When Jesus unseals a prophetic truth, He is represented as the Lion of the tribe of Judah, and at Caesarea Philippi, the Lion of the tribe of Judah began to unseal “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” Those truths align with the message that He unsealed at the beginning of the sealing time of the one hundred and forty-four thousand, and then again at the end of the very same period. Those truths align with the message represented in verses thirteen through fifteen of Daniel chapter eleven.
Iyo Yesu ahishura ukuri k’ubuhanuzi kwari gufunzwe, agaragazwa nk’Intare yo mu muryango wa Yuda; kandi i Kayisariya ya Filipo, Intare yo mu muryango wa Yuda yatangiye guhishura ko “akwiriye kujya i Yerusalemu, akababazwa byinshi n’abakuru n’abatambyi bakuru n’abanditsi, kandi akicwa, maze ku munsi wa gatatu akazurwa.” Uko kuri guhuye n’ubutumwa yahishuye mu itangiriro ry’igihe cyo gushyirwaho ikimenyetso kw’abo ibihumbi ijana na mirongo ine na bine, hanyuma akongera kubuhishura ku iherezo ry’icyo gihe nyine. Uko kuri guhuye n’ubutumwa bugaragazwa mu murongo wa cumi na gatatu kugeza ku wa cumi na gatanu w’igice cya cumi na rimwe cya Daniyeli.
When He unseals that truth to the one hundred and forty-four thousand, He does so through the methodology of line upon line, for it is there that the “keys” to the kingdom of God are found. Those truths must be eaten for they are the keys to the kingdom of God, and the kingdom of God is to be within His people.
Iyo ahishuriye uko kuri abantu ibihumbi ijana na mirongo ine na bine, abikora akoresheje uburyo bw’umurongo ku wundi murongo, kuko ari ho haboneka “imfunguzo” z’ubwami bw’Imana. Ayo kuri agomba kuribwa kuko ari yo mfunguzo z’ubwami bw’Imana, kandi ubwami bw’Imana bugomba kuba imbere mu bwoko Bwe.
And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. Luke 17:20, 21.
Maze Abafarisayo bamubajije igihe ubwami bw’Imana buzazira, arabasubiza ati: Ubwami bw’Imana ntibuzanwa n’ibigaragarira amaso; kandi ntibazavuga bati: Dore hano! Cyangwa bati: Dore hariya! kuko dore, ubwami bw’Imana buri muri mwe. Luka 17:20, 21.
The devils believe, and yet tremble, for it is not enough to simply believe the “truth.” It must become part of you as is the physical food that is eaten. In the history of verses thirteen to fifteen the Lion of the tribe of Judah unseals the truths connected with the soon coming Sunday law, and those truths impress the seal upon the foreheads of the wise virgins, in advance of the coming crisis. The Lion of the tribe of Judah knew full well the testimony of Matthew chapter sixteen, and His visit to Caesarea Philippi aligned with Daniel’s testimony of Panium, and He knew the shadow of the cross which He and His disciple stood under in Caesarea Philippi, represented the shadow of the coming Sunday law in the history of His last-day people.
Abadayimoni na bo barizera, nyamara bagahinda umushyitsi, kuko bidahagije kwemera gusa “ukuri.” Kugaruka kuba kimwe nawe nk’uko ibyokurya by’umubiri biribwa bikaguhindukamo. Mu mateka y’imirongo ya cumi na itatu kugeza kuri cumi na gatanu, Intare yo mu muryango wa Yuda ikuraho ibimenyetso bifunze ku kuri gufitanye isano n’itegeko ryo ku Cyumweru rigiye kuza vuba, kandi uko kuri gushyira ikimenyetso ku ruhanga rw’abakobwa b’abanyabwenge, mbere y’uko iherezo ry’akaga riza. Intare yo mu muryango wa Yuda yari izi neza rwose ubuhamya bwa Matayo igice cya cumi na gatandatu, kandi uruzinduko Rwe i Kayesariya ya Filipo rwahuzaga n’ubuhamya bwa Daniyeli bwa Paniyumu, kandi yari azi ko igicucu cy’umusaraba We n’umwigishwa We bahagaze munsi yacyo i Kayesariya ya Filipo cyashushanyaga igicucu cy’itegeko ryo ku Cyumweru rigiye kuza mu mateka y’ubwoko Bwe bwo mu minsi y’imperuka.
From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:21–28.
