We are recording the truths which the Lion of the tribe of Judah is now unsealing. We are aligning truths in order to address the message of Joel, which Peter identified as the message of the latter rain in the book of Acts. We are approaching the truths that are now in the process of fulfillment, as the truths that accomplish the final separation of the two classes that are always manifested when a testing truth is unsealed. We also are addressing these very same unsealed truths as not only the words of the third angel who separates, but also as the words that accomplish the sealing of the one hundred and forty-four thousand. The third angel both purges and purifies.
Turandika ukuri Intare yo mu muryango wa Yuda irimo guhishura ubu. Turimo guhuza uku kuri kugira ngo twibande ku butumwa bwa Yoweli, Petero yerekanye ko ari bwo butumwa bw’imvura y’itumba mu gitabo cy’Ibyakozwe n’Intumwa. Turimo kwegera ukuri kuri ubu kurimo gusohora, nk’ukuri gusohoza itandukanywa rya nyuma ry’imitwe yombi ihora igaragara igihe ukuri kugerageza guhishuwe. Kandi nanone turimo kuvuga kuri uku kuri nyakuri kwamaze guhishurwa, kutari amagambo y’umumarayika wa gatatu utandukanya gusa, ahubwo nanone nk’amagambo asohoza gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine. Umumarayika wa gatatu arasukura kandi akezaho.
Since July of 2023, the Lion of the tribe of Judah has been progressively unsealing truths associated with the external and internal lines in the history of the remnant people of God. We are now opening the book of Matthew, for the purpose of understanding the role of Peter. Peter is a symbol of Christ’s covenant relationship with His Christian bride—the church that He would build upon the Rock. Peter represents the first and also the last Christian bride. Peter is represented as that very symbol in the middle verse of chapters eleven and twenty-two of Matthew, and those chapters are the middle chapters of Genesis and Revelations’ parallel lines of chapter eleven to twenty-two. Peter is representing the one hundred and forty-four thousand in the latter days, and in the passage, he is at Caesarea Philippi, which is Panium of Daniel 11:13–15.
Kuva muri Nyakanga 2023, Intare yo mu muryango wa Yuda yakomeje gukuraho buhoro buhoro ibimenyetso bifunze ku kuri kujyanye n’imirongo yo hanze n’iyo imbere mu mateka y’abasigaye b’ubwoko bw’Imana. Ubu twinjiye mu gitabo cya Matayo, kugira ngo dusobanukirwe uruhare rwa Petero. Petero ni ikimenyetso cy’isano y’isezerano rya Kristo n’umugeni We wa Gikristo—itorero yari kuzubaka ku Rutare. Petero ahagarariye umugeni wa mbere wa Gikristo kandi akagira n’uwa nyuma. Petero agaragazwa nk’icyo kimenyetso nyirizina mu murongo wo hagati w’ibice bya cumi na rimwe n’ibya makumyabiri na bibiri bya Matayo, kandi ibyo bice ni byo bice byo hagati by’imirongo ijyanye ya Itangiriro n’Ibyahishuwe, kuva ku gice cya cumi na rimwe kugeza ku cya makumyabiri na bibiri. Petero ahagarariye ibihumbi ijana na mirongo ine na bine mu minsi y’imperuka, kandi muri uwo murongo ari i Kayesariya ya Filipo, ari ho Panium yo muri Daniyeli 11:13–15.
Peter is at Panium, and He is also located at the day of Pentecost, in the upper room at the third hour, and then in the temple at the ninth hour. The six hours represent the period of time when the one hundred and forty-four thousand are sealed leading up to the arrival of the Sunday law. The crucifixion of Christ also began at the third hour and He died at the ninth hour, which led to the resurrection, that began the Pentecostal season that ended with Peter at Pentecost at the third and ninth hour. When Providence sent the gospel to the Gentiles, Cornelius sent for Peter at the ninth hour. The third hour also represented the morning offering and the ninth hour the evening offering.
Petero ari i Paniumu, kandi ari no ku munsi wa Pentekote, mu cyumba cyo hejuru ku isaha ya gatatu, hanyuma akaza no mu rusengero ku isaha ya cyenda. Amasaha atandatu agereranya igihe cya ba bihumbi ijana na mirongo ine na bane bashyirwaho ikimenyetso, kugeza ku kuza kw’itegeko ryo ku Cyumweru. Kumanikwa kwa Kristo na ko kwatangiye ku isaha ya gatatu, maze apfa ku isaha ya cyenda, ibyo bikaba byaragejeje ku kuzuka, gutangiza igihe cya Pentekote cyarangiye na Petero ari kuri Pentekote ku isaha ya gatatu no ku isaha ya cyenda. Igihe Ubuyobozi bw’ijuru bwoherezaga ubutumwa bwiza ku Banyamahanga, Koruneliyo yatumyeho Petero ku isaha ya cyenda. Isaha ya gatatu na yo yagereranyaga igitambo cya mu gitondo, naho isaha ya cyenda ikagereranya igitambo cya nimugoroba.
The six-hour period was represented by the period of the Exeter Camp meeting and the great disappointment of October 22, 1844. In Acts, Peter is represented as coming into unity with the others who make up the one hundred and forty-four thousand at the end of chapter one, when Judas is replaced with Matthias. The number has then been made up. There is a specific progression identified in the story.
Igihe cy’amasaha atandatu cyagereranywaga n’igihe cy’iteraniro ryo mu nkambi ry’i Exeter n’ugutenguha gukomeye ko ku wa 22 Ukwakira 1844. Mu Gitabo cy’Ibyakozwe, Petero agaragazwa nk’uje mu bumwe n’abandi bagize igiteranyo cy’abihumbi ijana na mirongo ine na bine ku musozo w’igice cya mbere, igihe Yuda yasimburwaga na Matiyasi. Ubwo ni bwo uwo mubare wabaga wuzuye. Muri iyo nkuru hagaragazwa urugendo rwihariye rw’iterambere.
Peter is first in the upper room, and thereafter in the temple. When he is in the upper room it is the third hour, and in the temple, it is the ninth hour. The presentation at the third hour produced the baptism of three thousand souls.
Petero abanza kuboneka mu cyumba cyo hejuru, hanyuma akaboneka mu rusengero. Igihe ari mu cyumba cyo hejuru, ni isaha ya gatatu; kandi mu rusengero, ni isaha ya cyenda. Ibyatangajwe ku isaha ya gatatu byabyaye umubatizo w’abantu ibihumbi bitatu.
Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:41.
Nuko abemeye ijambo rye banezerewe barabatizwa; kandi uwo munsi hongerwaho abantu bagera ku bihumbi bitatu. Ibyakozwe n’Intumwa 2:41.
From the numbering at the end of chapter one, until the temple at the ninth hour the period represents the sealing of the one hundred and forty-four thousand.
Uhereye ku mibare iri ku mperuka y’igice cya mbere, kugeza ku rusengero ku isaha ya cyenda, icyo gihe kigereranya ishyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine.
The one hundred and forty-four thousand will present the message of justification by faith, which is the third angel’s message in verity. Justification is the work of God in laying the glory of man in the dust, as Sister White has so aptly noted.
Abantu ibihumbi ijana na mirongo ine na bine bazatangaza ubutumwa bwo gutsindishirizwa kubwo kwizera, ari bwo butumwa bw’umumarayika wa gatatu mu kuri kwabwo. Gutsindishirizwa ni umurimo w’Imana wo gushyira ubwiza bw’umuntu mu mukungugu, nk’uko Mushiki wa White yabivuze mu buryo buboneye cyane.
“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless. These lessons you have never learned. Oh, that you could realize the value of the human soul.” Manuscript Releases, volume 20, 117.
“Gutsindishirizwa no kwizera ni iki? Ni umurimo w’Imana wo gushyira ubwiza bw’umuntu mu mukungugu, no gukorera umuntu icyo adafite ubushobozi bwo kwikorera ubwe. Iyo abantu babonye ubusa bwabo bwite, baba biteguye kwambikwa gukiranuka kwa Kristo. Iyo batangiye gusingiza no gushyira Imana hejuru umunsi wose, ni bwo, kubwo kuyitegereza, bahindurwa bagasa na ya shusho ubwayo. Kuvuka ubwa kabiri ni iki? Ni uguhishurira umuntu uko kamere ye bwite nyakuri iri, ko muri we ubwe nta gaciro afite. Aya masomo ntimwigeze muyiga. Mbega iyo mwashoboraga kumenya agaciro k’ubugingo bw’umuntu.” Manuscript Releases, volume 20, 117.
An example of the message of justification as presented by the one hundred and forty-four thousand is Gideon, who is a covenant man, for his name was changed to Jerubbaal. Gideon’s message consisted of him placing a lit torch inside an earthen vessel, then smashing the vessel, blowing a trumpet and crying out, “the sword of the Lord and Gideon.” The sword of Gideon was also the Lord’s sword, for the sword is God’s Word, which is the combination of Divinity with humanity. That message was represented by the trumpet and his shout, as he broke the vessel. The vessel is humanity, that must be broken, or humbled into the dust, so the glory of God’s light might shine forth.
Urugero rw’ubutumwa bwo gutsindishirizwa nk’uko butangwa n’abihumbi ijana na mirongo ine na bine ni Gideyoni, uri umuntu w’isezerano, kuko izina rye ryahinduwe Yerubāli. Ubutumwa bwa Gideyoni bwari bukubiyemo gushyira itoroshi yaka imbere mu kibindi cy’ibumba, hanyuma akamenagura icyo kibindi, akavuga impanda kandi arangurura ijwi ati: “inkota y’Uwiteka n’iya Gideyoni.” Inkota ya Gideyoni yari n’inkota y’Uwiteka, kuko inkota ari Ijambo ry’Imana, ari ryo guhuriza hamwe Ubumana n’ubumuntu. Ubwo butumwa bwashushanywaga n’impanda n’ijwi rye riranguruye, igihe yamenaguraga icyo kibindi. Icyo kibindi ni ubumuntu, bugomba kumenagurwa, cyangwa gucishwa bugufi bukagezwa mu mukungugu, kugira ngo ubwiza bw’umucyo w’Imana bubone uko burabagirana.
