A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.

Ikimenyetso cy’abatambyi b’abantu mirongo inani bahujwe n’Umutambyi Mukuru w’Imana ni umubare “81,” ari na wo tubonamo Inzozi za Miller mu gitabo Early Writings. Mu Byahishuwe “81” dusangamo ko igihe ikimenyetso cya nyuma rwose kivanyweho, habaho ituze mu ijuru rimara igice cy’isaha. Habakuki 2:20 havuga ko isi yose ikwiriye guceceka igihe Uwiteka ari mu rusengero rwe rwera.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.

Nuko amaze kumena ikimenyetso cya karindwi, haba ituze mu ijuru nk’iry’igihe kingana n’igice cy’isaha. Ibyahishuwe 8:1.

The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.

Gukurwaho kw’ikimenyetso cya karindwi kuba mu minsi mirongo itatu, kuko ari cyo kimenyetso cya nyuma. Ku wa 31 Ukuboza 2023, amagufa ya Ezekiyeli yatangiye inzira y’umuzuko. Hanyuma Kristo atangira kwigisha iminsi mirongo ine. Iryo tariki ryaranze iherezo ry’iminsi 1,260 uhereye ku gucika intege kwabaye ku wa 18 Nyakanga 2020, kandi Yohana atumenyesha muri Ibyahishuwe igice cya cumi na kimwe ko dukwiriye gupima urusengero, ariko tukareka urugo rw’inyuma. Urugo rw’inyuma rurangira ku iherezo ryo gutatanywa, kuko Yohana atumenyesha ko 1,260 yahawe abanyamahanga ari bo rugo rw’inyuma. Mu gupima, ayo mateka akwiriye gusigara inyuma.

When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.

Igihe Miller akangutse akabona umugabo wo gusukura umukungugu, icyumba kiba kirimo ubusa; kandi uko azamura ijwi rye, Miller aba akiri mu butayu. Uhereye mu mateka y’umuzuko kugeza mbere gato y’itegeko ryo ku Cyumweru, Kristo arubaka urusengero rw’ab’umwihariko ibihumbi ijana na mirongo ine na bine, nk’uko yabigenje mu myaka mirongo ine n’itandatu kuva mu 1798 kugeza mu 1844.

When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.

Igihe atangiye kwigisha, aba akorera mu rusengero rwe, cyane cyane muri ya minsi mirongo itatu. Maze abamarayika bakaceceka mu gihe cy’igice cy’isaha, mu gihe arimo kwigisha abatambyi be b’ababwirizabutumwa ba Millerite magana atatu, cyangwa ingabo ze za Gideyoni z’abagabo magana atatu, cyangwa mu gihe atangaza amashusho y’imbonerahamwe magana atatu yo mu 1843; kandi ibyo byose abikora muri iyo minsi mirongo itatu, uhereye ku iherezo ry’imigati idasembuwe, ukageza ku butumwa bw’amakondera. Arimo gukubura hasi mu cyumba cya Miller, ariko ni hasi he, bityo icyumba cya Miller kikaba ari urusengero rwe. Arangiza umurimo wo guhanagura, haba ibyaha cyangwa amazina y’abahamagariwe kuba abakandida bo kuba mu bantu ibihumbi ijana na mirongo ine na bine.

The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.

Ubutumwa bw’impanda buza iminsi itanu mbere yo kuzamurwa no iminsi icumi mbere y’urubanza ni bwo kigeragezo kigaragaza ukuri. Ibyabaye mu minota mirongo itatu ijuru rituje, cyangwa mu minsi mirongo itatu Kristo yigisha abatambyi, byamaze gutera kubaho amatsinda abiri igihe ikimenyetso gitsindagirizwa mu byiciro bitatu by’impanda, ukuzamurwa n’urubanza. Biroroshye kubibona.

If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.

Nugeraho igihe ugomba kumvikanisha ubutumwa bw’impanda, hanyuma ukanga kubumvikanisha—uba wananiwe.

The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.

Intambwe eshatu z’“impanda, kuzamurwa no guca urubanza” ni ikimenyetso kimwe cy’inzira mu ntambwe eshatu, nk’uko no mu ntangiriro y’iyo mateka ikimenyetso kimwe cy’inzira cyagaragajwe n’“urupfu, ugushyingurwa n’umuzuko.” Ikigeragezo cy’intambwe eshatu ku iherezo ni cyo kigeragezo nyakuri kibanziriza amategeko yo ku Cyumweru ya Pentekote ho iminsi itanu.

Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.

Iminsi itanu nyuma y’umuzuko, iherezo ry’umunsi mukuru w’imitsima itarimo umusemburo riragera, kandi iyo materaniro yera iranga ikigeragezo cya mbere kandi cy’ishingiro cya 2024. Mbese urarya Umugati wo mu Ijuru cyangwa umugati w’imitekerereze ya kimuntu? Icyo kigeragezo cyageze mu 2024, kandi cyari cyararanzwe mbere n’ubwigomeke bw’ishingiro bwa Adamu na Eva, Nimurodi, Aroni, Yerobowamu, Kora n’abigometse hamwe na we, Abaporotesitanti bo mu mateka y’Abamilerite, ubugome bwa alufa bwa John Harvey Kellogg, ubugome bwo mu 1888, kandi by’umwihariko ubugome bwa 9/11. Ubugome bw’ishingiro bwa Kayini, bugaragaza ikibazo cy’ishyari ku mwene so, bukagenda bugaragara mu ruhererekane rwose rw’ubwigomeke bw’ishingiro.

All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.

Ingero zose z’ubwigomeke bw’ishingiro ni ubugomeke bwo kurwanya Imana, ariko zimwe muri zo; nk’abigometse bo mu wa 1888, n’abigometse ba Kora, zirimo ukuri ko intumwa yatoranyijwe na yo ubwayo iri mu kigeragezo. Kwanga ibyo Miller yagaragaje ko ari Roma ishyiraho iyerekwa muri Daniyeli 11:14, ni ukwanga ubutumwa n’intumwa byombi. Icyo kigeragezo ni icy’ishingiro kuko atari Data Miller wenyine wagaragaje ko abajura bo mu murongo wa cumi na kane ari Roma, ahubwo n’umuhungu wa Miller na we.

Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.

Iminsi itanu nyuma y’izuka ryo ku wa 31 Ukuboza 2023, umurimo wa Miller wo kwigisha utegura warakomejwe n’Uwaje nyuma ya Yohana. Mu gihe cy’iminsi mirongo itatu, abaramya bo mu rusengero bahabwaga inyigisho zidasanzwe “imbonankubone” na Kristo. Uko kwitegura kwari ukugira ngo hategurwe ubutambyi bwa 80, bugamije gutangaza ubutumwa bw’umuburo bw’umunsi mukuru w’impanda.

