And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

Kandi guhera igihe igitambo gihoraho kizakurwaho, n’igizira umwirare gishyirwaho, hazaba iminsi igihumbi na magana abiri na mirongo cyenda. Daniyeli 12:11.

Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.

Kuva ku wa 22 Ukwakira 1844, gukoresha igihe cy’ubuhanuzi ntikikiri uburyo bukwiriye bwo gukoresha ubuhanuzi ku bashobora kwifuza kugabanya neza ijambo ry’ukuri. Igihe cy’imyaka 1290 kivugwa mu murongo wa cumi na umwe kigomba gukoreshwa nk’igihe cy’ikigereranyo nyuma ya 1844, kandi uko kugikoresha nyuma ya 1844, ari byo bivuga igihe kitarimo ibice bigize “igihe,” bigomba kugumana imyumvire y’ishingiro y’ukuri, nk’uko kwasobanukiwe mbere ya 1844. Iyo 1290 igereranya igihe cya 30, kigakurikirwa na 1260. Imyumvire yariho mbere ya 1844 yari iy’uko iyo myaka mirongo itatu kuva mu 508 kugeza mu 538 yagereranyaga igihe cyo gutegurira antikristo gutangira gutegeka kuva mu 538 kugeza mu 1798.

The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.

Inzibacyuho ry’imyaka 30 ni ryo Pawulo avugaho mu 2 Abatesalonike. Pawulo nta hantu yerekeza ku kintu cy’“igihe,” ariko agaragaza ibiranga ubuhanuzi by’ubupagani bwahaye inzira ubupapa muri iyo myaka mirongo itatu. Ni bwo rero ingoma y’ubupapa yatangiye. Ubusobanuro bw’amateka, butarimo ikintu na kimwe cyerekeye igihe, bugaragaza inzibacyuho y’ubwami bwa kane bwo mu buhanuzi bwa Bibiliya ijya ku bwami bwa gatanu, hanyuma hagakurikiraho iya mbere mu bwicanyi bubiri bw’ubupapa, bityo bikaba ishusho y’inzibacyuho y’ubwami bwa gatandatu ijya ku bumwe bw’impande eshatu bw’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma, hamwe n’ubwicanyi bwa kabiri bw’ubupapa.

The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.

Imyaka mirongo itatu yo kwitegura ikurikiwe n’igihe cy’ubuhanuzi ni ikimenyetso cy’ibanze cy’isezerano ry’Imana n’ubwoko yatoranyije. Ihinduka ry’ubutegetsi bw’izo mbaraga zombi mu gihe cy’imyaka mirongo itatu, rikurikiwe n’imyaka 1260 y’itotezwa, rihura n’imyaka mirongo itatu ya Kristo yo kwitegura, ikurikiwe n’iminsi 1260 y’agakiza. Imyaka mirongo itatu ya antikristo yo kwitegura yiganye mu buriganya imyaka mirongo itatu ya Kristo yo kwitegura. Iherezo ry’iyo myaka mirongo itatu rigaragaza haba guhabwa imbaraga kwa Kristo mu mubatizo We, cyangwa guhabwa imbaraga kwa antikristo mu mwaka wa 538. Guhabwa imbaraga kwa antikristo kwaturutse ku nkunga y’ubukungu n’iya gisirikare byaturutse ku bwami bwabanje, kandi imbaraga zasutswe kuri Kristo zaturutse ku bwami bwabanje yasize imyaka mirongo itatu mbere yaho.

The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.

Itandukaniro riri hagati y’ibi bihe bibiri rirangwa no guhabwa imbaraga, kandi itandukaniro riri hagati y’ibi bihe byombi byashyizwe ahagaragara na Abram na Pawulo rimenyekana binyuze ku kugereranya kworoheje. Mu itandukaniro ry’imyaka mirongo itatu rya Abram na Pawulo, igihe cyo kwitegura cyari cyo myaka mirongo itatu ya mbere ihagarariye inzira y’isezerano, ari na yo yahaye urubyaro rwa Abram imbaraga zo gusohoza ubuhanuzi bw’uburetwa muri Egiputa. Iyo myaka magana ane na mirongo itatu ifite kandi irindi gabanyurwe ry’ikigereranyo; kuko, iyo ishyizwe mu bikorwa uko bikwiriye, imyaka magana abiri na cumi n’itanu ya mbere ihagararirwa n’uhagarariye Imana na Farawo. Kuri Yosefu no kuri iyo myaka 215 ya mbere, yari Farawo mwiza; kandi kuri Mose no kuri iyo myaka 215 ya kabiri, yari Farawo mubi.

That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.

Iryo gurabagabanyijemo ibihe bibiri by’ibisekuru bine. Ibisekuru bine bya mbere bishobora gushyirwa hejuru y’ibisekuru bine bya kabiri umurongo ku wundi, kandi mu kubikora, Yozefu na Mose, alufa n’omega by’ubuhanuzi, bahura na Farawo wa alufa mwiza hamwe na Farawo wa omega mubi. Muri uku kubisuzuma mu buryo bubangikanye havamo umucyo mwinshi cyane, ariko icyo ndi gukora gusa ni ukugaragaza ko ubuhanuzi bwa Aburamu bw’igisekuru cya kane bugaragaza abahamya babiri b’ibisekuru bine biri mu myaka 430. Uko guhagararirwa kabiri kw’ibisekuru bine kuboneka mu bisekuru byanditswe byo mu Itangiriro 4 na 5. Iyo dufashe Kayini na Seti nk’itangiriro ry’urutonde rw’imiryango y’amaraso, dusanga hariho ibisekuru umunani kuva kuri Seti kugera kuri Nowa, kandi ko iyo bigabanyijwemo kabiri hagati habonekamo ishusho y’ibihe bibiri by’ibisekuru bine. Ibi bigaragarira mu mirongo y’ibisekuru umunani ya Seti na Kayini bombi.

The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.

Urukurikirane rw’abasekuruza mu bice bya kane n’icya gatanu rugaragazwa hamwe n’iherezo ry’imiryango, ari we Nowa. Nowa ni ikimenyetso cy’isezerano ry’Imana n’abantu bose nk’uko rigaragazwa n’umukororombya. Aburamu ni ikimenyetso cy’isezerano ry’Imana n’ubwoko bwatoranyijwe nk’uko rigaragazwa no gukebwa. Ayo masezerano yombi ahora afatanye, kandi Itangiriro igice cya cumi na kimwe, aho dusanga umunara wa Babeli ukurikira ako kanya umwuzure wa Nowa, ni ho hatanzwe urukurikirane rw’abasekuruza rugera kuri Aburamu. Muri uwo murongo ni ibisekuruza icumi, si umunani. Mu murongo ugana kuri Aburamu no mu murongo ugana kuri Nowa, isezerano rya Nowa n’isezerano rya Aburahamu byarahagarariwe.