Before proclaiming the message Gideon gathered 300 men through a testing process. When the process ended, Gideon had three hundred men. 300 is a tithe of the three thousand at Pentecost. They represent the army that is raised up in Ezekiel thirty-seven, who enter into the everlasting covenant.
Mbere yo gutangaza ubutumwa, Gideyoni yakoranyije abagabo magana atatu binyuze mu nzira yo kubagerageza. Igihe iyo nzira yarangiraga, Gideyoni yari asigaye afite abagabo magana atatu. 300 ni kimwe cya cumi cy’abihumbi bitatu bo kuri Pentekote. Bahagarariye ingabo zibyutswa muri Ezekiyeli mirongo itatu na karindwi, zinjira mu isezerano rihoraho.
So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:10, 11.
Nuko ndahanura nk’uko yari yantegetse, maze umwuka ubinjiramo, barabaho, bahagarara ku birenge byabo, baba ingabo nyinshi cyane. Hanyuma arambwira ati: Mwana w’umuntu, aya magufwa ni inzu yose ya Isirayeli; dore, baravuga bati: Amagufwa yacu yumye, ibyiringiro byacu byashize; twaciriwe kure ku bw’ibice byacu. Ezekiyeli 37:10, 11.
The house of Israel is cut off for their parts, and Ezekiel is going to illustrate how the parts of Judah and Ephraim that have been cut off will become one nation. That army is made up of two sticks that have been apart, but that are joined into one stick, when they enter into covenant with God.
Inzu ya Isirayeli yaciwemo ibice kubera imigabane yayo, kandi Ezekiyeli agiye kwerekana uburyo imigabane ya Yuda na Efurayimu yaciweho izahinduka ishyanga rimwe. Icyo gisirikare kigizwe n’inkoni ebyiri zari zaratandukanye, ariko zihuza zikaba inkoni imwe, igihe zinjira mu isezerano n’Imana.
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.
Kandi nzagirana na bo isezerano ry’amahoro; rizaba isezerano ry’iteka ryose kuri bo: kandi nzabashyiraho, mbagwize, kandi nzashyira ubuturo bwanjye bwera hagati muri bo iteka ryose. Ihema ryanjye na ryo rizabana na bo: ni koko, nzaba Imana yabo, na bo bazaba ubwoko bwanjye. Kandi abanyamahanga bazamenya ko ari jye Uwiteka weza Isirayeli, ubwo ubuturo bwanjye bwera buzaba hagati muri bo iteka ryose. Ezekieli 37:26–28.
The “heathen shall know that the Lord” sanctifies Israel, when He puts His sanctuary into their midst. The joining of God’s sanctuary to God’s people represents the joining of the human temple with the divine temple, and when that occurs, God’s faithful 300 are sealed, and the world can only be warned by seeing a people who are sanctified during the Sunday law crisis.
“abapagani bazamenya ko Uwiteka” yeza Isirayeli, igihe ashyira Ubuturo Bwera bwe hagati muri bo. Guhuza Ubuturo Bwera bw’Imana n’ubwoko bw’Imana bigereranya uguhuza urusengero rw’umuntu n’Urusengero rw’Imana, kandi igihe ibyo bibaye, ba 300 b’indahemuka b’Imana bashyirwaho ikimenyetso, kandi isi ishobora gusa kuburirwa no kubona ubwoko bwejejwe mu gihe cy’ikibazo cy’itegeko ryo ku Cyumweru.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Umurimo wa Mwuka Wera ni ukwemeza ab’isi iby’icyaha, n’ibyo gukiranuka, n’iby’urubanza. Isi ishobora gusa kuburirwa binyuze mu kubona abizera ukuri bejejwe n’ukuri, bakora bakurikije amahame yo hejuru kandi yera, bagaragaza mu buryo bukomeye kandi bwo ku rwego rwo hejuru umurongo utandukanya abitondera amategeko y’Imana n’abayatambira munsi y’ibirenge byabo. Kwezwa na Mwuka ni ko kugaragaza itandukaniro riri hagati y’abafite ikimenyetso cy’Imana n’abitondera umunsi w’ikiruhuko w’impimbano. Igihe ikigeragezo kizaza, icyo kimenyetso cy’inyamaswa kizahita kigaragazwa neza icyo ari cyo. Ni ukwizihiza ku Cyumweru. Abantu, nyuma yo kumva ukuri, bagakomeza gufata uyu munsi nk’uwera, bitwaza ikimenyetso cy’umuntu w’icyaha, wibwiraga ko yahindura ibihe n’amategeko.” Bible Training School, December 1, 1903.
God’s sanctuary is joined to His church when the church transforms from the church militant unto the church triumphant. The covenant referred to by Ezekiel, is set forth in connection with the joining of the two sticks, that form one nation.
Ubuturo bw’Imana buhuzwa n’itorero ryayo igihe itorero rihindutse riva ku itorero rirwana rijya ku itorero rinesha. Isezerano Ezekiyeli yavuzeho, rivugwa rifitanye isano no guhuza izo nkoni ebyiri, zikagira ishyanga rimwe.
Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them,
Ubabwire uti: Uku ni ko Uwiteka Imana ivuga iti: Dore nzafata inkoni ya Yosefu, iri mu kuboko kwa Efurayimu, n’imiryango ya Isirayeli bagenzi be, maze nyifatanye na yo, mbifatanye n’inkoni ya Yuda, mbigire inkoni imwe; kandi bizaba ikintu kimwe mu kuboko kwanjye. Kandi izo nkoni wandikaho zizaba mu kuboko kwawe imbere y’amaso yabo. Kandi ubabwire uti:
Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:19–23.
Uku ni ko Uwiteka Imana avuze ati: Dore nzakura Abisirayeli mu mahanga bagiyemo, mbakoranyirize impande zose, mbasubize mu gihugu cyabo bwite. Kandi nzabagira ishyanga rimwe mu gihugu cyo ku misozi ya Isirayeli; kandi bose bazagirwa n’umwami umwe: ntibazaba bakiri amahanga abiri ukundi, kandi ntibazongera kugabanywamo ubwami bubiri na hato. Kandi ntibazongera kwihumanya n’ibigirwamana byabo, cyangwa n’ibizira byabo, cyangwa n’ibicumuro byabo ibyo ari byo byose; ahubwo nzabakiza mbavane ahantu hose babaga, aho bacumuye, kandi nzabeza: bityo bazaba ubwoko bwanjye, nanjye nzaba Imana yabo. Ezekiyeli 37:19–23.
The stick of Ephraim and the stick of Judah are the two 2520 year scatterings against Ephraim and Judah that reached their conclusion on 1798 and October 22, 1844, respectively. They became the single nation of modern spiritual Israel on October 22, 1844, when the work of cleansing His people, or His sanctuary began. That history typifies the history of the one hundred and forty-four thousand who will be purged and purified (cleansed) by the Messenger of the Covenant who suddenly comes to his temple at the Sunday law. When that purging is fulfilled, just in advance of the Sunday law, the church triumphant will have a king over them, and that king is David, who began his reign at thirty years old. It is the same David that in Matthew chapter one, is the fourteenth generation since Abraham. This identifies a third witness of David at the Sunday law. The mighty army that is raised up from the two sticks is led by king David, when the church is purged of tares.
Inkoni ya Efurayimu n’inkoni ya Yuda ni ugutatana kubiri kw’imyaka 2520 kwagwiririye Efurayimu na Yuda, kwageze ku musozo kwabyo mu wa 1798 no ku wa 22 Ukwakira 1844, uko bikurikirana. Babaye ishyanga rimwe ry’Isirayeli ya mwuka ya none ku wa 22 Ukwakira 1844, igihe umurimo wo kweza ubwoko Bwe, cyangwa ubuturo Bwe bwera, watangiraga. Ayo mateka agereranya amateka y’abihumbi ijana na mirongo ine na bine bazakurwamo ibidatunganye kandi bakezwa (bagasukurwa) n’Intumwa y’Isezerano iza mu rusengero rwayo itunguranye ku itegeko ryo ku Cyumweru. Igihe uko gukurwamo ibidatunganye kuzasohorerwa, mbere gato y’itegeko ryo ku Cyumweru, itorero rinze uzatsinda rizaba rifite umwami uriyobora, kandi uwo mwami ni Dawidi, watangiye gutegeka afite imyaka mirongo itatu. Ni wa Dawidi nyine uvugwa muri Matayo igice cya mbere ko ari urubyaro rwa cumi na kane uhereye kuri Aburahamu. Ibi bigaragaza umuhamya wa gatatu wa Dawidi ku itegeko ryo ku Cyumweru. Ingabo ikomeye ikurwa mu nkoni ebyiri iyoborwa n’umwami Dawidi, igihe itorero rikuweho urukungu.
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.
Kandi Dawidi, umugaragu wanjye, ni we uzababera umwami; kandi bose bazagira umwungeri umwe: bazagendera no mu mateka yanjye, kandi bazubahiriza amategeko yanjye, bayakurikize. Kandi bazatura mu gihugu nahaye Yakobo umugaragu wanjye, aho ba sekuruza banyu batuye; kandi bazakibamo, bo ubwabo, n’abana babo, n’abana b’abana babo iteka ryose: kandi umugaragu wanjye Dawidi azababera umutware iteka ryose. Ezekiyeli 37:24, 25.
