Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.

Peter yari, mu buryo bw’ikigereranyo, i Kayisariya ya Filipo mu isaha ya gatatu, ari mu rugendo rujya i Kayisariya Maritima no ku isaha ya cyenda. Dukurikije Matayo na Mariko, hashize iminsi itandatu, Petero, Yakobo na Yohana bari ku Musozi wo Guhindurirwaho. Luka we avuga iminsi umunani, hagati ya Paniyumu n’Uwo Musozi. Uhereye ku marembo y’ikuzimu, i Kayisariya ya Filipo, ukageza ku rupfu rwo ku musaraba, harimo aho bahagaze mu nzira ku Musozi wo Guhindurirwaho. Intambwe eshatu uvuye i Paniyumu ujya ku itegeko ryo ku Cyumweru. Kayisariya mu ntangiriro, Umusozi hagati, na Kayisariya ku iherezo. Ikuzimu mu ntangiriro, urupfu ku iherezo, n’ubwiza bw’Imana hagati. Ubugome bwo kwigomeka bwa alfa bugereranywa n’amarembo y’ikuzimu, n’ubwigomeke bwa omega bugereranywa n’urupfu rw’Umwana w’Imana.

Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.

Kayizariya ya Filipi ni yo rufatiro, kuko ari ho Kristo yagaragaje Igitare azubakaho Itorero rye. Umusozi wo Guhindurirwaho ushushanya ni wo ntambwe ya kabiri, aho urusengero rwuzurizwa kandi ibuye ryo ku mutwe rishyirwaho. Hakurikiyeho intambwe ya gatatu y’urubanza ku musaraba.

And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.

Nuko arababwira ati: Ni ukuri ndababwira yuko bamwe mu bahagaze hano batatazareba urupfu batabanje kubona ubwami bw’Imana buje bufite imbaraga. Hanyuma iminsi itandatu ishize, Yesu ajyana Petero na Yakobo na Yohana, abazamukana ukwabo ku musozi muremure; ahindurirwa mu maso yabo. Imyambaro ye irabagirana, ihinduka umweru uhebuje nk’urubura; ku buryo nta mumesa wo mu isi wabasha kuyera atyo. Nuko Eliya abonekerana na Mose; kandi bavuganaga na Yesu.

And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

Peter aramusubiza abwira Yesu ati: Mwigisha, ni byiza ko turi hano; nuko reka twubake amahema atatu: rimwe ryawe, n’irya Mose, n’irya Eliya.

For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.

Kuko rero ntiyari azi icyo yavuga; kuko bari bafite ubwoba bwinshi. Nuko igicu kirabatwikira; maze ijwi riva muri icyo gicu riravuga riti: Uyu ni Umwana wanjye nkunda; nimwumvire. Ako kanya, bamaze guhanga amaso impande zose, ntibongera kubona undi muntu, keretse Yesu wenyine ari kumwe na bo. Bamanukaga rero bava kuri uwo musozi, arabategeka ngo ibyo babonye be kugira uwo babibwira, kugeza igihe Umwana w’umuntu azazukira mu bapfuye. Nuko iryo jambo barigumana muri bo, babazanya hagati yabo icyo kuzuka mu bapfuye bisobanura. Mariko 9:1–10.

At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.

Ku musozi, Petero asaba kubakira Mose, Kristo na Eliya ihema.

“Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’

“Mose yanyuze mu rupfu, ariko Mikayeli aramanuka amuha ubugingo mbere y’uko umubiri we ubora. Satani yagerageje kugundira uwo mubiri, awuvugaho ko ari uwe; ariko Mikayeli yazuye Mose amujyana mu ijuru. Satani yarakariye Imana cyane, ayishinja ko idatunganye kubera ko yemeye ko umuhigo we awamburwa; ariko Kristo ntiyacyashye uwo mwanzi we, nubwo ari koreshwa n’igerageza rye umugaragu w’Imana yari yaraguye. Ahubwo yoroheje amwohereza kuri Se, ati: ‘Uwiteka agucyahe.’”

“Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.

“Yesu yari yarabwiye abigishwa Be ko hari bamwe mu bari bahagaze hamwe na We batari kuzumva urupfu mbere y’uko babona ubwami bw’Imana buje bufite imbaraga. Mu guhinduka Kwe akagaragaro iri sezerano ryarasohoye. Aho, isura ya Yesu yarahindutse irabagirana nk’izuba. Imyambaro Ye yari yera kandi ibengerana. Mose yari ahari ahagarariye abazazurwa bava mu bapfuye mu kuza kwa kabiri kwa Yesu. Kandi Eliya, wajyanywe mu ijuru atabonye urupfu, yahagarariye abazahindurwa bakambikwa kudapfa mu kuza kwa kabiri kwa Kristo kandi bakajyanwa mu ijuru batabonye urupfu. Abigishwa barebanye gutangara no gutinya ubwiza buhebuje bw’icyubahiro cya Yesu n’igicu cyabatwikiriye, kandi bumva ijwi ry’Imana mu cyubahiro giteye ubwoba, rivuga riti: ‘Uyu ni Umwana Wanjye nkunda; Nimumwumvire.’” Early Writings, 164.