Uhereye icyo gihe Yesu atangira kwereka abigishwa be yuko akwiriye kujya i Yerusalemu, akababazwa cyane n’abakuru b’ubwoko n’abatambyi bakuru n’abanditsi, kandi akicwa, maze akazuka ku munsi wa gatatu. Nuko Petero aramujyana, atangira kumucyaha ati: Kure yawe, Mwami; ibyo ntibikakubeho na hato. Ariko arahindukira, abwira Petero ati: Va inyuma yanjye, Satani; uri igisitaza kuri jye, kuko utekereza iby’abantu, atari iby’Imana. Maze Yesu abwira abigishwa be ati: Umuntu nashaka kunkurikira, yiyange, yikorere umusaraba we, ankurikire. Kuko ushaka kurengera ubugingo bwe azabubura; ariko uzabura ubugingo bwe ku bwanjye azabubona. Mbese umuntu byamumarira iki gutunga isi yose, akabura ubugingo bwe? Cyangwa se umuntu yatanga iki ngo acungure ubugingo bwe? Kuko Umwana w’umuntu azazana n’ubwiza bwa Se hamwe n’abamarayika be; ni bwo azagororera umuntu wese ibikwiriye ibyo yakoze. Ni ukuri ndababwira yuko hari bamwe mu bahagaze hano batazapfa batabonye Umwana w’umuntu aje mu bwami bwe. Matayo 16:21–28.
The first, and therefore based upon the rule of first mention, the most important thing Jesus told His disciples about the sufferings of the cross, is that they would need to take up their own cross, if they chose to follow Him. Sister White clearly states that the cross is also the yoke. The yoke and the cross are symbols of man’s personal will, and it all depends upon the correct exercise of the will. The power which upholds God’s temple is a Lamb that had been slain and hung upon a “pillar”. The Lamb that is slain represents the crucifixion of the lower fleshly nature, and the “pillar” that the dead flesh is hung upon is the will. Christ provided His example of how to overcome by always keeping His will in submission to His Father’s will, and for accomplishing that work, He sat down on the throne with His Father. The symbol of overcoming is the slain Lamb hung upon the pillar. All these truths are directly associated with those represented as Peter.
Icya mbere, kandi rero gishingiye ku ihame ry’ukuvugwa bwa mbere, ikintu cy’ingenzi cyane Yesu yabwiye abigishwa Be ku mibabaro y’umusaraba, ni uko na bo bagombaga kwikorera umusaraba wabo bwite niba bahisemo kumukurikira. Mushiki wacu White avuga mu buryo bweruye ko umusaraba na wo ari ingogo. Ingogo n’umusaraba ni ibimenyetso by’ubushake bw’umuntu ku giti cye, kandi byose bishingira ku mikoreshereze ikwiye y’ubushake. Imbaraga zishyigikira urusengero rw’Imana ni Umwana w’Intama wari warishwe kandi umanitswe ku “nkingi”. Umwana w’Intama wishwe agereranya kubambwa kwa kamere yo hasi ya kamere ya kimuntu, kandi “inkingi” umubiri wapfuye umanikwaho ni ubushake. Kristo yatanze urugero Rwe rw’uburyo bwo kunesha ahora agumisha ubushake Bwe mu kwiyoroshya imbere y’ubushake bwa Se, kandi kubera kurangiza uwo murimo, yicaranye na Se ku ntebe y’ubwami. Ikimenyetso cyo kunesha ni Umwana w’Intama wishwe umanitswe ku nkingi. Uku kuri kose guhuzwa mu buryo butaziguye n’abagereranywa na Petero.
Unto Philadelphia, represented by the Exeter tent, it is stated:
Ku Itorero ry’i Filadelifiya, rigereranywa n’ihema rya Exeter, haravuzwe ngo:
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Unesha nzamugira inkingi mu rusengero rw’Imana yanjye, kandi ntazongera gusohokamo ukundi; kandi nzamwandikaho izina ry’Imana yanjye, n’izina ry’umurwa w’Imana yanjye, ari wo Yerusalemu nshya, umanuka uvuye mu ijuru ku Mana yanjye; kandi nzamwandikaho izina ryanjye rishya. Ufite ugutwi niyumve icyo Umwuka abwira amatorero. Ibyahishuwe 3:12, 13.
He that overcomes as Christ overcame will receive a new name, just as Simon Barjonah did, and they will become a pillar in God’s temple, just as Christ is the Lamb that was slain and hung upon a pillar in God’s temple. When they overcome as Christ overcame, they will also sit upon the throne in heavenly places, as did Christ.
Utsinda nk’uko Kristo yatsinze azahabwa izina rishya, nk’uko Simoni Bariyona yaribonye, kandi bazahinduka inkingi mu rusengero rw’Imana, nk’uko Kristo ari Umwana w’Intama watambwe agamanikwa ku nkingi mu rusengero rw’Imana. Nibatsinda nk’uko Kristo yatsinze, na bo bazicara ku ntebe y’ubwami ahantu ho mu ijuru, nk’uko Kristo yabigenje.
Unto Laodicea, represented by the Watertown tent, it is stated:
Kuri Lawodikiya, igereranywa n’inyegamo yo i Watertown, haravuzwe hati:
Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:20–22.
Dore mpagaze ku rugi ndakomanga; nihagira uwumva ijwi ryanjye agakingura urugi, nzinjira iwe, dusangire, nanjye na we. Unesha, nzamuha kwicarana nanjye ku ntebe yanjye y’ubwami, nk’uko nanjye nanesheje nkicarana na Data ku ntebe ye y’ubwami. Ufite ugutwi, niyumve icyo Umwuka abwira amatorero. Ibyahishuwe 3:20–22.