That army is also the priests of first Peter chapter two, that are thirty years old when they begin their service.
Iyo ngabo ni na bo abatambyi bo muri 1 Petero igice cya kabiri, bafite imyaka mirongo itatu igihe batangirira umurimo wabo.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Namwe kandi, nk’amabuye mazima, murubakwa ngo mube inzu y’umwuka, ubusaseridoti bwera, kugira ngo mutambire ibitambo by’umwuka byemerwa n’Imana ku bwa Yesu Kristo. 1 Petero 2:5.
Those priests were also typified by the three hundred Millerite preachers who took the three hundred 1843 charts that were published, and employed the charts to take the message to their generation.
Abo batambyi kandi bari bagereranyijwe n’ababwiriza b’Abamillerite magana atatu, bafashe amashusho magana atatu yo mu 1843 yari yarasohowe, maze bayakoresha mu kugeza ubutumwa ku gisekuru cyabo.
“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.
“Nyuma y’ikiganiro runaka kuri iyo ngingo, hafashwe umwanzuro ku bwumvikane busesuye ko hakorwa kopi magana atatu zisa n’iyi hakoreshejwe uburyo bwa lithographie, kandi ibyo bidatinze birakorwa. Ziswe ‘ibishushanyo byo mu ’43.’ Iyi yari Inama ikomeye cyane.” The Autobiography of Joseph Bates, 263.
“Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.
“Noneho amateka yacu agaragaza ko hari magana y’abigishaga bakoresheje imbonerahamwe z’ibihe nk’izo William Miller yakoreshaga, bose bahuje imyumvire imwe. Muri icyo gihe, ubumwe bw’ubutumwa bwari kuri iyo nsanganyamatsiko imwe gusa, ukuza kw’Umwami Yesu mu gihe runaka, mu 1844.” Joseph Bates, Early SDA Pamphlets, 17.
The 300 Millerite preachers accomplished their work during the history of the first angel, and inspiration informs us the first angel typifies the third angel. They were according to Joseph Bates, “all of one stamp.” Gideon instructs his army of three hundred to do as he did. The 300 Millerite preachers, who were typified by Gideon’s army of three hundred, are to be aligned at 9/11, where the first message is empowered and the testing begins.
Ababwirizabutumwa b’Abamilerite 300 basohoje umurimo wabo mu gihe cy’amateka y’umumarayika wa mbere, kandi guhumekerwa kutumenyesha yuko umumarayika wa mbere agereranya umumarayika wa gatatu. Nk’uko Joseph Bates yabivuze, bari “bahuje ishusho imwe bose.” Gideyoni ategeka ingabo ze z’abagabo magana atatu gukora nk’uko na we yakoze. Ababwirizabutumwa b’Abamilerite 300, bagereranyijwe n’ingabo za Gideyoni z’abagabo magana atatu, bagomba gutondekwa kuri 9/11, aho ubutumwa bwa mbere buhabwa imbaraga kandi ikigeragezo kigatangira.
Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. And the Lord said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.
Nuko Yerubaali, ari we Gideyoni, n’abari kumwe na we bose babyuka kare, bashinga amahema iruhande rw’isoko ya Harodi; maze ingabo z’Abamidiyani zari mu majyaruguru yabo, hafi y’umusozi wa More, mu kibaya. Uwiteka abwira Gideyoni ati: “Abantu muri kumwe ni benshi cyane kugira ngo mbahe Abamidiyani mu maboko yabo, kugira ngo Abisirayeli batikwirarire imbere yanjye bavuga bati: ‘Ukuboko kwanjye ni ko kwankijije.’ Noneho rero genda ubimenyeshe abantu, uvuge uti: ‘Umuntu wese ufite ubwoba kandi uhinda umushyitsi, narebe uko asubira kandi ave ku musozi wa Gileyadi kare.’” Nuko abantu ibihumbi makumyabiri na bibiri basubirayo, hasigara ibihumbi icumi. Uwiteka yongera kubwira Gideyoni ati: “Abantu baracyari benshi cyane; bamanure ujye kubageza ku mazi, kandi ni ho nzabagusuzumira. Hanyuma uwo nzakubwira nti: ‘Uyu arajyana nawe,’ uwo ni we uzajyana nawe; kandi uwo nzakubwira nti: ‘Uyu ntajyana nawe,’ uwo ntazajyana nawe.”
So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. Judges 7:1–6.
Nuko amanura abantu abageza ku mazi; Uwiteka abwira Gideyoni ati: “Umuntu wese urigata amazi akoresheje ururimi rwe nk’uko imbwa irayarigata, uzamushyire ukwabwe; kandi n’upfukama wese ngo anywe amazi, na we abe ukwabwe.” Umubare w’abarigataga amazi bayashyira ku munwa bakoresheje ikiganza cyabo wari abagabo magana atatu; ariko abasigaye bose mu bantu bapfukamye ngo banywe amazi. Abacamanza 7:1–6.
Gideon’s name is changed to Jerubbaal, meaning “to contend with Baal.” Gideon means “feller,” and John the Baptist laid the ax at the foot of the tree. John typified William Miller, the messenger of the first angel, which is where Gideon aligns. Gideon is Miller, the alpha Elijah, in the history of the three angels.
Izina rya Gideyoni rihindurwa rikaba Yerubaali, risobanura ngo “kurwana na Baali.” Gideyoni risobanura “umukerereza,” kandi Yohana Umubatiza yashyize ishoka ku mizi y’igiti. Yohana yari ikimenyetso cya William Miller, intumwa y’umumarayika wa mbere, ari na ho Gideyoni ahurira. Gideyoni ni Milleri, Eliya wa alfa, mu mateka y’abamarayika batatu.
The Midianites are the northern enemy, and they pitched by the hill of Moreh, and Gideon by the well of Harod, meaning fear and terror. 9/11 introduced terrorism and the first message is a call to fear God. Gideon is at 9/11, the well of Harod (terrorism), and the northern enemy in the valley by the hill of Moreh, meaning early rain. At 9/11 the sprinkling of the latter rain, which is the early rain, began to fall from the hill of Moreh. After the first of two tests, the twenty-two thousand were sent home from mount Gilead. Gilead means waymark, and the waymark where the twenty-two thousand were sent home is the first disappointment of April 19, 1844 or July 18, 2020. Twenty-two marks the waymark of the first disappointment, just as 22 identifies the day when the great disappointment arrived on October 22, 1844.
Abamidiyani ni bo mwanzi bo mu majyaruguru, kandi bari bashinze amahema iruhande rw’umusozi wa More, naho Gideyoni ari ku iriba rya Harodi, risobanurwa ngo ubwoba n’iterabwoba. 9/11 yazanye iterabwoba, kandi ubutumwa bwa mbere ni umuhamagaro wo gutinya Imana. Gideyoni ari kuri 9/11, ku iriba rya Harodi (iterabwoba), naho umwanzi wo mu majyaruguru ari mu kibaya iruhande rw’umusozi wa More, risobanurwa ngo imvura y’umuhindo ya mbere. Kuri 9/11 kuminjagirizwa kw’imvura y’itumba, ari yo mvura ya mbere, kwatangiye kugwa biturutse ku musozi wa More. Nyuma y’ikizamini cya mbere muri bibiri, abo ibihumbi makumyabiri na bibiri boherejwe gutaha bavuye ku musozi wa Gileyadi. Gileyadi risobanurwa ngo ikimenyetso cyo ku nzira, kandi ikimenyetso cyo ku nzira aho abo ibihumbi makumyabiri na bibiri boherejwe gutaha ni ugucika intege kwa mbere ko ku wa 19 Mata 1844 cyangwa ku wa 18 Nyakanga 2020. Makumyabiri na kabiri agaragaza ikimenyetso cyo ku nzira cy’ugucika intege kwa mbere, nk’uko 22 igaragaza umunsi igihe ugucika intege gukomeye kwageraga ku wa 22 Ukwakira 1844.
The next test was the test of the water, illustrated in Millerite history by the Exeter camp meeting, where there were two tents associated with water, thus representing two classes of worshippers. Exeter means “fortress on the water,” and the other tent was occupied by the foolish virgins from Watertown. Exeter represents the water test of Gideon, but it was not the water so much, as the methodology employed to drink the water. One class was too weary to keep moving as they scooped up the water, and the other class kept moving forward. One class was the weary class, represented by Leah in contrast with Rachel, who was the good traveler.
Ikizamini gikurikiyeho cyari ikizamini cy’amazi, cyashushanyijwe mu mateka y’Abamilerite n’ikoraniro ry’ingando ryabereye Exeter, aho hari amahema abiri yari afitanye isano n’amazi, bityo agahagararira ibyiciro bibiri by’abaramyi. Exeter bisobanurwa ngo “igihome kiri ku mazi,” kandi irindi hema ryari ricumbikiwemo n’abakobwa b’abapfapfa bo muri Watertown. Exeter ihagarariye ikizamini cy’amazi cya Gideyoni, ariko icy’ingenzi si amazi ubwabyo cyane, ahubwo ni uburyo bwakoreshwaga mu kunywa ayo mazi. Icyiciro kimwe cyari cyananiwe cyane ku buryo kitabashaga gukomeza kugenda igihe cyavomaga ayo mazi, naho ikindi cyiciro cyo cyakomezaga kujya imbere. Icyiciro kimwe cyari icy’abarushye, gihagarariwe na Lewiya mu buryo bunyuranye na Rasheli, wari umugenzi mwiza.