In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.

Mu gice cyo mu mutwe wa cumi na rimwe kivuga ku bwoko bwatoranijwe, dusangamo ko bibiri muri ibyo bisekuru byuzuye umucyo mwinshi.

And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.

Éberi abaho imyaka mirongo itatu n’ine, abyara Pelegi. Éberi amaze kubyara Pelegi, abaho indi myaka magana ane na mirongo itatu, abyara abahungu n’abakobwa. Pelegi abaho imyaka mirongo itatu, abyara Reyu. Itangiriro 11:16–19.

The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”

Icyerekezwa kuri Eberi ni cyo cyerekezwa cya mbere cy’ijambo ry’Igiheburayo ryaje kumenyekana nyuma ko ari ijambo ry’Igiheburayo “Umuheburayo.” Mu gisekuru cy’ubwoko bwatoranyijwe, umwe mu bakomoka cumi yitwa Umuheburayo, ari ryo zina ubwoko bwatoranyijwe bwagombaga kumenyekanishwamo. Mu mirongo itatu, Eberi na Pelegi bakoreshwa nk’ibimenyetso by’itandukaniro ry’ubwoko bwatoranyijwe bw’Abaheburayo. Eberi bisobanura “kwambuka” cyangwa “uwambuka,” kandi ni yo mizi y’ijambo “Umuheburayo.” Aburamu ni ikimenyetso cy’abambuka bava i Babuloni bajya mu Gihugu cy’Isezerano. “Pelegi” bisobanura “igabanywa” cyangwa “gucikamo kabiri,” nk’uko bivugwa mu Itangiriro 10:25, aho tubwirwa ko mu minsi ya Pelegi “isi yagabanyijwe.”

Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.

Eberi na Pelegi bagereranya ugutandukanywa k’ubuhanuzi ku bashaka kugabanya ijambo ry’ukuri uko bikwiriye. Urubyaro rwa Nowa rwabyaye imirongo ibiri y’abantu umunani, byagereranyaga ibice bibiri by’ibisekuru bine, nk’uko n’imyaka 430 muri Egiputa ibigenza. Urutonde rw’abyaranye rwo muri Itangiriro igice cya cumi na rimwe rugereranywa n’icumi, si umunani, kuko ari urubyaro rw’ubwoko bwatoranyijwe. Ubwoko bwatoranyijwe bugabanyijwemo amatsinda abiri y’atanu, bityo bikajyana n’umugani w’abakobwa icumi b’isugi, ari wo mugani w’ubwoko bw’Imana bw’isezerano.

In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.

Muri urwo ruhererekane rw’abakomoka kuri ubwo bwoko bwatoranyijwe, izina rya Pelegi no gusohora kwaryo mu mateka bigereranya igabanywamo ry’ibyiciro bibiri by’abageni b’abanyabwenge cyangwa b’abapfu, aho nyine mu mateka ya Bibiliya isi yari yaragabanyijwe ku munara wa Babeli. Mu rutonde rw’icumi, Pelegi ni uwa gatanu, kuko ari yo nkingi rwagati y’icumi. Eberi, Umunyaburayo, ushushanywa na Aburamu, agereranya umugeni w’umupfu wambuka akavamo umugeni w’umunyabwenge, igihe ibyiciro byombi bitandukanijwe n’induru yo mu gicuku. Eberi, Umunyaburayo wa mbere ku izina, agereranya Aburamu, Umunyaburayo wa mbere ku isezerano. Igihe Umwami Imana yahamagazaga Aburamu ngo ave i Babuloni, byashushanyaga ubutumwa bw’induru yo mu gicuku, ari bwo guhabwa imbaraga kwa marayika wa kabiri, uhamagara abagabo n’abagore ngo bave i Babuloni.

The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.

Umugani w’abakobwa cumi ugaragazwa na Eberi na Pelegi, bahagarariye umuhamagaro wo gusohokamo, mbere gato y’uko umurongo ugabanya wa Pelegi ufunza urugi rw’igihe cy’igeragezwa. Mu isano y’ubuhanuzi, Eberi yabayeho imyaka 430 nyuma ya Pelegi, na we wabayeho imyaka 30. Intambwe ya mbere y’isezerano ry’inshuro eshatu rya Aburamu yahagarariwe na Eberi na Pelegi. Aburamu, kimwe na Eberi na Pelegi, nk’umurongo ugabanya hagati y’amatsinda abiri. Icyo Pawulo yongeye ku buhanuzi bwa Aburamu ni cyo Pelegi yongeye ku buhanuzi bwa Eberi. Eberi yatangaje imyaka 400, ariko Pelegi agaragaza imyaka 430. Bityo rero Pelegi yahagarariye Pawulo, n’uko Pawulo yongeyeho imyaka 30 kuri ya myaka 400, kandi umurimo wa Pawulo wari uwo kugaragaza Pelegi w’ubuhanuzi bwa Bibiliya. “Pelegi” w’ubuhanuzi bwa Bibiliya Pawulo yagaragaje yahagarariye ugucamo kabiri kw’ishyanga riva ku nyakuri rijya ku mwuka.

From Shem to Peleg is five descendants, and from Rue to Abram is five.

Kuva kuri Shemu kugeza kuri Pelegi ni ibisekuru bitanu, kandi kuva kuri Rewu kugeza kuri Aburahamu ni ibisekuru bitanu.

And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.

Aramubwira ati: Menya udashidikanya ko urubyaro rwawe ruzaba abashyitsi mu gihugu kitari icyabo, kandi ko bazagikorera; na bo bazabarenganya imyaka magana ane. Itangiriro 15:13.

Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.

Kandi amasezerano yasezeraniwe Aburahamu n’urubyaro rwe. Ntiyavuze ati: “n’imibyaro,” nk’aho ari benshi; ahubwo yavuze nk’uvuga umwe ati: “n’urubyaro rwawe,” ari rwo Kristo. Icyo mvuga ni iki: isezerano Imana yari yarabanje kwemeza muri Kristo, amategeko yaje nyuma y’imyaka magana ane na mirongo itatu ntashobora kuritesha agaciro, ngo atume isezerano rihinduka ubusa. Kuko niba umurage uboneka ku bw’amategeko, ntuba ukiri uwo ku bw’isezerano; ariko Imana yawuhaye Aburahamu ku bw’isezerano. Abagalatiya 3:16–18.