The first truth Jesus told the disciples as He began to reveal the sufferings of the cross was the truth that men must overcome exactly as He had provided an example of overcoming. Men must crucify the flesh with the affections and lusts. When this is done they will be seated in heavenly places.
Ukuri bwa mbere Yesu yabwiye abigishwa be ubwo yatangiraga kubahishurira imibabaro yo ku musaraba, ni uku kuri k’uko abantu bagomba kunesha nk’uko na we ubwe yatanze urugero rwo kunesha. Abantu bagomba kubamba umubiri hamwe n’irari ryawo n’ibyifuzo byawo bibi. Ibyo nibimara gukorwa, bazicazwa mu buturo bwo mu ijuru.
Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:5, 6.
Ndetse n’igihe twari twarapfiriye mu byaha, yaduhinduranyije bazima hamwe na Kristo, (ubuntu ni bwo mwakijijwe) kandi yaduhagurukanye na we, itwicazanya na we ahantu ho mu ijuru muri Kristo Yesu. Abefeso 2:5, 6.
After presenting the truth of the crucifixion, in terms of personal responsibility, The Lion of the tribe of Judah added another truth which addresses the last days.
Nyuma yo kugaragaza ukuri kw’ukubambwa ku musaraba, mu buryo bwerekeye inshingano bwite za buri muntu, Intare yo mu muryango wa Yuda yongeyeho ukundi kuri kwerekeye iminsi y’imperuka.
For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:26–28.
Mbese umuntu byamumarira iki, nubwo yakwigarurira isi yose, ariko akabura ubugingo bwe? Cyangwa se umuntu yatanga iki kugira ngo acungure ubugingo bwe? Kuko Umwana w’umuntu azaza afite ubwiza bwa Se ari kumwe n’abamarayika be; maze ni bwo azagororera umuntu wese ibikwiriye imirimo ye. Ni ukuri ndababwira yuko hari bamwe mu bahagaze hano batazagerwaho n’urupfu rwose, kugeza igihe bazabonera Umwana w’umuntu aje mu bwami bwe. Matayo 16:26–28.
When the message of the Midnight Cry is unsealed by the Lion of the tribe of Judah in the concluding period of the sealing of the one hundred and forty-four thousand there would be some who did not die. He then addressed specifically the one hundred and forty-four thousand, His last-day people who do not taste of death. Therefore, six days after His visit to Caesarea Philippi the Lion of the tribe of Judah unsealed a truth that was to strengthen His disciples for the coming crisis of the cross, but it more importantly spoke to the soon coming Sunday law.
Igihe ubutumwa bw’Induru yo mu Gicuku buzafungurwa n’Intare yo mu muryango wa Yuda mu gihe cyo kurangiza gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine, hazabaho bamwe batazapfa. Nuko ahita abwira by’umwihariko abihumbi ijana na mirongo ine na bine, ubwoko Bwe bwo mu minsi y’imperuka butazaryoha urupfu. Ni cyo gituma, nyuma y’iminsi itandatu avuye gusura i Kayisariya ya Filipo, Intare yo mu muryango wa Yuda yafunguye ukuri kwagombaga gukomeza abigishwa Be ku bw’ibibazo bikomeye by’umusaraba byari byegereje, ariko cyane kurushaho kwavugaga iby’itegeko ryo ku Cyumweru rizaza vuba.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. Matthew 17:1–13.
Nyuma y’iminsi itandatu, Yesu ajyana Petero, na Yakobo, na Yohana mwene se wa Yakobo, abajyana ukwabo ku musozi muremure. Ahindurirwa mu maso yabo: mu maso he harabagirana nk’izuba, kandi imyambaro ye iba yera nk’umucyo. Nuko, dore, babonekerwa na Mose na Eliya bavugana na we. Petero aramusubiza abwira Yesu ati: Mwami, ni byiza ko turi hano; niba ushaka, reka twubake hano amahema atatu: rimwe ryawe, n’irya Mose, n’irya Eliya. Akivuga, dore, igicu kirabagirana kirabatwikira; maze dore, ijwi rituruka muri icyo gicu riravuga riti: Uyu ni Umwana wanjye nkunda, nkamwishimiramo; nimumwumvire. Abigishwa babyumvise bikubita hasi bubamye, bagira ubwoba bwinshi. Yesu arabegera, arabakoraho, aravuga ati: Nimuhaguruke, kandi ntimutinye. Barebye hejuru, ntibabona umuntu n’umwe, keretse Yesu wenyine. Nuko bamanukaga uwo musozi, Yesu arababwira ati: Ntimugire uwo mubwira iby’iryo yerekwa, kugeza aho Umwana w’umuntu azazukira mu bapfuye. Abigishwa be baramubaza bati: None se, ni iki gituma abanditsi bavuga yuko Eliya abanza kuza? Yesu arabasubiza ati: Ni ukuri, Eliya azabanza aze, kandi azasubiza ibintu byose uko byahoze. Ariko ndababwira yuko Eliya yamaze kuza, ntibamumenya, ahubwo bamugiriye ibyo bashatse byose. Ni ko n’Umwana w’umuntu na we azababazwa na bo. Nuko abigishwa basobanukirwa yuko yababwiraga ibyerekeye Yohana Umubatiza. Matayo 17:1–13.