That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.

Iyo myiteguro y’iminsi mirongo itatu igizwe n’igeragezwa rya mbere ry’ifatizo mu itangiriro n’igeragezwa rya kabiri ry’urusengero ku iherezo. Igeragezwa rya kabiri ry’urusengero rirangizwa mbere y’uko impanda zivuzwa, bityo rero iyo ngingo igashushanywa mu nzozi za Miller igihe Kristo yateraga amabuye y’agaciro mu gasanduku. Ni nyuma y’uko abikoze, ni bwo atumira Miller ngo “aze arebe.” Ni uhereye ku muburo w’impanda ukageza ku izamurwa rijya ku rubanza, ni bwo ibendera rishingwa hejuru mbere y’itegeko ryo ku cyumweru. Amabuye y’agaciro yose ari mu rusengero mbere y’uko Miller ahamagarirwa “kuza no kureba,” kandi ni igihe abahamya babiri bazamurirwa mu bicu, ni bwo abanzi babo babitegereza.

Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.

Ubuhanuzi bwabo bw’igitero kizaturuka mu Isilamu butasohoye mu mwaka wa 2020, bugomba kongera gutangazwa nyuma yo gukosorwa, nk’uko byagenze ku Rwamo rw’Igicuku nyakuri rwa Snow. Miller yari afite uko gusobanukirwa yise Rwamo rw’Igicuku, ariko Samuel Snow yakosoye ubutumwa bwa Miller bw’Urwamo rw’Igicuku; kandi ni yo mpamvu ubutumwa bwa Snow bw’Urwamo rw’Igicuku bwitwa ubutumwa “nyakuri” bw’Urwamo rw’Igicuku mu mateka y’Abamillerite. Ubutumwa bw’Urwamo rw’Igicuku ni ubutumwa bwakosowe, kandi bukomezeshwa n’uko kwakosowe.

“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

“Abacitse intege babonye mu Byanditswe ko bari mu gihe cyo gutinda, kandi ko bagombaga gutegereza bihanganye isohozwa ry’iyerekwa. Ibimenyetso bimwe byari byarabateye kwitega Umwami wabo mu 1843, ni byo byanabatumye kwitega ko azaza mu 1844.” Early Writings, 247.

The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.

Icyo kintu cyabaye ku iherezo ry’igihe cya 1840 kugeza 1844, kandi cyanabaye no ku itangiriro ryacyo. Josiah Litch yahanuye isohozwa ryerekeye Islamu mu 1840. Yashyize ubuhanuzi bwe mu nyandiko rusange mu 1838, hanyuma abusubiramo no kubukosora iminsi icumi mbere ya 11 Kanama 1840. Isohozwa ry’ubwo buhanuzi bwakosowe ryahaye imbaraga ubutumwa bw’umumarayika wa mbere. Ubutumwa bwa kabiri na bwo bwahawe imbaraga n’ubutumwa bwakosowe bw’Induru ya Saa Sita z’ijoro. Abahamya babiri baturutse mu mateka amwe, umwe akaba umuhamya wa alufa undi akaba umuhamya wa omega. Bafatanyije bagaragaza guhabwa imbaraga k’ubutumwa gushingiye ku ikosorwa ry’ubutumwa bwabanje.

The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.

Alufa igaragaza ubuhanuzi bwa Islamu, kandi omega igaragaza ubuhanuzi bw’umuryango ufunze. Umurongo ku wundi murongo, Islamu mu 1840 n’umuryango ufunze mu 1844, bigaragaza ko Islamu n’umuryango ufunze ari bwo butumwa bw’Induru ya Saa sita z’ijoro. Mu ntangiriro y’ubutumwa, Islamu irarekurwa, nk’uko byagenze mu kwinjira kwa Kristo kwa ntsinzi. Muri uwo mwanya umuryango urafungwa mu mugani w’abakobwa icumi, nk’uko umuryango ufungwa ku rubanza rw’inzu y’Imana. Ku musozo w’ubutumwa, Islamu yongera gutera igihe umuryango ufungiwe Leta Zunze Ubumwe z’Amerika.

It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.

Ni iby’ingenzi kubona ko umurongo ugaragazwa n’Abalewi makumyabiri na batatu ugaragaza intambwe eshatu za Pasika ku ntangiriro n’intambwe eshatu z’abatambyi ku iherezo. Abatambyi bazamurwa nk’ituro ku itegeko ryo ku Cyumweru, ariko bejeshwa mbere y’icyo gikorwa. Iyo bazamuwe, baba ikimenyetso, kandi ubwo Kristo yazamurwaga muri za ntambwe eshatu zo ku ntangiriro y’umurongo, yikururiye ab’isi bose. Ukuzamurwa kw’abihumbi ijana na mirongo ine na bine ni iherezo ry’umurongo watangiranye no kuzamurwa kwa Kristo. Mu ntangiriro no ku iherezo hombi hamenyekanishwa ikimenyetso cy’inzira kimwe kigizwe n’intambwe eshatu.

Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.

Intambwe eshatu ku ntangiriro zikurikirwa n’iminsi itanu, n’intambwe eshatu ku iherezo zikurikirwa n’iminsi itanu. Uhereye aho, inkuru ivuga ku mbaga nyamwinshi, kuko ubutambyi bwashyizweho nk’ibendera ry’abantu ibihumbi ijana na mirongo ine na bine. Iminsi irindwi y’Iminsi Mikuru y’Ingando ni igihe cy’abanyamahanga. Nituvanaho igihe cy’abanyamahanga gitangirira ku itegeko ryo ku Cyumweru, kandi tukavanaho iminsi itatu n’igice yarangiye mu mwaka wa 2023, dusigarana urusengero rw’abantu ibihumbi ijana na mirongo ine na bine rugaragajwe muri ya minsi mirongo itanu y’igihe cya Pentekote, uhereye ku wa 31 Ukuboza 2023 kugeza ku itegeko ryo ku Cyumweru riri hafi kuza.

Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.

Iminsi itanu uhereye ku izuka ku bakobwa b’inkumi, hanyuma iminsi mirongo itatu ikurikira ku batambyi. Hanyuma hakaza iminsi itanu y’ubutumwa bw’impanda buturutse ku bakobwa b’inkumi, ikarangirana no kuzamurwa kwabo igihe iyo minsi mirongo ine irangiye, igakurikirwa n’iminsi itanu igana ku rubanza, hanyuma igakurikirwa n’iminsi itanu igana ku itegeko ryo ku Cyumweru. Nk’ikimenyetso cy’abakobwa b’inkumi, umubare “5” werekana intambwe z’abo igihumbi ijana na mirongo ine na bine, ari bo bakobwa b’inkumi kandi bakaba n’abatambyi.

