Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.
Abalewi igice cya makumyabiri na gatatu herekana iminsi mikuru yo mu mpeshyi n’iyo mu gihe cy’isarura, kandi ishusho ihagarariye iyo minsi mikuru irimo ubujyakuzimu bw’Imana mu miterere yayo, no mu ihurirana ritunganye ry’imiterere y’intangiriro n’iy’iherezo, mu miterere rusange yose. Iminsi mikuru yo mu mpeshyi n’iyo mu gihe cy’isarura ihura kandi igahura neza. Iki gice gihamya Palmoni, Umubari utangaje, kenshi na kenshi. Iki gice gihuriza hamwe mu buryo bukomeye kandi butangaje n’ubutumwa bw’iminsi y’imperuka bw’abihumbi ijana na mirongo ine na bine.
The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.
Umubare “23” ushushanya impongano, ari yo ihuzwa ry’Ubumana n’ubumuntu. Izina Lewitiko rihagarariye ubutambyi bw’abihumbi ijana na mirongo ine na bine, kuko abahanuzi bose bavuga iby’ibihe bya nyuma, kandi abatambyi bo mu bihe bya nyuma ni bo Petero agaragaza ko ari ubutambyi bwera. Ubutambyi bwera bwa Petero ni abanyabwenge basobanukiwe kwiyongera kw’ubumenyi gutanga ubutumwa bw’Imborogo yo mu Gicuku. Abapfu, cyangwa abanyabyaha nk’uko Daniyeli ababitangaza, banga uko kwiyongera kw’ubumenyi, kandi Hoseya atumenyesha ko ari yo mpamvu banzwe nk’abatambyi.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.
Ubwoko bwanjye burimbuka bazize kubura ubwenge; kuko wanze ubwenge, nanjye nzakwangira, kugira ngo utazaba umutambyi wanjye; kandi ubwo wibagiwe amategeko y’Imana yawe, nanjye nzibagirwa abana bawe. Uko bagendaga biyongera, ni ko bagendaga bincumuraho; ni cyo gituma icyubahiro cyabo nzagihindura isoni. Hoseya 4:6, 7.
The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.
Abasinzi bo muri Efurayimu, abo Yesaya na we yita “ikamba ry’ubwiza,” ubwiza bwabo buhindurwamo “isoni.” Hoseya agaragaza mu buryo bwihariye ko abanga ukwiyongera kw’ubumenyi bwo mu minsi y’imperuka ari itorero ry’Abadivantisiti b’Umunsi wa Karindwi ry’i Lawodikiya, kuko yanditse ati: “Ubwoko bwanjye.” Ubwoko bwe buzirukanwa ku murimo w’ubutambyi, kandi ibyo bibaho mu gisekuru cya nyuma n’icya kane, kuko agiye kwibagirwa abana babo, kandi abana bagereranya igisekuru cya nyuma.
At—one—ment
Impongano
The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.
Umutwe wa “Abalewi 23” usobanura “impongano y’ubutambyi bw’abihumbi ijana na mirongo ine na bine.” Uku kuri gushobora gukurwa ku izina ry’iki gitabo gusa rifatanyijwe n’umubare w’igice. Impongano, iyo Abalewi makumyabiri na gatatu ivugaho, isobanura “kugirwa umwe,” kandi igaragaza uguhurizwa hamwe kw’Ubumana n’ubumuntu. Uko guhuzwa kugaragazwa n’ibimenyetso byinshi mu Ijambo ry’Imana, kimwe muri byo kikaba ari uko urusengero rw’umuntu rugomba guhuzwa n’Urusengero rw’Ubumana.
The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.
Urusengero rw’umuntu rugizwe n’imitunganyirize ya chromosomes “23” z’umugabo na chromosomes “23” z’umugore. Petero agaragaza ko ubutambyi bw’abihumbi ijana na mirongo ine na bane ari “inzu y’umwuka.” Izo chromosomes zifatanya nk’uko umugabo n’umugore bahuzwa, kandi icyo Imana yateranyirije hamwe, umuntu ntakagitandukanye. Ubukwe ni ikindi kimenyetso cy’ubumwe bwo guhinduka umwe. Abalewi “23” bisobanuye uguhuriza hamwe urusengero rw’Umutambyi Mukuru wo mu Ijuru n’urusengero rw’abatambyi ari bo bihumbi ijana na mirongo ine na bane.
Twenty-two Verses
Imirongo makumyabiri n’ibiri
The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.
Iminsi z’imihango zo mu gihe cy’urugaryi zivugwa muri Abalewi makumyabiri na gatatu zigaragarizwa mu mirongo makumyabiri n’ibiri ya mbere y’uwo mutwe, naho iminsi y’imihango yo mu gihe cy’umuhindo igaragarizwa mu mirongo makumyabiri n’ibiri ya nyuma y’uwo mutwe. Umurongo wa nyuma ni umurongo wa mirongo ine n’ine, ikimenyetso cya 1844, igihe Umunsi w’Impongano wa nyakuri watangiriye ku munsi wa cumi w’ukwezi kwa karindwi, usohoza ibyari byaravuzwe muri Abalewi makumyabiri na gatatu. Umutwe wa makumyabiri na gatatu ugabanyijemo ibihe bibiri by’imirongo makumyabiri n’ibiri; ibyo bihe byombi by’imirongo makumyabiri n’ibiri bifitanye isano mu buryo bwumvikana kubera ko ari iminsi y’imihango, ariko kandi binatandukanijwe mu buryo bwumvikana n’umurimo wa Kristo wo mu rugo rw’urusengero no Ahera, ugereranywa n’igihe cy’urugaryi, hamwe n’umurimo We wo Ahera Cyane, ugereranywa n’umuhindo.
22
22
Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.
