Kristo, Umwana w’Imana ihoraho. Ukwo kuri, nk’uko kwavuzwe na Petero, kwari “urufatiro rw’ukwizera k’umwizera,” kandi ku wa 11 Nzeri 2001 Kristo yayoboye ubwoko bwe bwo mu minsi y’imperuka abasubiza ku “nzira za kera” za Yeremiya, zigereranya “imfatiro” z’umurimo w’ubutumwa bw’umumarayika wa mbere n’uwa gatatu. Petero yagereranyaga abantu ibihumbi ijana na mirongo ine na bine, bashyirwaho ikimenyetso mu gihe abamarayika bane bafashe imiyaga ine. Igihe cyo gushyirwaho ikimenyetso ni igihe cyihariye cy’ubuhanuzi, gitangira ku wa 11 Nzeri 2001 kikazarangirana n’itegeko ryo ku Cyumweru rigiye kuza vuba. Yesu ahora agaragaza iherezo ry’ikintu abanje kugaragaza intangiriro yacyo.

At the beginning of the sealing time the angel of Revelation eighteen descended, as had the Holy Spirit at the baptism, and that angel was “no less a personage than Jesus Christ,” for the angel that descended to lighten the earth with His glory in the Millerite history was “no less a personage than Jesus Christ.” At the soon coming Sunday law “no less a personage than Jesus Christ,” descends again and presents the second of the two messages of Revelation eighteen, as He calls His other flock out of Babylon. In the middle of the period of the sealing time, an angel descended, as the second angel descended on April 19, 1844, at the first disappointment of the Millerite movement.

Mu ntangiriro y’igihe cyo gushyirwaho ikimenyetso, marayika wo mu Ibyahishuwe cumi n’umunani yamanutse, nk’uko Mwuka Wera yamanutse mu mubatizo, kandi uwo marayika yari “atarutaga kuba ari Yesu Kristo ubwe,” kuko marayika wamanutse akamurikisha isi ubwiza Bwe mu mateka y’Abamilerite yari “atarutaga kuba ari Yesu Kristo ubwe.” Mu itegeko ryo kuziririza ku Cyumweru rigiye kuza vuba, “atarutaga kuba ari Yesu Kristo ubwe,” yongeye kumanuka kandi atanga ubutumwa bwa kabiri mu butumwa bubiri bwo mu Ibyahishuwe cumi n’umunani, ubwo ahamagara izindi ntama Ze ngo zisohoke i Babuloni. Hagati mu gihe cyo gushyirwaho ikimenyetso, marayika yamanutse, nk’uko marayika wa kabiri yamanutse ku wa 19 Mata 1844, mu ihungabana rya mbere ry’umuryango w’Abamilerite.

Between the arrival of that second angel, and the arrival of the third angel on October 22, 1844, many angels were sent to add power to the second angel as the Midnight Cry message arrived. Speaking of the history when these angels arrived in Millerite history, Sister White informs us that those that rejected these messages had crucified Christ just as assuredly as the Jews crucified Christ.

Hagati y’ukuza k’uwo mumarayika wa kabiri, n’ukuza k’umumarayika wa gatatu ku wa 22 Ukwakira 1844, hatoranyijwe abamarayika benshi bo kongerera imbaraga umumarayika wa kabiri ubwo ubutumwa bw’Induru yo mu Gicuku bwageraga. Avuga iby’ayo mateka igihe abo bamarayika bazaga mu mateka y’Abamillerite, Mushiki wacu White aratumenyesha yuko abanze ubu butumwa babambye Kristo rwose nk’uko Abayuda babambye Kristo.

“I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there.” Early Writings, 261.

“Nabonye ko nk’uko Abayuda babambye Yesu, ni ko n’amatorero yitiriwe izina gusa yabambye ubu butumwa; bityo rero nta bumenyi bafite bw’inzira yinjira Ahera Cyane, kandi ntibashobora kugirirwa umumaro no kwinginga kwa Yesu kuhari.” Early Writings, 261.

The messages represented by the angels, when rejected, represent the crucifixion of Christ, for He embodies the messages and their historical fulfillment. On July 18, 2020, “no less a personage than Jesus Christ” descended, marking the first disappointment and the beginning of the tarrying time. Slain in the streets, the dead dry bones of His last-day people were to be awakened by hearing the only voice that can bring people back to life.

Ubutumwa bugaragazwa n’abamarayika, iyo bwanzwe, buba bugereranya kubambwa kwa Kristo, kuko ari We ubwe ugaragaza ubwo butumwa n’isohozwa ryabwo mu mateka. Ku wa 18 Nyakanga 2020, “utari undi muntu utari Yesu Kristo ubwe” yaramanutse, byerekana ugucika intege kwa mbere n’itangiriro ry’igihe cyo gutinda. Yishwe mu mihanda, kandi amagufwa yumye y’abapfuye bo mu bwoko Bwe bwo mu minsi y’imperuka yagombaga gukangurwa no kumva ijwi ryonyine rishobora kugarura abantu mu buzima.

Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. John 5:25–29.