The ministry of Future for America was Gideon at 9/11, when the first of two tests would purge a large class from Gideon’s band. The terrorism of 9/11 identifies the well of Harod’s fear and terror, and the hill of Moreh identifies the beginning of the latter rain. A separation took place on July 18, 2020 when twenty-two-thousand left, thus marking the arrival of the tarrying time with the number twenty-two. Gideon’s three hundred are those who pass the second test, which is the test of the methodology of the latter rain as identified in Isaiah twenty-eight.
Umurimo wa Future for America wari uwa Gideyoni kuri 9/11, ubwo ikigeragezo cya mbere muri bibiri cyari kugiye kweza kivana itsinda rinini mu ngabo za Gideyoni. Iterabwoba rya 9/11 rigaragaza iriba rya Harodi ry’ubwoba n’iterabwoba, kandi umusozi wa More ni wo ugaragaza itangiriro ry’imvura y’itumba. Gutandukana kwabayeho ku wa 18 Nyakanga 2020 ubwo ibihumbi makumyabiri na bibiri byavaga, bityo bikaranga ukuza kw’igihe cyo gutinda n’umubare makumyabiri na kabiri. Abo magana atatu ba Gideyoni ni abatsinze ikigeragezo cya kabiri, ari cyo kigeragezo cy’uburyo bw’imikorere bw’imvura y’itumba nk’uko bugaragazwa muri Yesaya makumyabiri n’umunani.
Peter is at Panium as well as Pentecost. Pentecost is the Sunday law, and Daniel eleven verse sixteen is also the Sunday law. Verses thirteen through fifteen of chapter eleven of Daniel are Panium, and those verses represent the external prophetic history that leads to the Sunday law, and Peter in Acts, at the third and ninth hour represent the internal prophetic history that leads to the Sunday law. The external line is identifying the history that leads to the mark of the beast, and the internal identifies the history of the sealing of the one hundred and forty-four thousand. With Peter being such an important symbol in both the external and internal history that is now in the process of fulfillment, it seemed appropriate to place Peter into the prophetic context which runs below the surface reading of Scripture.
Petero ari i Panium kimwe no kuri Pentekote. Pentekote ni itegeko ryo ku Cyumweru, kandi Danieli 11:16 na ho ni itegeko ryo ku Cyumweru. Imirongo ya cumi na gatatu kugeza ku ya cumi na gatanu y’igice cya cumi na kimwe cya Danieli ni Panium, kandi iyo mirongo ihagarariye amateka y’ubuhanuzi yo hanze ayobora ku itegeko ryo ku Cyumweru, naho Petero mu Byakozwe n’Intumwa, ku isaha ya gatatu n’iya cyenda, ahagarariye amateka y’ubuhanuzi yo imbere ayobora ku itegeko ryo ku Cyumweru. Umurongo wo hanze ugaragaza amateka ayobora ku kimenyetso cy’inyamaswa, naho uwo imbere ugaragaza amateka y’ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bine. Kuba Petero ari ikimenyetso gikomeye cyane muri ayo mateka yombi, ayo hanze n’ayo imbere, ubu ari mu nzira yo gusohora, byagaragaye ko bikwiriye gushyira Petero mu rwego rw’ubuhanuzi rugenda munsi y’isomwa ryo hejuru ry’Ibyanditswe.
The twelve Messianic prophecies that are marked as fulfilled in the book of Matthew represent the history of the one hundred and forty-four thousand. The “time of the end” marks the beginning of a reformatory movement, and just as the birth of Aaron and Moses marked the “time of the end” in the line of Moses, the alpha of Christ, so too the birth of John, and his cousin Jesus marked the “time of the end” in 1989. Whether it is worthwhile to consider the twelve Messianic prophecies is more intriguing, when placed in context by raising another question. What other biblical book marks as many Messianic fulfillments as found in Matthew?
Ubuhanuzi cumi na bubiri bwa Mesiya bwagaragajwe nk’ubwasohoye mu gitabo cya Matayo bugaragaza amateka y’abo ibihumbi ijana na mirongo ine na bine. “Igihe cy’imperuka” kigaragaza itangiriro ry’umurimo wo kuvugurura, kandi nk’uko ivuka rya Aroni na Mose ryagaragaje “igihe cy’imperuka” mu murongo wa Mose, ari we alfa ya Kristo, ni ko na bwo ivuka rya Yohana, hamwe na mubyara we Yesu, ryagaragaje “igihe cy’imperuka” mu mwaka wa 1989. Niba ari iby’ingirakamaro gusuzuma ubwo buhanuzi cumi na bubiri bwa Mesiya birushaho gukangura amatsiko iyo bushyizwe mu rwego rwabwo nyakuri hifashishijwe kuzamura ikindi kibazo. Ni ikihe kindi gitabo cya Bibiliya kigaragaza ugusohora kwa Mesiya kungana gutyo nk’uko kuboneka muri Matayo?
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Igikorwa cy’Imana ku isi kigaragaza, uko ibihe bisimburana, isano ikomeye isa mu buryo butangaje muri buri vugurura rikomeye cyangwa mu muhengeri wose w’idini. Amahame y’uko Imana ikorana n’abantu ahora ari amwe iteka. Imigendere ikomeye y’iki gihe ifite ibiyigereranywa na yo mu byabaye mu bihe byahise, kandi ibyo itorero ryanyuzemo mu bihe bya kera bifite amasomo y’ingirakamaro ikomeye ku gihe cyacu.” The Great Controversy, 343.
Every reformatory movement has a starting point, which is labelled as “the time of the end,” in the book of Daniel. The time of the end in the reformatory movement of Christ was His birth, which typified both 1798 and 1989,
Buri rugendo bwose bwo kuvugurura bufite aho butangirira, kandi mu gitabo cya Daniyeli hamenyekana ko ari “igihe cy’imperuka.” Igihe cy’imperuka mu rugendo rwo kuvugurura rwa Kristo cyari ukuvuka kwe, kwagereranyaga 1798 na 1989 byombi,
The First Messianic Waymark—1989
Ikimenyetso cya mbere cya Mesiya—1989
And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Matthew 2:5, 6.
Baramubwira bati: “Ni i Betelehemu ho mu Buyuda; kuko ari ko byanditswe n’umuhanuzi ngo: ‘Nawe Betelehemu, mu gihugu cy’u Buyuda, nturi uw’inyuma na busa mu batware b’u Buyuda; kuko muri wowe hazavamo Umutware uzaragira ubwoko bwanjye bw’Abisirayeli.’” Matayo 2:5, 6.
Prediction
Ubuhanuzi
But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2.
Ariko wowe, Betelehemu Efurata, nubwo uri muto mu bihumbi bya Yuda, nyamara muri wowe ni ho azamvamo uzaba umutware muri Isirayeli; ufite inkomoko kuva kera, uhereye iteka ryose. Mika 5:2.
1989 was the time of the end for the movement of the third angel. It arrived 126 years after the rebellion of 1863, and was represented by Ronald Reagan and George Bush the senior. The time of the end in the history of Moses was the birth of Aaron and Moses, as was the time of the end in the history of Christ the birth of John the Baptist and Christ. When the book of Daniel is unsealed, as it was in 1989, there is an increase of knowledge. That increase of knowledge leads to the second waymark, identifying when a testing message is developed from the knowledge that was unsealed.
1989 yari igihe cy’imperuka ku rugendo rw’umumarayika wa gatatu. Cyageze hashize imyaka 126 nyuma y’ubwigomeke bwo mu 1863, kandi cyagereranyijwe na Ronald Reagan na George Bush mukuru. Igihe cy’imperuka mu mateka ya Mose cyari ivuka rya Aroni na Mose, nk’uko n’igihe cy’imperuka mu mateka ya Kristo cyari ivuka rya Yohana Umubatiza na Kristo. Iyo igitabo cya Daniyeli gikuweho ikimenyetso, nk’uko byagenze mu 1989, habaho kwiyongera k’ubumenyi. Uko kwiyongera k’ubumenyi kuganisha ku kimenyetso cya kabiri cy’inzira, kigaragaza igihe ubutumwa bwo kugerageza bukurukira mu bumenyi bwakuweho ikimenyetso.
Every reformatory movement marks a point when the message is formalized and thereafter becomes a testing message. Christ always explains the test, in advance of holding men and women responsible for the test. Adam and Eve were told in advance of the results that would happen if they disobeyed, and God never changes.
Buri rugendo rwose rw’ivugururwa bugaragaza igihe ubutumwa bushyirwa mu buryo busobanutse kandi kuva ubwo bukaba ubutumwa bw’igerageza. Kristo buri gihe asobanura iryo gerageza mbere y’uko abaza abagabo n’abagore inshingano zo kuritsinda cyangwa kuritsindwa. Adamu na Eva babwiwe mbere y’igihe ibizabaho nibaramuka batumviye, kandi Imana ntijya ihinduka.
And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 2:16, 17.
Uwiteka Imana itegekera uwo muntu iti: “Ku giti cyose cyo muri uwo murima uryeho uko ushaka; ariko ku giti cyo kumenya icyiza n’ikibi ntuzakiryeho; kuko umunsi wakiriyeho, no gupfa uzapfa.” Itangiriro 2:16, 17.
William Miller “formalized” the testing message of the first angel in 1831 through 1833. The message of the one hundred and forty-four thousand was formalized in 1996, with the publication of the Time of the End magazine that covers the last six verses of Daniel eleven, that were unsealed in 1989. In that year the publication titled, Prophetic Time Lines was also published, and set forth the methodology that is twenty-two times more powerful than the rules adopted by William Miller. Those rules are now set forth in the publication Prophetic Keys. The rules which all who proclaim the third angel’s message will employ are Miller’s rules.