Thirty Years Old

Afite Imyaka Mirongo Itatu

Jesus was thirty when he began His ministry.

Yesu yari afite imyaka mirongo itatu igihe yatangiraga umurimo We.

And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.

Yesu ubwe yatangiye umurimo we afite nk’imyaka mirongo itatu, kandi nk’uko byatekerezwaga yari mwene Yosefu, wa Heli. Luka 3:23.

Joseph began to serve Pharaoh in Egypt when he was thirty years old.

Yosefu yatangiye gukorera Farawo mu Misiri afite imyaka mirongo itatu.

And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.

Kandi Yosefu yari afite imyaka mirongo itatu igihe yahagararaga imbere ya Farawo umwami wa Egiputa. Nuko Yosefu ava imbere ya Farawo, ajya azenguruka igihugu cyose cya Egiputa. Itangiriro 41:46.

The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.

Umuhanuzi Ezekiyeli yari afite imyaka mirongo itatu igihe yatangiraga umurimo we, kandi umurimo we wamaze imyaka makumyabiri n’ibiri.

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

Nuko mu mwaka wa mirongo itatu, mu kwezi kwa kane, ku munsi wa gatanu w’uko kwezi, nkiri hagati y’abajyanyweho iminyago ku ruzi rwa Kebari, ijuru rirakinguka, mbona ibyerekwa by’Imana. Ezekiyeli 1:1.

Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.

Ezekieli afite mu nyandiko ze ibyerekezo byinshi by’amateka kurusha undi muhanuzi uwo ari we wese. Mu nyandiko za Ezekieli harimo ibyerekezo cumi na bitatu byeruye by’amatariki ashobora kumenyekana neza, kandi abahanga mu bya Bibiliya n’abanyamateka, batabizi, bahamya ko umurimo we w’ubuhanuzi wamaze imyaka makumyabiri n’ibiri, nubwo batazi ko makumyabiri n’ibiri ari ikimenyetso cy’abantu ibihumbi ijana na mirongo ine na bine.

King David was thirty years old when he began to reign and he reigned for forty years.

Umwami Dawidi yari afite imyaka mirongo itatu igihe yatangiraga gutegeka, kandi yategetse imyaka mirongo ine.

David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.

Dawidi yari afite imyaka mirongo itatu igihe yatangiraga gutegeka, kandi yamaze imyaka mirongo ine ategeka. I Heburoni yahategekeye u Buyuda imyaka irindwi n’amezi atandatu; naho i Yerusalemu yahategekeye Isirayeli yose n’u Buyuda imyaka mirongo itatu n’itatu. 2 Samweli 5:4, 5.

David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.

Ingoma ya Dawidi y’imyaka mirongo ine ni umubare w’igereranyo, kandi igihe cy’imyaka 40 kimeze nk’imyaka 430 ya Aburamu na Pawulo, kuko iyo myaka 40 igabanyijemo ibice bibiri (7 n’igice na 33). Ibi bihe bibiri by’ingoma ya Dawidi y’imyaka mirongo ine bifite kandi igih谜me cy’ubuhanuzi cyongereweho, kuko undi muhamya wa Bibiliya yandika ibyo bihe byombi ko ari imyaka irindwi n’imyaka mirongo itatu n’itatu. Ayo mezi atandatu y’inyongera ari muri Samweli wa Kabiri asobanura iki, kandi ni gute 7.5 na 33 bingana na 40? Hariho isubiranamo ry’amezi atandatu rigomba guhagararira ukuri k’ubuhanuzi.

And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.

Kandi iminsi Dawidi yamaze ategeka Isirayeli yari imyaka mirongo ine: imyaka irindwi yayitegetse ari i Heburoni, naho imyaka mirongo itatu n’itatu ayitegekera i Yerusalemu. 1 Abami 2:11.

22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.

22 ni umubare w’igereranya ugereranya ihuriro ry’Ubumana n’ubumuntu, kandi umurimo wa Ezekiyeli wamaze imyaka makumyabiri n’ibiri. Imyaka cumi n’ine ya Yosefu igabanyijemo ibihe bibiri by’imyaka irindwi, icyumweru cy’isezerano cya Kristo kigabanyijemo ibihe bibiri bingana by’iminsi 1260, kandi ingoma ya Dawidi y’imyaka mirongo ine igabanyijemo ibihe bibiri, hakaba n’ikimenyetso cy’inyongera gihuza ibyo bihe byombi.

Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.

Yesu ni Umuhanuzi, Umutambyi n’Umwami. Mu minsi y’imperuka azashyira hejuru itorero rye rinyeshya nk’ikirango, kandi iryo torero rigereranywa na Kristo, umuhanuzi, umutambyi n’umwami wahuje Ubumana bwe n’abantu, bagereranywa na Ezekiyeli umuhanuzi, Yozefu umutambyi na Dawidi umwami. Ibyo bimenyetso bine bigereranya intwari eshatu zari mu itanura ryari ryashyushye incuro ndwi kurusha uko bisanzwe, hanyuma haboneka uwa kane, kandi yari asa n’Umwana w’Imana. Isi yose yari ihagarariwe mu muhango wo kwizihiza igishushanyo cya zahabu cya Nebukadinezari, kandi bose babonye itorero rinyeshya rigizwe n’umuhanuzi w’umuntu, umutambyi w’umuntu n’umwami w’umuntu, bashyigikiwe n’uwo muntu wa kane w’Ubumana.

“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

“Satani yagize isi yose imbohe. Yazanye isabato y’ikigirwamana, ayigaragaza nk’aho ifite akamaro gakomeye cyane. Yanyaze isabato y’Umwami icyubahiro n’ukuyisenga by’isi ya Gikristo, abyimurira kuri iyi sabato y’ikigirwamana. Isi yunamira umugenzo, itegeko ryakozwe n’abantu. Nk’uko Nebukadinezari yahagaritse igishushanyo cye cya zahabu mu kibaya cya Dura, maze akiyubahisha, ni ko na Satani yishyira hejuru muri iyi sabato y’ikinyoma, iyo yibyeho umutako w’ijuru.” Review and Herald, March 8, 1898.