During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.

Mu minsi mirongo itatu y’inyigisho, ikimenyetso cya nyuma, ari na cyo cya karindwi, gikurwaho; kandi muri icyo gihe ni bwo Miller abona amabuye y’agaciro asubizwaho. “Ngwino urebe” ni ikimenyetso gishingiye ku bimenyetso bine bya mbere; bityo rero, igihe ikimenyetso cya karindwi cyafungurwaga, Miller yabwiwe ati “Ngwino urebe,” nyamara abamarayika bose bo mu ijuru bakomeza kurebera mu mutuzo. Inzozi za Miller zigaragaza ishyirwaho ikimenyetso ku mabuye y’agaciro ari bo ibihumbi ijana na mirongo ine na bine, kandi zikanagaragaza amabuye y’agaciro ari yo butumwa bwo Kurarika kwa Saa Sita z’ijoro. Ubutumwa bw’ibyo butanga imbaraga ku bakobwa b’inkumi zituma ishyirwaho ry’ikimenyetso risohora, kandi umugabo ufite uburoso bwo gukuraho umwanda agaragaza Ugenzura intumwa n’ubutumwa byombi.

2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.

2024 igereranya igeragezwa ry’ishingiro, kandi none mu 2026 igeragezwa ry’urusengero rigeze. Ubu turi mu gihe cy’iminsi mirongo itatu aho Kristo ari kwigisha, kandi kutamenya uku kuri ni ibyago byica.

Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.

Kumenya ubutumwa n’intumwa byari kimwe mu bice by’ikigeragezo cy’ishingiro cyagereranyijwe na Roma ishyiraho iyerekwa, kandi ni kimwe mu bice by’inkuru ya Eliya na Ahabu.

And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.

Mu mwaka wa mirongo itatu n’umunani w’ingoma ya Asa umwami w’u Buyuda, Ahabu mwene Omuri yatangiye gutegeka Abisirayeli; kandi Ahabu mwene Omuri ategeka Abisirayeli i Samariya imyaka makumyabiri n’ibiri. Ahabu mwene Omuri akora ibibi mu maso y’Uwiteka kurusha abamubanjirije bose. Nuko biba nk’aho kugendera mu byaha bya Yerobowamu mwene Nebati byari ikintu cyoroheje kuri we, maze arongora Yezebeli umukobwa wa Etibāli umwami w’Abasidoni, ajya gukorera Bali no kumuramya. Yubakira Bali igicaniro mu nzu ya Bali yari yarubatse i Samariya. Kandi Ahabu ashinga Ashera; kandi Ahabu arushaho kurakaza Uwiteka Imana ya Isirayeli kurusha abami b’Abisirayeli bose bamubanjirije. Mu minsi ye, Hiyeli w’i Beteli yubaka Yeriko: imfatiro zayo azishinga ku mwana we w’imfura Abiramu, amarembo yayo ayahagarika ku mwana we w’umuhererezi Segubu, nk’uko ijambo ry’Uwiteka ryavuzwe na Yosuwa mwene Nuni ryari riri. Nuko Eliya w’i Tishibe, wo mu batuye i Gileyadi, abwira Ahabu ati: “Nk’uko Uwiteka Imana ya Isirayeli iriho, uwo mpagaze imbere ye, muri iyi myaka ntihazabaho ikime cyangwa imvura, keretse nk’uko ijambo ryanjye rivuze.” 1 Abami 16:29–17:1.

The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.

Imibare ifitanye isano na Ahabu yongerera uburemere urwego rw’uyu murongo. “Mirongo itatu n’umunani” igereranya “guhaguruka.” Isirayeli yategetswe “guhaguruka” no kwinjira mu Gihugu cy’Isezerano mu mwaka wa mirongo itatu n’umunani.

Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

Nuko uhaguruke, ndavuga, mwambuke umugezi wa Zeredi. Nuko twambuka umugezi wa Zeredi. Kandi igihe twamaze duturutse i Kadeshibaruneya kugeza igihe twambukiye umugezi wa Zeredi cyari imyaka mirongo itatu n’umunani; kugeza aho ab’igihe cyose b’abagabo b’intambara bari barashizeho bose bavanwe mu ngabo, nk’uko Uwiteka yari yarabarahiye. Gutegeka kwa Kabiri 2:13, 14.

Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”

Yesu yakijije wa muntu wari ubumuga wari ufite imyaka mirongo itatu n’umunani igihe yamubwiraga ati “haguruka.”

And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.

Kandi aho hari umuntu wari umaze imyaka mirongo itatu n’umunani afite ubumuga. Yesu amubonye aryamye, kandi azi ko yari amaze igihe kirekire atyo, aramubaza ati: Mbese urashaka gukira? Wa muntu wari ufite ubumuga aramusubiza ati: Databuja, nta muntu mfite wo kunshyira mu kidendezi, igihe amazi azungurutswe; kandi nkiri mu nzira njyayo, undi akamanuka mbere yanjye. Yesu aramubwira ati: Haguruka, wikorere uburiri bwawe, ugende. Uwo muntu ako kanya arakira, yikorera uburiri bwe, aragenda; kandi uwo munsi wari isabato. Yohana 5:5–9.

Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.

Yosiya Litch yakoze ubuhanuzi mu 1838, hanyuma abusobanura neza kurushaho mu 1840. Umwaka wa mirongo itatu n’umunani Mose avugaho mu Gutegeka kwa Kabiri, wari na wo mwaka wa mirongo ine. Uburyo bwa Yosiya Litch bw’ibyiciro bibiri bwagereranyaga ukuvugururwa kw’ibyiciro bibiri k’uwo bahuje izina, umwami Yosiya. Imibare 38 na 40, mu isano ifitanye, ishushanya kuzamuka, ari na byo bibaho ku bahamya babiri igihe bazamurirwa mu bicu.

With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.

Hamwe na Litch, kuzamurwa byasohorejwe mu butumwa bwa Isilamu bw’akaga ka kabiri. Uku kuzamurwa kurangwa no kuzamuka kwa Kristo, kuza nyuma y’ubutumwa bw’impanda bwa Isilamu. Izo ntambwe ebyiri za mbere z’ikimenyetso cy’inzira cy’impanda, ari zo kuzamuka n’urubanza, zagereranyijwe na Litch, we ubwe intambwe ze ebyiri zagereranyijwe n’ububyutse n’ivugurura by’intambwe ebyiri by’umwami Yosiya. Mu Gutegeka kwa Kabiri, itegeko ryari iryo guhaguruka no kujya mu Gihugu cy’Isezerano, kandi ukuzamurwa kw’ibendera ku cyumweru cy’itegeko ni isezerano risa n’iryo rwose.

Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.

Ahabu yamaze ku ngoma imyaka makumyabiri n’ibiri; bityo, aganza mu gihe Ubumana buhujwe n’ubumuntu, ari cyo gihe cy’iminsi mirongo itatu ibanziriza ubutumwa bw’impanda. Ahabu ni Trump, uzarongora Yezebeli mu gihe cya vuba cyane. Mu gihe cya Trump, Eliya wenyine ni we ufite ubutumwa bw’imvura. Uko kuri ni urufatiro, kuko urugendo rw’abihumbi ijana na mirongo ine na bine ari urugendo rw’uburyo bw’inyigisho bw’umurongo ku wundi; kandi ubwo buryo bushingiye ku kuri kw’ishingiro ko urugendo rw’ivugurura rw’abo bihumbi ijana na mirongo ine na bine rwagereranyijwe n’urugendo rwose rw’ivugurura rwo mu mateka yera. Muri buri rugendo muri izo ngendo, abayobozi bari mu rwego rw’igikorwa cyo kugeragezwa. Buri gihe.

Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.

Ahabu ni umwami wa karindwi uhereye kuri Yerobowamu, kandi twagiye tugaragaza kenshi uburyo Ahabu ari ishusho y’icyo gihugu mu gihe cy’amakuba y’itegeko ryo ku Cyumweru. Twagaragaje uburyo itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya ryongeye kubaka Yeriko mu mwaka wa 1863, bikagwa ku Ba White igihombo cy’abahungu babo b’imfura n’umuto wabo, kandi bikaba bishushanya Yeriko mu gihe cy’itegeko ryo ku Cyumweru. Umwaka wa 1863 ushushanya itegeko ryo ku Cyumweru.

The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.

Iki gice cyuzuye ibimenyetso by’ishusho bigaragaza ko icyo gihe ari icy’ishyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine, kandi muri icyo gihe kwanga uko Miller yasobanukiwe ukuri kwashyizwe ku mbonerahamwe ya Habakuki yo mu 1843 ni ubugome bw’ibanze bwo kwigomeka; kandi ibyo bikubiyemo kwirengagiza intumwa Imana yatoranyije, hifashishijwe urwitwazo rumwe n’urw’abigometse ba Kora n’abigometse bo mu 1888, bavugaga ko iteraniro ryose ari iryera.

We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.

Ubu turi none mu igeragezwa ry’urusengero igihe amadirishya y’ijuru afunguwe hamwe n’urugi rw’igihe cy’igeno. Urwo rugi rw’igihe cy’igeno ruranga ihinduka ry’abatambyi riva ku ba Lawodikiya rijya ku batambyi b’i Filadelifiya. Ruranga no gutandukanywa kw’imitako y’agaciro y’impimbano n’iy’ukuri yo mu nzozi za Miller. Ayo madirishya agaragaza umuvumo cyangwa umugisha. Malaki gatatu ishyira iryo geragezwa ku ishingiro ryo kugaruka. Inzozi za Miller zishimangira kugarurwa kw’ubutambyi n’ubutumwa byombi. Ibyahishuwe cumi n’icyenda hagaragaza ingabo z’Umwami zishyirwaho igihe ubuhanuzi bw’ubutumwa bw’impanda bwerekeye Isilamu busohoye.

The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.

Ikigeragezo kibanziriza ikigeragezo nyakuri cy’ubutumwa bw’impanda ni icya kabiri, kandi ni ikigeragezo cy’urusengero. Inzozi za Miller zituma habaho ugukubwa kabiri, guhora guhuzwa n’ikigeragezo cya kabiri, kuko inzozi za Miller zikoresha amabuye y’agaciro nk’ubutumwa kandi nk’intumwa. Ikigeragezo cy’urusengero kirimo gushyira mu bikorwa uburyo bwa “umurongo ku murongo” bw’imvura y’itumba. Gisaba ko abatambyi babona urusengero mu mirongo itandukanye y’ubuhanuzi kugira ngo bahuze ubutumwa. Isanduku nini kurushaho y’umuntu wo koza umwanda n’uburoso ni urusengero rw’abihumbi ijana na mirongo ine na bine, kandi ububiko bwa Malaki ni cyo kimwe. Umutima w’ibikoresho by’urusengero ni isanduku y’isezerano, iyo abakerubi bayitwikiriye bahora bahanze amaso, bityo bikagaragaza ishingiro ry’ibyitonderwa n’ibiremwa byera byose. Abera bo muri aya mateka bakeneye kwitegereza urusengero no guhanga amaso mu isanduku y’isezerano.

The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.

Urusengero rw’abihumbi ijana na mirongo ine na bine ni wo mutwe uvugwa mu Balewi makumyabiri na batatu, kandi rutanga umurongo w’amateka wasohoreye mu gihe cya Kristo binyuze mu cyo Mushiki wa White yita “igihe cya Pentekote.” Uhereye ku kuzuka ukageza kuri Pentekote, cyangwa uhereye ku ya 31 Ukuboza 2023 ukageza ku itegeko ryo ku Cyumweru, umurongo w’ubuhanuzi wo muri Balewi 23 ugereranya urusengero rw’abihumbi ijana na mirongo ine na bine. Ayo mateka atangira n’ikimenyetso cy’inzira kigizwe n’intambwe eshatu gikurikiwe n’iminsi itanu, kandi agasozwa n’ikimenyetso cy’inzira kigizwe n’intambwe eshatu gikurikiwe n’iminsi itanu. Hagati mu mateka ya alufa na omega harimo iminsi mirongo itatu yo gushyiraho ikimenyetso ku batambyi. Uwo murongo muri rusange utangirana n’Isabato y’umunsi wa karindwi ugasozwa n’Isabato y’umwaka wa karindwi. Kuri uru rwego, urusengero rw’abihumbi ijana na mirongo ine na bine ni bwo nkuge izatwara abantu 8 ibageze ku isi yahinduwe nshya, kandi ni na bwo nkuge y’isezerano itwikirijwe n’abamarayika babiri, nk’uko za Sabato ebyiri zitwikira urusengero rw’ubutambyi bw’abihumbi ijana na mirongo ine na bine rugereranywa n’igihe cya Pentekote.

Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.