William Miller “yagennye mu buryo busobanutse” ubutumwa bwo kugerageza bw’umumarayika wa mbere mu 1831 kugeza mu 1833. Ubutumwa bw’abihumbi ijana na mirongo ine na bine bwagennwe mu buryo busobanutse mu 1996, binyuze mu gusohora ikinyamakuru *Time of the End* gikubiyemo imirongo itandatu ya nyuma ya Daniyeli cumi n’umwe, yari yarafunguwe mu 1989. Muri uwo mwaka hasohotse kandi inyandiko yiswe *Prophetic Time Lines*, ishyiraho uburyo bw’imikorere bufite imbaraga zikubye inshuro makumyabiri n’ebyiri kurusha amategeko yakoreshejwe na William Miller. Ayo mategeko ubu ashyizwe ahagaragara mu nyandiko *Prophetic Keys*. Amategeko abo bose bazatangaza ubutumwa bw’umumarayika wa gatatu bazakoresha ni amategeko ya Miller.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.
“Abari mu murimo wo kwamamaza ubutumwa bw’umumarayika wa gatatu barimo gusuzuma Ibyanditswe bakurikije gahunda imwe Data Miller yakurikije.” Review and Herald, 25 Ugushyingo, 1884.
Miller’s rules are the alpha and Prophetic Keys are the omega. The only way to pass a prophetic testing message, is to employ the methodology of study outlined in God’s Word. The true message cannot be separated from the true methodology that establishes the message. In every reform movement the testing message for that generation is set forth, and it includes the correct methodology as an element of the waymark. Miller’s message was based upon the unsealing of the book of Daniel. His message was Gideon’s message, for it also produced an army of three hundred.
Amategeko ya Miller ni alfa kandi Imfunguzo z’Ubuhanuzi ni omega. Inzira yonyine yo kunyura mu butumwa bw’igerageza bw’ubuhanuzi ni ugukoresha uburyo bw’inyigisho bugaragazwa mu Ijambo ry’Imana. Ubutumwa bw’ukuri ntibushobora gutandukanywa n’uburyo bw’ukuri bubushyiraho. Muri buri rugendo rwo kuvugurura, ubutumwa bw’igerageza bw’icyo gisekuru buratangazwa, kandi bukubiyemo n’uburyo nyakuri nk’igice cy’ikirango cy’inzira. Ubutumwa bwa Miller bwari bushingiye ku guhishurwa kw’igitabo cya Daniyeli. Ubutumwa bwe bwari ubutumwa bwa Gideyoni, kuko na bwo bwatanze ingabo y’abantu magana atatu.
And he divided the three hundred men into three companies, and he put a trumpet in every man’s hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon. Judges 7:16–18.
Nuko agabanya ba bagabo magana atatu mo imitwe itatu, aha umuntu wese impanda mu kuboko kwe, n’inzabya zirimo ubusa, n’amatabaza ari muri izo nzabya. Arababwira ati: Nimunyitegereze, mukore nk’uko nkora; kandi dore, nimara kugera ku mpera z’urugerero, uko nzakora abe ari ko namwe mukora. Ubwo nzavuza impanda, jye n’abari kumwe nanjye bose, namwe muzahite muvuza impanda impande zose z’urwo rugerero, kandi muvuge muti: Inkota y’Uwiteka n’iya Gideyoni. Abacamanza 7:16–18.
Miller’s message was the “trumpet,” and the “sword.” Yet it was the sword of both Gideon and the Lord. The Word of the Lord was published in 1611, and 220 years later Miller published his message of the first angel. The Declaration of Independence was published in 1776, and 220 years later in 1996, the message of the third angel was published. Millers was the first angel’s internal message of God’s people, as represented by the vision of the Ulai River, announcing the opening of judgment. The third angel’s message of Future for America is the external message of God’s people, as represented by the vision of the Hiddekel River, announcing the close of judgment.
Ubutumwa bwa Miller bwari “impanda,” kandi bukaba “inkota.” Nyamara bwari inkota ya Gideyoni n’iy’Uwiteka byombi. Ijambo ry’Uwiteka ryasohowe mu 1611, maze nyuma y’imyaka 220 Miller asohora ubutumwa bwe bw’umumarayika wa mbere. Itangazo ry’Ubwigenge ryasohowe mu 1776, maze nyuma y’imyaka 220, mu 1996, ubutumwa bw’umumarayika wa gatatu burasohorwa. Ubutumwa bwa Miller bwari ubutumwa bw’imbere mu bw’umumarayika wa mbere bugenewe ubwoko bw’Imana, nk’uko bigaragazwa n’iyerekwa ry’Umugezi wa Ulai, butangaza ugufungurwa k’urubanza. Ubutumwa bw’umumarayika wa gatatu bwa Future for America ni ubutumwa bw’inyuma bugenewe ubwoko bw’Imana, nk’uko bigaragazwa n’iyerekwa ry’Umugezi wa Hiddekel, butangaza isoza ry’urubanza.
The prophetic methodology is represented by one of the Messianic prophecies identified by Matthew as being fulfilled by Christ, and in so doing typifies 1831, with the “father” representing his son in 1996. The two witnesses of methodology are an alpha and omega, and with the human messenger’s involvement, together they establish a father and son relationship, which is the relationship of Malachi’s Elijah message. The hearts of the father are turned to the children, and vice versa. Miller’s rules are to be joined with the rules titled as Prophetic Keys. The new light must be built upon the old light. Those who choose not to employ the methodology of 1831 and 1996 are cursed. One class is cursed, and the other is blessed. The choice is yours?
Uburyo bw’ubuhanuzi bugaragazwa n’imwe mu buhanuzi bwa Mesiya Matayo yerekanye ko bwasohorejwe muri Kristo, kandi mu kubigenza gutyo bugereranya 1831, aho “se” ahagararira umuhungu we mu 1996. Abahamya babiri b’uburyo bw’imikorere ni alufa na omega, kandi hamwe no kugira uruhare kw’intumwa ya kimuntu, bose hamwe bashyiraho isano rya se n’umuhungu, ari na ryo sano ry’ubutumwa bwa Eliya wa Malaki. Imitima ya ba se ihindukirira abana, n’iy’abana igahindukirira ba se. Amategeko ya Miller agomba guhuzwa n’amategeko yiswe Imfunguzo z’Ubuhanuzi. Umucyo mushya ugomba kubakirwa ku mucyo wa kera. Abahitamo kudakoresha uburyo bw’imikorere bwa 1831 na 1996 baravumwe. Itsinda rimwe riravumwe, irindi rirahiriwe. Guhitamo ni ukwawe?
The Second Messianic Waymark —1996
Ikimenyetso cya kabiri cya Mesiya cyo ku nzira — 1996
That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Matthew 13:35.
Kugira ngo ibyo byavuzwe n’umuhanuzi bisohore, agira ati: Nzabumbura akanwa kanjye mu migani; nzavuga ibyahishwe uhereye ku kuremwa kw’isi. Matayo 13:35.
Prediction
Ubuhanuzi
I will open my mouth in a parable: I will utter dark sayings of old. Psalms 78:2.
Nzabumbura akanwa kanjye ngire umugani; nzavuga amagambo y’amayobera ya kera. Zaburi 78:2.
The dark sayings; the parables that the Lion of the tribe of Judah “utters” represent line upon line presentations of truths that have been sealed up, or kept secret from the foundation of the world. Once the message is formalized, it is thereafter empowered by a fulfillment of prophecy that marks the beginning of a testing time.
Imvugo z’ibanga; imigani Intare yo mu muryango wa Yuda “ivuga” igereranya ukugaragaza ukuri ku murongo hejuru y’umurongo, kw’ukuri kwashyizweho ikimenyetso, cyangwa kwabitswe mu ibanga uhereye ku iremwa ry’isi. Iyo ubutumwa bumaze gushyirwa mu buryo bwemewe, buba buhawe imbaraga n’isohozwa ry’ubuhanuzi riranga itangira ry’igihe cy’igeragezwa.
When the latter rain began to sprinkle on September 11, 2001, the rebellion of 1888 and of Korah was repeated. At the Minneapolis rebellion of 1888 and with Korah’s rebellion, God’s selected messengers were rejected along with the message they presented. Both the baby and the bath water were thrown out together. They were thrown out under the premise that the whole congregation was as holy, as those God had selected. The rebels were unable to see Divinity with the human messengers. All they could see was themselves, humanity void of Divinity, so they thought everyone was the same.
Igihe imvura y’itumba ya nyuma yatangiraga kunyanyagiza ku wa 11 Nzeri 2001, ubugome bwo kwigomeka bwo mu 1888 n’ubwa Kora bwarongeye busubirwamo. Mu kwigomeka kwabereye i Minneapolis mu 1888 no mu kwigomeka kwa Kora, intumwa Imana yari yaratoranyije zaranzwe, hamwe n’ubutumwa zagejeje. Umwana n’amazi yo kumwogerezamo byombi byajugunywe icyarimwe. Byajugunywe hashingiwe ku ngingo y’uko iteraniro ryose ryari ryera nk’abo Imana yari yaratoranyije. Abigometse ntibashoboye kubona Ubumana buri kumwe n’intumwa z’abanyamuntu. Icyo bashoboraga kubona gusa ni bo ubwabo, ubumuntu butagira Ubumana, bityo bagatekereza ko bose ari bamwe.
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.
Nuko Kora, mwene Yizuhari, mwene Kohati, mwene Lewi, hamwe na Datani na Abiramu, bene Eliyabu, na Oni, mwene Peleti, bene Rubeni, bafata abantu; bahagurukira Mose imbere ye, bari kumwe na bamwe mu bana ba Isirayeli, abatware magana abiri na mirongo itanu b’iteraniro, abantu b’ibirangirire mu iteraniro, abagabo b’ibyamamare; bateranira kurwanya Mose no kurwanya Aroni, barababwira bati: Murenze urugero, kuko iteraniro ryose ari iryera, buri wese muri bo ni uwera, kandi Uwiteka ari hagati muri bo; none se ni iki gituma mwishyira hejuru y’iteraniro ry’Uwiteka? Kubara 16:1–3.