The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.

Umusozi w’Ihindukirwamisusire ugaragaza amahema atatu. Ihema rya Mose mu ntangiriro za Isirayeli ya kera, ihema rya Kristo nk’uko rihagarariwe no kwigira umuntu kwe, n’ihema ari bo ibihumbi ijana na mirongo ine na bine nk’uko bihagarariwe na Eliya. Ibihumbi ijana na mirongo ine na bine ni abatazasogongera ku rupfu kugeza babonye Ukuza kwa Kabiri kwa Kristo. Uwo Musozi urimo kugaragaza aho ikimenyetso gishyirwa ku bihumbi ijana na mirongo ine na bine.

The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.

Ihema ry’abihumbi ijana na mirongo ine na bine rihagurutswa mu munsi mukuru w’Ingando nyakuri. Umusozi ugaragaza abataryoha urupfu, kandi ugashyiraho abahamya batatu ko, iyo babonye ubwiza bw’Imana ku musozi, biba ari umunsi mukuru w’Ingando nyakuri.

They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.

Bazutswe nk’ihema rya Eliya, ryatangiye kubakwa mu mwaka wa 2023, igihe Mose na Eliya bombi bazurwaga. Mbere na mbere hashyizweho urufatiro, ari rwo rufatiro rwonyine rushobora gushyirwaho, kandi urwo rufatiro ni Kristo, ibuye ry’imfuruka n’ibuye ry’urufatiro. Hanyuma hashyirwaho ibuye ryo ku mutwe, risobanura gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bine, nk’uko byagereranyijwe ku Musozi wo Guhindurirwaho ishusho. Kuri uwo Musozi, Petero, Yakobo na Yohana bahagarariye ab’ukuri batarya ku rupfu. Nyuma Petero yanditse ko ubwami bw’abatambyi ari abamaze gusogongera ko Umwami ari mwiza, kandi ko bari inzu y’umwuka. Basogongeye ku bugingo, ni cyo gituma batarya ku rupfu.

If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 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. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:3–6.

Niba ari byo koko mwarasogongeye mukamenya yuko Umwami agira ubuntu. Mwegera Uwo, ari We Buye rizima, nubwo ryanzwe n’abantu, ariko ryaratoranyijwe n’Imana kandi rifite agaciro kenshi. Namwe kandi, nk’amabuye mazima, mwubakwa ngo mube inzu y’Umwuka, n’ubutambyi bwera, kugira ngo mutambe ibitambo by’umwuka byemerwa n’Imana kubwo Yesu Kristo. Ni cyo gituma no mu Byanditswe handitswe ngo: Dore, nshyize i Siyoni ibuye rikuru ry’imfuruka, ryatoranyijwe, rifite agaciro kenshi; kandi uwizera kuri We ntazakorwa n’isoni. 1 Petero 2:3–6.

The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.

Ijambo ryahinduwemo ngo “batewe isoni” risobanura “gukoza isoni” cyangwa “kugira isoni.” Abarokotse bagereranywa na Petero, kandi ibyishimo byabo bishyirwa mu buryo bunyuranye n’abanze ubutumwa bw’imvura y’itumba. Urufunguzo rw’abahumbi ijana na mirongo ine na bane, kuko Petero yahawe “imfunguzo” z’ubwami, ni “ibuye rikuru ryo ku mfuruka” ryashyizwe i Siyoni. Iryo buye ni igitangaza mu maso y’abakiranutsi, kandi ni ibuye risitaza abasindiriye bo muri Efurayimu.

The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.

Ibuye abubatsi banze ni ryo ryabaye ibuye rikuru ryo ku mfuruka. Ibyo byakozwe n’Uwiteka; ni igitangaza mu maso yacu. Zaburi 118:22, 23.

Jesus commented on these verses in the conclusion of the parable of the vineyard.

Yesu yavuze kuri iyi mirongo mu gusoza kw’umugani w’uruzabibu.

Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.

Yesu arababwira ati: “Ntimwigeze musoma mu Byanditswe ngo: ‘Ibuye abubatsi banze ni ryo ryabaye irikomeza imfuruka; ibyo byakozwe n’Umwami Imana, kandi biratangaje mu maso yacu’? Ni cyo gituma mbabwira yuko ubwami bw’Imana muzabunyagwa, bugahabwa ishyanga ryera imbuto zabwo. Kandi uzagwa kuri iri buye azavunagurika; ariko uwo rizagwaho wese rizamujanjagura rimumenagure rwose.” Nuko abatambyi bakuru n’Abafarisayo bumvise imigani ye, bamenya yuko yavugaga kuri bo. Ariko bashatse kumufata, batinya abantu benshi, kuko bamufataga nk’umuhanuzi. Matayo 21:42–46.

Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.