The Number Four

Umubare Kane

At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”

Ku rwego rw’ubuhanuzi, mirongo ine ni icya cumi cya magana ane ya Abramu, kandi kane na ko ni icya cumi cya mirongo ine. Bityo, ikimenyetso icyo ari cyo cyose cy’ubuhanuzi kiboneka mu mubare wa kane, kigomba guhuzwa n’ishushanyo rya mirongo ine, na ryo rikagomba guhuzwa n’ishushanyo rya magana ane. Mu rwego rw’imvugiro y’uyu murongo, kane kenshi kigereranya “ibibera ku isi hose,” nk’uko bisanzwe bizwi, ariko kandi kigereranya “iterambere rikurikirana,” kandi mu bimwe mu bihe rikagereranya “kurimbuka kugenda kwiyongera.”

The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.

Amahembe ane ya mbere muri arindwi agereranya irimbuka rigenda rikurikirana rya Roma y’Iburengerazuba. Roma y’Iburasirazuba i Konstantinopoli yarangiye yegamiye ku basultani bane b’Abotomani. Umurongo ku wundi, Roma y’Iburasirazuba n’iy’Iburengerazuba yagiye isenyuka buhoro buhoro mu bihe bine, bigereranywa n’amahembe ane, kandi nanone igashyirwa hasi n’Ubwisilamu bw’amahembe ya gatanu n’iya gatandatu. Hamwe, iyo mirongo yombi igaragaza ugwa kwa Roma mu bisekuru bine by’amahembe, mu gihe intambara irushaho gukara n’Ubwisilamu iyigeza ku irimbuka rya nyuma, igihe basultani bane b’Ubwisilamu bafata ubutegetsi bw’ikirenga ku bwami. Amateka y’iburengerazuba n’iy’iburasirazuba yatangiye ubwo Konstantini yagabanyaga Ubwami mu mwaka wa 330.

The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.

Amapenga ane ya Roma y’iburengerazuba atangira mu wa 330, kandi ihembe rya gatanu n’irya gatandatu bigereranya ububasha bwamanuye hasi Roma y’iburasirazuba, Roma y’iburasirazuba na yo yatangiye mu wa 330. Roma y’iburasirazuba n’iy’iburengerazuba byombi byagize uruhare mu murimo wo kwimika ububasha bwa papa ku ntebe y’isi mu wa 538, bityo iyo mirongo ibiri y’iburengerazuba n’iy’iburasirazuba ikaba ishushanya amahembe abiri ya Leta Zunze Ubumwe za Amerika, izongera kwimika ububasha bwa papa ku ntebe ku cyumweru gishyirwaho n’amategeko. Roma y’iburengerazuba ni ikimenyetso cy’ubutegetsi bw’idini mu isano y’ubuhanuzi, kandi Roma y’iburasirazuba ni ikimenyetso cy’ubutegetsi bwa Leta.

Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.

Mu mateka y’ugusenyuka kwa Roma y’iburengerazuba na Roma y’iburasirazuba, amateka ya Roma ya gipaapa ni ho agaragazwa. Uhereye ku itorero ry’abigishwa, rigereranywa na Efeso, amatorero atatu ya mbere ageza ku itorero rya kane, ari ryo bubapa kuva mu mwaka wa 538 kugeza mu wa 1798. Mu Ibyahishuwe igice cya cumi na gatatu, bubapa bugaragazwa nk’ubutegeka mu gihe cy’amezi 42, nyuma y’uko uruguma rwabwo rwica rwo mu wa 1798 rukira ku itegeko ryo ku Cyumweru. “Igihe ntikikiriho” nyuma ya 1844, bityo ya mezi mirongo ine n’abiri ni ikimenyetso cy’igihe cy’itotezwa kuva ku itegeko ryo ku Cyumweru kugeza aho Mikayeli azahagurukira. Abapayoniya basobanukiwe ko amatorero, ibimenyetso bifungisha n’impanda byagereranyaga imirongo itatu y’amateka igendera hamwe, ibangikanye. Gushyira ubuhamya bw’ubuhanuzi bwa Roma y’iburengerazuba ku murongo wa Roma y’iburasirazuba no ku murongo wa Roma ya gipaapa si uburyo bwo gukoresha ubuhanuzi bwakoreshejwe n’Abamilerite, ariko ubwo buryo ntibuvuguruza na kimwe mu byo bo bari baramaze gusobanukirwa neza.

Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.

Umurongo ku wundi, amahembe ane ya mbere agomba gushyirwa hejuru y’amateka ahagarariwe n’ihembe rya gatanu n’irya gatandatu, hanyuma hakaza umurongo w’amatorero atatu ya mbere ageza ku gihe cy’itotezwa rya gipapa rihagarariwe n’itorero rya kane. Amahembe ane ku murongo wa mbere, abasultan bane ku murongo wa kabiri, n’amatorero ane ku murongo wa gatatu. Umubare “bane” ushushanya iby’isi yose, ariko kandi ushushanya no kurimbuka kugenda gutera imbere k’ubutegetsi runaka, bwaba ubw’imbonezamubano cyangwa ubw’idini. Icyo ushushanya gishyirwaho n’imiterere y’ibivugwa.

At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.

Mu gihe cy’itegeko ry’Umunsi wa Ku Cyumweru, ububasha bwa papa bugarurwa. Ubwa mbere ubupapa buhabwa ububasha, habanje kubaho igihe cy’imyaka mirongo itatu cyo kwitegura. Mu matorero ane ya mbere, itorero rya kane ni ubupapa, kandi itorero rya mbere ryari abigishwa, bagereranywa na Efeso. Ibisekuru bitatu bya mbere by’itorero rya Gikristo byagejeje ku itorero rya kane rya Tiyatira, rigereranywa na Yezebeli. Iyo ugeze kuri Tiyatira, mu mwaka wa 538, hashyizweho itegeko ry’Umunsi wa Ku Cyumweru mu Nama y’i Orleans, bityo rikagaragaza itegeko ry’Umunsi wa Ku Cyumweru muri Leta Zunze Ubumwe z’Amerika, igihe igikomere cyica cyo mu 1798 kizaba gikize.

The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.

Amateka kuva mu 1798 kugeza ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika agaragazwa n’amatorero ane ya mbere. Itorero rya kane rya Tiyatira ni itegeko ryo ku Cyumweru, hamwe n’itotezwa rya gipapa rikurikiraho. Itorero rya mbere rya Efeso, ari ryo torero ryatakaje urukundo rwarwo rwa mbere, ryageze ku musozo w’isenyuka ry’iterambere rigizwe n’intambwe enye, ku itegeko ryo ku Cyumweru rya Tiyatira. Igisekuru kigana ku itegeko ryo ku Cyumweru rya Tiyatira ni igisekuru cya gatatu cya Perugamo. Tiyatira ihagarariye itegeko ryo ku Cyumweru kugeza igihe cy’ikorwa ry’urubanza gifungiwe, kandi Perugamo ihagarariye ubwumvikane bw’igisekuru cya gatatu butegura inzira ya Tiyatira. Igisekuru cya gatatu cya Perugamo, n’ubwumvikane kigaragaza, byabanje gusohora mu gihe cya Konstantino, watanze itegeko rya mbere cyane ryo ku Cyumweru mu mwaka wa 321. Leta Zunze Ubumwe z’Amerika zatangiye nk’umwana w’intama wa Efeso, ariko igihe zongera gushyira Tiyatira ku ntebe y’ubwami, zivuga nk’ikiyoka.