The rebellion of Korah, 1888 and 9/11 is represented as a refusal to submit to God’s choice of selected leadership, while placing confidence in a false definition of God’s congregation. Jeremiah identifies the same phenomenon when the rebels claimed the “temple of the Lord, the temple of the Lord are these.”
Ubugome bwa Kora, 1888 na 9/11 bugaragazwa nk’ukwanga kugandukira ihitamo ry’Imana ry’ubuyobozi yatoranyije, ari na ko bishyira icyizere mu busobanuro bw’ibinyoma bw’itorero ry’Imana. Yeremiya agaragaza uwo mwuka nyine igihe abagome bavugaga bati: “Urusengero rw’Uwiteka, urusengero rw’Uwiteka ni uru.”
The word that came to Jeremiah from the Lord, saying,
Ijambo Yeremiya yahawe n’Uwiteka rivuga riti,
Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.
Hagarara mu irembo ry’inzu y’Uwiteka, uhavugire iri jambo, uvuge uti: Nimwumve ijambo ry’Uwiteka, mwa banyayuda mwese, mwinjira muri aya marembo kugira ngo musenge Uwiteka. Uko ni ko Uwiteka Nyiringabo, Imana ya Isirayeli, avuga ati: Mukosore inzira zanyu n’imirimo yanyu, nanjye nzatuma mutura aha hantu. Ntimukiringire amagambo y’ibinyoma, muvuga muti: Urusengero rw’Uwiteka, urusengero rw’Uwiteka, urusengero rw’Uwiteka—ni uru.
For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.
Kuko nimuramuka muhinduye rwose inzira zanyu n’ibikorwa byanyu; nimuramuka mukemuye rwose imanza ziri hagati y’umuntu na mugenzi we mu butabera; nimutarenganya umunyamahanga, impfubyi n’umupfakazi, kandi ntimumene amaraso y’utariho urubanza muri aha hantu, habe no kugendera inyuma y’izindi mana ku bwo kwikururira ibibi: ni bwo nzatuma mutura muri aha hantu, mu gihugu nahaye ba sekuruza banyu, iteka ryose.
Behold, ye trust in lying words, that cannot profit. Jeremiah 7:1–8.
Dore, mwiringira amagambo y’ibinyoma, adashobora kugira icyo amarira. Yeremiya 7:1–8.
The lying words of the Jews in Jeremiah’s period, are the lying words of Korah and his cohorts, the rebels of 1888 and of course, the rebels of 9/11. They are the lies that the drunkards of Ephraim hide beneath in Isaiah twenty-eight.
Amagambo y’ibinyoma y’Abayuda bo mu gihe cya Yeremiya ni yo magambo y’ibinyoma ya Kora n’abo bari kumwe, abigometse bo mu wa 1888 kandi, byanze bikunze, n’abigometse bo ku wa 9/11. Ni yo binyoma ibisindisha bya Efurayimu byihishamo muri Yesaya makumyabiri n’umunani.
Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.
Nuko rero nimwumve ijambo ry’Uwiteka, mwa bagabo b’abanyagasuzuguro mwe, mutegeka ubu bwoko buri i Yerusalemu. Kuko mwavuze muti: Twagiranye isezerano n’urupfu, kandi twumvikanye n’ikuzimu; umwuzure w’inkoni y’igihano nugenda unyura, ntuzatugeraho; kuko ibinyoma twabigize ubuhungiro bwacu, kandi twihishe munsi y’uburiganya. Yesaya 28:14, 15.
It is also the lie that represents a lack of love of the Truth, which brings strong delusion in 2 Thessalonians.
Ni na we kinyoma kigaragaza kubura gukunda Ukuri, kuzana ubuyobe bukomeye mu 2 Abatesalonike.
And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:11, 12.
Ni cyo gituma Imana izaboherereza ubuyobe bukomeye, kugira ngo bizere ikinyoma; kugira ngo bose badizeye ukuri, ahubwo bakishimira gukiranirwa, bacirweho iteka. 2 Abatesalonike 2:11, 12.
The “lying words” represent the foolish idea that the church is where salvation is found, not in chosen messengers and their chosen messages. The connection between God and man is accomplished and maintained only through His Word. He is the Word, and no man cometh to the Father except by the Word. Christ is represented by His chosen messengers and the message they present. To believe otherwise, is to hate the Truth and believe a lie. Jeremiah condemns the Jews who trust in the temple, by reminding them of Shiloh, where God’s Ark had been since the entrance into the Promised Land.
“Amajambo y’ibinyoma” agereranya igitekerezo cy’ubupfu kivuga ko agakiza kaboneka mu itorero, atari mu ntumwa zatoranyijwe no mu butumwa bwazo bwatoranyijwe. Isano iri hagati y’Imana n’umuntu ishyirwaho kandi igakomeza kubaho binyuze gusa mu Ijambo Ryayo. Yo ni Ijambo, kandi nta muntu ujya kwa Data keretse anyuze mu Ijambo. Kristo ahagararirwa n’intumwa ze zatoranyijwe n’ubutumwa zitangaza. Kwemera ibinyuranye n’ibyo ni kwanga Ukuri no kwizera ikinyoma. Yeremiya acyaha Abayuda bizeye urusengero, abibutsa i Shilo, aho Isanduku y’Imana yari iri kuva bakinjira mu Gihugu cy’Isezerano.
Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.
Ni cyo gituma nzagenza n’iyi nzu yitiriwe izina ryanjye, iyo mwiringiramo, n’aha hantu nahaye mwe na ba sekuruza banyu, nk’uko nagenze i Shilo. Kandi nzabirukana imbere y’amaso yanjye, nk’uko nirukanye bene wanyu bose, ari bo rubyaro rwose rwa Efurayimu. Ni cyo gituma utagomba gusabira ubu bwoko, kandi ntuzamure ijwi ngo ubutakirize cyangwa ngo ubusabire, kandi ntunziheho kunsabira: kuko ntazakwumva. Yeremiya 7:14–16.
Wicked Eli, and his two wicked sons, Hophni and Phineas parallel and align with Korah, Dathan and Abiram for allowing escalating apostasy to develop until probation closed and all three died on the same day, as did Korah, Dathan and Abiram. They all die at the Sunday law!
Eli mubi, n’abahungu be babiri babi, Hofuni na Finehasi, bahura kandi bagahuza na Kora, Datani na Abiramu, kubera ko bemeye ko ubuhakanyi bugenda bwiyongera bukura kugeza igihe imbabazi zigerwa ku iherezo maze bose uko ari batatu bapfira ku munsi umwe, nk’uko na Kora, Datani na Abiramu bapfuye. Bose bapfira ku itegeko ryo ku Cyumweru!
At 9/11 Korah’s rebellion, and the rebellion of Eli, the rebellion of the Jews in Jeremiah’s testimony and the rebels of 1888 reject and rebel against the message and messengers of that period. That period concludes at the Sunday law after two tests. The first test is from 9/11 unto July 18, 2020, and the second test is the purging and sealing represented by the message of the Midnight Cry. Out of that purification process Gideon and His three hundred are prepared to blow their trumpets, and they do so when Samuel is raised up at the Sunday law, which is when the Ark is captured by the Philistines. Then the church triumphant is lifted up as an ensign.
Mu 9/11, ubugarariji bwa Kora, n’ubugarariji bwa Eli, ubugarariji bw’Abayahudi mu buhamya bwa Yeremiya, n’abagome bo mu 1888 banze kandi bigomeka ku butumwa no ku ntumwa z’icyo gihe. Icyo gihe gisozwa n’itegeko ryo ku Cyumweru nyuma y’ibigeragezo bibiri. Ikigeragezo cya mbere ni kuva kuri 9/11 kugeza ku ya 18 Nyakanga 2020, kandi ikigeragezo cya kabiri ni ugusukurwa no gushyirwaho ikimenyetso bigaragazwa n’ubutumwa bw’Induru ya Saa Sita z’ijoro. Muri uwo murimo wo kwezwa ni ho Gideyoni n’abagabo be magana atatu bategurirwa kuvuza amahembe yabo, kandi babikora igihe Samweli ahagurutsweho ku itegeko ryo ku Cyumweru, ari na bwo Isanduku ifatwa n’Abafilisitiya. Maze itorero rinesha rikazamurwa nk’ibendera.
That church has a king, David by name, and a prophet represented by Ezekiel, and Samuel, at the overthrow of Shiloh. The church will also have the priesthood represented by Joseph. The Sunday law testing time is where the fire of the Holy Spirit is poured out without measure, as represented by the seventh seal. That fire destroys the men of renown who rebelled with Korah, Dathan, Abiram, Eli, Hophni, Phineas and the rebels of 1888.
Iryo torero rifite umwami, witwa Dawidi, kandi rikagira umuhanuzi ugereranywa na Ezekiyeli, na Samweli, mu gihe cyo kurimburwa kwa Shilo. Iryo torero kandi rizagira ubupadiri bugereranywa na Yosefu. Igihe cy’igeragezwa cy’itegeko ry’icyumweru ni cyo gihe umuriro wa Mwuka Wera usukwa nta rugero, nk’uko bigereranywa n’ikimenyetso cya karindwi. Uwo muriro urimbura abagabo b’ibyamamare bigometse hamwe na Kora, Datani, Abiramu, Eli, Hofuni, Finehasi n’abigometse bo mu wa 1888.