Umuntu wese wemera ubutumwa bw’ifatizo azamenagurwa, kuko Igitare ari Kristo, kandi umurimo w’ubutumwa bwiza ni uwo gucisha bugufi umuntu kugeza mu mukungugu.

“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.” Manuscript Releases, volume 20, 117.

“Gutsindishirizwa kubwo kwizera ni iki? Ni umurimo w’Imana wo gushyira ikuzo ry’umuntu mu mukungugu, no gukorera umuntu ibyo adafite ubushobozi bwo kwikorera ubwe. Iyo abantu babonye uko ari ubusa rwose kwabo, baba biteguye kwambikwa gukiranuka kwa Kristo. Iyo batangiye gusingiza no guhimbaza Imana umunsi wose, ni bwo, bareba, bahindurwa bagasa n’iyo shusho. Kubyara ubwa kabiri ni iki? Ni ukumenyesha umuntu uko kamere ye bwite nyakuri iri, ko muri we ubwe nta gaciro afite.” Manuscript Releases, volume 20, 117.

Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.

Umuntu wese wanga ibuye ry’imfatiro ararimbuka, nk’uko byagendekeye Isirayeli ya kera mu isohozwa ry’uko Yesu yashyize mu bikorwa umugani w’uruzabibu. Abayuda banze Kristo, kandi banze na Mose; kuko iyo baza kuba barizeye Mose, baba barizeye na Kristo. Banze amategeko y’Imana, bigisha nk’inyigisho amahame yategetswe n’abantu. Kristo, Mose n’Amategeko byose ni ibimenyetso by’imfatiro, kandi Kristo ni we mfatiro wenyine ushobora gushyirwaho; nyamara Kristo nk’imfatiro agaragazwa n’ibimenyetso byinshi. Mose n’Amategeko byombi ni amashusho y’uku kuri. Kristo ni we mfatiro wenyine, ariko ibi bivuga gusa ko izindi mfatiro ziri mu Ijambo rye ry’ubuhanuzi ari ibimenyetso by’umwe mu mico ye.

For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

Kuko nta rundi rufatiro umuntu ashobora gushyiraho rutari urwashyizweho, ari rwo Yesu Kristo. 1 Abakorinto 3:11.

Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.

Yesu ni We Jambo, kandi uko ari ko amategeko ari mu Ijambo Rye amuserukira We ubwe. Ni cyo gituma Mushiki wacu White yanditse ko Amategeko Cumi ari inyandiko y’imico ya Kristo. Ni We wa Mbere kandi ni We wa Nyuma, kandi iyo ashyizweho muri ubu buryo, bigaragaza ko Kristo buri gihe yerekana iherezo ry’ikintu hamwe n’intangiriro yacyo. Nk’Ijambo, ni na We “Ukuri,” kandi ukuri ni urwego rw’ubuhanuzi. Ni Intare yo mu muryango wa Yuda iyo ashyizeho ikimenyetso ku Ijambo Rye kandi akagikuraho. Ni na We buye ryo ku mfuruka rihinduka ibuye risoza inyubako. Ibuye ryo ku mfuruka ni ishusho imwerekana nk’ufatiro, cyangwa nk’inyuguti ya mbere y’ijambo ry’Igiheburayo risobanura “ukuri.” Ibuye risoza inyubako ni umurimo uhaurusha iyindi ku rusengero, kandi iyo rihujwe n’urwego rw’ukuri, ibuye risoza inyubako rigira imbaraga zikubye inshuro makumyabiri n’ebyiri kurusha ibuye ryo ku mfuruka. Igitangaje mu maso y’abasogongeye bakamenya ko Uwiteka ari mwiza, ni uburyo amahame y’urwego rw’ukuri, iyo ahujwe n’ibuye ryo ku mfuruka n’ibuye risoza inyubako, agaragaza rumwe mu mfunguzo z’ubuhanuzi Petero yahawe.

The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.

Inyuguti ya mbere ari yo alufa ni imwe, ariko inyuguti ya nyuma ari yo omega ni makumyabiri na kabiri. Amabuye y’agaciro ya Miller arabagirana nk’izuba, ariko igihe umugabo wo koza umwanda yakusanyaga ayo mabuye y’agaciro, yarushagaho kurabagirana incuro cumi. Kumenya yuko iherezo ry’umurongo w’ubuhanuzi ari ryo rimwe n’intangiriro y’imirongo y’ubuhanuzi, ariko rikaba rifite imbaraga zisumba iz’intangiriro, ni “igitangaza.” Ni kimwe mu bigize imico ya Kristo; ni rumwe mu mfunguzo Petero yahawe zo guhambiriza abo ijana na mirongo ine na bane.

Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.

“Inzu y’umwuka” ya Petero ni isanduku yo mu nzozi za William Miller, kandi ni na bwo bubiko bwa Malakiya bw’icumi n’amaturo. Iyo amadirishya y’ijuru akinguwe, itsinda rimwe rirukanwa mu cyumba, naho irindi tsinda rigashyirwa mu isanduku maze rigahabwa imyenda yera y’igitare y’itorero ry’Imana rinesha.

“Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.

Abantu b’i Buyuda bari bariyemeje ku mugaragaro kandi mu buryo bukomeye kumvira amategeko y’Imana. Ariko igihe imbaraga z’ingaruka za Ezira na Nehemiya zari zimaze igihe gito zikuweho, benshi bateshutse ku Mwami. Nehemiya yari yarasubiye i Peresiya. Mu gihe adahari i Yerusalemu, ibibi byatangiye kwinjira rwihishwa, bikaba byari byugarije konona ishyanga. Abasenga ibigirwamana ntibabonye gusa aho bahera mu murwa, ahubwo kubw’ukuba bari bahari, bahumanyije n’imbuga z’urusengero ubwazo. Binyuze mu gushyingirana n’abanyamahanga, hari habayeho ubucuti hagati ya Eliyashibu umutambyi mukuru na Tobiya w’Umunyamoni, umwanzi ukomeye wa Isirayeli. Ingaruka z’ubwo bumwe butagatifu zabaye iz’uko Eliyashibu yemereye Tobiya gutura mu cyumba gifitanye isano n’urusengero, cyahoze gikoreshwa nk’ububiko bw’icya cumi n’amaturo by’abaturage.

“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

“Kubera ubugome n’uburiganya by’Abamoni n’Abamowabu bakoreye Isirayeli, Imana yari yaratangaje binyuze kuri Mose ko bagombaga guhezwa iteka mu iteraniro ry’ubwoko bwayo. Reba Gutegeka kwa Kabiri 23:3–6. Mu gusuzugura iri jambo, umutambyi mukuru yari yarakuyeho amaturo yari abitswe mu cyumba cy’inzu y’Imana, kugira ngo ahaduhirire uyu muhagarariye ubwoko bwari bwarabujijwe. Nta gusuzugura Imana kurenzeho kwashoboraga kugaragazwa nko kugirira iyi mwanzi w’Imana n’ukuri kwayo ubuntu nk’ubwo.”

“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

“Ubwo yari agarutse avuye i Peresiya, Nehemiya yamenye uwo guhumanya kw’igitinyiro kwakorewe ahantu hera maze afata ingamba zihutirwa zo kwirukana uwo winjiye ahatemewe. Aravuga ati: ‘Byambabaje cyane’; ‘ni cyo cyatumye ntera hanze ibikoresho byose byo mu rugo rwa Tobiya, mbikura muri cya cyumba. Hanyuma ntegeka ko beza ibyo byumba: maze nongeye kuhagarura ibikoresho byo mu nzu y’Imana, hamwe n’ituro ry’ibiribwa n’umubavu.’”

“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.

“Si urusengero rwari rwarahumanyijwe gusa, ahubwo n’amaturo yari yarakoreshejwe nabi. Ibyo byari byarateye abantu gucika intege mu gutanga kwabo kw’ubuntu. Bari baratakaje umwete n’ishyaka, kandi ntibashakaga gutanga icya cumi cyabo. Ububiko bwo mu nzu y’Uwiteka bwari bwarabaye ubukene; abaririmbyi benshi n’abandi bakoraga umurimo wo mu rusengero, kubera ko batabonaga ubufasha buhagije, bari baravuye mu murimo w’Imana bajya gukora ahandi.”

“Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.

“Nehemiya yatangiye umurimo wo gukosora ibyo byaha. Yakoranyije hamwe abari bararetse umurimo wo mu nzu y’Uwiteka, ‘abashyira mu myanya yabo.’ Ibyo byateye abantu icyizere, maze Abayuda bose bazana ‘icya cumi cy’ibinyampeke n’umuvinyu mushya n’amavuta.’ Abagabo ‘babaranwaga ko ari abanyakuri’ bagizwe ‘abashinzwe ububiko bw’imitungo,’ kandi ‘umurimo wabo wari uwo kugaburira bene se.’” Prophets and Kings, 669, 670.

When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.

Igihe Nehemiya “yirukanaga Tobiya,” yabaga abanjirije kwerekana Kristo yirukana abavunjaga amafaranga muri iyo Rusengero nyine. Ntibyabaga ari urusengero gusa, ahubwo ari icyumba nyir’izina cyo mu rusengero aho ibya cumi byabikwaga. Igihe Eliyakimu w’i Filadelifiya yasimburaga Shebuna w’i Lawodikiya, Shebuna ni we wari umubitsi wajugunywe mu gihugu cya kure.

Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.

Uku ni ko Uwiteka Imana Nyiringabo avuze ati: Genda, ujye kuri uwo munyabintu, ari we Shebuna, utegeka urugo, umubwire uti: Ni iki ufite hano? Kandi ni nde ufite hano, ko wicuriye igituro hano, nk’uwicurira igituro ahirengeye, kandi ukibazamo ubuturo bwe mu rutare? Dore, Uwiteka azakujugunya kure mu bunyage bukomeye, kandi azagupfundikira rwose. Ni ukuri azakuzingazinga cyane, akujugunye nk’umupira mu gihugu kigari: ni ho uzapfira, kandi ni ho amagare y’ubwiza bwawe azabera isoni inzu ya databuja. Kandi nzagukura mu mwanya wawe, no mu cyubahiro cyawe azagukuramo.