Abalewi igice cya makumyabiri na gatatu havuga iby’ubutambyi bw’abihumbi ijana na mirongo ine na bine mu ihishurwa rya nyuma ry’igihe cya Pentekote cyatangiriye ku izuka rya Kristo kigakomeza kugeza ku minsi mirongo itanu nyuma yaho ku Munsi wa Pentekote. Igihe cya Pentekote gishyirwaho iyo imirongo makumyabiri n’ibiri ya mbere yo mu Balewi igice cya makumyabiri na gatatu ihujwe n’imirongo makumyabiri n’ibiri ya nyuma. Inzozi za William Miller zigaragaza ko imitako y’ijambo ry’Imana ari ubutumwa n’intumwa byombi.

“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.” Life Sketches, 429.

“Nagize amahirwe y’igiciro cyinshi yo kubona uburambe. Nagize uburambe mu butumwa bw’abamarayika ba mbere, ubwa kabiri, n’ubwa gatatu. Abamarayika bagaragazwa nk’abaguruka hagati mu ijuru, bamamaza ku isi ubutumwa bw’umuburo, kandi bufite isano itaziguye n’abantu bariho mu minsi ya nyuma y’amateka y’iyi si. Nta n’umwe wumva ijwi ry’abo bamarayika, kuko ari ikimenyetso gihagarariye ubwoko bw’Imana bukorana mu bwuzuzanye n’ijuru ryose. Abagabo n’abagore, bamurikiwe na Mwuka w’Imana kandi bejejwe binyuze mu kuri, batangaza ubwo butumwa butatu bukurikirana uko bukwiye.” Life Sketches, 429.

The angels are symbols of God’s people who proclaim the message represented by the angel.

Abamarayika ni ibimenyetso by’ubwoko bw’Imana butangaza ubutumwa buhagarariwe n’umumarayika.

“Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.

“Igihe ni gito. Ubutumwa bw’umumarayika wa mbere, uwa kabiri, n’uwa gatatu ni bwo butumwa bugomba guhabwa abari mu isi. Nta bwo twumva ijwi ry’abamarayika batatu uko ryakabaye, ariko abo bamarayika bo mu gitabo cy’Ibyahishuwe bagereranya abantu bazaba bari ku isi kandi bagatanga ubwo butumwa.

“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

“Yohana yabonye ‘Undi mumarayika amanuka ava mu ijuru, afite ubutware bukomeye; kandi isi yose imurikirwa n’ubwiza bwe.’ Ibyahishuwe 18:1. Uwo murimo ni ijwi ry’ubwoko bw’Imana butangaza ubutumwa bw’umuburo ku isi.” The 1888 Materials, 926.

Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.

Abamarayika bagereranya abantu batanga ubutumwa bugaragazwa n’abo bamarayika. William Miller agereranywa mu buryo bw’ubuhanuzi mu mikoreshereze myinshi. Muri iyo mikoreshereze imwe, Miller agereranywa n’ubuhanuzi bw’ibihe bwa mbere n’ubwa nyuma yayobowe kwamamaza. Ibihe birindwi, cyangwa imyaka 2,520, byarangiye mu 1798, ni byo byari ubuvumbuzi bwa alpha bwa Miller; kandi kwezwa k’Ubuturo Bwera ku iherezo ry’imigoroba n’amanywa 2,300 ku wa 22 Ukwakira 1844, ni byo byari ubuvumbuzi bwe bwa omega. Amateka y’Abamilleri agereranywa kuva mu 1798 kugeza mu 1844, kandi nubwo yari amateka y’ubutumwa bw’umumarayika wa mbere n’uwa kabiri, yitwa izina ry’intumwa y’ayo mateka. Amateka y’Abamilleri agaragaza ko Miller yari “ijwi” ryamamaje ubutumwa bw’umumarayika wa mbere n’uwa kabiri; kandi umumarayika wa mbere yatangaje itangiriro ry’urubanza ku wa 22 Ukwakira 1844, kandi umumarayika wa mbere yaje mu gihe cy’imperuka mu 1798, ku musozo wo “gutatanywa” kw’ubwami bwa Isirayeli kumaze “ibihe birindwi.” Miller ni ikimenyetso cyombi cy’ubuhanuzi bw’imyaka 2,520 n’ubw’imyaka 2,300.

The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.

Ikimenyetso cya mbere cyo ku nzira cyo mu 1798 cyatangaje ko urubanza rwari gutangira ubwo imyaka 2,300 yarangiraga ku wa 22 Ukwakira 1844. Hanyuma Uwiteka ahishura umucyo w’Isabato y’umunsi wa karindwi, kandi umugambi We wari uwo kurangiza umurimo, bityo agerageza kongera guhishura umucyo ku byerekeye ibihe birindwi mu 1856, ariko hagaragara ubugome bwo kwigomeka aho kuba ukwizera. Ibihe birindwi ni alufa y’amateka y’Abamilerite, naho 2,300 ni omegam.

The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.

Ibihe birindwi bigereranywa n’Isabato y’umwaka wa karindwi, kandi 2,300 bigereranywa n’Isabato y’umunsi wa karindwi. Amateka y’Abamillerite agereranywa na 1798 na 1844, kandi 1798 igereranya ibihe birindwi, naho 1844 ikagereranya imyaka 2,300. Izo Sabato ebyiri ni zo nkomeje z’amateka agereranywa mu Balewi makumyabiri na gatatu. Izo Sabato ebyiri zigereranya ubutumwa bubiri, bugize ubutumwa bumwe. Ubutumwa bubiri bugereranya Abamillerite, kuko abantu batangaza ubwo butumwa bagereranya abamarayika bagereranya ubutumwa. Mu 1798 marayika wa mbere yarageze, kandi mu 1844 marayika wa gatatu yarageze.

Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.

Abalewi wa gatatu bugizwe n’iminsi mikuru irindwi n’amateraniro yera arindwi, nubwo atari buri munsi mukuru uba ari iteraniro ryera, kandi n’iteraniro ryera ryose si umunsi mukuru. Iyi minsi mikuru yose iba hagati y’iteraniro ryera rya mbere n’irya nyuma, ari ryo Sabato y’umunsi wa karindwi ku ntangiriro n’Isabato y’umwaka wa karindwi ku iherezo. Amateka y’iyi minsi mikuru afungiranyijwe n’izo Sabato zombi zigereranya William Miller n’Abamillerite.

When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.