Ni ukuri, ni ukuri, ndababwira nti Igihe kiraza, ndetse n’ubu kirageze, ubwo abapfuye bazumva ijwi ry’Umwana w’Imana; kandi abaryumva bazabaho. Kuko nk’uko Data afite ubugingo muri we ubwe, ni ko yahaye n’Umwana kugira ubugingo muri we ubwe; kandi yamuhaye n’ubutware bwo gucira urubanza, kuko ari Umwana w’umuntu. Ntimutangazwe n’ibyo: kuko igihe kiraza, ubwo abari mu mva bose bazumva ijwi rye, maze basohoke; abakoreye ibyiza bazazukira ubugingo, naho abakoreye ibibi bazazukira gucirwaho iteka. Yohana 5:25–29.

In July of 2023, His voice called the dead dry bones to life, and Alpha and Omega then repeated the beginning of the sealing time, for July 2023, marks the ending period of the sealing time. His people were then again called back to Jeremiah’s old paths, to the foundations of Millerite history. The foundational message of the Millerites’ beginning and ending were the first and last messages of Millerite history, which was the “seven times” of Leviticus chapter twenty-six.

Muri Nyakanga 2023, ijwi Rye ryahamagariye amagufwa yumye kuba bazima, maze Alpha na Omega bahita bongera gusubiramo intangiriro y’igihe cyo gushyirwaho ikimenyetso, kuko Nyakanga 2023 iranga igihe cy’iherezo cy’igihe cyo gushyirwaho ikimenyetso. Abantu Be bongeye guhamagarirwa gusubira mu nzira za kera za Yeremiya, no ku nkingi z’amateka y’Abamilerite. Ubutumwa bw’ishingiro bw’intangiriro n’iherezo by’Abamilerite bwari ubutumwa bwa mbere n’ubwa nyuma bw’amateka y’Abamilerite, ari bwo “ibihe birindwi” byo mu gitabo cy’Abalewi igice cya makumyabiri na gatandatu.

In July 2023, God’s last day people were once again commanded to take the little book and eat it. As they eat the little book, they are then tested to see if they will acknowledge the message of the third Woe in Revelation chapter nine (the tidings of the east) and the message of Daniel chapter eleven (the tidings of the north). The testing process leads them to verses thirteen to fifteen of Daniel chapter eleven, which is the Battle of Panium, which is Caesarea Philippi and which is the message of the Midnight Cry where the two classes who have heard His voice are manifested, one class “that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.”

Muri Nyakanga 2023, ubwoko bw’Imana bwo mu minsi y’imperuka bwongeye gutegekwa gufata igitabo gitoya no kukirya. Uko barya icyo gitabo gitoya, ni bwo bageragezwa kugira ngo harebwe niba bazemera ubutumwa bw’akaga ka gatatu ko muri Ibyahishuwe igice cya cyenda (inkuru z’iburasirazuba) n’ubutumwa bwo muri Daniyeli igice cya cumi na kimwe (inkuru z’amajyaruguru). Uwo murongo wo kugeragezwa ubageza ku murongo wa cumi na gatatu kugeza ku wa cumi na gatanu wo muri Daniyeli igice cya cumi na kimwe, ari wo Rugamba rwa Paniyumu, ari wo Kayisariya Filipi, kandi ari wo butumwa bw’Imbabazi za Mu Gicuku aho amatsinda abiri yumvise ijwi Rye agaragarizwa, itsinda rimwe “abakoreye neza bazazukira ubugingo; naho abakoreye nabi bazazukira gucirwaho iteka.”

There are three voices in the sealing time of the one hundred and forty-four thousand and they are all the voice of “no less a personage than Jesus Christ.” The first voice of Revelation eighteen sounded when the great buildings of New York city were brought down by a touch from God. The second voice is the voice of Michael the archangel who calls the dead out of their graves. The third voice is the second voice of Revelation chapter eighteen that calls His other flock out of Babylon in the hour of the “great earthquake” of Revelation chapter eleven. The perfect fulfillment of Peter’s confession at Caesarea Philippi is made when Christ leads His last day people to “that portion of the prophecy of Daniel relating to the last days.”

Hari amajwi atatu mu gihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bine, kandi yose ni ijwi ry’“utari munsi ya Yesu Kristo ubwe.” Ijwi rya mbere ryo mu Byahishuwe igice cya cumi n’umunani ryumvikanye igihe inyubako nini zo mu mujyi wa New York zasenywaga no gukorwaho n’Imana. Ijwi rya kabiri ni ijwi rya Mikayeli marayika mukuru uhamagara abapfuye ngo bave mu mva zabo. Ijwi rya gatatu ni ijwi rya kabiri ryo mu Byahishuwe igice cya cumi n’umunani rihamagarira izindi ntama Ze kuva i Babuloni mu isaha y’“umutingito ukomeye” wo mu Byahishuwe igice cya cumi na rimwe. Isohozwa ritunganye ry’icyo Petero yahamije i Kayisariya ya Filipo riba igihe Kristo ayobora abantu Be bo mu minsi ya nyuma akabageza kuri “icyo gice cy’ubuhanuzi bwa Daniyeli cyerekeye iminsi ya nyuma.”