And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.

Kandi kuri uwo munsi nzahamagara umugaragu wanjye Eliyakimu mwene Hilikiya: kandi nzamwambika ikanzu yawe, muboheshe umukandara wawe, kandi nzamuha ubutware bwawe abugire mu kuboko kwe: na we azaba se w’abatuye i Yerusalemu n’inzu ya Yuda. Kandi urufunguzo rw’inzu ya Dawidi nzarushyira ku rutugu rwe; bityo azakingura, kandi nta wuzafunga; kandi azafunga, kandi nta wuzakingura.

And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.

Nzamukomera nk’umusumari ahantu hakomeye; kandi azabera inzu ya se intebe y’ubwiza. Kandi bazamanika kuri we ubwiza bwose bw’inzu ya se, urubyaro n’abazakomokaho, ibikoresho byose bito, uhereye ku bikoresho by’ibikombe kugeza no ku bikoresho byose by’amakopo. Uwo munsi, ni ko Uwiteka Nyiringabo avuga, umusumari wakomerejwe ahantu hakomeye uzavanwaho, maze ucibwe ugwe; kandi umutwaro wari uwuriho uzakurwaho: kuko Uwiteka ari we ubivuze. Yesaya 22:15–22.

In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.

Ku munsi Shebuna w’umupfapfa w’Uw’i Lawodikiya azajugunywa hanze, Eliyakimu ahabwa ubutegetsi bw’itorero rinesha. Igihe Kristo azeza urusengero rw’abihumbi ijana na mirongo ine na bine, aruvanamo imyanda yari itwikiriye imitako y’igiciro cyinshi, agaragaza ko “azatwikira” abagereranywa na Shebuna. Mbere y’uko amadirishya yo mu ijuru akingurwa, imitako yari itwikiriwe n’imyanda; kandi iyo imyanda imaze kujugunywa hanze, iyo myanda ni bwo itwikirwa n’isoni. Inzozi za William Miller zigaragaza ikimenyetso cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bine.

The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.

Isanduku ni ikigega cya Malaki, inzu y’umwuka ya Petero n’ihema rya Eliya Petero yifuzaga kubaka. Umugabo ufite uburoso bwo gukuraho ivumbi agaragaza gushyirwaho ikimenyetso kwa ba bihumbi ijana na mirongo ine na bine igihe ajugunye ibirezi mu isanduku. Malaki agaragaza ikigeragezo gihamya ko ubwoko bw’Imana bwaramugarukiye by’ukuri.

Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

Nuko abubahaga Uwiteka baraganiraga; maze Uwiteka aratega amatwi, arabyumva, kandi igitabo cy’urwibutso cyandikwa imbere ye ku bw’abamwubahaga n’abatekerezaga ku izina rye. Kandi bazaba abanjye, ni ko Uwiteka Nyiringabo avuga, kuri uwo munsi nzakoranyirizaho imitako yanjye; kandi nzabagirira ibambe nk’uko umuntu agirira ibambe umwana we bwite umukorera. Ni bwo muzagaruka, mutandukanye umukiranutsi n’umunyabyaha, ukorera Imana n’utayikorera. Malaki 3:16–18.

Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.

Kugaruka ni ijambo ry’ingenzi muri uwo murongo, kuko Imana ihamagarira ubwoko bwayo kuyigarukira, ariko kandi inabuhamagarira kuyigerageza, buyisubirishiriza imigabane ya cumi n’amaturo; kandi hari n’igihe abakiranutsi “bazagaruka,” kandi nibabikora, “bazatandukanya” umunyabwenge n’umupfapfa. Abatinyaga Uwiteka, kandi bagatekereza ku izina rye, ni bo bagomba kuba ibendera ry’abihumbi ijana na mirongo ine na bine.

The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.

Kubaha Uwiteka ni ikigeragezo cya mbere, bityo rero iyo umurongo wa cumi na gatandatu uvuga uti: “ni bwo” abubaha Uwiteka, uba usubira inyuma mu nkuru y’ubuhanuzi.

Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.

Uwiteka aravuga ati: Amagambo yanyu yarandwanyije cyane. Ariko muravuga muti: “Ni ibiki twakuvuzeho cyane?” Mwaravuze muti: “Gukorera Imana ni ubusa; kandi byatugiriye akahe kamaro kuba twaritondeye ibyo yadutegetse, no kuba twaragendeye imbere y’Uwiteka Nyiringabo twicishije bugufi mu gahinda?” None none twita abibone abanyamahirwe; koko abakora ibibi barashyirwa hejuru; ndetse n’abagerageza Imana bararokoka. Malaki 3:13–15.

Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.

Malaki aravuga ati: “noneho abibone bita abahirwa.” Abasinzi bo muri Efurayimu bitwa “ikamba ry’ubwibone,” kandi bishima cyane iyo batekereza ko Mose na Eliya, ba bahanuzi babiri babababazaga, bapfuye. Bari bishimye cyane ku buryo bohererezanyaga impano.

And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.

Kandi intumbi zabo zizaryama mu muhanda wo mu murwa mukuru, witwa mu buryo bw’umwuka Sodomu na Egiputa, aho n’Umwami wacu yabambwe. Kandi abo mu moko n’imiryango n’indimi n’amahanga bazitegereza izo ntumbi zabo iminsi itatu n’igice, kandi ntibazemera ko zishyingurwa. Kandi abatuye mu isi bazazishimira, banezerwe, bohererezanye impano; kuko abo bahanuzi bombi bababazaga abatuye mu isi. Ibyahishuwe 11:8–10.

The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.

Abibone bishimye kuva ku wa 18 Nyakanga 2020 kugeza mu 2023. Ku wa 18 Nyakanga 2020 ubutumwa bwari “bukomeye” burwanya “Uwiteka.” Ku wa 18 Nyakanga 2020 ntitwamenye ukuntu twari twavuze ibiteye ubwoba cyane turwanya Imana n’Ijambo ryayo. Twinjiye mu gihe cyo gutegereza twihebye, nk’uko bigaragazwa n’ijwi ry’icyunamo rivuga riti: “Gukorera Imana ni ubusa: kandi byadufashije iki ko twitondeye ibyo yadutegetse, kandi ko twagendeye mu muborogo imbere y’Uwiteka Nyiringabo?” Ibyo bihwanye n’icyunamo cya Yeremiya, igihe ashushanya ugucika intege kwa mbere.

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

Sinicaranye mu iteraniro ry’abakobanyi, kandi sinanezerwaga; nicaye jyenyine kubera ukuboko kwawe, kuko wanyujujemo uburakari. Ni iki gituma ububabare bwanjye buhoraho, kandi igikomere cyanjye kikaba kidakira, kikanga gukira? Mbese uzambera nk’umubeshyi rwose, kandi nk’amazi ayoyoka? Yeremiya 15:17, 18.

Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:

Amagambo yacu yari akomeye ku byerekeye ubuhanuzi bwo ku wa 18 Nyakanga 2020, kandi icyo gihe ntitwari tuzi urugero rw’ubugome bwo kwigomeka kwacu. Mu gihe cy’ugucika intege, igihe cyo gutinda cyari cyaratangiye, mu gihe itsinda rimwe ryaborogaga naho irindi tsinda rikanezerwa. Muri uwo murongo ni ho Malaki avuga ati:

Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.

Nuko abubahaga Uwiteka baganira kenshi hagati yabo; maze Uwiteka aratega amatwi, arabyumva, hanyuma imbere ye handikwa igitabo cy’urwibutso cy’abubahaga Uwiteka kandi bagatekereza ku izina rye. Kandi bazaba abanjye, ni ko Uwiteka Nyiringabo avuga, kuri uwo munsi nzateranya imitako yanjye y’igiciro; kandi nzabagirira imbabazi, nk’uko umuntu agirira imbabazi umwana we bwite umukorera.

Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

Ni bwo muzagaruka, mumenye gutandukanya umukiranutsi n’umunyabyaha, mutandukanye ukorera Imana n’utayikorera. Malaki 3:16–18.

In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.

Mu wa 2024, ikigeragezo cy’ishingiro cyagereranyijwe n’ubwoba bw’Uwiteka cyaraje. Muri icyo kigeragezo hagaragaye ibyiciro bibiri, kandi itsinda ryagize ibyo byiciro byombi ryari rimaze igihe kinini rivugana hagati yaryo mu nama zisanzwe za Zoom, mu minsi itatu n’igice yose. Uwiteka yateze amatwi ibiganiro byabo. Icyiciro cyatinyaga Uwiteka cyatekereje ku izina Rye; Palmoni, Intare yo mu muryango wa Yuda, Alufa na Omega, Ukuri, Jambo, Umuhanga w’Indimi w’Igitangaza, ibuye ryo ku mfuruka n’iryo gusoza inyubako, Umwana w’intama, Umutambyi Mukuru wo mu Ijuru, Urusengero, Urutare. Abanditswe muri icyo gitabo bagomba kuba amabuye y’agaciro ku ikamba rigereranya ibendera ry’ubwami bw’ubwiza. Iyo akoranya ayo mabuye y’agaciro, ni bwo bagaruka, bakarobanura hagati y’umukiranutsi n’umunyabyaha. Iyo ajugunye ayo mabuye y’agaciro mu gasanduku kabugenewe, ni bwo hamenyekana uw’umupfapfa n’uw’umunyabwenge.