The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”

Kurimbuka kugenda kwiyongera kwa Leta Zunze Ubumwe z’Amerika kugereranywa n’amatorero ane ya mbere yo mu Byahishuwe. Kurimbuka kugenda kwiyongera k’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya kuba mu bihe by’ibisekuru bine biyobora ku itegeko ryo ku Cyumweru, aho inyamaswa yo ku isi ivugira nk’ikiyoka. Igisekuru cya nyuma kigereranywa n’ikiyoka, ari cyo gikururanda, nk’uko byari bimeze mu Ngobyi ya Edeni, kandi ni yo mpamvu Yohana Umubatiza na Yesu bombi bise igisekuru cya nyuma cya Isirayeli ya kera bati: “igisekuru cy’inzoka z’inshira.”

The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.

Igisekuru cya kane kandi cya nyuma ni cyo “gisekuru cyatoranijwe” gihagarariye abo ijana na mirongo ine na bane, cyangwa kikaba mugenzi wacyo, ari cyo gisekuru cy’inzoka z’ubumara. Icyiciro kimwe cyagize ishusho ya Kristo, ikindi kigira ishusho y’inyamaswa—inzoka. Igisekuru cy’inzoka z’ubumara kivugwa mu buryo butaziguye inshuro enye mu Ijambo ry’Imana. Imiterere y’ibivugwamo muri buri hantu havugwa iratandukanye.

But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

Ariko abonye benshi mu Bafarisayo n’Abasadukayo baza aho abatiriza, arababwira ati: Yemwe rubyaro rw’impiri, ni nde wabamenyesheje guhunga umujinya uzaza? Matayo 3:7.

If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”

Iyo “rubyaro rw’inzoka” iyo iba yari amagambo yo gutuka gusa yerekezwa ku madini abiri y’abantu Yohana atakundaga, nta cyo iri jambo ryaba risobanura ngo kivugweho. Ariko buri jambo ryose ryo mu Ijambo ry’Imana ni iryera, bityo Yohana yahaga Abasadukayo n’Abafarizayo izina ryihariye. Iryo zina risobanurwa mu buryo bw’ubuhanuzi n’imiterere y’umurongo aho ryavugiwe. Muri uwo murongo Yohana agaragazwa nk’usohoza umurimo we, hanyuma Abasadukayo n’Abafarizayo bakinjira mu nkuru. Mu mirongo ibanza Yohana agaragazwa nk’“ijwi ry’uri mu butayu” rya Yesaya.

In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.

Muri iyo minsi haje Yohana Umubatiza, yigisha mu butayu bw’i Yudaya, kandi avuga ati: Mwihane; kuko ubwami bwo mu ijuru buri hafi.

For this is he that was spoken of by the prophet Esaias, saying,

Kuko ni ko uwo umuhanuzi Yesaya yavuzeho, ati,

The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

Ijwi ry’urangurura mu butayu riti: Nimutegure inzira y’Umwami, mugorore amayira ye.

And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

Kandi wa Yohana uwo yari yambaye umwenda w’ubwoya bw’ingamiya, kandi yari akenyeye umukandara w’uruhu mu rukenyerero rwe; ibyokurya bye na byo byari inzige n’ubuki bwo mu ishyamba.

Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.

Nuko i Yerusalemu yose, n’u Buyuda bwose, n’akarere kose gakikije Yorodani bamusanganiraga; babatizwa na we muri Yorodani, batura ibyaha byabo. Ariko abonye benshi mu Bafarisayo n’Abasadukayo baza aho abatiriza, arababwira ati: Mwa rubyaro rw’inzoka mwe, ni nde wababuriye ngo muhunge uburakari buzaza? Matayo 3:2–7.

The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.

Igisekuru cya nyuma cya Isirayeli ya kera cyiswe “igisekuru cy’impiri,” n’umuhanuzi wavuye mu butayu. Yohana ni we muhanuzi wasohoje inshingano z’intumwa ya Malakiya yateguye inzira y’Intumwa y’Isezerano, kandi ni na ryo jwi rirangurura mu butayu ryamenyekanishijwe na Yesaya.

If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.

Nitwitegereza “amababi” nk’ikimenyetso, dusanga ahagarariye “ukwiyitirira.” Icyo bivugwaho bwa mbere ni kuri Adamu na Eva, bitwikiriye gukiranirwa kwabo amababi y’umutini. Mbere bari bambaye umwambaro w’umucyo, umwambaro wo gukiranuka, ariko ubwo wari umaze kubavaho, bamenye ko bari abanyalaodikiya b’abambaye ubusa, batekereza ko icyo bakeneye gukora ari ukwihisha inyuma y’“amababi yo kwiyitirira,” kandi ko byose bizaba byiza. Uko igice gikomeza, Yohana avuga yeruye arwanya Abayahudi b’Abanyalaodikiya biringira ko bazakizwa n’umurongo w’amaraso wa Aburahamu, kuko ukwibwira kwabo kwari amababi gusa arimo ubusa yo kwiyitirira. Imyambaro y’umuntu ihagarariye uwo ari we.

Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.

Ibiti ni ikimenyetso cy’abantu n’icy’ubwami, kandi imbuto, ishami, urubuto, ubutaka, amazi, umuzi kandi koko n’amababi byose bihagarariye ibimenyetso by’ubuhanuzi byihariye ubwabyo; nyamara buri kuri muri ayo gahuzwa n’ibindi bimenyetso bihagarariwe mu mirongo itandukanye y’ubuhanuzi ikoresha ibimenyetso by’ubuhanuzi bigize “igiti.” Birumvikana ko ikimenyetso cya mbere cy’ubuhanuzi cy’igiti ari uko gihagarariye ikigeragezo cy’ubuzima cyangwa urupfu.

John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.