Iyo imirongo makumyabiri n’ibiri ya mbere n’iyo mirongo makumyabiri n’ibiri ya nyuma iyo ihujwe muri Abalewi makumyabiri na gatatu, igihe cya Pentekote kiragaragazwa. Imiterere ishyirwaho no guhuriza hamwe iyo mirongo ni iy’ijuru rwose. Igihe cya Pentekote cy’iyo miterere kigaragaza mu buryo busobanutse intambwe eshatu z’abamarayika batatu. Gifite umukono wa “Ukuri.” Gifite umukono wa Alufa na Omega. Gifite umukono wa Palmoni. Kiyobora umunyeshuri kugeza ku mutima nyir’izina w’Ahera Cyane. Kigaragaza urusengero rw’abihumbi ijana na mirongo ine na bine. Kigera rwose kugeza ku isi yagizwe nshya.

This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.

Uku kuri kwa Abalewi makumyabiri na gatatu ubu kurimo gukurwaho ikidodo mu isano n'ikigeragezo cy'urusengero kibanziriza ikigeragezo cya litmus n'ikigeragezo cya gatatu. Marayika wa gatatu yageze mu 1844, hanyuma yongera kuza ku wa 9/11, hanyuma yongera kuza mu 2023. Igihe marayika wa gatatu yageraga mu 1844, abanyakuri bagombaga gukurikira Kristo mu Ahera Cyane kubwo kwizera. Abalewi makumyabiri na gatatu ni yo nzira yinjira mu Ahera Cyane kandi ihagarariye igice kimwe cy'ikigeragezo cy'urusengero. Yohana yabwiwe gupima urusengero ndetse n'abarusengeramo.

Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.

Isanduku ya Miller ni urusengero, kandi imitako y’agaciro ni abaramya barurimo. Ibigega byo kwa Malaki ni urusengero, kandi icyacumi ni abaramya barurimo. Igihe cya Pentekote, nk’uko kigaragazwa mu ishyirwa mu bikorwa ry’umurongo ku murongo rya Abalewi makumyabiri na gatatu, kigereranya urusengero rw’abihumbi ijana na mirongo ine na bine. Mu buryo burushijeho kugaragara neza, kigaragaza isanduku y’isezerano, hamwe n’abakerubi batwikiriye bareba ku Mategeko Cumi, inkoni ya Aroni yameze utubabi n’inkono ya zahabu irimo manu.

The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.

Abakerubi batwikiriye ni abamarayika, kandi abamarayika bahagarariye ubutumwa n’uwabuzanye. Ubutumwa ari bwo butumwa bwa alfa bwo muri Abalewi makumyabiri na batatu ni Isabato y’umunsi wa karindwi, kandi ubutumwa bwa omega ni Isabato y’umwaka wa karindwi. Byombi ni ubutumwa, kandi ni na byo butumwa bwa alfa na omega bya William Miller n’Abamillerite, hamwe no gusohora kw’“ibihe birindwi,” mu 1798, ikimenyetso cy’Isabato y’umwaka wa karindwi, kandi mu 1844, Imana yayoboye ubwoko bwayo ibwinjiza Ahera Cyane, aho bavumburiye Isabato y’umunsi wa karindwi. Izo Sabato zombi ni zo materaniro yera ya mbere n’aya nyuma yo muri Abalewi makumyabiri na batatu, kandi igihe cya Pentekote gishyizwe hagati yazo zombi, nk’uko isanduku yari ishyizwe hagati y’abakerubi babiri batwikiriye.

The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.

Urusengero rugomba gupimwa, kandi ibyo bikubiyemo gusiga urugo rw’inyuma rwahawe abanyamahanga. Ku cyumweru cy’itegeko, urubanza rw’inzu y’Imana rurangira, maze urubanza rw’abanyamahanga rugatangira. Ibihe by’abanyamahanga byarangiye mu 1798, ku iherezo ry’imyaka 1,260, kandi ku iherezo ry’iminsi itatu n’igice, (ikimenyetso cya 1,260) Yohana yagombaga gusiga urugo rw’inyuma.

And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

Nuko nahabwa urubingo rusa n’inkoni; maze marayika arahagarara, aravuga ati: Haguruka, upime urusengero rw’Imana, n’igicaniro, n’abarusengeramo. Ariko urugo rwo hanze y’urusengero urureke, we kurupima; kuko rwahawe abanyamahanga: kandi bazakandagira umurwa wera amezi mirongo ine n’abiri. Ibyahishuwe 11:1, 2.

The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.

Urugo rwari rugomba gusigwamo, kuko rwari rwarahawe abanyamahanga, kandi barukandagira munsi y’ibirenge byabo mu minsi itatu n’igice, cyangwa amezi mirongo ine n’abiri.

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

Kandi bazagwa n’ubugi bw’inkota, kandi bazajyanwa ho iminyago mu mahanga yose; kandi Yerusalemu izakandagirwa n’abanyamahanga, kugeza igihe cy’abanyamahanga kizasohorera. Luka 21:24.

The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.

Ibihe by’Abanyamahanga byasohoye mu 1798, igihe igitabo cya Daniyeli cyafungurwaga.

“In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.

“Mu rusengero rw’i Yerusalemu, urukuta ruto rwatandukanyaga urugo rwo hanze n’ibindi bice byose by’inyubako yera. Kuri urwo rukuta hari handitseho inyandiko mu ndimi zitandukanye, zivuga ko nta bandi bemerewe kurenga uwo mupaka keretse Abayahudi bonyine. Iyo Umunyamahanga aza kwiha ubutwari bwo kwinjira mu gikari cy’imbere, aba ahumanyije urusengero, kandi yari kubihanirwa urupfu. Ariko Yesu, we watangije urusengero n’imirimo yarwo, yikururiraga Abanyamahanga kuri We akoresheje umurunga w’impuhwe za kimuntu, mu gihe ubuntu Bwe bw’ubumana bwabagezagaho agakiza Abayahudi banze.” _The Desire of Ages_, 194.

December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.

Tariki ya 31 Ukuboza 2023 yarangije ya minsi itatu n’igice y’ubuhanuzi ibarwa uhereye ku gutenguha kwa tariki ya 18 Nyakanga 2020. Iyo myaka itatu n’igice igaragaza ko ubutumwa bw’ubuhanuzi bwari kuzahita bukurwaho ikimenyetso, kandi ko ibihe by’Abanyamahanga byari bisohoye, maze gupima urusengero n’abarusengeramo bikarekwa. Ku itegeko ryo ku Cyumweru, ari ryo mu gihe cya Pentekote ryari Umunsi wa Pentekote, urubanza ruhabwa Abanyamahanga. Iyo turetse ibihe by’Abanyamahanga mu gupima urusengero rw’abihumbi ijana na mirongo ine na bine, dusanga ko kuva tariki ya 31 Ukuboza 2023 kugeza ku itegeko ryo ku Cyumweru ari ho urusengero.

The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.