In the passage the Lion of the tribe of Judah is unsealing the truths that seal the one hundred and forty-four thousand just before the close of probation, for the “time is at hand.” He first identified the suffering of the cross, and represented the experience as the defining difference between one class who would refuse to exercise their will in crucifying the flesh, and a class who would follow Christ’s example. Then He presented to them that they were representing the last generation of earth’s history, when there would be people who lived from the time of the unsealing that took place on September 11, 2001, until His return.
Muri uwo murongo, Intare yo mu muryango wa Yuda iri gupfundura ukuri gufungura abantu ibihumbi ijana na mirongo ine na bine mbere gato y’isozwa ry’igihe cy’imbabazi, kuko “igihe kiri bugufi.” Yabanje kugaragaza imibabaro y’umusaraba, kandi yerekana iyo mibereho nk’itandukaniro risobanura hagati y’itsinda rimwe ryari kwanga gukoresha ubushake bwaryo mu kubamba kamere ya kimuntu, n’itsinda ryari gukurikiza urugero rwa Kristo. Hanyuma yabagejejeho ko bahagarariye urubyaro rwa nyuma rw’amateka y’isi, igihe hari kuzabaho abantu bazabaho uhereye ku gihe cy’ugupfundurwa kwabaye ku wa 11 Nzeri 2001 kugeza ku kugaruka Kwe.
Then He presented a vision of His glorified being, and with Him were Moses and Elijah. The sealing message that is unsealed is the Revelation of Jesus Christ, that is associated with Moses and Elijah, and that message began to be unsealed in July 2023, when the two witnesses of Revelation chapter eleven, who are Moses and Elijah, were established, line upon line, as the symbols that represented the sealing of the one hundred and forty-four thousand. When the three disciples saw the vision and heard God’s voice, “they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.”
Hanyuma Yerekanye iyerekwa ry’Imimerere Ye yahawe ikuzo, kandi hamwe na We hari Mose na Eliya. Ubutumwa bw’ishyirwaho ikimenyetso bwahishuwe ni Ibyahishuwe bya Yesu Kristo, bufitanye isano na Mose na Eliya, kandi ubwo butumwa bwatangiye guhishurwa muri Nyakanga 2023, igihe abagabo babiri b’abahamya bo mu Byahishuwe igice cya cumi na kimwe, ari bo Mose na Eliya, bashyirwagaho, umurongo ku wundi, nk’ibimenyetso byagereranyaga ishyirwaho ikimenyetso ry’ibihumbi ijana na mirongo ine na bine. Igihe abigishwa batatu babonaga iryo yerekwa kandi bakumva ijwi ry’Imana, “bikubita hasi bubamye, bagira ubwoba bwinshi. Yesu arabegera, arabakoraho, arababwira ati: Nimuhaguruke, ntimutinye.”
The vision which the three disciples saw, represents a vision of Christ’s glory in the last days, and it is therefore the same vision which Daniel saw in chapter ten.
Iyerekwa abo bigishwa batatu babonye, rigereranya iyerekwa ry’ubwiza bwa Kristo mu minsi ya nyuma, kandi ni yo mpamvu ari ryo yerekwa nyine Daniyeli yabonye mu gice cya cumi.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Daniel 10:7–12.
Nuko Daniyeli jyenyine nabonye iryo yerekwa; kuko abagabo twari kumwe ntibabonye iryo yerekwa; ahubwo bagwirwa no guhinda umushyitsi gukomeye, bituma bahunga kugira ngo bihishe. Ni cyo cyatumye nsigara jyenyine, ndeba iri yerekwa rikomeye, imbaraga zose zishiramo; kuko ubwiza bwanjye bwahindukiyemo kwononekara, kandi nta mbaraga nagumanye. Ariko numvise ijwi ry’amagambo ye; maze numvise ijwi ry’amagambo ye, nsinzira ubutotsi bukomeye nubitse umutima, nerekeje mu maso hanjye hasi. Hanyuma, dore, ukuboko kunkoraho, kunturutsa ku mavi no ku biganza by’amaboko yanjye. Arambwira ati: “Yewe Daniyeli, mugabo ukundwa cyane, sobanukirwa amagambo nkubwira, uhagarare wemye; kuko ubu ari wowe ntumweho.” Amaze kumbwira iryo jambo, mpagarara nt tremblinga. Nuko arambwira ati: “Witinya, Daniyeli; kuko uhereye ku munsi wa mbere washyize umutima wawe ku gusobanukirwa no kwicisha bugufi imbere y’Imana yawe, amagambo yawe yarumviswe, kandi nzanywe n’amagambo yawe. Daniyeli 10:7–12.