Malachi records:

Malaki yanditse ati:

Return unto me, and I will return unto you,

Nimungarukire, nanjye nzabagarukira,

But ye said, Wherein shall we return?

Ariko mwebwe muravuga muti: “Tuzagaruka dute?”

Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

Muzane imigabane y’icumi yose mu bubiko, kugira ngo mu nzu yanjye habe ibyokurya; kandi none muntegeresheho muri ibyo, ni ko Uwiteka Nyiringabo avuga, murebe ko ntazabakingurira ibirere by’ijuru, nkabasukaho umugisha, ku buryo mutazabona aho muwukwiza.

The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.

Ububiko ni isanduku, kandi kimwe cya cumi ni abageni b’abanyabwenge. Ububiko ni Ijambo ry’Imana ryashyizwe mu rwego rushya rw’ukuri. Amabuye y’agaciro ashyirwa muri iyo sanduku ni ukuri gufitanye isano n’ubutumwa bw’Induru yo mu Gicuku. Kimwe cya cumi cyabikwaga mu cyumba cyihariye cyo mu rusengero, nk’uko bigaragazwa mu kweza kwa Nehemiya. Isanduku n’ububiko, cyangwa inzu ya Petero yo mu buryo bw’umwuka, bishushanya urusengero rw’Imana, kandi amabuye y’agaciro ashushanya insengero z’abantu zifatanyijwe n’Ubumana ahihishe h’Isumbabyose. Intumwa z’abantu ntizishobora gutandukanywa n’ubutumwa bw’Imana. Ayo mabuye y’agaciro ni intumwa z’Imana kandi nanone ni ubutumwa zitangaza. Guhumekerwa n’Imana kenshi kugaragaza ubutumwa n’intumwa byahujwe.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

“Imana yahamagariye Itorero ryayo muri iki gihe, nk’uko yahamagariye Isirayeli ya kera, guhagarara nk’umucyo mu isi. Ikoresheje umuhoro ukomeye w’ukuri, ubutumwa bw’abamarayika ba mbere, uwa kabiri, n’uwa gatatu, yabatandukanije n’amatorero no ku isi kugira ngo ibazane hafi yayo mu buryo bwera. Yabagize abarindizi b’amategeko yayo kandi yabashinze ukuri gukomeye kw’ubuhanuzi kw’iki gihe. Nk’uko amagambo yera y’ubuhanuzi yahawe Isirayeli ya kera, ibi ni ubutumwa bwera bwo kugirirwa icyizere bugomba kumenyeshwa isi. Abamarayika batatu bo mu Ibyahishuwe 14 bagereranya abantu bemera umucyo w’ubutumwa bw’Imana maze bakajya imbere nk’intumwa zayo kugira ngo bamamaze umuburo mu isi hose. Kristo abwira abayoboke be ati: ‘Muri umucyo w’isi.’ Kuri buri muntu wemera Yesu, umusaraba w’i Kaluvari uravuga uti: ‘Dore agaciro k’ubugingo: “Nimugende mu isi yose, mubwire iby’ubutumwa bwiza ibyaremwe byose.’” Nta kintu na kimwe kigomba kwemererwa kubangamira uyu murimo. Ni wo murimo w’ingenzi cyane w’iki gihe; ugomba kugera kure nk’iteka ryose. Urukundo Yesu yagaragarije abantu mu gitambo yatanze kugira ngo bacungurwe, ni rwo ruzatuma abayoboke be bose bakora.” Testimonies, volume 5, 455.

We will begin to draw together these concepts in the next article.

Mu ngingo ikurikira tuzatangira guhuriza hamwe ibi bitekerezo.

“During the last fifty years of my life, I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.

“Mu myaka mirongo itanu ya nyuma y’ubuzima bwanjye, nagize amahirwe y’igiciro cyinshi yo kugira ubunararibonye. Nagize ubunararibonye mu butumwa bw’abamarayika ba mbere, aba kabiri, n’aba gatatu. Abo bamarayika bagereranywa baguruka hagati mu ijuru, bamamaza ku isi ubutumwa bw’umuburo, kandi bufite isano itaziguye n’abantu babaho mu minsi y’imperuka y’amateka y’iyi si. Nta muntu n’umwe wumva ijwi ry’abo bamarayika, kuko ari ikimenyetso giserukira ubwoko bw’Imana bukorana mu bwumvikane n’ijuru ryose. Abagabo n’abagore, bamurikiwe na Mwuka w’Imana kandi bejejwe n’ukuri, batangaza ubwo butumwa butatu bukurikirana uko bwagenwe.”

“I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.

“Nagize uruhare muri uyu murimo ukomeye kandi wera. Hafi y’ibice byose by’ubuzima bwanjye bwa Gikristo byabohotaniye na wo. Hariho abacyariho muri iki gihe bafite ubuhamya busa n’ubwanjye. Bamenye ukuri kugenda guhishurwa ku bw’iki gihe; bakomeje kujyana intambwe imwe n’Umuyobozi Mukuru, Umugaba w’ingabo z’Uwiteka.”