Ubutumwa bwa Yohana bugaragazwa n’imyambaro yambaraga n’ibyo kurya yariye. Ibyokurya by’ubuhanuzi, nka manu mu ntangiriro ya Isirayeli ya kera, cyangwa Umugati uva mu Ijuru ku iherezo, bigomba kuribwa. Ibyokurya bishushanya ubutumwa bw’ubuhanuzi bwo kugerageza bugomba kuribwa, kuko ari umubiri wa Kristo n’amaraso Ye. Imyambaro Yohana yambaraga n’ibyo kurya yariye bigaragaza ubutumwa n’intumwa yateguraga inzira ya Kristo. Yohana ashushanya intumwa ya nyuma itegura inzira ya Kristo, ari We Ntumwa y’Isezerano iza mu rusengero Rwayo bitunguranye igihe cy’itegeko ryo ku Cyumweru. Ibyo nibiba, abageni b’abapfu, na bo ari Abalawodikiya n’urumamfu, bazashushanya urubyaro rwa kane rwa nyuma rw’abavuga ko ari bo bantu b’isezerano nyakuri ba Aburahamu, nk’uko byari bimeze ku Bafarisayo n’Abasadukayo mu gihe Yohana yaturukaga mu butayu.

John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.

Yohana yari yambaye umwambaro w’ubwoya bw’ingamiya, n’umukandara w’uruhu wari ufiteho icyomeko cy’ingoboka, nk’uko amatungo yo mu rugo agira iyo yambitswe ingasire. Yaryaga, kandi bityo ubutumwa bwe bwari ubw’inzige, ikimenyetso gikomeye cyane cya Isilamu mu Byanditswe, kandi yavangaga ubutumwa bwe bwa Isilamu n’ubuki.

And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.

Nuko inzu ya Isirayeli bayita Manu; kandi yari imeze nk’imbuto za koriyandere, yera; kandi uburyohe bwayo bwari bumeze nk’udutsima twakorewe mu buki. Kuva 16:31.

Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”

Manu ni ikimenyetso cy’Ijambo ry’Imana, kandi ryaryohaga nk’ubuki; abahanuzi bakavuga ko uwo ari wo mwimerere w’ubutumwa bagereranywa n’abarya. Yohana yazanye ubutumwa bwa Isilamu, nk’uko bugereranywa n’inzige, n’umukandara w’uruhu rw’ingamiya n’ubwoya bw’ingamiya. Inzige n’ingamiya byombi ni ibimenyetso bya Isilamu. Ubwo butumwa bwa Isilamu bwari buvangiye no kumurikirwa n’Ijambo ry’Imana kugereranywa n’“ubuki.”

Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.

Nuko Yonatani aravuga ati: Data yahagaritse igihugu umutima; nimwitegereze, ndabinginze, uko amaso yanjye yakeye, kuko nasogongeyeho gato kuri ubu buki. 1 Samweli 14:29.

John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.

Yohana ntiyagereranyaga gusa ubutumwa bwa Isilamu, ahubwo yavuye mu butayu, nk’uko Eliya na we yabigenje; kandi Yohana ntiyariye ubuki gusa, ahubwo yariye ubuki bwo mu gasozi, kuko we, kimwe na Kristo, atigishijwe mu bigo byo muri icyo gihe byari bifite ubuki bwabyo bw’ubutumwa, bugereranywa n’umusemburo w’Abafarisayo n’Abasadukayo. Yohana yariye ubuki bwo mu butayu, kuko yigishijwe n’Umwuka Wera hanze y’inzego z’idini zo mu gihe cye. Umukandara usanzwe wo muri icyo gihe warimo uburyo bw’ipfundo umuntu yabohagaho umwambaro we w’ubwoya bw’ingamiya. Iryo pfundo rigereranya Yohana, kuko ari we wari ingingo yo guhindukira iva ku buturo bwera bwo mu isi ijya ku buturo bwera bwo mu ijuru.

“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

“Umuhanuzi Yohana yari ihuriro ryahuzaga ibihe byombi by’imigenzereze y’Imana. Nk’uhagarariye Imana, yagaragaye kugira ngo yerekane isano iri hagati y’amategeko n’abahanuzi n’igihe cy’ubukristo. Yari umucyo muto wagombaga gukurikirwa n’umucyo uruta uwo. Ubwenge bwa Yohana bwamurikiwe na Mwuka Wera kugira ngo amurikire ubwoko bwe; ariko nta wundi mucyo wigeze urabagirana cyangwa uzigera urabagirana ku muntu waguye mu buryo busobanutse cyane nk’uwakomotse ku nyigisho no ku rugero rwa Yesu. Kristo n’umurimo We byari byarasobanuwe gusa mu buryo buteruye nk’uko byagereranywaga mu bitambo by’igicucu. Na Yohana ubwe ntiyari yarasobanukiwe byuzuye ubuzima bw’igihe kizaza, budapfa, bubonerwa mu Mukiza.” The Desire of Ages, 220.

The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.

Umwambaro wa Yohana ufite igice gifungiriza utangizwa ku mwanya nyir’izina wo kubatizwa kwa Kristo, ari na ho habaye ihindukira rikomeye, rigereranywa n’ahantu Yohana yabatizirizaga. Aho hantu hitwaga Bethabara, bisobanura “icyambuko cy’ubwato,” kandi ni ho nyine Isirayeli ya kera yinjiye mu Gihugu cy’Isezerano ivuye mu butayu, nk’uko na Yohana yari yarabigenje.

Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.

Birumvikana, igikorwa cy’abo ibihumbi ijana na mirongo ine na bine ni bo Yohana ahagarariye, ariko icyo turimo gusa kugaragaza ni uko, igihe Yesu yabatizwaga, icyo ni cyo gisekuru we na Yohana bise “igisekuru cy’inzoka z’impiri.” Yesu yazanywe no gukomeza no kugaragaza mu buryo bukomeye amategeko icumi y’Imana, kandi ni We wahumekeye buri jambo ryo muri Bibiliya, bityo rero, igihe yita igisekuru cya nyuma cy’Abisirayeli ba kera “igisekuru cy’inzoka z’impiri,” aba azi neza rwose ko itegeko rya kabiri rigaragaza urubanza rurimo gusohozwa mu gisekuru cya gatatu n’icya kane.

The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.

Igisekuru cya gatatu n’icya kane bishushanya urubanza rugenda rwiyongera rugera ku iherezo mu gisekuru cya kane, ari cyo gisekuru cy’inzoka z’ubumara. Umubatizo wa Kristo ushushanya 9/11. Igisekuru cy’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya kimaze kuva icyo gihe kiba mu gisekuru cyacyo cya nyuma. Ubutumwa bwa Yohana yabwiye Abafarisayo n’Abasadukayo bwari ubutumwa bw’i Lawodikiya.