That very fire of the outpouring of the Holy Spirit, is the backdrop of the drama of the church triumphant. The church is represented by king David, the prophet Ezekiel and Joseph the priest. Those three are standing in the fire that destroys the 250 men of renown, as did Nebuchadnezzar’s fire destroy the men who threw the three worthies into the furnace. As the church triumphant, the whole world watches as they are thrown into the fiery furnace, and suddenly, the Son of God appears with the churches’ prophet, priest and king—represented by Shadrach, Meshak and Abednego. Four thirty-year old’s in the fiery furnace representing the truth that Divinity combined with humanity does not sin!
Uwo muriro nyir’izina wo gusukwa kwa Mwuka Wera, ni wo musingi w’ikinamico cy’Itorero rinesha. Itorero rigereranywa n’umwami Dawidi, umuhanuzi Ezekiyeli na Yozefu umutambyi. Abo batatu bahagaze mu muriro urimbura ba bagabo 250 b’ibirangirire, nk’uko umuriro wa Nebukadinezari warimbuye abagabo bajugunye ba batatu b’indashyikirwa mu itanura ry’umuriro. Nk’Itorero rinesha, isi yose ireba uko bajugunywa mu itanura ry’umuriro, maze mu kanya gato, Umwana w’Imana akagararana n’umuhanuzi, umutambyi n’umwami b’Itorero—bagereranyijwe na Shaduraki, Meshaki na Abedenego. Bane bafite imyaka mirongo itatu bari mu itanura ry’umuriro, bagereranya ukuri yuko Ubumana buhujwe n’ubumuntu budakora icyaha!
Korah, Dathan and Abiram, who are also Eli, Hophni and Phineas are the counterfeit of the church triumphant that is made up with a prophet, priest and king. Those three are Gideon’s 300, the three thousand souls at Pentecost, the 300 Millerite preachers, the three-hundred 1843 charts, who are thirty years old when the Sunday law arrives and fire comes down out of heaven. With Elijah the fire was to distinguish between the true and false prophets. The fire that comes down in Leviticus on the “eighth” day, when Aaron begins to serve, consumes Aaron’s offering, which is the offering of Malachi three, that is pleasant as in former years. That same fire destroys those who offer strange or common fire, as represented by Hophni and Phineas, the sons of Aaron.
Kora, Datani na Abiramu, ari bo na Eli, Hofuni na Finehasi, ni igishushanyo cy’ibihimbano by’itorero rinesha rigizwe n’umuhanuzi, umutambyi n’umwami. Abo batatu ni ba bantu 300 ba Gideyoni, abantu ibihumbi bitatu bo kuri Pentekote, abavugabutumwa 300 b’Abamillerite, ibishushanyo 300 byo mu 1843, bafite imyaka mirongo itatu igihe itegeko ryo ku Cyumweru rigeze kandi umuriro ukamanuka uvuye mu ijuru. Ku bwa Eliya, uwo muriro wari uwo gutandukanya hagati y’abahanuzi b’ukuri n’ab’ibinyoma. Umuriro umanuka muri Lewitiki ku munsi wa “munani,” igihe Aroni atangiye gukora umurimo, utwika igitambo cya Aroni, ari cyo gitambo cyo muri Malaki 3, gishimishije nk’uko byari bimeze mu myaka ya kera. Uwo muriro ni wo kandi urimbura abatamba umuriro w’inyamahanga cyangwa usanzwe, nk’uko bigaragazwa na Hofuni na Finehasi, bene Aroni.
When God is confirming the true prophet with Elijah, or the true priest with Aaron the fire leads to the death of the false prophets of Baal, who are also Hophni and Phineas. Hophni and Phineas are the sons of Aaron, they are the last generation of a covenant people who are spewed out of the mouth of the Lord at the Sunday law.
Iyo Imana yemeza umuhanuzi w’ukuri binyuze kuri Eliya, cyangwa umutambyi w’ukuri binyuze kuri Aroni, umuriro uyobora ku rupfu rw’abahanuzi b’ibinyoma ba Bali, ari bo kandi Hofuni na Finehasi. Hofuni na Finehasi ni abana ba Aroni; ni bo gisekuru cya nyuma cy’ubwoko bw’isezerano burukwa mu kanwa k’Umwami ku cyumweru cy’itegeko.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Aya si amagambo ya Mushiki wa White, ahubwo ni amagambo y’Umwami, kandi intumwa ye yayampaye ngo nyabahe. Imana irabahamagara kutagikorana na Yo mu buryo buyirwanya. Hatanzwe amabwiriza menshi yerekeye abantu biyita Abakristo nyamara bagaragaza imico ya Satani, bakarwanya mu mwuka, mu magambo, no mu bikorwa ugukomeza k’ukuri, kandi rwose bakurikira inzira aho Satani abayobora. Mu kunangira kw’imitima yabo bafashe ububasha butari ubwabo na busa, kandi batagomba gukoresha. Ni ko Umwigisha mukuru avuga ati: ‘Nzahirika, nzahirika, nzahirika.’ Abantu bavuga i Battle Creek bati: ‘Urusengero rw’Uwiteka, urusengero rw’Uwiteka ni twe’ nyamara bakoresha umuriro usanzwe. Imitima yabo ntorohejwe kandi ntiyacishijwe bugufi n’ubuntu bw’Imana.” Manuscript Releases, volume 13, 222.
The “common fire” is what Aaron’s son used when the priesthood began. The number “81” is a symbol of the priesthood, and in Leviticus eight, verse one, the seven days of purification and consecration of the priest is illustrated. Their clothes are removed and replaced with the garments of the Heavenly High Priest’s, as illustrated in Zechariah’s vision of Joshua and the angel in chapter three. The 300 in Zechariah are represented as “men wondered at,” for they represented in the history when God removes the iniquities of His people, which is the Sunday law, when the church is transformed from militant to triumphant. After seven days of consecration, the began to serve on day eight.
“Umuriro usanzwe” ni wo mwene Aroni yakoresheje igihe ubutambyi bwatangiraga. Umubare “81” ni ikimenyetso cy’ubutambyi, kandi muri Abalewi igice cya munani, umurongo wa mbere, herekanwa iminsi irindwi yo kwezwa no gutoranywa k’umutambyi. Imyambaro yabo ikurwaho igasimbuzwa imyambaro y’Umutambyi Mukuru wo mu Ijuru, nk’uko byagaragajwe mu iyerekwa rya Zekariya rya Yosuwa n’umumarayika mu gice cya gatatu. Abo 300 bo muri Zekariya bagaragazwa nk’“abagabo batangarirwa,” kuko bagereranyaga mu mateka igihe Imana ikuraho gukiranirwa kw’ubwoko bwayo, ari ryo tegeko ryo ku Cyumweru, igihe itorero rihindurwa riva ku riharanira intambara rikaba irinesha. Nyuma y’iminsi irindwi yo gutoranywa, batangiye umurimo ku munsi wa munani.
And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. Leviticus 8:33.
Kandi ntimuzasohoke mu muryango w’Ihema ry’Iteraniro mu minsi irindwi, kugeza aho iminsi yo kwezwa kwanyu izarangirira; kuko azabamaza iminsi irindwi. Abalewi 8:33.
Day eight, is a symbol of the eighth that is of the seven, of Laodicea turning into Philadelphia, of the eight souls on Noah’s ark, of the eighth day of circumcision, and the eighth day of resurrection. That day is the Sunday law, when the papacy’s deadly wound is healed, and therefore resurrected it becomes the eighth, that is of the seven.
Umunsi wa munani ni ikimenyetso cy’uwa munani ukomotse kuri ba ndwi, cy’ihinduka rya Lawodikiya rikaba Filadelifiya, cy’abantu umunani bari mu nkuge ya Nowa, cy’umunsi wa munani wo gukebwa, n’icy’umunsi wa munani w’umuzuko. Uwo munsi ni itegeko ryo ku Cyumweru, igihe igikomere cyica cya papa gikira, bityo kikazuka kikaba uwa munani, ukomotse kuri ba ndwi.
And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel. Leviticus 9:1.
Nuko ku munsi wa munani Mose ahamagara Aroni n’abahungu be, n’abakuru ba Isirayeli. Abalewi 9:1.
On day eight, the priests began to serve, but Aaron’s sons offered “common fire.” Adventism claim that they are the temple of the Lord, and Sister White identified that claim as common fire. Not only is it a lie, but it is common fire, as contrasted with holy fire. The holy fire is the message of the Midnight Cry, and the common fire is the counterfeit peace and safety message, that will be the last message proclaimed by the dumb dogs that refused to bark, and give a warning message. In chapter nine, Aaron presents the offering, and fire comes down out of heaven and consumes the offering. Then his two wicked sons, offer common fire and God’s fire consumes them.
Ku munsi wa munani, abatambyi batangiye gukora umurimo, ariko abahungu ba Aroni batanze “umuriro usanzwe.” Abadiventisiti bavuga ko ari urusengero rw’Umwami, kandi Mushiki wacu White yagaragaje ko icyo kirego ari umuriro usanzwe. Si ukubeshya gusa, ahubwo ni umuriro usanzwe, utandukanye n’umuriro wera. Umuriro wera ni ubutumwa bw’Induru yo mu Gicuku, naho umuriro usanzwe ni ubutumwa bw’amahoro n’umutekano bw’impimbano, buzaba ubutumwa bwa nyuma buzatangazwa n’imbwa zitavuga zanze kubihira no gutanga ubutumwa bw’umuburo. Mu gice cya cyenda, Aroni atanga igitambo, maze umuriro umanuka uvuye mu ijuru utwika icyo gitambo. Hanyuma abahungu be babiri babi batanga umuriro usanzwe, maze umuriro w’Imana urabatwika.