Iminsi mikuru yo mu mpeshyi n’iyo mu gihe cy’isarura yombi ihagarariwe n’imirongo makumyabiri n’ibiri, kandi iyo mirongo ihura n’ubuhamya bw’inyuguti z’Igiheburayo, zigizwe n’inyuguti “22”. “22” ni icya cumi cya “220”, ari yo kimenyetso cy’ihuriro ry’Ubumana n’ubumuntu. “220” ihagarariye itangira ry’imyaka 2,520 y’itatanywa rya Yuda, n’imyaka 2,300 igeza ku Munsi w’Impongano. Intangiriro ya 2,520 yari mu wa 677 Mbere ya Kristo, naho intangiriro ya 2,300 yari mu wa 457 Mbere ya Kristo; bityo imyaka magana abiri na makumyabiri ikagaragazwa nk’isano rihuza ubuhanuzi bwo gukandagirwa kw’ingabo z’Imana n’ubuhanuzi bwo gukandagirwa k’Ubuturo bwera bw’Imana. Ubwo buhanuzi bwombi bwasojwe no kugera k’Umunsi w’Impongano wa nyir’izina ku wa 22 Ukwakira 1844.
On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.
Kuri iyo tariki, umurimo wa Kristo wo guhuza urusengero rw’umuntu n’Urusengero rw’Imana watangiye, kandi muri icyo gihe Habakuki 2:20 na Yohana 2:20 byombi byarasohoye. Habakuki yerekanye ko Ubumana icyo gihe bwari buri Ahera Cyane, naho Yohana yanditse ko urusengero rw’Abamillerite rwagombaga kwinjirana ukwizera muri aho Ahera Cyane rwari rwamaze kurangiza igihe cy’imyaka mirongo ine n’itandatu, cyaranzwe no kubakwa kw’urusengero rw’umuntu rw’Abamillerite kuva mu 1798 kugeza mu 1844. Amateka y’imyaka “46”, agizwe na “23” na “23”, agaragazwa n’umurimo wa William Miller watangiye kubanza gutangaza ubutumwa bw’ayo mateka mu 1831, imyaka “220” nyuma yo gusohorwa kwa Bibiliya yitiriwe Umwami Yakobo. Ijambo ry’Imana ryasohowe mu 1611 ryahujwe n’intumwa y’umuntu imyaka “220” nyuma yaho, mu 1831. Iminsi mikuru y’impeshyi n’iy’umuhindo byombi bigaragazwa n’imirongo “22”.
Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.
Imirongo makumyabiri n’ibiri y’imirongo ibiri ivuga ku ngingo imwe isaba ko, mu buryo bw’ubuhanuzi, imirongo makumyabiri n’ibiri ya mbere ishyirwa hejuru y’imirongo makumyabiri n’ibiri ikurikiraho. Mu guhuza iyo mirongo ibiri muri ubwo buryo, uba uhuje umurimo w’urugo n’ahera, ugereranywa mu minsi mikuru y’itumba n’umurimo wa Kristo mu Ahera Cyane. Kuri uru rwego rw’ubuhanuzi, ibyo bigereranya uguhuza insengero ebyiri, bikerekana umurimo wa Kristo wo kunga abantu n’Imana.
When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.
Iyo imirongo ya mbere kugeza ku wa makumyabiri na kabiri ihujwe n’umurongo wa makumyabiri na gatatu kugeza ku wa mirongo ine na kane, hahita hashyirwaho umurongo w’ubuhanuzi ushyigikirwa n’inyuguti makumyabiri na ebyiri z’inyuguti z’Igiheburayo, kandi n’ubusobanuro bw’ikimenyetso gihagarariwe n’umubare “22”, ndetse n’ubusobanuro bw’ikimenyetso gihagarariwe n’iminsi mikuru hamwe no gusohora kwayo mu mateka matagatifu.
The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.
Intangiriro y’iminsi mikuru yo mu mpeshyi ibanza kugaragaza Isabato y’umunsi wa karindwi, kandi iherezo ry’iminsi mikuru yo mu gihe cy’umuhindo rigaragaza Isabato y’umwaka wa karindwi. Kristo, ari We Alufa na Omega, yashyize Isabato ku ntangiriro no ku iherezo by’abahamya babiri ba “22” mu murongo w’ubutambyi bw’abihumbi ijana na mirongo ine na bine.
The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.
Isabato y’umunsi wa karindwi yari umucyo wihariye mu itangiriro ry’Umunsi w’Impongano w’ikigereranyo nyakuri mu 1844, kandi umucyo w’Isabato y’umwaka wa karindwi ni wo mucyo wo ku iherezo. Isabato y’umunsi wa karindwi kandi yari iteraniro ryera rya mbere ryo mu Balewi “23,” nk’uko Isabato y’umwaka wa karindwi ari yo teraniro ryera rya nyuma muri icyo gice. Isabato ni Alufa na Omega by’umurongo w’ubutambyi muri igice cya “23.” Isabato ya mbere, ari yo y’umunsi wa karindwi, ni Alufa y’ubutambyi bw’abihumbi ijana na mirongo ine na bane, kandi Isabato ya nyuma, ari yo y’umwaka wa karindwi, ni Omega y’ubutambyi bw’abihumbi ijana na mirongo ine na bane.
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“Abasabana n’Imana bagendera mu mucyo w’Izuba ryo Gukiranuka. Ntibasuzuguza Umucunguzi wabo bangiza inzira zabo imbere y’Imana. Umucyo wo mu ijuru urabamurikira. Uko begera ku iherezo ry’amateka y’iyi si, ubumenyi bwabo kuri Kristo n’ubw’ubuhanuzi bumwerekeyeho bwiyongera cyane. Bafite agaciro katagira urugero mu maso y’Imana; kuko bahuje umutima n’Umwana wayo. Kuri bo, ijambo ry’Imana rifite ubwiza n’uburanga bisumba byose. Babona akamaro karyo. Ukuri kurabahishurirwa. Inyigisho y’ukwigira umuntu kwa Kristo ihabwa kurabagirana gutuje. Babona ko Ibyanditswe ari urufunguzo rufungura amayobera yose kandi rugakemura ingorane zose. Abanze kwemera umucyo no kugendera mu mucyo ntibazashobora gusobanukirwa n’ubwiru bwo kubaha Imana, ariko abatinze gufata umusaraba no gukurikira Yesu bazabona umucyo mu mucyo w’Imana.” The Southern Watchman, 4 Mata 1905.
Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.
Aha, “hafi n’iherezo ry’amateka y’iyi si,” ku iherezo ry’Umunsi w’Impongano wa antitypical, “inyigisho y’ukwigira umuntu” yambikwa umucyo “woroheje,” nk’uko byagenze ku nyigisho y’Isabato y’umunsi wa karindwi mu ntangiriro z’Umunsi w’Impongano wa antitypical.
“Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.
“Yesu yazamuye igifuniko cy’isanduku y’isezerano, maze mbona ibisate by’amabuye byari byanditsweho Amategeko Cumi. Natangajwe n’ibyo nabonye igihe narebaga itegeko rya kane riri rwagati rwose muri ayo mategeko cumi, rikikijwe n’urumuri rutuje rw’umucyo. Marayika aravuga ati: ‘Ni ryo ryonyine muri ayo cumi risobanura Imana Nzima yaremye ijuru n’isi n’ibiyirimo byose. Igihe urufatiro rw’isi rwashyirwagaho, ni bwo n’urufatiro rw’Isabato rwashyirwagaho na rwo.’” Testimonies, volume 1, 75.
The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.
Isabato y’umunsi wa karindwi, ari yo “rufatiro,” itangira mu Balewi “23,” kandi isabato y’umwaka wa karindwi irangiza ubuhamya bw’abatambyi nk’uko bugereranywa n’iminsi mikuru yo mu mpeshyi n’iyo mu gihe cy’isarura. Isabato y’umwaka wa karindwi igereranya urusengero rwubatswe ku rufatiro. Isabato y’umwaka wa karindwi yo ku iherezo igereranywa na 2,520, nk’uko isabato y’umunsi wa karindwi igereranywa na 2,300. Isabato y’umwaka wa karindwi igereranya “inyigisho y’ukwigira umuntu.” Isabato y’umunsi wa karindwi ni ikimenyetso cy’Umuremyi, kandi isabato y’umwaka wa karindwi ni ikimenyetso cy’Ubumana bwahujwe n’ubumuntu.
Aligning the Lines
Guhuza Imirongo
When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.
Iyo duhuje iminsi mikuru yo mu mpeshyi n’iminsi mikuru yo mu gihe cy’isarura ivugwa mu gitabo cy’Abalewi makumyabiri na gatatu, umunsi mukuru wa Pasika ukurikirwa ku munsi ukurikira n’umunsi mukuru w’iminsi irindwi y’imigati idasembuwe, kandi umunsi mukuru w’imbuto z’umuganura ugakurikiraho ku munsi ukurikira uwo munsi mukuru w’iminsi irindwi y’imigati idasembuwe utangiriyeho. Ibimenyetso bitatu by’inzira mu minsi itatu.
The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.
Igihe cy’iminsi irindwi kigize umunsi mukuru w’imigati itasembuwe gitangirana n’iteraniro ryera kandi kigasozwa n’iryo na ryo. Umunsi ukurikira itangira ry’umunsi mukuru w’imigati itasembuwe, haza umunsi mukuru w’umuganura, kandi urimo ituro ry’umuganura wa sayiri yo mu mpeshyi. Pentekote, ari na yo yitwa umunsi mukuru w’ibyumweru, iba nyuma y’iminsi mirongo itanu ikurikira umunsi mukuru w’umuganura, uwo ukaba ari wo utangiza igihe cy’ibyumweru birindwi kirangirira ku munsi wa mirongo ine n’icyenda, hanyuma ugakurikirwa na Pentekote, bisobanura mirongo itanu.
Passover begins at even on the fourteenth. Passover is not a holy convocation.
Pasika itangira nimugoroba ku wa cumi na kane. Pasika si iteraniro ryera.
Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.
Hanyuma ku munsi wa cumi na gatanu haza umunsi mukuru w’iminsi irindwi w’imigati idasembuwe. Umunsi wa mbere n’umunsi wa nyuma w’uwo munsi mukuru w’iminsi irindwi ni amateraniro yera.
The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.
Ku munsi ukurikiyeho, ni ukuvuga ku munsi wa cumi na gatandatu, umunsi w’imbuto z’umuganura uragera. Hanyuma hatangira ibyumweru birindwi birangwa n’umunsi mukuru wa Pentekote, kandi Pentekote ni imwe mu materaniro arindwi yera agaragazwa mu minsi mikuru yo mu mpeshyi n’iyo mu gihe cy’isarura. Umuganura w’imbuto za mbere si iteraniro ryera.
Then on the first day of the seventh month the feast of trumpets, is a holy convocation.
Nuko ku munsi wa mbere w’ukwezi kwa karindwi, umunsi mukuru w’impanda, ni iteraniro ryera.
The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.
Umunsi w’Impongano, ku munsi wa cumi w’ukwezi kwa karindwi, ni iteraniro ryera, ariko si umunsi mukuru.
The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.
Umunsi wa mbere w’Umunsi Mukuru w’Ingando ni iteraniro ryera. Nyuma y’uwo munsi mukuru w’iminsi irindwi habaho umunsi wa munani w’ingando, nubwo uwo munsi wa munani ubarwa ko uri hanze y’ibihe bishushanywa n’iminsi mikuru. Uwo munsi wa munani ni iteraniro ryera.
This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.
Ibi bihwanye n’amateraniro arindwi yera iyo ushizemo Isabato y’umunsi wa karindwi itangiza iminsi mikuru. Amateraniro arindwi yera n’iminsi mikuru irindwi, nubwo bihura mu buryo butandukanye n’amateraniro yera. Ibimenyetso bya mbere n’ibya nyuma ni Amasabato, ubwa mbere ku munsi, hanyuma ku mwaka. Mu minsi mikuru igaragazwa hagati y’Amasabato ya alufa na omega harimo iminsi mikuru irindwi n’amateraniro atanu yera. Iyo ushizemo Isabato ya alufa y’umunsi wa karindwi n’Isabato ya omega y’umwaka wa karindwi, uba ufite amateraniro arindwi yera n’iminsi mikuru irindwi. Birumvikana ko umunsi wa munani w’Ihema udafatwa nk’igice cy’iminsi mikuru, kandi ugatera urujijo rw’uko uwa munani aba uwo muri ba ndwi. Ingingo ndimo kugaragaza hano ni uko Yesu, ari we Palmoni, yateguye mu buryo butangaje rwose ihindagurika ry’imibare riri mu gice cya “23.”