Panium of verses thirteen to fifteen of Daniel eleven, is the “portion” of the prophecy of Daniel that was sealed up that identifies the message of the Midnight Cry. Panium is the Exeter camp meeting in August of 1844, it’s a history that is fulfilled in the second term of Donald Trump, and it is the prophetic message that impresses the seal of God upon the foreheads of the one hundred and forty-four thousand. The verses we are now studying are very holy ground.

Panium yo mu mirongo cumi n’itatu kugeza kuri cumi n’itanu ya Daniyeli cumi n’umwe ni “igice” cy’ubuhanuzi bwa Daniyeli cyari cyaradometswe ikimenyetso, kandi ni cyo kigaragaza ubutumwa bw’Induru yo mu Gicuku. Panium ni inama y’inkambi ya Exeter yo muri Kanama 1844; ni amateka asohozwa mu gihe cya manda ya kabiri ya Donald Trump, kandi ni ubutumwa bw’ubuhanuzi bushyira ikimenyetso cy’Imana ku ruhanga rw’abihumbi ijana na mirongo ine na bane. Imirongo turi kwiga ubu ni ubutaka bwera cyane.

“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’

“Ukuri Petero yari yaratuye ni ko shingiro ry’ukwizera kw’umwizera. Ni ko Kristo ubwe yatangaje ko ari ubugingo bw’iteka. Ariko kugira ubwo bumenyi ntibyabaye impamvu yo kwihimbaza. Nta bwenge bwe bwite cyangwa kugira neza kwe bwite byatumye buhishurirwa Petero. Nta na rimwe umuntu ashobora, ku bwe ubwe, kugera ku kumenya iby’Imana. ‘Buhambaye nk’ijuru; wakora iki? Burengeye ikuzimu mu bujyakuzimu; wamenya iki?’ Yobu 11:8. Umwuka wo guhindurwa abana bonyine ni we ushobora kuduhishurira ibintu byimbitse by’Imana, ibyo ‘ijisho ritigeze kubona, n’ugutwi kutigeze kwumva, kandi bitigeze byinjira mu mutima w’umuntu.’ ‘Ariko Imana yabiduhishurishije Umwuka wayo, kuko Umwuka arondora byose, ndetse n’ibintu byimbitse by’Imana.’ 1 Abakorinto 2:9, 10. ‘Ibanga ry’Uwiteka riri ku abamwubaha;’ kandi kuba Petero yarasobanukiwe n’ubwiza bwa Kristo byari igihamya cy’uko yari ‘yarigishijwe n’Imana.’ Zaburi 25:14; Yohana 6:45. Mbega koko, ‘urahirwa wowe Simoni mwene Yona, kuko umubiri n’amaraso bitaguhishuriye ibyo.’”

“Jesus continued: ‘I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.” The Desire of Ages, 413

“Yesu akomeza avuga ati: ‘Kandi ndakubwira yuko uri Petero, kandi kuri urwo rutare ni ho nzubaka Itorero Ryanjye; kandi amarembo y’ikuzimu ntazaryanesha.’ Ijambo Petero risobanura ibuye,—ibuye rihirikagurika. Petero si we wari urutare Itorero ryubatsweho. Amarembo y’ikuzimu yaramunesheje igihe yahakanaga Umwami we avuma kandi arahira. Itorero ryubatswe ku Wenyine uwo amarembo y’ikuzimu atashoboraga kunesha.” The Desire of Ages, 413

The message Christ was presenting to His disciples at Caesarea Philippi was and is the message of the Midnight Cry, and it is placed within the context of a spiritual war between the Greek god Pan, whose temple was called “the gates of hell,” and the two apostate horns of the earth beast. The Maccabees were God’s apostate people, who professed to be the defenders of God’s church, as they were warring against the religion of the Greeks. They identified themselves as both the religious and political leaders. They represent the apostate Protestantism of those fallen churches that, with the government of the United States, are now forming an image of the beast and are warring against the globalist’s religion of woke-ism and Mother Earth. The apostate horns prevail in their struggle with the religious and political elements of globalism, and at the same time the true Protestant horn is being purified by the removal of the last remnants of the foolish virgins, in advance of being lifted up as an ensign at the “great earthquake” of the soon coming Sunday law.

Ubutumwa Kristo yahaga abigishwa Be i Kayisariya ya Filipo bwari kandi ni bwo Butumwa bwo Gutaka kwa Saa Sita z’ijoro, kandi bushyizwe mu rwego rw’intambara y’umwuka hagati y’imana y’Abagiriki yitwaga Pan, urusengero rwayo rwitwaga “amarembo y’ikuzimu,” n’amahembe abiri y’ubuhakanyi y’inyamaswa yo mu isi. Abamakabayo bari ubwoko bw’Imana bw’abahakanyi, bavugaga ko ari bo barinzi b’itorero ry’Imana, mu gihe barwanaga n’idini ry’Abagiriki. Biyerekaga ko ari bo bayobozi b’idini n’aba politiki icyarimwe. Bagereranya Ubuporotesitanti bw’ubuhakanyi bw’ayo matorero yacitse, ubu afatanyije na leta ya Leta Zunze Ubumwe za Amerika mu kurema ishusho y’inyamaswa kandi arwanya idini ry’abanyamubumbe bose rya woke-ism na Mubyeyi Isi. Ayo mahembe y’ubuhakanyi atsinda mu rugamba rwayo ahanganyemo n’inzego z’idini n’iza politiki z’ubunyamubumbe, kandi icyarimwe ihembe nyakuri ry’Ubuporotesitanti ririmo kwezwa no gukurwamo ibisigazwa bya nyuma by’abakobwa b’abapfu, mbere y’uko rishyirwa hejuru nk’ibendera ku gihe cy’“umutingito ukomeye” w’itegeko ryo kubahiriza icyumweru rigiye kuza vuba.