The vision of the transfiguration in Matthew chapter seventeen, is the looking-glass vision of Daniel chapter ten, that takes place when the dead dry bones of Ezekiel are resurrected. The vision, and the associated message, manifests two classes of worshippers, one in the Exeter tent, and the other in the Watertown tent, which is Jeremiah’s assembly of mockers, and John’s synagogue of Satan. As with the effects of the vision in Daniel’s testimony, so too “when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.” The vision was audible and visual in both cases, and it produced fear, in both examples. A “touch” was required to strengthen in both testimonies.
Iyerekwa ry’uguhinduka isura ryo muri Matayo igice cya cumi n’irindwi, ni iyerekwa ryo mu ndorerwamo ryo muri Daniyeli igice cya cumi, ribaho igihe amagufwa yumye y’abapfuye ya Ezekiyeli azurwa. Iryo yerekwa, n’ubutumwa bujyanye na ryo, bihishura ibyiciro bibiri by’abaramyi, kimwe kiri mu ihema rya Exeter, ikindi kiri mu ihema rya Watertown, ari ryo teraniro ry’abakobanyi rya Yeremiya, n’isinagogi ya Satani ya Yohana. Nk’uko byagenze ku ngaruka z’iryerekwa mu buhamya bwa Daniyeli, ni ko na none “abigishwa babyumvise bikubita hasi bubamye, bagira ubwoba bwinshi. Yesu arabegera arabakoraho, aravuga ati: Nimuhaguruke, kandi ntimutinye.” Mu mpande zombi, iyerekwa ryari iryumvikanisha kandi rikagaragara, kandi mu ngero zombi ryateye ubwoba. “Gukorwaho” kwari ngombwa kugira ngo haboneke imbaraga muri ubwo buhamya bwombi.
The vision of the transfiguration was evidence, among other things that the Word of God never fails, for in chapter sixteen of Matthew, in the final verse, Jesus had stated that “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” The transfiguration was an illustration of the coming of “the Son of man” in His kingdom.
Iyerekwa ry’uguhinduka k’umubiri ryari gihamya, mu bindi, ko Ijambo ry’Imana ritajya rihinyuka, kuko mu gice cya cumi na gatandatu cya Matayo, ku murongo wa nyuma, Yesu yari yavuze ati: “Hari bamwe bahagaze hano, batazaboneshwa urupfu, kugeza babonye Umwana w’umuntu aje mu bwami bwe.” Uguhinduka k’umubiri kwari ishusho y’ukuza kw’“Umwana w’umuntu” mu bwami bwe.
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.
“Mose ari ku musozi wo guhindurirwaho ishusho yabaye umuhamya w’intsinzi ya Kristo ku cyaha n’urupfu. Yashushanyaga abazazuka bava mu mva mu izuka ry’abakiranutsi. Eliya, wari warajyanywe mu ijuru atabonye urupfu, yashushanyaga abazaba bakiriho ku isi igihe Kristo azaza ubwa kabiri, kandi bazahindurwa, ‘mu kanya gato, mu kanya nk’ako guhumbya, igihe impanda ya nyuma izavuga;’ ubwo ‘ibi bipfa bizambikwa kudapfa,’ kandi ‘ibi byangirika bikambikwa kutangirika.’ 1 Abakorinto 15:51–53. Yesu yari yambitswe umucyo wo mu ijuru, nk’uko azaboneka ubwo azaza ‘ubwakabiri, atazanywe no gukuraho ibyaha, ahubwo azanwe n’agakiza.’ Kuko azaza ‘mu bwiza bwa Se, ari kumwe n’abamarayika bera.’ Abaheburayo 9:28; Mariko 8:38. Isezerano ry’Umukiza yari yarahaye abigishwa be ryari risohoye icyo gihe. Ku musozi, ubwami bw’ubwiza bwo mu gihe kizaza bwarerekanwe mu ishusho ntoya,—Kristo Umwami, Mose nk’uhagarariye abera bazutse, na Eliya nk’uhagarariye abajyanywe mu ijuru badapfuye.” The Desire of Ages, 421.
The sealing truth includes an identification that the one hundred and forty-four thousand are those represented in Revelation chapter seven, who do not die, and are represented by Elijah, and that the great multitude in Revelation chapter seven, are those represented by Moses, that do die. The one group is called at the first voice of Revelation chapter eighteen, and the other group is called at the second voice of Revelation chapter eighteen.
Ukuri kw’ishyirwaho ikimenyetso bukubiyemo kumenya ko abantu ibihumbi ijana na mirongo ine na bine ari bo bahagarariwe mu Byahishuwe igice cya karindwi, batapfa, kandi ko bahagarariwe na Eliya; kandi ko imbaga nyamwinshi yo mu Byahishuwe igice cya karindwi ari bo bahagarariwe na Mose, bo bapfa. Itsinda rimwe rihamagarwa ku ijwi rya mbere ryo mu Byahishuwe igice cya cumi n’umunani, naho irindi tsinda rigahamagarwa ku ijwi rya kabiri ryo mu Byahishuwe igice cya cumi n’umunani.
After the touch, Jesus gave further instruction to the disciples when He said, “Tell the vision to no man, until the Son of man be risen again from the dead.” The vision of the transfiguration, which is the vision of the looking-glass, and the vision of Isaiah in chapter six, and Paul’s vision while in the third heaven, and Ezekiel’s vision of the wheels within the wheels was sealed up by the Lion of the tribe of Judah, until after the resurrection of Christ.