Spring
Impeshyi
The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.
Iminsi y’imihango yo mu rugaryi ikubiyemo igihe cy’iminsi irindwi cy’umunsi mukuru w’imigati itasembuwe, kirimo iteraniro ryera rya mbere ku ntangiriro n’iteraniro ryera rya nyuma ku iherezo. Pentekote ni yo teraniro ryera rya gatatu mu minsi mikuru yo mu rugaryi. Pentekote iza nyuma y’igihe cy’ibyumweru birindwi, kirangizwa n’umunsi mukuru wo ku munsi wa mirongo itanu. Iminsi mikuru yo mu rugaryi irangwa n’iminsi mikuru ine n’ibihe bitatu. Pasika, imigati itasembuwe, umuganura na Pentekote ni byo bihe by’iminsi mikuru ine, kandi ibihe bitatu ni iminsi irindwi y’imigati itasembuwe, iminsi mirongo ine n’icyenda ibanziriza kandi ikubiyemo umunsi wa mirongo itanu wa Pentekote, n’iminsi itatu ya mbere ari yo gihe kigizwe n’intambwe eshatu.
The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.
Igitambo cy’umuganura cy’igihe cya Pasika gihura n’igitambo cy’umuganura cyo ku munsi wa Pentekote; ibitambo by’umuganura by’ingano za sayiri mu minsi itatu ya Pasika, n’igitambo cy’umuganura cy’ingano z’ingano kuri Pentekote ku musozo w’igihe cya Pentekote cy’iminsi mirongo ine n’icyenda, slash— mirongo itanu.
Fall
Kugwa
The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.
Iminsi mikuru y’igihe cy’impeshyi iratangira n’umunsi mukuru wihariye utangiza igihe cy’iminsi icumi kigana ku rubanza. Iminsi itanu nyuma y’urubanza hakurikiraho umunsi mukuru w’iminsi irindwi, aho umunsi wa mbere n’uwa nyuma muri iyo minsi irindwi byombi byitwa amateraniro yera. Kuva ku munsi wa cumi na gatanu kugeza ku wa makumyabiri na kabiri hizihizwa umunsi mukuru w’Ingando, hanyuma ku munsi wa makumyabiri na gatatu hakamenyekana Isabato y’igihugu.
When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.
Iyo dufashe iminsi mikuru yo mu itumba tukayigereranya n’iminsi mikuru yo mu mpeshyi tuyishyize hejuru yayo, tubona imirongo ibiri yombi ihagarariwe n’imirongo makumyabiri n’ibiri, bityo igahagararirwa n’inyuguti makumyabiri n’ebyiri z’inyuguti z’Igiheburayo. Ibi nibikorwa, ikimenyetso cya mbere ni iteraniro ryera ry’Isabato y’umunsi wa karindwi, kandi ikimenyetso cya nyuma ni iteraniro ryera ry’Isabato y’umwaka wa karindwi.
Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:39.
Ndetse no ku munsi wa cumi na gatanu w’ukwezi kwa karindwi, ubwo muzaba mwejeje umusaruro w’igihugu, muzamaramaze iminsi irindwi mukorera Uwiteka umunsi mukuru: ku munsi wa mbere hazaba isabato, no ku munsi wa munani hazaba isabato. Abalewi 23:39.
Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.
Pentekote yari imvura y’umuhindo wa mbere, naho Ingando ni yo mvura y’umuhindo wa nyuma. Isukwa rya Mwuka Wera kuri Pentekote ryagereranyijwe n’umunsi umwe, kandi isukwa rigereranywa n’Ingando ni igihe gifite iherezo, hanyuma rigakurikirwa n’Isabato, ari wo munsi wa munani, w’iminsi irindwi. Isabato ikurikira ukwigaragaza kwa nyuma kw’isukwa rya Mwuka Wera igereranya Isabato y’isi iruhuka imyaka igihumbi.
“In the time of trouble we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with a sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark, heavy clouds came up and clashed against each other. But there was one clear place of settled glory, whence came the voice of God like many waters, which shook the heavens and the earth. The sky opened and shut and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot and cast out stones upon the land. And as God spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God in keeping His Sabbath holy, there was a mighty shout of victory over the beast and over his image.
“Mu gihe cy’amakuba twese twarahunze tuva mu mijyi no mu byaro, ariko dukurikiranwa n’abanyabyaha, binjira mu mazu y’abera bafite inkota. Bazamuye inkota bashaka kutwica, ariko iravunika, igwa hasi idafite imbaraga nk’icyatsi cy’umwatsi. Nuko twese dutakambira ku manywa na nijoro dusaba gukizwa, kandi uko gutaka kuzamuka kugera imbere y’Imana. Izuba ryarashe, ukwezi guhagarara giherereye. Imigezi ihagarika gutemba. Ibicu byijimye, biremereye, byarazamukaga maze bikagongana. Ariko hari ahantu hamwe hasobanutse h’icyubahiro gihamye, aho havuye ijwi ry’Imana rimeze nk’amazi menshi, rihinda ibirere n’isi. Ikirere cyarakingutse kandi kirongera kirifunga, kandi cyari mu mvurungano. Imisozi yahindagurikaga nk’urubingo ruhungabanywa n’umuyaga, maze itembagaza amabuye manini yamenaguritse impande zose. Inyanja yabiraga nk’inkono maze ijugunya amabuye ku butaka. Kandi ubwo Imana yavugaga umunsi n’isaha byo kuza kwa Yesu, kandi igashyikiriza ubwoko bwayo isezerano rihoraho, yavugaga interuro imwe, maze igaceceka gato, amagambo yayo agikomeza gukwira isi yose. Isirayeli y’Imana yari ihagaze amaso yayo ayahanze hejuru, itega amatwi ayo magambo uko yavaga mu kanwa ka Yehova, maze agakwira isi nk’imirindi y’inkuba zirenga zose ubukana. Byari biteye ubwoba kandi byuzuye icyubahiro. Kandi ku iherezo rya buri nteruro abera bararangururaga bati: ‘Icyubahiro! Haleluya!’ Mu maso habo harabagiranaga icyubahiro cy’Imana; kandi baramurikirwaga n’icyo cyubahiro, nk’uko mu maso ha Mose hamurikanaga ubwo yamanukaga ava i Sinayi. Abanyabyaha ntibashoboraga kubareba kubera icyo cyubahiro. Kandi ubwo umugisha utazashira watangarizwaga abari barahesheje Imana icyubahiro mu kweza Isabato yayo, habayeho induru ikomeye y’intsinzi ku nyamaswa no ku gishushanyo cyayo.”