The portion of the prophecy of the book of Daniel that relates to the last days, which is also the Revelation of Jesus Christ, and is the message of the Midnight Cry, is unsealed by the Lion of the tribe of Judah at Caesarea Philippi, which is Panium. It is unsealed in the midst of the warfare between atheistic beast from the bottomless pit and the horn of Republicanism that began to stir up that beast in 2015, and against the genuine horn of Protestantism that is now being resurrected as a mighty army.

Igice cy’ubuhanuzi bwo mu gitabo cya Daniyeli cyerekeye iminsi y’imperuka, ari na cyo Ibyahishuwe bya Yesu Kristo, kandi kikaba ari ubutumwa bw’Imiborogo yo mu Gicuku, gihishururwa n’Intare yo mu muryango wa Yuda i Kayisariya ya Filipo, ari ho Paniumu. Gihishururwa hagati mu ntambara iri hagati y’inyamaswa y’ubuhakanyi ituruka ikava ikuzimu n’ihembe rya Repubulikanisimu ryatangiye gukangura iyo nyamaswa mu mwaka wa 2015, kandi no kurwanya ihembe nyakuri rya Porotesitantisimu ubu ririmo kuzurwa nk’ingabo ikomeye.

The truth that Peter confessed represents the waymark of September 11, 2001, and also that Christ is the Son of the living God. The truth of what is represented by Jesus being the Son of God, is a testing truth as certainly as was whether Jesus was the Messiah or not in the days of Peter. The proclamation that Jesus is the Son of God represents everything that had been revealed of who the Son is. It represents not only that He was God’s Son, but that He was also the son of man. It is the truth of the incarnation of divinity into humanity, which is the very work that is accomplished during the sealing time of the one hundred and forty-four thousand. The truth of the “incarnation,” is the truth at the end that was typified by the truth of the “Sabbath” at the beginning.

Ukuri Petero yemeye bugereranya ikimenyetso cyo ku wa 11 Nzeri 2001, kandi nanone ko Kristo ari Umwana w’Imana ihoraho. Ukuri kw’ibigereranywa no kuba Yesu ari Umwana w’Imana, ni ukuri kugerageza rwose nk’uko byari bimeze ku kibazo cyo kumenya niba Yesu yari Mesiya cyangwa atari we mu minsi ya Petero. Itangazwa ry’uko Yesu ari Umwana w’Imana rihagarariye byose byari byarahishuriwe ku byerekeye uwo Mwana uwo ari we. Ntirihagarariye gusa ko yari Umwana w’Imana, ahubwo rinahagarariye ko yari n’Umwana w’umuntu. Ni ukuri k’ukwigira umuntu kw’Ubumana kwinjira mu bumuntu, akaba ari na wo murimo nyakuri urangizwa mu gihe cyo gushyirwaho ikimenyetso kw’abo ijana na mirongo ine na bane. Ukuri kw’“ukwigira umuntu” ni ukuri ku iherezo kwagereranyijwe n’ukuri kw’“Isabato” mu itangiriro.

October 22, 1844 marked the arrival of the third angel. When an angel arrives, a special truth adapted to the period where the truth is unsealed is opened by the Lion of the tribe of Judah, and that truth then tests the generation where that truth is opened up. On October 22, 1844 the truths associated with the work of Christ, who suddenly came unto the temple He had raised in the forty-six years from 1798 unto 1844, were revealed. Christ’s work of judgment, the law of God, His role as High Priest, the issue of the mark of the beast and the sealing of the one hundred and forty-four thousand were all opened up. Sister White was shown that of those truths, there was one truth which the Alpha and Omega identified in a special light.

Ku wa 22 Ukwakira 1844 ni ho hageze marayika wa gatatu. Iyo marayika ageze, ukuri kwihariye kujyanye n’igihe ukwo kuri kudahishuwe gufungurirwamo guhishurwa n’Intare yo mu muryango wa Yuda, maze uko kuri kugasuzuma urubyaro uko kuri gufunguriwemo. Ku wa 22 Ukwakira 1844, ukuri kujyanye n’umurimo wa Kristo, we wahise aza mu rusengero yari yarubakishije mu myaka mirongo ine n’itandatu, uhereye mu 1798 kugeza mu 1844, kwarahishuwe. Umurimo wa Kristo wo guca urubanza, amategeko y’Imana, umurimo we nk’Umutambyi Mukuru, ikibazo cy’ikimenyetso cy’inyamaswa, n’ishyirwaho ikimenyetso ry’abantu ibihumbi ijana na mirongo ine na bine, byose byarahishuwe. Mushiki wa White yeretswe ko muri uko kuri, hari ukuri kumwe Alpha na Omega yagaragaje mu mucyo wihariye.