Ubuhamya bw’urusengero ni uko rwubakwa mu byiciro bibiri; ubanza urufatiro, hanyuma urusengero rukamenyekana ko rwuzuye igihe ibuye ry’urufatiro ryanzwe, mu buryo butangaje, rihindutse umutwe w’imfuruka. Urufatiro rwashyizweho igihe Isirayeli ya kera yavaga i Babuloni mu mateka y’itegeko rya mbere, kandi urusengero rwarangiye mu mateka y’itegeko rya kabiri, ariko mbere y’itegeko rya gatatu. Ikigeragezo cy’urufatiro cyabaye mu wa 2024 kandi ubu turi mu kigeragezo cy’urusengero. Icyo kigeragezo cy’urusengero kirangirira ku cya gatatu n’ikigeragezo cya litmus, kandi ikigeragezo cy’urusengero gisaba ko ubwoko bw’Imana bupima urusengero.

The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.

Urusengero rwo mu Balewi makumyabiri na gatatu rwubatswe uhereye ku itariki ya 31 Ukuboza 2023 kugeza ku mategeko yo ku Cyumweru, kandi muri urwo ruhererekane rw’ubuhanuzi hagaragarwamo ibigeragezo bitatu bihora bibaho igihe ubuhanuzi bufunguwe. Icya nyuma muri ibyo bitatu ni ikigeragezo ntarengwa cyo kugaragaza ukuri, cyashushanyijwe n’inama y’amahema ya Exeter. Muri iyo nama, washoboraga kujya mu materaniro yo mu ihema aho Umukuru Snow yagejejeho ubutumwa bwe bw’ukuri bw’Induru yo Mu Gicuku incuro ebyiri, cyangwa ukajya mu yandi materaniro yuzuyemo amarangamutima kandi ataboneye yabereye ku ihema rya Watertown. Igihe ayo materaniro yarangiraga, ubutumwa bw’ukuri bw’Induru yo Mu Gicuku bwakwirakwiriye nk’umuraba w’inyanja. Exeter yari ikigeragezo ntarengwa cyo kugaragaza ukuri, kandi icyo kigeragezo ntarengwa cyo kugaragaza ukuri kigereranya gushyirwaho ikimenyetso.

The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.

Inama yo muri Exeter yagereranywaga n’ukwinjira kwa Kristo i Yerusalemu mu buryo bw’intsinzi, kandi Lazaro yayoboye indogobe Yesu yari ahetsweho. Urupfu rwa Lazaro rwari ugutenguha ko ku wa 18 Nyakanga 2020, ariko kandi yari n’igitangaza cya Kristo cyamwambitse ikamba ndetse n’“ikimenyetso” cy’ubumana Bwe.

“Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.

Iyo Kristo aza kuba yari mu cyumba cy’umurwayi, Lazaro ntiyari gupfa; kuko Satani atari kugira ububasha na busa kuri we. Urupfu ntirwari kubasha kumurasa umwambi warwo imbere y’Umutanga-Ubugingo. Ni cyo cyatumye Kristo aguma kure. Yaretse umwanzi ngo akoreshe ububasha bwe, kugira ngo amucubye amusubiza inyuma, ari umwanzi watsinzwe. Yemeye ko Lazaro ajya munsi y’ubutegetsi bw’urupfu; maze bashiki be bababaye babona umuvandimwe wabo ashyingurwa mu mva. Kristo yari azi ko, mu gihe barebaga mu maso h’umuvandimwe wabo wapfuye, kwizera kwabo k’Umucunguzi wabo kwari kugeragezwa bikomeye. Ariko kandi yari azi ko, kubera urugamba barimo kunyuramo icyo gihe, ukwizera kwabo kwari kuzagaragazwa n’imbaraga zisumbuye kure cyane. Yababaranaga muri buri gushengurwa kose bababazwaga nako. Kuba yaratinze ntibyatumye abakunda gacye; ahubwo yari azi ko ku bwabo, ku bwa Lazaro, ku bwe ubwe, no ku bw’abigishwa be, hari gutsindirwa intsinzi.

“‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.

“Kubera mwebwe,” “kugira ngo mwizere.” Ku bantu bose barambura amaboko bashaka kumva ikiganza cy’Imana kibayobora, igihe cyo gucika intege cyane ni cyo gihe ubufasha bw’Imana buba buri hafi cyane. Bazarebana inyuma bashimira igice cy’umwijima kurusha ibindi cy’inzira yabo. “Uwiteka azi uko akiza abubaha Imana,” 2 Petero 2:9. Muri buri kigeragezo no muri buri ibigeragezo azabavana mo bafite ukwizera gukomeye kurushaho n’uburambe bukungahaye kurushaho.

“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

“Mu gutinda kuza kwa Lazaro, Kristo yari afite umugambi w’imbabazi ugenewe abataramwemeye. Yatinze kugira ngo, kubwo kuzura Lazaro mu bapfuye, ahe ubwoko bwe bw’inangiye, butizera, ikindi kimenyetso cy’uko ari koko ‘umuzuko n’ubugingo.’ Ntiyashakaga gutererana ibyiringiro byose byerekeye abantu, intama z’umukene kandi zazimiye zo mu nzu ya Isirayeli. Umutima we wari umenetse kubera kutihana kwabo. Mu mbabazi ze, yari yiyemeje kubaha ikindi kimenyetso cy’uko ari we Mugarura byose, wa Wundi wenyine washoboraga kumurikira abantu ubugingo no kudapfa. Ibyo byagombaga kuba ikimenyetso abatambyi batashoboraga kugoreka. Icyo ni cyo cyari impamvu yatumye atinda kujya i Betaniya. Icyo gitangaza gisumba ibindi byose, kuzura Lazaro, cyagombaga gushyira ikimenyetso cy’Imana ku murimo we no ku cyo yavugaga cy’ubumana bwe.” The Desire of Ages, 528, 529.

The triumphal entry began with the loosing of an ass for Christ to ride upon.

Kwinjira kwa ntsinzi kwatangiranye no kubohora indogobe kugira ngo Kristo ayigenderemo.

And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.

Nuko begereye i Yerusalemu, bageze i Betifage ku musozi wa Elayono, Yesu atuma abigishwa be babiri, arababwira ati: “Mujye muri kiriya cyaro kibari imbere, kandi mukihagera murahasanga indogobe iziritse n’icyana cyayo kiri kumwe na yo; mubiziture, mubinzanire. Kandi nihagira ubabaza icyo ari cyo cyose, muzamubwire muti: ‘Umwami arabikeneye’; maze ahite abyohereza.” Ibyo byose byabereye kugira ngo hasohore ibyavuzwe n’umuhanuzi, ngo: “Mubwire umukobwa wa Siyoni muti: Dore, Umwami wawe araje agusanga, afite ubugwaneza, kandi yicaye ku ndogobe, no ku cyana cy’indogobe, ikibundikizi cyayo.” Nuko abigishwa baragenda, bakora uko Yesu yabategetse. Matayo 21:1–6.