“Then commenced the jubilee, when the land should rest.” Early Writings, 34.
“Nuko imyaka ya Yubile iratangira, igihe igihugu cyagombaga kuruhuka.” Early Writings, 34.
The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.
Yubile ni umwaka wa mirongo itanu, nyuma y’inzinguzingo ndwi z’imyaka irindwi, ari zo minsi mirongo ine n’icyenda iganisha ku munsi wa mirongo itanu wa Pentekote. Iyo umurongo w’iminsi mikuru yo kugwa uhujwe n’iminsi mikuru yo mu mpeshyi haboneka iminsi mirongo ine n’icyenda iganisha kuri Pentekote, ikaba iranga intangiriro y’igihe cy’iminsi irindwi cy’Ingando. Pentekote n’Ingando birahura, kandi hamwe bigaragaza igihe cy’imvura y’itumba ritinze gitangirana n’itegeko ryo ku Cyumweru rigiye kuza vuba, kigakomeza kugeza igihe cy’igeragezwa gifunze, Umwami agarutse, hanyuma isi ikaruhuka, nk’uko bishushanywa n’Isabato y’umwaka wa karindwi, ari yo ya munani muri za ndwi zo mu munsi mukuru w’Ingando.
When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.
Iyo dushyize hamwe imirongo yombi y’imirongo makumyabiri n’ibiri, tubikora kubera impamvu nyinshi. Imirongo yombi igizwe n’imirongo makumyabiri n’ibiri, kandi makumyabiri n’ibiri ni kimwe cya cumi cya 220, kikaba ikimenyetso cy’uguhuza Ubumana n’ubumuntu.
Both lines represent the Hebrew alphabet of twenty-two letters.
Iyo mirongo yombi igereranya inyuguti makumyabiri n’ebyiri z’inyuguti z’Igiheburayo.
Both lines represent the feasts.
Imirongo yombi ihagarariye iminsi mikuru.
Both lines represent the two harvest seasons of the year.
Imirongo yombi ishushanya ibihe bibiri by’isarura byo mu mwaka.
Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.
Iyo mirongo yombi ihagarariye umurimo wa Kristo mu rugo rw’Ubuturo Bwera, Ahera, n’Ahera Cyane. Abalewi bashushanya abatambyi, kandi Yesu ni We Mutambyi Mukuru wo mu ijuru. Kubera izo mpamvu, dufite ishingiro ryo gukoresha uburyo bwo gusobanukirwa umurongo ku wundi ku mirongo mirongo ine n’ine ya Abalewi makumyabiri na gatatu.
Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.
Pentekote yari imvura y’umuhindo y’itangiriro ku Bukristo, kandi Amaserukiramuco y’Ingando ni yo mvura y’umuhindo y’iherezo ku Bukristo. Ni cyo gituma duhuza “umunsi wa Pentekote” wo mu mpeshyi n’iminsi irindwi y’Amaserukiramuco y’Ingando yo mu gihe cy’isarura. Igihe Mushiki wa White yavugaga ati: “Mu gihe cy’amakuba twese twarahunze tuva mu migi no mu byaro” aba arimo kugaragaza igihe ubwoko bw’Imana buba butuye mu butayu bitewe n’itotezwa. Gutura mu ngando mu gihe cy’Amaserukiramuco y’Ingando bishushanya amateka ayobora mu buryo butaziguye ku Isabato y’Isabukuru yo kuruhuka kw’isi.
The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.
Umunsi wa Pantekote uranga intangiriro y’iminsi irindwi y’Ingando. Hanyuma Yubile igaragazwa n’umunsi wa munani, ni ukuvuga uw’iminsi irindwi y’Ingando. Iminsi itanu mbere y’umunsi mukuru w’Ingando hari Umunsi w’Impongano. Bityo rero, iminsi itanu mbere ya Pantekote iranga intangiriro y’Ingando—urubanza ruba rugaragajwe. Iminsi icumi mbere y’urubanza rw’Umunsi w’Impongano ni umunsi mukuru w’Amakondera. Iyo iyi mirongo ihujwe, iminsi itanu mbere y’itegeko ryo ku Cyumweru, rigaragazwa na Pantekote, urubanza ruba rugaragajwe. Iminsi icumi mbere y’ibyo, umunsi mukuru w’Amakondera uba waragaragajwe.
The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.
Umubatizo bwa Kristo bwagereranyaga urupfu rwe, gushyingurwa kwe n’izuka rye. Izo ntambwe eshatu zigereranywa n’urupfu rwe kuri Pasika, no gushyingurwa kwe no kuruhuka kwe ku Isabato, n’izuka rye ku Cyumweru. Iminsi itatu y’urupfu rwe, gushyingurwa kwe n’izuka rye ni ikimenyetso kimwe kigizwe n’intambwe eshatu. Ni cyo gituma dutangirira ihuriro ry’imirongo ibiri y’iminsi mikuru yo mu mpeshyi n’iyo mu gihe cy’itumba ku izuka. Izuka ryo ku munsi wa gatatu ritangiza igihe cy’iminsi mirongo ine n’icyenda kigera kuri Pentekote, ari yo tegeko ryo ku Cyumweru. Icyo gihe cy’iminsi mirongo ine n’icyenda kibanzirizwa n’umunsi mukuru w’imitsima itabiyemo umusemburo, utangira umunsi umwe mbere kandi ukarambura iminsi itanu irenze umunsi w’umuganura.