But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,

Ariko abonye benshi bo mu Bafarisayo n’Abasadukayo baza ku mubatizo we, arababwira,

O generation of vipers, who hath warned you to flee from the wrath to come?

Yemwe rubyaro rw’inzoka z’ubumara, ni nde wababuriye guhunga uburakari buzaza?

Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:

Nuko mwere imbuto zikwiriye kwihana; kandi ntimwibwire mu mitima yanyu muti: Dufite Aburahamu ho data wacu:

for I say unto you, that God is able of these stones to raise up children unto Abraham.

kuko ndababwira yuko Imana ishoboye no muri aya mabuye kubyarira Aburahamu abana.

And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

Kandi n’ubu ishoka rishyizwe ku mizi y’ibiti; ni cyo gituma igiti cyose kitera imbuto nziza gicibwa, kikajugunywa mu muriro. Jyewe ndababatiza n’amazi ngo mwihane; ariko uje nyuma yanjye andusha imbaraga, uwo ntakwiriye no kumutwarira inkweto ze; we azababatiza Umwuka Wera n’umuriro. Urusyo rwe rwo guhuha ari mu kuboko kwe, kandi azasukura neza imbuga ye yo guhura, akoranyirize ingano ze mu kigega; ariko umurama azawutwikana umuriro utazima.

Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.

Hanyuma Yesu ava i Galilaya ajya kuri Yorodani aho Yohana yari ari, kugira ngo amubatizwe. Matayo 3:7–13.

Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.

Yesu yavuye i Galilaya, hagereranya ahahindukira ibintu mu bwumvikane n’akenyero ka Yohana gafungiraho nk’igondora, hamwe n’insobanuro ya Betabara. Umurimo wa Yohana wo gutegura inzira, icyo gihe wahindutse umurimo wa Kristo wo gukomeza isezerano. Iyo myaka mirongo itatu yo kwitegura yari irangiye, maze imyaka itatu n’igice mbere y’umusaraba n’inyuma yawo itangira.

John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.

Ubutumwa bwa Yohana bwari umuburo w’uburakari bwari bugiye kuza mu kurimbuka kwa Yerusalemu, kurimbuka nanone kugaragaza iherezo ry’isi n’ibyago birindwi bya nyuma. Uwo muburo wari ushyizwe mu rwego rw’Isilamu, kandi watanzwe n’umuntu utasohoje gusa intumwa ya Malaki itegura inzira, n’ijwi rya Yesaya rihamagarira mu butayu, ahubwo wasohoje n’ubutumwa bwa Eliya, kuko imyambaro ya Yohana yahwanye n’iya Eliya nk’uko n’ubutumwa bwa Yohana bwahwanye n’ubwa Eliya.

And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.

Nuko arababaza ati: “Wa muntu waje kubasanganira akababwira ayo magambo yari ate?” Baramusubiza bati: “Yari umuntu w’ikimero gifite ubwoya bwinshi, kandi yari akenyeye urushako rw’uruhu mu rukenyerero rwe.” Abarura ati: “Ni Eliya w’i Tishube.” 2 Abami 1:7, 8.

If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.

Iyaba bari kubaza ibya Yohana, atari ibya Eliya, bati: “yari umuntu ki?” basubizwa ngo “yari umuntu wambaye ubwoya bwinshi, kandi akenyeje umukandara w’uruhu mu rukenyerero rwe.” Umurimo wose wa Yohana w’amezi atandatu ugaragazwa muri icyo gice aho urubyaro rwa nyuma kandi rwa kane rwerekanwa ku buryo bwihariye kandi rugasobanurwa. Ubutumwa bw’i Lawodikiya bubagenewe butera bwivuye inyuma ukwiyita ko ari ubwoko bw’isezerano ry’Imana, bukabihanangiriza uburakari buje nk’uko bigaragazwa n’ishoka ikubita ku mizi y’ibiti. Ubutumwa bwari bukubiyemo ko Kristo azasoza umurimo wo kugerageza watangiranye na Yohana. Nyuma muri Matayo, Yesu na we yita Abayahudi “urubyaro rw’inzoka,” kandi afatira ku gitekerezo cy’insanganyamatsiko ya Yohana cyo gutema igiti, maze akabisobanura impamvu.

Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.

Nimugire igiti cyiza, n’imbuto zacyo zibe nziza; cyangwa se mugire igiti kibi, n’imbuto zacyo zibe mbi: kuko igiti kimenyekanira ku mbuto zacyo. Yemwe rubyaro rw’inzoka z’impiri, ni gute mwabasha kuvuga ibyiza, kandi muri babi? Kuko akanwa kavuga ibiva ku byuzuye mu mutima. Umuntu mwiza akura ibyiza mu butunzi bwiza bw’umutima; naho umuntu mubi agakura ibibi mu butunzi bubi. Ariko ndababwira yuko ijambo ryose ry’ubusa abantu bazavuga, bazaribazwa ku munsi w’amateka. Kuko amagambo yawe ni yo azagutsindishiriza, kandi amagambo yawe ni yo azaguciraho iteka. Matayo 12:33–37.

The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.

Umunsi w’urubanza, dukurikije itegeko rya kabiri, uri mu gisekuru cya kane. Urubanza rushingira ku butumwa tuvuga, kandi ubwo butumwa buturuka mu mitima yacu. Ni ubutumwa tuvuga bugaragaza niba turi “igisekuru cyatoranijwe” cya Petero cyangwa “igisekuru cy’impiri.” Buri tsinda muri ayo ryigaragaza ku iherezo ry’igikorwa cyo kugeragezwa aho Kristo, nk’umuntu wo guhanagura ivumbi, yeza hasi he. Nk’uko bimeze ku mavuta yo mu mugani w’abakobwa cumi b’isugi, ubutumwa bugaragazwa n’umutima mubi cyangwa umutima mwiza. Ijambo rya Kristo ryongeraho ko iki gisekuru cy’impiri, ari na cyo gisekuru cya kane kandi cya nyuma, gishaka ikimenyetso, kandi ikimenyetso cyonyine bari guhabwa cyari ikimenyetso cya Yona.

Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.