“I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

“Natunguwe cyane no kubona itegeko rya kane riri rwagati rwose mu mategeko cumi, rikikijwe n’umucyo woroshye umeze nk’ikamba. Marayika aravuga ati: ‘Ni ryo ryonyine muri ayo cumi risobanura Imana nzima yaremye ijuru n’isi n’ibiri byose birimo. Igihe imfatiro z’isi zashyirwagaho, ni bwo n’imfatiro z’Isabato zashyizweho nazo.’” Testimonies, volume 1, 75.

The sealing time of the one hundred and forty-four thousand had arrived, but it was to be delayed by the rebellion of 1863. On September 11, 2001 the sealing process began when Christ, represented as the mighty angel of Revelation chapter eighteen, descended with a hidden book in His hand that God’s last day people were to eat. The Alpha and Omega always illustrates the end with the beginning, so in the last days there was another truth that was placed in a special light, and it was directly connected to the Sabbath truth that was highlighted the first time Christ attempted to seal the one hundred and forty-four thousand.

Igihe cyo gushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine cyari kigeze, ariko cyagombaga gutinzwa n’ubwigomeke bwo mu 1863. Ku wa 11 Nzeri 2001, igikorwa cyo gushyiraho ikimenyetso cyaratangiye ubwo Kristo, uhagarariwe nk’umumarayika ukomeye wo mu Ibyahishuwe igice cya cumi n’umunani, yamanukaga afite mu kuboko Kwe igitabo gihishwe abantu b’Imana bo mu minsi ya nyuma bagombaga kurya. Alufa na Omega buri gihe agaragaza iherezo akoresheje intangiriro, bityo rero mu minsi ya nyuma habayeho ukundi kuri kwashyizwe mu mucyo wihariye, kandi kwari gufitanye isano itaziguye n’ukuri kw’Isabato kwagaragajwe ku ncuro ya mbere Kristo agerageza gushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine.

“The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.

“Igihe kigeze kugira ngo Daniyeli ahagarare mu mugabane we. Igihe kigeze kugira ngo umucyo yahawe ujye ku isi nk’uko bitigeze bibaho mbere hose. Niba abakorerejwe n’Umwami Imana byinshi bene ako kageni bazagenda mu mucyo, kumenya kwabo Kristo n’ubuhanuzi bumwerekeyeho biziyongera cyane uko begereza iherezo ry’amateka y’iyi si.

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. They are of infinite worth in God’s sight, for they are one with Christ. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key which unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will not be able to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus will see light in God’s light.” Manuscript Releases, number 21, 406, 407.

“Abasabana n’Imana bagendera mu mucyo w’Izuba ryo Gukiranuka. Ntibasuzuguza Umucunguzi wabo bangiza inzira yabo imbere y’Imana. Umucyo wo mu ijuru urabamurikira. Ni abany’agaciro katagereranywa mu maso y’Imana, kuko ari umwe na Kristo. Kuri bo ijambo ry’Imana rifite ubwiza n’igikundiro biruta ibindi byose. Babona akamaro karyo. Ukuri kurabahishurirwa. Inyigisho y’ukwigira umuntu kwa Kristo itamirijwe umucyo woroshye urabagirana. Babona yuko Ibyanditswe ari urufunguzo rufungura amayobera yose kandi rugakemura ingorane zose. Abanze kwemera umucyo no kugendera mu mucyo ntibazashobora gusobanukirwa n’ubwiru bwo kubaha Imana, ariko abatinze kujyana umusaraba no gukurikira Yesu bazabona umucyo mu mucyo w’Imana.” Manuscript Releases, nimero 21, 406, 407.

The doctrine of the incarnation is the truth that Divinity combined with humanity does not sin, and the sign of those who have reached that experience in the last days is the Sabbath.

Inyigisho yo kwigira umuntu ni ukuri k’uko Ubumana bwahujwe n’ubumuntu butakora icyaha, kandi ikimenyetso kiranga abageze kuri iyo mibereho mu minsi y’imperuka ni Isabato.

Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. Ezekiel 20:12.

Kandi nabahaye n’amasabato yanjye, kugira ngo abe ikimenyetso hagati yanjye na bo, ngo bamenye yuko ndi Uwiteka ubweza. Ezekiyeli 20:12.

The one hundred and forty-four thousand are sealed for eternity, and the process of the sealing identifies a short period of time at the end of the sealing process, just before the Sunday law, when the seal is impressed. In that short period of time Divinity is combined with humanity, permanently.

Abantu ibihumbi ijana na mirongo ine na bine bashyirwaho ikimenyetso cy’iteka ryose, kandi igikorwa cyo gushyirwaho icyo kimenyetso kigaragaza igihe kigufi kiri ku iherezo ry’icyo gikorwa, mbere gato y’itegeko ryo ku Cyumweru, ubwo icyo kimenyetso gitsindagirizwa. Muri icyo gihe kigufi, Ubumana bwiyunga n’ubumuntu ku buryo buhoraho.