And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Leviticus 9:22–10:2.
Aroni arambura ukuboko kwe yerekeza ku bantu, arabaha umugisha; hanyuma amanuka avuye gutamba igitambo cy’icyaha, n’igitambo cyoswa cyose, n’ibitambo by’amahoro. Mose na Aroni binjira mu ihema ry’ibonaniro, basohokamo, baha abantu umugisha; maze ubwiza bw’Uwiteka bubonekera abantu bose. Nuko umuriro uturuka imbere y’Uwiteka, utwika ku gicaniro igitambo cyoswa cyose n’ibinure; abantu bose babibonye, bararangurura amajwi y’ibyishimo, bikubita hasi bubamye. Nadabu na Abihu, bene Aroni, bafata buri muntu icyotero cye, bashyiramo umuriro, bashyiraho n’umubavu, maze batambira Uwiteka umuriro w’umunyamahanga, uwo atari yarabategetse. Nuko umuriro uturuka ku Uwiteka urabasohokeraho, urabarimbura, bapfira imbere y’Uwiteka. Abalewi 9:22–10:2.
The men of Battle Creek are the modern Sanhedrin who trust in their church structure above the message of the True Witness to Laodicea. The True Witness to Laodicea is Christ, and He never changes, and he has always used men of His own choosing to present the message to a people who were manifesting the characteristics of Laodicea. There is nothing new under the sun.
Abagabo b’i Battle Creek ni bo bagize Sanhedrin ya none biringira imiterere y’itorero ryabo kuruta ubutumwa bw’Umugabo wo guhamya w’ukuri bugenewe Laodikiya. Umugabo wo guhamya w’ukuri ubwira Laodikiya ni Kristo, kandi We ntajya ahinduka, kandi yahoraga akoresha abantu yihitiyemo kugira ngo bageze ubutumwa ku bantu bagaragazaga imico iranga Laodikiya. Nta gishya kiri munsi y’izuba.
He selected Moses, who had been trained by God alone for forty years, just as Jesus and his cousin John had been trained. He selected Moses, Christ and John as examples of those trained outside of the formal educational system. Nazareth represents a symbol of a person who has been chosen, as were the new upstarts; Jones and Waggoner in the 1888 Minneapolis rebellion. Nazareth represents the calling and consecration of a chosen man, but the chosen man is a citizen of a city that is disrespected.
Yahisemo Mose, wari waratojwe n’Imana yonyine imyaka mirongo ine, nk’uko Yesu na mubyara we Yohana bari baratojwe. Yahisemo Mose, Kristo na Yohana nk’ingero z’abatojwe hanze y’imiterere y’uburezi bwemewe n’amategeko. Nazareti igereranya ikimenyetso cy’umuntu watoranyijwe, nk’uko byari bimeze ku bahagurukanye bashya; Jones na Waggoner mu bwigomeke bwa Minneapolis bwo mu 1888. Nazareti igereranya umuhamagaro no kwezwa k’umuntu watoranyijwe, ariko uwo muntu watoranyijwe ni umwenegihugu w’umujyi usuzuguritse.
And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. John 1:46.
Natanaeli aramubwira ati: “Mbese hari icyiza cyava i Nazareti?” Filipo aramubwira ati: “Ngwino urebe.” Yohana 1:46.
The stammering tongues of Isaiah 28, represent those who came from Nazareth. After the formalization of Miller’s message in 1831, the message was empowered by the fulfillment of the prophecy of the second woe, typifying the fulfillment of a prophecy of the third woe at 9/11. We will take up the third Messianic prophecy in the next article.
Indimi zizinga zo muri Yesaya 28 zigereranya abavuye i Nazareti. Nyuma yo gushyirwa mu buryo bwemewe bw’ubutumwa bwa Miller mu 1831, ubwo butumwa bwahawe imbaraga no gusohora k’ubuhanuzi bw’ishyano rya kabiri, bikagereranya isohora ry’ubuhanuzi bw’ishyano rya gatatu kuri 9/11. Tuzagaruka ku buhanuzi bwa gatatu bwerekeye Mesiya mu nyandiko ikurikira.
“Three nights before the Review office burned, I was in an agony that words cannot describe. I could not sleep. I walked the room, praying to God to have mercy upon His people. Then I seemed to be in the Review office with the men who have the management of the institution. I was trying to speak to them and thus to help them. One of authority arose and said, ‘You say, The temple of the Lord, the temple of the Lord are we; therefore, we have authority to do this thing and that thing and the other thing. But the word of God forbids many of the things that you propose to do.’ At His first advent, Christ cleansed the Temple. Prior to His second advent He will again cleanse the temple. He was there cleansing the temple. Why? Because commercial work had been brought in, and God had been forgotten. With hurry here and hurry there and hurry somewhere else, there was no time to think of heaven. The principles of God’s law were presented, and I heard the question asked, ‘How much of the law have you obeyed?’ Then the word was spoken, ‘God will cleanse and purify His temple in His displeasure.’
“Hasigaye amajoro atatu mbere y’uko ibiro bya Review bishya, nari mu mubabaro ukomeye amagambo adashobora gusobanura. Sinashoboraga gusinzira. Nagendagendaga mu cyumba, nsenga Imana ngo igirire imbabazi ubwoko Bwayo. Hanyuma numva mbaye ndi mu biro bya Review hamwe n’abagabo bafite ubuyobozi bw’icyo kigo. Nageragezaga kubabwira no kubafasha muri ubwo buryo. Umuntu ufite ubutware arahaguruka aravuga ati, ‘Muravuga muti, Urusengero rw’Uwiteka, urusengero rw’Uwiteka ni twe; ni cyo gituma dufite ubutware bwo gukora iki kintu n’iki kindi n’icyo kindi. Ariko Ijambo ry’Imana ribuza byinshi mu byo mushaka gukora.’ Mu kuza Kwe kwa mbere, Kristo yejeje urusengero. Mbere y’uko aza ubwa kabiri azongera kweza urusengero. Yari aho yeza urusengero. Kubera iki? Ni uko umurimo w’ubucuruzi wari warinjijwemo, kandi Imana yari yaribagiranye. Kubera kwihuta hano no kwihuta hariya no kwihuta ahandi, nta mwanya wari uhari wo gutekereza iby’ijuru. Amahame y’amategeko y’Imana yaratanzwe, kandi numvise ikibazo kibajijwe, ‘Ni igice kingana iki cy’amategeko mwumviye?’ Hanyuma havuzwe aya magambo ngo, ‘Imana izeza kandi itunganye urusengero rwayo mu kutishimira kwayo.’”
“In the visions of the night I saw a sword of fire hung out over Battle Creek.
“Mu byeretswe nijoro nabonye inkota y’umuriro irambitswe hejuru ya Battle Creek.
“Brethren, God is in earnest with us. I want to tell you that if after the warnings given in these burnings the leaders of our people go right on, just as they have done in the past, exalting themselves, God will take the bodies next. Just as surely as He lives, He will speak to them in language that they cannot fail to understand.
“Bavandimwe, Imana ivugana natwe idakina. Ndashaka kubabwira yuko niba, nyuma y’imiburo yatanzwe muri uku gushya, abayobozi b’ubwoko bwacu bakomeza uko bakomeje kera, bishyira hejuru, Imana izaherako ifata imibiri na yo. Nk’uko ari ukuri rwose ko ariho, ni ko izabavugisha mu rurimi batazabura kumva.
“God is watching us to see if we will humble ourselves before Him as little children. I speak these words now that we may come to Him in humility and contrition and find out what He requires of us.’ Publishing Ministry, 170, 171.
“Imana iratureba kugira ngo irebe niba tuzicisha bugufi imbere yayo nk’abana bato. Mvuze aya magambo ubu kugira ngo tuyigane twicishije bugufi kandi twihannye, maze tumenye icyo idusaba.” Publishing Ministry, 170, 171.
“The message for this time is not, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are we.’ Whom does the Lord receive as vessels unto honor?—Those who co-operate with Christ; those who believe the truth, who live the truth, who proclaim the truth in all its bearings.” Review and Herald, October 22, 1903.
“Ubutumwa bw’iki gihe si ubu ngo, ‘Urusengero rw’Uwiteka, urusengero rw’Uwiteka, urusengero rw’Uwiteka ni twe.’ Ni ba nde Uwiteka yakira nk’ibikoresho by’icyubahiro?—Ni abafatanya na Kristo; abizera ukuri, babaho ukuri, batangaza ukuri mu buryo bwabwo bwose.” Review and Herald, 22 Ukwakira 1903.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Aya si amagambo ya Mushiki wa White, ahubwo ni amagambo y’Umwami, kandi intumwa Ye yayampaye kugira ngo nyabahe. Imana irabahamagara kudakomeza gukorana na Yo mu buryo bunyuranye na Yo. Hatanzwe inyigisho nyinshi ku byerekeye abantu biyita Abakristo, nyamara bagaragaza imico ya Satani, bakarwanya mu mwuka, mu ijambo no mu gikorwa, guteza imbere ukuri, kandi rwose bakurikira inzira aho Satani abayobora. Mu kunangira kw’imitima yabo, bifatiye ubutware butari ubwabo na busa, kandi batagombye gukoresha. Ni ko Mwigisha mukuru avuga ati: ‘Nzahirika, nzahirika, nzahirika.’ Abantu bavuga i Battle Creek bati: ‘Turi urusengero rw’Uwiteka, urusengero rw’Uwiteka,’ nyamara bari gukoresha umuriro usanzwe. Imitima yabo ntiyoroshywa kandi ntiyacishwa bugufi n’ubuntu bw’Imana.” Manuscript Releases, volume 13, 222.