Nyuma yo gukorwaho, Yesu yahaye abigishwa andi mabwiriza ubwo yavugaga ati: “Ntimugire uwo mubwira ibyerekeye ibyo mwabonye, kugeza ubwo Umwana w’umuntu azaba amaze kuzuka mu bapfuye.” Iyerekwa ryo guhinduka akabona ubundi bwiza, ari ryo yerekwa ry’indorerwamo, n’iyerekwa rya Yesaya mu gice cya gatandatu, n’iyerekwa rya Pawulo igihe yari mu ijuru rya gatatu, n’iyerekwa rya Ezekiyeli ry’inziga ziri mu zindi nziga, byari byarafunzwe ikimenyetso n’Intare yo mu muryango wa Yuda kugeza nyuma yo kuzuka kwa Kristo.
The resurrection of Christ represents the resurrection of the two witnesses that were with Christ in that very vision, and they were to be resurrected in July of 2023. At that point the sealing message would be unsealed to the two witnesses of Revelation eleven and the two groups of faithful, and it would be placed in the context of the looking-glass vision of Christ’s glory at the end of the world.
Umuzuko wa Kristo ugereranya umuzuko w’abahamya babiri bari kumwe na Kristo muri rya yerekwa nyir’izina, kandi bari kuzazurwa muri Nyakanga 2023. Muri icyo gihe ubutumwa bwo gushyirwaho ikimenyetso bwari guhishurirwa abahamya babiri bo mu Ibyahishuwe igice cya cumi na kimwe n’amatsinda abiri y’abizerwa b’indahemuka, kandi bwari gushyirwa mu rwego rw’iyerekwa ry’indorerwamo ry’ubwiza bwa Kristo ku mperuka y’isi.
The sealing message will also be placed within the context of the first three verses of Revelation chapter one, where the chain of communication, that represents the combination of divinity with humanity is set forth in the step-by-step process of how the sealing message is presented to those who are candidates to be among the one hundred and forty-four thousand.
Ubutumwa bw’ishyirwaho ikimenyetso na bwo buzashyirwa mu rwego rw’imirongo itatu ya mbere y’Ibyahishuwe igice cya mbere, aho urunigi rw’itumanaho, ruhagarariye ubumwe bw’ubumana n’ubumuntu, rugaragazwa mu buryo bw’intambwe ku yindi bw’ukuntu ubutumwa bw’ishyirwaho ikimenyetso bugaragarizwa abari mu rwego rw’abashobora kubarirwa mu bihumbi ijana na mirongo ine na bine.
The step-by-step process was from the Father, to the Son, to the angel Gabriel, to John, to the churches. From the Divine Father, to the Divine and human Son, to an unfallen creature (Gabriel), to a fallen creature (John) to the churches which are in Asia (the world.) The five steps are specifically identified at the very first mention of the Revelation of Jesus Christ, and to deny any step is to deny them all.
Uburyo bwagenze intambwe ku yindi bwaturutse ku Data, bukagera ku Mwana, bukagera ku mumarayika Gaburiyeli, bukagera kuri Yohana, bukagera ku matorero. Bwavanye ku Data w’Ubumana, bukagera ku Mwana w’Ubumana kandi w’umuntu, bukagera ku cyaremwe kitacumuye (Gaburiyeli), bukagera ku cyaremwe cyacumuye (Yohana), bukagera ku matorero ari muri Aziya (isi.) Izo ntambwe eshanu zigaragazwa mu buryo bwihariye uhereye ku ivugwa rya mbere ry’Ibyahishuwe bya Yesu Kristo, kandi guhakana intambwe imwe muri zo ni uguhakana zose.
In agreement with that revelation the disciples then asked Jesus “Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist.”
Mu buryo buhuje n’iryo hishurirwa, ni bwo abigishwa babajije Yesu bati: “Nuko se kuki abanditsi bavuga ko Eliya akwiriye kubanza kuza?” Yesu arabasubiza ati: “Ni ukuri Eliya azabanza aze, kandi azasubizaho byose. Ariko ndababwira yuko Eliya yamaze kuza, ariko ntibamumenya, ahubwo bamugiriye ibyo bishakiye byose. Ni na ko Umwana w’umuntu azababazwa na bo.” Nuko abigishwa basobanukirwa ko yababwiraga ibya Yohana Umubatiza.
The prophetic role of John the Baptist and John the Revelator is an element of the sealing message, and those in the Watertown tent who chose to disregard the message of Samuel Snow, represent those who are unwilling to acknowledge that the Lord selects the men He chooses to select. The voice that was selected in 1989, who first published its message two hundred and twenty years after 1776, in 1996, who was the watchman who identified that the third woe had arrived on September 11, 2001, who presented the sinful message of July 18, 2020, is part of the sealing message, and his role is represented by John the Baptist.