“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.

“Muri gukora iki, bene Data, muri uyu murimo ukomeye wo kwitegura? Abifatanya n’isi bari kwakira ishusho y’isi kandi bari kwitegurira ikimenyetso cy’inyamaswa. Ariko abatitiranya ubwabo, bicisha bugufi imbere y’Imana kandi beza ubugingo bwabo bubahiriza ukuri, abo ni bo bari kwakira ishusho yo mu ijuru kandi bari kwitegurira ikimenyetso cy’Imana ku ruhanga rwabo. Igihe itegeko rizasohoka kandi ikimenyetso kigashyirwaho, imico yabo izaguma itanduye kandi itazira inenge iteka ryose.”

“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 216.

“Ubu ni bwo gihe cyo kwitegura. Ikimenyetso cy’Imana ntikizigera gishyirwa ku gahanga k’umugabo cyangwa k’umugore wanduye. Ntikizigera gishyirwa ku gahanga k’umugabo cyangwa k’umugore w’irari ry’icyubahiro, ukunda isi. Ntikizigera gishyirwa ku gahanga k’abagabo cyangwa abagore bafite ururimi rw’ibinyoma cyangwa imitima irimo uburiganya. Abakira bose icyo kimenyetso bagomba kuba badafite ikizinga imbere y’Imana—abakandida b’ijuru. Mukomeze mujye imbere, bene Data na bashiki bacu. Kuri ubu nshobora kwandika muri make gusa kuri izi ngingo, mbibutsa gusa akamaro ko kwitegura. Mwisomere Ibyanditswe Byera ubwanyu, kugira ngo musobanukirwe uburemere buteye ubwoba bw’iki gihe turimo.” Testimonies, volume 5, 216.

The previous passage might suggest that the seal is impressed at the Sunday law, but this is not the case. Sister White is clear that the Sunday law is a great crisis, and she also teaches clearly that character is manifested in a crisis, but never developed in a crisis. The seal is impressed at the Sunday law in the sense that it then becomes visible, for those who then have the seal are lifted up as an ensign. The seal is impressed in a short period of time, just before probation closes, and for Sabbath-keepers, probation closes at the Sunday law. The sealing began on September 11, 2001, and no one then received the seal of God, for as illustrated in the period of time following October 22, 1844, there was first to be a testing process.

Igice kibanziriza iki gishobora gutuma umuntu atekereza ko ikimenyetso gishyirwaho igihe itegeko ryo ku Cyumweru rishyizweho, ariko si ko biri. Mushiki wa White asobanura neza ko itegeko ryo ku Cyumweru ari ikibazo gikomeye cyane, kandi anigisha mu buryo busobanutse ko imico yigaragaza mu gihe cy’ikigeragezo, ariko ntiyigera iremwa cyangwa ngo ikurire mu gihe cy’ikigeragezo. Ikimenyetso gishyirwaho mu gihe cy’itegeko ryo ku Cyumweru mu buryo bw’uko ari bwo gihe gihita kigaragara, kuko abafite icyo kimenyetso icyo gihe bazamurwa nk’ibendera. Ikimenyetso gishyirwaho mu gihe gito cyane, mbere gato y’uko igihe cy’igeragezwa gifungwa, kandi ku barinda Isabato, igihe cy’igeragezwa gifungwa ku itegeko ryo ku Cyumweru. Gushyirwaho ikimenyetso byatangiye ku wa 11 Nzeri 2001, kandi nta muntu n’umwe icyo gihe wahawe ikimenyetso cy’Imana, kuko nk’uko byagaragajwe mu gihe cyakurikiye ku wa 22 Ukwakira 1844, habanje kubaho inzira yo kugeragezwa.

In every reform movement, when the divine symbol descends to empower the message that was unsealed at the time of the end, a testing process begins. When Michael descended to empower Cyrus to move forward with the first decree, the Jews were then tested as to whether they would leave the home they had lived in for the previous seventy years and return to a ruined city and rebuild it. When the Holy Spirit descended at the baptism of Christ, the Jews were tested on the subject of the Messiah. When the mighty angel of Revelation ten descended on August 11, 1840, that generation was tested on whether they would eat the little book, and all that the little book represented.

Muri buri gikorwa cyose cy’ivugurura, igihe ikimenyetso cy’Imana kimanuka kugira ngo gihe imbaraga ubutumwa bwari bwarafunguwe mu gihe cy’imperuka, hatangira inzira yo kugeragezwa. Igihe Mikayeli yamanukaga kugira ngo ahe imbaraga Kuro gukomeza itegeko rya mbere, Abayuda bahise bageragezwa ku birebana n’uko bari kuva mu rugo bari bamazemo imyaka mirongo irindwi ishize maze bagasubira mu murwa wari warabaye umusaka bakawubaka bundi bushya. Igihe Mwuka Wera yamanukaga mu mubatizo wa Kristo, Abayuda bageragejwe ku ngingo yerekeye Mesiya. Igihe marayika ukomeye wo mu Byahishuwe icumi yamanukaga ku wa 11 Kanama 1840, icyo gisekuru cyageragejwe ku birebana n’uko bari kurya agatabo gatoya, n’ibyo byose ako gatabo gatoya kagereranyaga.