From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.
Uhereye ku izuka ry’umuganura wa mbere kugeza ku itegeko ryo ku Cyumweru ni iminsi mirongo ine n’icyenda, itegeko ryo ku Cyumweru rikaba ari umunsi wa mirongo itanu. Iminsi itanu mbere y’itegeko ryo ku Cyumweru hagaragazwa urubanza, kandi iminsi icumi mbere y’urwo rubanza hagashyirwaho ikimenyetso cy’umuburo w’impanda. Izuka ni ryo kimenyetso cya mbere cy’inzira, hanyuma nyuma y’iminsi itanu igihe cy’imigati idasembuwe kigasoza. Iminsi mirongo itatu nyuma y’uko imigati idasembuwe irangira, habaho umuburo w’impanda. Nyuma y’iminsi icumi hagashyirwaho ikimenyetso cy’urubanza rw’Umunsi w’Impongano, kandi nyuma y’iminsi itanu hagasesekara itegeko ryo ku Cyumweru rya Pentekote.
This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.
Ibi bisobanura ibimenyetso birindwi byo mu nzira, mu ishyirwa mu bikorwa “umurongo ku murongo” kw’iminsi mikuru yo mu rugaryi n’iyo mu gihe cy’itumba; itangiriro ry’imigati idasembuwe, umuzuko, iherezo ry’imigati idasembuwe, umuburo w’amakondera, urubanza, Pentekote n’imvura y’itumba. Ibyo bimenyetso birindwi byo mu nzira bishyizwe hagati ya Isabato y’umunsi wa karindwi ya alufa n’Isabato y’umwaka wa karindwi ya omega. Ibyo bimenyetso birindwi biri hagati y’izo Sabato zombi bitandukanya kandi bikagaragaza igihe cy’iminsi itanu, kigakurikirwa n’igihe cy’iminsi mirongo itatu, igihe cy’iminsi icumi, igihe cy’iminsi itanu n’igihe cy’iminsi irindwi.
When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”
Iyo rero duhuje n’izuka rya Kristo, dusangamo igihe cy’iminsi mirongo ine aho yigishirije abigishwa “imbonankubone,” hanyuma aza kuzamurwa ajyanwa mu ijuru. Hanyuma, mu minsi icumi, abigishwa bari mu cyumba cyo hejuru. Iyo minsi icumi yarangiriye ku Munsi wa Pentekote, ari wo tegeko ryo ku Cyumweru. Ibi byongera ku murongo w’abatambyi ugereranywa n’Abalewi “23” igihe cy’iminsi mirongo ine n’igihe cy’iminsi icumi.
From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.
Uhereye ku izuka hari iminsi itanu igana ku iherezo ry’imigati idasembuwe, hanyuma iminsi mirongo itatu igana ku muburo w’impanda, hanyuma iminsi itanu igana ku kuzamurwa kwa Kristo, hanyuma iminsi itanu igana ku rubanza, hanyuma iminsi itanu igana ku minsi irindwi ya Pentekote y’imvura y’itumba rya nyuma.
The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.
Intangiriro y’iminsi irindwi y’imigati itasembuwe ikurikirwa ku munsi ukurikiyeho n’izuka ry’umuganura. Iryo zuka riba mu minsi irindwi y’imigati itasembuwe, kandi iminsi itanu nyuma y’iryo zuka ni ho igihe cy’imigati itasembuwe kirangirira.
Thirty days after the end of unleavened bread the trumpets mark a warning.
Iminsi mirongo itatu nyuma y’iherezo ry’iminsi y’imigati idasembuwe, impanda zirangwa no gutanga umuburo.
Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.
Iminsi itanu nyuma y’umuburo w’amakondera, Kristo yarazamutse amaze iminsi mirongo ine yigisha. Izamuka rye ryaranze itangira ry’iminsi icumi bamaze mu cyumba cyo hejuru.
Then five days after His ascension judgment is marked.
Hanyuma y’iminsi itanu nyuma yo kuzamuka Kwe, urubanza rurangwa.
Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.
Iminsi itanu nyuma yaho, itegeko ryo ku Cyumweru rya Pentekote ritangiza igihe cy’iminsi irindwi cy’imvura y’itumba yo mu minsi y’imperuka.
The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.
Ibihumbi ijana na mirongo ine na bine ni abamukurikira Umwana w’Intama aho ajya hose. Eliya na Mose bishwe ku wa 18 Nyakanga 2020. Bishwe ahantu n’Umwami wacu yabambwe. Izuka rya Kristo ryashushanyije mbere izuka ryo ku wa 31 Ukuboza 2023. Mbere y’iyo tariki, muri Nyakanga 2023, ijwi rivugira mu butayu ryatangiye kumvikana ubutumwa bwagereranyijwe n’umugati utasembuwe. Umusemburo ugereranya ikinyoma, uburyarya n’icyaha, kandi ubutumwa bwavuye mu butayu bwari butasembuwe. Kuva ku wa 31 Ukuboza 2023 kugeza ku itegeko ryo ku cyumweru, Abalewi “23” yateguye urwego rw’impongano rw’ibihumbi ijana na mirongo ine na bine. Urwo rwego ruhura n’inzozi za Miller, Malaki gatatu n’amadirishya y’ijuru yo mu Byahishuwe cumi n’icyenda. Ruhura n’isaha ya gatatu n’iya cyenda mu cyumweru cyera cyo kuva mu mwaka wa 27 kugeza mu wa 34 nyuma ya Kristo.
We will continue these things in the next article.
Tuzakomeza ibi bintu mu nyandiko ikurikira.
“‘By knowledge shall the chambers be filled with all precious and pleasant riches.’
“‘Kubw’ubumenyi ni ho ibyumba bizuzuzwa ubutunzi bwose bw’igiciro kandi bushimishije.’”
“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.