Uruhare rw’ubuhanuzi rwa Yohana Umubatiza na Yohana Umuhishuri ni kimwe mu bigize ubutumwa bw’ishyirwaho ikimenyetso, kandi abari mu ihema ry’i Watertown bahisemo kwirengagiza ubutumwa bwa Samuel Snow, bahagarariye abatarashaka kwemera ko Uwiteka atoranya abagabo We ubwe ashaka gutoranya. Ijwi ryatoranyijwe mu 1989, ari na ryo ryabanje gutangaza ubutumwa bwaryo nyuma y’imyaka magana abiri na makumyabiri uhereye mu 1776, mu 1996, ari na ryo ryari umurinzi wamenye ko ishyano rya gatatu ryari rigeze ku wa 11 Nzeri 2001, ari na ryo ryatanze ubutumwa bw’icyaha bwo ku wa 18 Nyakanga 2020, ni kimwe mu bigize ubutumwa bw’ishyirwaho ikimenyetso, kandi uruhare rwarwo ruhagarariwe na Yohana Umubatiza.
We shall continue this study in the next article.
Tuzakomeza iki cyigisho mu nyandiko ikurikira.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Nabonye itsinda ry’abantu bari bahagaze barinzwe neza kandi bashikamye, badaha urwaho na ruto abashakaga guhungabanya kwizera kwari kwaramaze gushingwa kw’umubiri. Imana yabarebye ibishimye. Neretswe intambwe eshatu—ubutumwa bw’abamarayika ba mbere, uwa kabiri, n’uwa gatatu. Marayika wampangaga yari kumwe nanjye aravuga ati: ‘Azabona ishyano ushaka kwimura akabuye cyangwa kunyeganyeza urushinge muri ubu butumwa. Gusobanukirwa nyakuri n’ubu butumwa ni iby’ingenzi cyane. Iherezo ry’ubugingo bw’abantu rishingira ku buryo bwakiriwe.’ Nongera kunyuzwa muri ubu butumwa, mbona uko ubwoko bw’Imana bwaguze uburambe bwabwo igiciro gihenze. Bwari bwarabonetse binyuze mu mibabaro myinshi no mu ntambara zikomeye. Imana yari yarabayoboye intambwe ku yindi, kugeza ibashyize ku ruhimbi rukomeye, rutanyeganyezwa. Nabonye abantu bamwe begera urwo ruhimbi maze basuzuma urufatiro. Bamwe, banezerewe, bahise barukandagiraho. Abandi batangira kunenga urufatiro. Bashakaga ko rwakorerwaho ibikosorwa, maze urwo ruhimbi rukarushaho kuba rutunganye, kandi abantu bakarushaho kugira umunezero. Bamwe bamanutse ku ruhimbi kugira ngo barusuzume maze batangaza ko rwashyizweho nabi. Ariko nabonye ko hafi ya bose bahagaze bashikamye kuri urwo ruhimbi kandi bagira inama abari barumanutseho yo guhagarika kwitotomba kwabo; kuko Imana ari Yo Mwubatsi Mukuru, kandi bo barimo kurwana na Yo. Basubiragamo umurimo utangaje w’Imana, wari warabayoboye ukabageza kuri urwo ruhimbi rukomeye, maze bafatanyije bahanga amaso yabo mu ijuru, kandi n’ijwi riranguruye bahimbaza Imana. Ibyo byakoze ku bamwe muri ba bandi bari baritotombeye kandi bakava ku ruhimbi, maze bongera kurukandagiraho bafite isura yicishije bugufi.”
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Neretswe ngaruka ku itangazwa ryo kuza kwa mbere kwa Kristo. Yohana yatumwe mu mwuka no mu mbaraga bya Eliya kugira ngo ategurire Yesu inzira. Abanze kwakira ubuhamya bwa Yohana ntibungukiwe n’inyigisho za Yesu. Kurwanya kwabo ubutumwa bwahanuye ukuza Kwe kwabashyize aho batashoboraga kwakira bitabagoye gihamya zikomeye kurusha izindi zose zerekana ko yari Mesiya. Satani yayoboye abanze ubutumwa bwa Yohana ngo barusheho kujya kure y’ukuri, bange kandi babambe Kristo. Mu gukora batyo bishyize aho batashoboraga kwakira umugisha wo ku munsi wa Pentekote, wari kubigisha inzira ijya mu buturo bwo mu ijuru. Gutabukamo kw’umwenda wo mu rusengero kwagaragaje ko ibitambo n’imihango bya Kiyahudi bitari bikizemerwa. Igitambo gikomeye cyari kimaze gutangwa kandi cyari cyakiriwe, kandi Mwuka Muziranenge wamanutse ku munsi wa Pentekote yimuriye ibitekerezo by’abigishwa akuye ku buturo bwo ku isi abijyana ku bwo mu ijuru, aho Yesu yari yarinjiye ku bw’amaraso Ye bwite, kugira ngo asuke ku bigishwa Be inyungu z’impongano Ye. Ariko Abayahudi basigaye mu mwijima mwinshi rwose. Batakaje umucyo wose bari gushobora kugira ku mugambi w’agakiza, maze bakomeza kwiringira ibitambo byabo n’amaturo yabo bitagira umumaro. Ubuturo bwo mu ijuru bwari bwasimbuye ubwo ku isi, nyamara ntibari bazi iyo mpinduka. Ni cyo cyatumye batashoboraga kungukirwa no guhuza kwa Kristo mu ahera.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. 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. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare. Some he deceives in one way, and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before.