A testing process began on August 11, 1840 that produced two classes of worshippers, and the class that followed the Lamb into the Most Holy Place were candidates to be among the one hundred and forty-four thousand. The final test for that generation, who failed the testing process, began with the arrival of increased light upon the “seven times,” of Leviticus twenty-six. From 1856 unto 1863, the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

Igikorwa cyo kugeragezwa cyatangiye ku wa 11 Kanama 1840, kivamo ibyiciro bibiri by’abaramya; kandi icyiciro cyakurikije Umwana w’Intama kikamwinjirana Ahera Cyane cyari abakandida bo kuzaba mu bihumbi ijana na mirongo ine na bine. Ikigeragezo cya nyuma cy’urwo rubyaro, rwatsinzwe muri icyo gikorwa cyo kugeragezwa, cyatangiye hageze umucyo urushijeho kwiyongera ku byerekeye “ibihe birindwi,” byo mu Balewi makumyabiri na gatandatu. Uhereye mu 1856 kugeza mu 1863, ubutumwa bw’i Lawodikiya bwaranze igihe cya nyuma cyo muri cya gihe cyatangiye no kuza kwa marayika wa gatatu ku wa 22 Ukwakira 1844. Icyo gihe gishushanywa n’imirongo ya cumi na gatatu kugeza ku ya cumi na gatanu yo muri Daniyeli igice cya cumi na kimwe.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

“‘In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.’ ‘And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth’ (John 1:1–5, 14).

“‘Mbere na mbere Jambo yariho, kandi Jambo yari kumwe n’Imana, kandi Jambo yari Imana. Uwo ni we wariho mbere na mbere ari kumwe n’Imana. Ibintu byose byaremwe na we; kandi nta kintu na kimwe cyaremwe kitaremwe na we. Muri we harimo ubugingo; kandi ubwo bugingo bwari umucyo w’abantu. Kandi umucyo urabagira mu mwijima; ariko umwijima ntiwawumenye.’ ‘Kandi Jambo yigize umuntu, abana natwe, (kandi twabonye ubwiza bwe, ubwiza nk’ubw’Umwana w’ikinege waturutse kuri Data wa twese,) yuzuye ubuntu n’ukuri’ (Yohana 1:1–5, 14).”

“This chapter delineates the character and importance of the work of Christ. As one who understands his subject, John ascribes all power to Christ, and speaks of His greatness and majesty. He flashes forth divine rays of precious truth, as light from the sun. He presents Christ as the only Mediator between God and humanity.

“Iki gice gisobanura imico n’agaciro k’umurimo wa Kristo. Nk’uwusobanukiwe neza, Yohana yitirira Kristo ubushobozi bwose, kandi akavuga ubwiza bwe n’icyubahiro cye gikomeye. Asakaza imirasire y’ukuri kw’agaciro y’Imana, nk’umucyo uturuka ku zuba. Yerekana Kristo nk’Umuhuza umwe rukumbi hagati y’Imana n’abantu.

“The doctrine of the incarnation of Christ in human flesh is a mystery, ‘even the mystery which hath been hid from ages and from generations’ (Colossians 1:26). It is the great and profound mystery of godliness. ‘The Word was made flesh, and dwelt among us’ (John 1:14). Christ took upon Himself human nature, a nature inferior to His heavenly nature. Nothing so shows the wonderful condescension of God as this. He ‘so loved the world, that he gave his only begotten Son’ (John 3:16). John presents this wonderful subject with such simplicity that all may grasp the ideas set forth, and be enlightened.

“inyigisho yerekeye kwigira umuntu kwa Kristo mu mubiri wa kimuntu ni ubwiru, ‘ari bwo bwiru bwahishwe kuva kera kose no mu bihe byose’ (Abakolosayi 1:26). Ni bwo bwiru bukomeye kandi bwimbitse bw’ubumana. ‘Jambo yigize umuntu, abana natwe’ (Yohana 1:14). Kristo yambaye kamere ya kimuntu, kamere iri hasi ugereranyije na kamere ye yo mu ijuru. Nta kintu na kimwe kigaragaza ukwicisha bugufi gutangaje kw’Imana nk’iki. ‘Kuko Imana yakunze abari mu isi cyane, byatumye itanga Umwana wayo w’ikinege’ (Yohana 3:16). Yohana agaragaza iyi ngingo itangaje mu buryo bworoheje cyane ku buryo bose bashobora gusobanukirwa ibitekerezo byashyizwe ahagaragara, no kumurikirwa.”

“Christ did not make believe take human nature; He did verily take it. He did in reality possess human nature. ‘As the children are partakers of flesh and blood, he also himself likewise took part of the same’ (Hebrews 2:14). He was the son of Mary; He was of the seed of David according to human descent. He is declared to be a man, even the Man Christ Jesus. ‘This man,’ writes Paul, ‘was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house’ (Hebrews 3:3).