Nuko bamwe mu banditsi n’Abafarisayo baramusubiza bati: Mwigisha, turashaka kubona ikimenyetso giturutse kuri wowe. Ariko arabasubiza ati: Iki gihe kibi kandi cy’ubusambanyi gishaka ikimenyetso; nyamara nta kindi kimenyetso kizagihabwa keretse ikimenyetso cy’umuhanuzi Yona. Kuko nk’uko Yona yamaze iminsi itatu n’amajoro atatu mu nda y’urufi runini, ni ko n’Umwana w’umuntu azamara iminsi itatu n’amajoro atatu mu mutima w’isi. Abantu b’i Nineve bazahagurukana n’iki gihe ku munsi w’urubanza, maze bagicireho iteka; kuko bihannye ubwo Yona yabwirizaga; kandi dore, uruta Yona ari hano. Umwamikazi w’ikusi azahagurukana n’iki gihe ku munsi w’urubanza, maze agicireho iteka; kuko yavuye ku mpera z’isi aje kumva ubwenge bwa Salomo; kandi dore, uruta Salomo ari hano. Matayo 12:38–42.

Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.

Kristo yavuze ko Abayuda ari urubyaro rw’inzoka z’ubumara, kandi akoresha ingero z’urubanza nk’ubutumwa bwa Yona, n’ubutumwa bw’ubwenge bwa Salomo. Yesu aragaragaza, hakurikijwe imvugiro y’aho ibi bivugiwe, kandi akabihamisha abahamya babiri, ko urubyaro rw’inzoka z’ubumara ari urubyaro rwa kane, kuko urubyaro rwa kane ari ho urubanza rusohorerwa.

The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.

Abantu ibihumbi ijana na mirongo ine na bine ni bo ibendera, cyangwa ikimenyetso cy’ibihe by’imperuka, nk’uko n’amategeko y’Imana n’Isabato ari ko bimeze. Ikimenyetso cya Yona ni ikimenyetso cy’umuzuko, kandi ku Bayuda bo mu gihe cya Kristo cyari umubatizo We, ubwo Mwuka Wera yamanukaga, agaragazwa nk’inuma. Yona bisobanura “inuma.” Yona, Yohana Umuhishuri, Daniyeli, Yosefu na Lazaro bahagarariye abo bantu ibihumbi ijana na mirongo ine na bine, bazurwa bavuye mu gupfira mu muhanda iminsi itatu n’igice. Muri uwo mwanya bagomba kuva ku Banyagilawodikiya bakajya ku Banyagifiladelifiya, bityo bakaba uwa munani ukomoka kuri barindwi. Yona ahagarariye umubatizo, kuko yajugunywe mu mazi kandi mu buryo bw’ikigereranyo arapfa igihe yamirwaga n’igifi kinini. Hanyuma yazuwe, nk’uko Yohana yazuwe ubwo yakurwaga mu mavuta abira, kandi nk’uko Daniyeli yazuwe ubwo yakurwaga mu rwobo rw’intare, kandi nk’uko Yosefu yazuwe ubwo yakurwaga mu rwobo, nk’uko na Lazaro byagenze, icyo kikaba igitangaza cyo gushyirwaho ikimenyetso mu gihe cya Kristo. Abayuda ntibabashije kubona ikimenyetso cya Yona, nk’uko cyahagarariwe n’umuzuko wa Kristo, birushijeho kumvikana kurusha uko Abadiventisiti babona ikimenyetso cya 9/11, ari na cyo kimenyetso cya Yona.

We will continue these subjects in the next article.

Tuzakomeza izi ngingo mu nyandiko ikurikira.

“The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)

“Ubutumwa bwo kuburira bugomba kugera ku bwoko bw’Imana ubu, ku bari hafi no ku bari kure, ni ubutumwa bw’umumarayika wa gatatu. Kandi abashaka gusobanukirwa ubu butumwa ntibazayoborwa n’Umwami ngo bakoreshe Ijambo ry’Imana mu buryo buzasenya urufatiro kandi bukureho inkingi z’ukwizera zagize Abadiventisiti b’Umunsi wa Karindwi uko bari uyu munsi. Ukuri kwagiye guhishurwa mu buryo bukurikiranye, uko twagendaga dutera imbere ku murongo w’ubuhanuzi bwahishuriwe mu Ijambo ry’Imana, ni ukuri, ukuri kwera, kw’iteka ryose no muri iki gihe. Abanyuze muri iyo nzira intambwe ku yindi mu mateka ya kera y’ibyo twanyuzemo, babona urunana rw’ukuri mu buhanuzi, bari biteguye kwemera no kumvira buri mboni y’umucyo. Basengaga, biyirizaga ubusa, bashakashakaga, bacukumburaga ukuri nk’abashakisha ubutunzi bwahishwe, kandi tuzi ko Umwuka Wera ari We watwigishaga kandi akaduyobora. Habayeho inyigisho nyinshi zatangwaga, zifite ishusho y’ukuri, ariko zivangiyemo Ibyanditswe byasobanuwe nabi kandi byashyizwe mu bikorwa nabi, ku buryo zagejeje ku makosa akomeye kandi ateje akaga. Tuzi neza cyane uburyo buri ngingo y’ukuri yashyizweho, kandi igashyirwaho ikimenyetso n’Umwuka Wera w’Imana. Kandi muri icyo gihe cyose humvikanaga amajwi avuga ati, ‘Dore ukuri,’ ‘Mfite ukuri; nimunkurikire.’ Ariko imiburo yaraje iti, ‘Ntimubakurikire. Sinababatumye, ariko birutse.’ (Reba Yeremiya 23:21.)”

“The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.

“Ubuyobozi bw’Umwami bwari bwaragaragajwe neza, kandi ibyahishuwe Yatanze byerekeye ukuri byari bitangaje cyane. Ingingo ku yindi yashyizweho n’Umwami Imana yo mu ijuru. Icyari ukuri icyo gihe, ni ukuri n’uyu munsi. Ariko amajwi ntagahwema kumvikana ngo—‘Iki ni ukuri. Mfite umucyo mushya.’ Nyamara uwo mucyo mishya mu mirongo y’ubuhanuzi ugaragarira mu gusobanura Ijambo nabi no kurekura ubwoko bw’Imana bukajandarara butagira inanga yo kubufata. Iyo umunyeshuri w’Ijambo yakira ukuri Imana yahishuye mu buyobozi bw’ubwoko Bwayo, maze akakugira ukwe, akakuyungurura neza, kandi akakwinjiza mu mibereho ye y’umwihariko, icyo gihe yaba umuyoboro muzima w’umucyo. Ariko abiyemeje gushakashaka inyigisho nshya, bafite uruvange rw’ukuri n’ikosa byivanze hamwe, kandi nyuma yo kugerageza kugira ibyo bintu iby’ingenzi, bagaragaje ko batacanye agatadowa kabo ku gicaniro mvajuru, kandi kazimiriye mu mwijima.” Selected Messages, igitabo cya 2, 103, 104.