“Benshi bitegereza n’ubwoba inzira Abayuda bagiyemo yo kwanga no kubamba Kristo; kandi iyo basomye amateka y’ukuntu yakorewe ibiteye isoni, batekereza ko bamukunda, kandi ko batari kumwihakana nk’uko Petero yamwihakanye, cyangwa ngo bamubambe nk’uko Abayuda babigenje. Ariko Imana isoma imitima y’abantu bose, yagejeje ku igeragezwa urwo rukundo bakomezaga kuvuga ko bafitiye Yesu. Ijuru ryose ryitegerezanyije amatsiko menshi cyane ukwakirwa k’ubutumwa bw’umumarayika wa mbere. Ariko benshi bavugaga ko bakunda Yesu, kandi bakarira iyo basomaga inkuru y’umusaraba, bashinyaguye inkuru nziza y’ukuza kwe. Aho kwakirana ubutumwa ibyishimo, bavuze ko ari ubuyobe. Bangaga abakundaga ukuboneka kwe, maze babirukana mu matorero. Abanze ubutumwa bwa mbere ntibashoboraga kugirirwa umumaro n’ubwa kabiri; kandi ntibagiriwe umumaro no gutaka kwa nijoro rwagati, kwagombaga kubategurira kwinjirana na Yesu, binyuze mu kwizera, Ahera Cyane h’ubuturo bwo mu ijuru. Kandi kubera kwanga ubwo butumwa bubiri bwa mbere, bashegeshe cyane ubwenge bwabo ku buryo batabona umucyo na muto mu butumwa bw’umumarayika wa gatatu, bugaragaza inzira yinjira Ahera Cyane. Nabonye ko nk’uko Abayuda babambye Yesu, ni ko amatorero y’izina gusa yabambye ubu butumwa; ni cyo gituma badafite ubumenyi bw’inzira yinjira Ahera Cyane, kandi ntibashobora kugirirwa umumaro no kwinginga kwa Yesu ahongaho. Nk’Abayuda batangaga ibitambo byabo bidafite umumaro, ni ko na bo batambira amasengesho yabo adafite umumaro ku cyumba Yesu yavuyemo; kandi Satani, wishimira ubwo buriganya, yiyambika ishusho y’idini, maze akayoborera intekerezo z’aba bavuga ko ari Abakristo kuri we ubwe, akoresha imbaraga ze, n’ibimenyetso bye, n’ibitangaza by’ibinyoma, kugira ngo abakomeze mu mutego we. Hari abo ayobya muri ubu buryo, abandi akabayobya mu bundi. Afite ubuyobe butandukanye yateganyirije kugira ngo bukore ku ntekerezo zitandukanye. Bamwe barebana ubwoba ubuyobe bumwe, nyamara bagahita bemera ubundi bitagoranye. Satani ayobya bamwe akoresheje ubupfumu bw’imyuka. Kandi aza no nk’umumarayika w’umucyo, maze agakwirakwiza igishyika cye mu gihugu akoresheje ivugururwa ry’ibinyoma. Amatorero aranezerwa cyane, maze agatekereza ko Imana iri kubakorera ibitangaza mu buryo butangaje, kandi ari umurimo w’undi mwuka. Ibyo byishimo by’akanya gato bizashira, bisige isi n’itorero bimeze nabi kurushaho kuruta mbere.”
“I saw that God has honest children among the nominal Adventists and the fallen churches, and before the plagues shall be poured out, ministers and people will be called out from these churches and will gladly receive the truth. Satan knows this; and before the loud cry of the third angel is given, he raises an excitement in these religious bodies, that those who have rejected the truth may think that God is with them. He hopes to deceive the honest and lead them to think that God is still working for the churches. But the light will shine, and all who are honest will leave the fallen churches, and take their stand with the remnant.” Early Writings, 258–261.
“Nabonye ko Imana ifite abana bayo b’inyangamugayo mu Badiventisti b’izina gusa no mu matorero yacumuye, kandi mbere y’uko ibyago bisukwa, abakozi b’ubutumwa n’abantu bazahamagazwa gusohoka muri ayo matorero kandi bazakira ukuri bishimye. Satani arabizi; kandi mbere y’uko ijwi riranguruye ry’umumarayika wa gatatu ritangwa, atera umuvurungano muri iyo miryango y’idini, kugira ngo abanze ukwizera ukuri bibwire ko Imana iri kumwe na bo. Yiringira kuyobya inyangamugayo no kubageza ku gutekereza ko Imana ikiri gukorera ayo matorero. Ariko umucyo uzamurika, kandi ab’inyangamugayo bose bazava muri ayo matorero yacumuye, maze bafatanye n’abasigaye.” Early Writings, 258–261.