“Kristo ntiyagize ngo yifashe nk’uwafashe kamere muntu; yayifashe by’ukuri rwose. Mu by’ukuri yari afite kamere muntu. ‘Kuko abana bahuje gusangira umubiri n’amaraso, ni ko na we ubwe yabigizemo umugabane kimwe na bo’ (Abaheburayo 2:14). Yari umwana wa Mariya; yari uwo mu rubyaro rwa Dawidi ku byerekeye inkomoko ye ya kimuntu. Avugwaho ko ari umuntu, ari we Muntu Kristo Yesu. Pawulo arandika ati: ‘Uyu muntu yabonetse ko akwiriye icyubahiro kiruta icya Mose, nk’uko uwubatse inzu ahabwa icyubahiro kiruta icy’inzu’ (Abaheburayo 3:3).”

“But while God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God’ (John 1:1). Before men or angels were created, the Word was with God, and was God.

“Ariko nubwo Ijambo ry’Imana rivuga ubumuntu bwa Kristo igihe yari kuri iyi si, rinavuga mu buryo bugaragara rwose ibyerekeye kubaho kwe mbere na mbere y’uko aza mu isi. Ijambo yabagaho ari Umunyamana, nk’Umwana w’Imana w’iteka ryose, ari mu bumwe no mu kwishyira hamwe na Se. Uhereye iteka ryose yari Umuhuza w’isezerano, ari we uwo amahanga yose yo mu isi, yaba Abayahudi cyangwa Abanyamahanga, iyo amwemera, yagombaga guhabwamo umugisha. “Mbere na mbere hariho Jambo, kandi Jambo yari kumwe n’Imana, kandi Jambo yari Imana” (Yohana 1:1). Mbere y’uko abantu cyangwa abamarayika baremwa, Jambo yari kumwe n’Imana, kandi yari Imana.

“The world was made by Him, ‘and without him was not anything made that was made’ (John 1:3). If Christ made all things, He existed before all things. The words spoken in regard to this are so decisive that no one need be left in doubt. Christ was God essentially, and in the highest sense. He was with God from all eternity, God over all, blessed forevermore.

Isi yaremwe na We, “kandi ari We nta cyaremwe na kimwe mu byaremwe” (John 1:3). Niba Kristo yararemye byose, yabagaho mbere ya byose. Amagambo yavuzwe kuri ibi arasobanutse kandi adasubirwaho ku buryo nta muntu ukwiriye gusigara ashidikanya. Kristo yari Imana mu by’ukuri no mu kamere yayo bwite, kandi mu buryo busumba byose. Yari kumwe n’Imana uhereye iteka ryose, Imana iri hejuru ya byose, ihimbazwe iteka ryose.

“The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father. He was the surpassing glory of heaven. He was the commander of the heavenly intelligences, and the adoring homage of the angels was received by Him as His right. This was no robbery of God. ‘The Lord possessed me in the beginning of his way,’ He declares, ‘before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth’ (Proverbs 8:22–27).

“Umwami Yesu Kristo, Umwana w’Imana w’ijuru, yabagaho uhereye iteka ryose, ari umuntu utandukanye, nyamara akaba umwe na Se. Yari ubwiza buhebuje bwo mu ijuru. Yari umutegetsi w’ibiremwa bifite ubwenge byo mu ijuru, kandi kuramya kw’abamarayika bamuhaga byakiriwe na We nk’uburenganzira bwe. Ibyo ntibyabaga ari ukwiba iby’Imana. Aravuga ati: ‘Uwiteka yantunze mu ntangiriro y’inzira ye,’ ‘mbere y’imirimo ye ya kera. Nashyizweho uhereye iteka ryose, uhereye mu ntangiriro, isi itararemwa. Igihe ubutwa bw’amazi butariho, nabyaweho; igihe amasoko yuzuye amazi atariho. Imisozi itarashingwa, udusozi tutarabaho, nabyaweho: igihe yari atararema isi, n’imirima, cyangwa n’agace ko hejuru cyane k’umukungugu w’isi. Igihe yateguraga ijuru, nari mpari: igihe yashyiragaho umuzenguruko ku buso bw’ikuzimu’ (Imigani 8:22–27).”

“There are light and glory in the truth that Christ was one with the Father before the foundation of the world was laid. This is the light shining in a dark place, making it resplendent with divine, original glory. This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths, while it is enshrined in light, unapproachable and incomprehensible.” Selected Messages, book 1, 246–248.

“Hari umucyo n’ubwiza mu kuri kuvuga ko Kristo yari umwe na Data mbere y’uko urufatiro rw’isi rushyirwaho. Uyu ni wo mucyo umurikira ahantu hijimye, ugatuma harabagirana ubwiza bw’Imana, bwa mbere na mbere. Uku kuri, nubwo ubwarwo ari ubwiru butagira iherezo, busobanura andi mabwiru n’andi kuri atashoborwaga gusobanurwa ukundi, nyamara ubwabwo bukaba bubitswe mu mucyo utagerwaho kandi utarondoreka.” Selected Messages, igitabo cya 1, 246–248.