“In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:

“Mu gutangaza ubu butumwa, buri kintu cyose cyihariye cy’ubuhanuzi cyarasohoye. Abahawe igikundiro cyo kugira uruhare mu gutangaza ubu butumwa bungutse ubunararibonye bufite agaciro gakomeye cyane kuri bo; none ubu, ubwo turi hagati y’akaga k’iyi minsi y’imperuka, igihe impande zose hazumvikana amajwi avuga ati: ‘Dore Kristo ari hano,’ ‘Dore ukuri kuri hano’; mu gihe umutwaro wa benshi ari uwo guhungabanya urufatiro rw’ukwizera kwacu rwatuvanye mu matorero no mu isi kugira ngo duhagarare nk’ubwoko bwihariye mu isi, kimwe na Yohana ubuhamya bwacu buzavugwa:”

“‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’

“Icyariho uhereye mbere na mbere, ibyo twumvise, ibyo twabonye n’amaso yacu, ibyo twitegereje, n’ibyo amaboko yacu yakozeho, byerekeye Jambo ry’Ubugingo; … ibyo twabonye kandi twumvise ni byo tubabwira namwe, kugira ngo namwe mugire ubusabane na twe.”

“I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.

Ndahamya ibyo nabonye, ibyo numvise, n’ibyo amaboko yanjye yakoze ku byerekeye Jambo ry’ubugingo. Kandi ubu buhamya nzi ko buva kuri Data no ku Mwana. Twarabibonye kandi turabihamya ko imbaraga za Mwuka Wera zaherekeje kugaragaza ukuri, zitanga imiburo biciye mu nyandiko no mu ijwi, kandi zigatanga ubutumwa mu buryo bukurikirana. Guhakana uyu murimo byaba ari uguhakana Mwuka Wera, kandi byadushyira muri rya tsinda ry’abateshutse ku kwizera, bakurikira imyuka iyobya.

“The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.

“Umwanzi azashyira byose mu bikorwa kugira ngo arandure ukwizera kw’abizera gushingiye ku nkingi z’ukwizera kwacu zo mu butumwa bwo mu bihe byahise, ari bwo bwadushyize ku rubuga ruhanitse rw’ukuri kw’iteka ryose, kandi bwashyizeho umurimo bukawuha imiterere. Uwiteka Imana ya Isirayeli yayoboye ubwoko bwayo, abuhishurira ukuri gukomoka mu ijuru. Ijwi ryayo ryarumviswe, kandi riracyumvikana, rivuga riti: Nimukomeze mujye imbere muva ku mbaraga mujya ku zindi mbaraga, muva ku buntu mujya ku bundi buntu, muva ku bwiza mujya ku bundi bwiza. Umurimo urakomera kandi uraguka, kuko Uwiteka Imana ya Isirayeli ari yo bwugamo bw’ubwoko bwayo.”

“Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.

“Abafite ukuri mu buryo bw’inyigisho gusa, nk’aho bagukozaho imitwe y’intoki, batarinjije amahame yako mu buturo bw’imbere bw’ubugingo, ahubwo bakaba barasize ukuri kw’ingenzi mu rugo rw’inyuma, nta kintu cyera bazabona mu mateka ya kera y’ubu bwoko, ari yo yabagize uko bari bo, ikanabashyiraho nk’abakozi b’ubumisiyoneri b’indahemuka, badacogora kandi bashikamye mu isi.

“The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.

Ukuri bw’iki gihe ni ubw’igiciro cyinshi, ariko abafite imitima itaramenagurirwa no kugwa ku Rutare, ari rwo Kristo Yesu, ntibazabona kandi ntibazasobanukirwa icyo ukuri ari cyo. Bazemera ibihuje n’ibitekerezo byabo bibashimisha, maze batangire kwiyubakira urundi rufatiro rutari urwamaze gushyirwaho. Bazirata ubusa bwabo no kwihesha agaciro, bibwira ko bashoboye gukuraho inkingi z’ukwizera kwacu, no kuzisimbuza izindi nkingi bihimbiye ubwabo.

“This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.

“Ibi bizakomeza kuba bityo igihe cyose igihe kizaba kigihari. Umuntu wese wabaye umunyeshuri wa Bibiliya wimbitse azabona kandi asobanukirwe n’umwanya ukomeye kandi uteye ubwoba w’abariho mu bihe bisoza amateka y’iyi si. Bazumva kudahagije kwabo n’intege nke zabo bwite, kandi bazagira umurimo wa mbere wo kugira, atari ishusho y’ubumana gusa, ahubwo no kugira ubumwe buzima n’Imana. Ntibazatinyuka kuruhuka kugeza Kristo abumbatiwemo imbere muri bo, ibyiringiro by’ubwiza. Inarijye izapfa; ubwibone buzameneshwa buve mu bugingo, kandi bazagira ubugwaneza n’ubugwaneza bwuje ituze bya Kristo.” Notebook Leaflets, 60, 61.