“Ku bw’ubwenge n’ubugingo, kimwe no ku mubiri, ni itegeko ry’Imana ko imbaraga zibonerwa mu gushyiraho umwete. Ni ugukoresha ni ko gutera gukura. Mu guhuza n’iri tegeko, Imana yatanze mu Ijambo ryayo uburyo bwo gukura mu bwenge no mu by’umwuka.
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“Bibiliya ikubiyemo amahame yose abantu bakeneye gusobanukirwa kugira ngo babe bakwiriye ubuzima bw’iki gihe cyangwa ubuzima buzaza. Kandi ayo mahame ashobora gusobanurwa na bose. Nta muntu n’umwe ufite umutima wo guha agaciro inyigisho zayo ushobora gusoma igice na kimwe cyo muri Bibiliya atungukuwemo igitekerezo runaka kimugirira umumaro. Ariko inyigisho y’ingenzi cyane ya Bibiliya ntiboneka binyuze mu kuyiga rimwe na rimwe cyangwa mu buryo budafitanye isano. Uburyo bwayo bukomeye bw’ukuri ntibwatanzwe ku buryo bushobora gutahurwa n’usoma yihuta cyangwa utabyitaho. Byinshi mu butunzi bwayo biri kure cyane munsi y’ubuso, kandi ntibishobora kubonwa keretse biciye mu bushakashatsi bwimbitse no mu mihati idacogora. Ukuri kugize iyo nyubako ikomeye yose kugomba gushakishwa no gukusanywa, ‘aha hato, hariya hato.’ Yesaya 28:10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.
“Nibishakishwa bityo kandi bikegeranywa hamwe, bizasangwa bihuye mu buryo butunganye rwose. Buri Butumwa Bwiza bwunganira ubundi, buri buhanuzi busobanura ubundi, buri kuri kugaragaza ukwaguka kw’ukundi kuri. Ibigereranyo by’imihango y’Abayuda byumvikanishwa n’ubutumwa bwiza. Buri hame ryo mu Ijambo ry’Imana rifite umwanya waryo, buri kintu cyabaye gifite icyo gisobanura. Kandi uko iyo nyubako yuzuye iteye, haba mu migambi yayo no mu ishyirwa mu bikorwa ryayo, bihamya Umwanditsi wayo. Nta bwenge na bumwe uretse ubw’Itagira iherezo bwashoboraga kuyitekereza cyangwa kuyirema.”
“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.
Mu gusuzuma ibice bitandukanye no kwiga isano bifitanye, ubushobozi bwo hejuru cyane bw’ubwenge bwa muntu bushyirwa mu gikorwa gikomeye cyane. Nta muntu n’umwe wakwibanda kuri iyo nyigisho atiteje imbere mu mbaraga z’ubwenge.
“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.
“Kandi si mu gushakashaka ukuri no kukwegeranya honyine hishingiye agaciro ko mu bwenge ko kwiga Bibiliya. Kanashingira no ku mihati isabwa kugira ngo umuntu asobanukirwe ingingo zishyizwe imbere. Ubwenge buhora buhugiye gusa mu bintu bisanzwe, bugenda bugwingira kandi bugacika intege. Iyo butigeze busabwa gusobanukirwa ukuri gukomeye kandi kugari cyane, nyuma y’igihe butakaza ubushobozi bwo gukura. Nk’uburinzi bwo kurwanya uko gusubira inyuma, kandi nk’igisunika amajyambere, nta kindi cyagereranywa no kwiga ijambo ry’Imana. Nk’uburyo bwo gutoza ubwenge, Bibiliya irusha imbaraga igitabo icyo ari cyo cyose kindi, cyangwa ibindi bitabo byose hamwe. Ubukomere bw’insanganyamatsiko zayo, ubworoherane bwuje icyubahiro bw’imvugo zayo, ubwiza bw’amashusho yayo, bitera ibitekerezo imbaraga kandi bikabizamura kurusha ikindi kintu icyo ari cyo cyose. Nta yindi nyigisho yatanga imbaraga nk’izo zo mu bwenge nk’ikorwa ryo gusobanukirwa ukuri gutangaje kw’ibyahishuwe. Ubwenge bugejejwe gutya mu guhura n’ibitekerezo by’Uhoraho butabura kwaguka no gukomera.”
“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.
“Kandi ikiruta kurushaho ni imbaraga Bibiliya ifite mu guteza imbere kamere y’umwuka. Umuntu, waremewe kugirana ubusabane n’Imana, ashobora kubona gusa muri ubwo busabane ubuzima bwe nyakuri n’ukuzamuka kwe. Yaremewe kubona mu Mana ibyishimo bye bisumba byose, kandi nta kindi na kimwe yabonamo icyashobora guhosha inyota z’umutima, cyangwa guhaza inzara n’inyota by’ubugingo. Uwigana ijambo ry’Imana afite umutima utaryarya kandi wemera kwigishwa, ashaka gusobanukirwa ukuri kwaryo, azashyikirizwa Uwaranditse; kandi keretse abihisemo ubwe, nta mupaka uri ku bushobozi bw’iterambere rye.”
“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.
Mu buryo bwagutse bw’imivugire n’insanganyamatsiko byayo, Bibiliya ifite ikintu gishobora gushishikaza buri bwenge kandi kigakora ku mutima wa buri wese. Mu mapaji yayo habonekamo amateka ya kera cyane kurusha ayandi yose; imibereho y’abantu yanditswe mu kuri guhuye n’ubuzima nyakuri kurusha indi yose; amahame y’ubutegetsi yo kuyobora igihugu no kugenga urugo—amahame ubwenge bwa muntu butigeze na rimwe bugera ku rugero rwayo. Irimo ubuhanga bwo gutekereza bwimbitse cyane, ubusizi buryoshye cyane kandi buhanitse cyane, bwuje ubushyuhe bw’amarangamutima kurusha ubundi kandi bubabaje umutima cyane. Ndetse iyo inyandiko za Bibiliya zarebwa muri ubwo buryo gusa, ziruta kure cyane mu gaciro ibyanditswe by’umwanditsi uwo ari we wese w’umuntu; ariko iyo zitegerejwe mu isano zifitanye n’igitekerezo gikomeye kiri ku isonga, ni bwo zigaragaza ubwaguke burenze urugero n’agaciro gasumba byose. Buri nsanganyamatsiko iyo irebewe mu mucyo w’icyo gitekerezo, ihabwa ubusobanuro bushya. No mu kuri kwatanzwe mu buryo bworoheje cyane harimo amahame asumba ijuru kandi akagera ku iteka ryose.
“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.
“Insanganyamatsiko y’ingenzi ya Bibiliya, insanganyamatsiko izindi zose zo muri icyo gitabo cyose zishingiyeho, ni umugambi wo gucungura, ari wo kugarura mu bugingo bw’umuntu ishusho y’Imana. Uhereye ku kimenyetso cya mbere cy’ibyiringiro mu rubanza rwatangiwe muri Edeni ukageza kuri rya sezerano rya nyuma ry’ubwiza ryo mu Ibyahishuwe, ngo: ‘Bazareba mu maso hayo; kandi izina ryayo rizaba ku ruhanga rwabo’ (Ibyahishuwe 22:4), umutwaro wa buri gitabo na buri gice cya Bibiliya ni uguhishurwa buhoro buhoro kw’iyi nsanganyamatsiko itangaje,—gushyirwa hejuru kw’umuntu,—imbaraga z’Imana, ‘iduha kunesha kubw’Umwami wacu Yesu Kristo.’ 1 Abakorinto 15:57.”
“He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.
“Ufata neza iki gitekerezo aba afite imbere ye umurima utagira iherezo wo kwigamo. Afite urufunguzo ruzamukingurira ububiko bwose bw’ubutunzi bw’ijambo ry’Imana.
“The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.
“Ubumenyi bw’incungu ni bwo bumenyi buruta ubundi bwose; ubumenyi bwigwaho n’abamarayika n’ubwenge bwose bw’ibiremwa byo mu isi zitacumuye; ubumenyi bukurura kwitaho kw’Umwami wacu n’Umukiza; ubumenyi bwinjira mu mugambi warambirijwe mu ntekerezo z’Uhoraho—‘wabitswe mu ituze mu bihe by’iteka ryose’ (Abaroma 16:25, R.V.); ubumenyi buzahora bwigwaho n’abacunguwe b’Imana mu bihe bidashira. Ubu ni bwo bushakashatsi bwo hejuru cyane umuntu ashobora kwitaho. Kurusha ubundi bushakashatsi bwose, buzahindura ubwenge bukanguke kandi buzamura ubugingo.”
“‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.
“‘Ubwiza bw’ukumenya ni uko ubwenge buha ubugingo ababufite.’ ‘Amagambo mbabwira,’ ni ko Yesu yavuze, ‘ni umwuka kandi ni ubugingo.’ ‘Ubu ni bwo bugingo bw’iteka, ko bakumenya, Wowe Mana y’ukuri yonyine, kandi bakamenya uwo Watumye.’ Umubwiriza 7:12; Yohana 6:63; 17:3, R.V.
“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.
“Imbaraga zirema zahamagariye isi kubaho ziri mu ijambo ry’Imana. Iryo jambo ritanga imbaraga; ribyara ubugingo. Buri tegeko ni isezerano; iyo ryemerewe n’ubushake, rikakirwa mu bugingo, rizana na ryo ubugingo bw’Ubutagira Iherezo. Rihindura kamere kandi rikongera kurema ubugingo mu ishusho y’Imana.
“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.
Ubugingo butyo butangwa ni na bwo bukomezwa muri ubwo buryo nyene. “Umuntu azobeshwaho n’ijambo ryose riva mu kanwa k’Imana” (Matayo 4:4).
“The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.
“Ubwenge, ni ukuvuga ubugingo, bwubakwa n’ibyo bugaburirwaho; kandi ni twe bireba kugena ibyo buzagaburirwaho. Biri mu bushobozi bwa buri wese guhitamo ingingo zizahugiraho ibitekerezo kandi zikarema imico. Ku byerekeye umuntu wese wagiriwe ubuntu bwo kugera ku Byanditswe Byera, Imana iravuga iti: ‘Namwandikiye iby’ingenzi bikomeye by’amategeko Yanjye.’ ‘Ntabariza, nanjye nzagutaba, nkwereke ibintu bikomeye n’ibikomeye cyane, ibyo utazi.’ Hoseya 8:12; Yeremiya 33:3.”
“With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.
“Afite ijambo ry’Imana mu maboko ye, buri muntu wese, aho imigabane y’ubuzima bwe yaba yaramugejeje hose, ashobora kugira ubusabane nk’ubwo azahitamo. Mu mapaji yaryo ashobora kuganira n’abo mu bwoko bw’abantu barangwa n’icyubahiro n’ubutungane kurusha abandi, kandi ashobora kumva ijwi ry’Iteka ryose uko avugana n’abantu. Mu gihe yiga kandi atekereza ku ngingo “abamarayika bifuza kurungurukamo” (1 Petero 1:12), ashobora kugirana ubusabane na bo. Ashobora gukurikira intambwe z’Umwigisha wo mu ijuru, kandi akumva amagambo Ye nk’igihe yigishirizaga ku musozi no mu kibaya no ku nyanja. Ashobora kuba muri iyi si ari mu mwuka wo mu ijuru, ageza ku bababaye n’abageragezwa bo mu isi ibitekerezo by’ibyiringiro n’inyota yo kwera; na we ubwe agenda arushaho kwegera, ndetse akegera kurushaho, ubusabane n’Uutaboneka; nk’uwo kera wagendanaga n’Imana, agenda yegera, akegera kurushaho urubibi rw’isi y’iteka ryose, kugeza ubwo amarembo azakingurwa, maze yinjireyo. Nta bwo azisanga ari umunyamahanga. Amajwi azamwakira ni amajwi y’abera, bo ku isi bari bagenzi be nubwo batabonekaga—amajwi yahigiriye kwitandukanya no gukunda. Uwabayeho mu busabane n’ijuru abinyujije mu ijambo ry’Imana, azisanga ari iwabo mu busabane bwo mu ijuru.” Education, 123–127.