The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.

Ubutumwa bw’Ijwi ryo mu Gicuku bwihuje n’ubutumwa bw’umumarayika wa kabiri bwari bwarageze ku gucika intege kwa mbere. Mu gihe cya Kristo, uko gucika intege kwari urupfu rwa Lazaro, kandi ku ba Millerite kwari uguhanurwa kutasohoye kwa 1843, kwageze ku wa 19 Mata 1844. Ibyo byombi byo gucika intege bihagarariye tariki ya 18 Nyakanga 2020.

In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.

Mu gihe cya Pentekote kigereranywa n’Ibyo ku Balewi makumyabiri na gatatu, ikigeragezo cy’ibanze giserukirwa n’ikimenyetso cy’inzira y’ibice bitatu cy’umunsi mukuru w’amakondera, kuzamurwa kwa Kristo, n’Umunsi w’Impongano. Izo ntambwe eshatu zigereranya icyo kigeragezo cy’ibanze mu isano gifitanye n’ibigeragezo bibiri bya mbere by’urufatiro n’urusengero. Izo ntambwe eshatu zibanziriza iminsi itanu itegeko ryo ku Cyumweru rya Pentekote kandi zigereranya kuzamurwa kw’abihumbi ijana na mirongo ine na bane nk’ibendera. Nibaramuka batsinze ikigeragezo cy’ibanze, bazazamurwa; nibatabigeraho, bazahanurwa mu madirishya y’inzozi za Miller.

The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.

Intambwe ya gatatu yo gushyirwaho ikimenyetso ni Umunsi w’Impongano, kandi igereranya ihanagurwaho ry’icyaha. Intambwe ya kabiri ni ukuzamurwa kw’ituro ry’Abalewi rya Malaki, naho intambwe ya mbere ni ubutumwa bw’amakondera. Kuva mu mwaka wa 1844, abantu babayeho mu mateka yo kuvuza kw’ikondera rya karindwi. Ubutumwa bwo hanze bw’ikondera rya karindwi ni ubutumwa bw’amakuba ya gatatu ya Isilamu, kandi ubutumwa bw’imbere bw’ikondera rya karindwi ni umurimo wa Kristo wo guhuza Ubumana bwe n’ubumuntu bw’abihumbi ijana na mirongo ine na bine.

We will continue in the next article.

Tuzakomeza mu nyandiko ikurikira.

“In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.

Mu byanditswe by’abahanuzi hagaragajwemo amashusho y’ibintu, kandi nubwo ashaje cyane bitewe n’imyaka myinshi, atugaragarira afite ububasha n’ubushya by’ihishurwa rishya. Binyuze mu kwizera, twumva yuko izi nyandiko z’imikoranire y’Imana n’ubwoko bwayo mu bihe byahise zarinzwe kugira ngo tubashe gutahura amasomo Imana ishaka kutwigisha ikoresheje ibyo tunyuramo muri iki gihe.

“Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.

Kubaho, nk’uko turiho, mu gihe gifite uburemere bukomeye nk’ubwariho mbere gato y’ukuza kwa kabiri kwa Kristo, dukeneye kwitonda by’umwihariko kugira ngo twirinde gukora amakosa asa n’ayakozwe n’Abayahudi babayeho mu gihe cy’ukuza kwa mbere kwa Kristo.

“Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.

“Nk’uko abayobozi b’Abayahudi bagendaga buhoro buhoro bashyiraho gahunda y’iyobokamana yemewe n’amategeko, aho akamaro k’ibitari iby’ingenzi kakabirwaga cyane, ni ko na bamwe mu bantu ubu bari mu kaga ko kudakomeza kubona ukuri kw’ingenzi kugenewe iki gihe, ahubwo bagashaka ibintu bishya, bitamenyerewe, kandi bikurura umutima.

“There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.

Birakenewe gukomeza amahame yo ku rwego rwo hejuru. Abashakashaka kandi bakamamaza ibitekerezo by’ibihimbano bakwiriye kwigishwa ukuri mbere y’uko bagerageza kwigisha abandi. Inyigisho n’ibitekerezo by’abantu ntibigomba gushakishwa ngo bifatwe nk’ukuri.

“There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.

“Harahari benshi b’indahemuka ku mahame nk’uko icyuma gikomeye kiba kidahinduka, kandi abo bazafashwa kandi bahabwe umugisha; kuko bari kuririra hagati y’ibaraza n’igicaniro, bavuga bati: ‘Babarira abantu bawe, Uwiteka, kandi ntutange umwandu wawe ngo ube igitutsi.’ Tugomba kureka amahame y’ishingiro y’ubutumwa bw’umumarayika wa gatatu akagaragara neza kandi atandukanijwe mu buryo busobanutse. Inkingi zikomeye z’ukwizera kwacu zizashobora kwihanganira uburemere bwose zishyirwaho.”

“In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.

“Muri iki gihe cy’ubuyobe, cy’kujarajara mu nzozi no mu bitekerezo byibwira, dukeneye kwiga amahame ya mbere y’inyigisho ya Kristo. Nimucyo duharanire kubasha kuvugana n’intumwa tuti, ‘Ntabwo twakurikije imigani y’uburiganya yahimbwe n’ubuhanga igihe twabamenyeshaga imbaraga no kuza k’Umwami wacu Yesu Kristo.’ Uwiteka aduhamagarira gukurikiza amahame yo ku rwego rwo hejuru kandi y’icyubahiro.”

“Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.

“Ukuri, ukuri kw’iki gihe, ni byose ijambo ry’Imana ribugaragaza ko ari byo. Umwami ashaka ko abantu be birinda ibirenze ngombwa byose, bakirinda n’ibintu byose byerekeza ku migenzereze y’amayobera. Abageragezwa gushorwa mu nyigisho z’ibihimbano n’izitekerezwa gusa nibacukure cyane mu birombe by’ukuri bwo mu ijuru, maze babone ubutunzi busobanura ubugingo buhoraho ku abubwakira. Mu ijambo harimo ukuri kw’agaciro kenshi cyane. Ibyo bizabonwa n’abaryiga bashishikaye; kuko abamarayika bo mu ijuru bazayobora uko kubushakashaka.”

“Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’

Yerekeza ku bantu ubu bariho ku isi, Pawulo yaratangaje ati: “Igihe kizaza ubwo batazihanganira inyigisho nzima; ahubwo, bakurikije irari ryabo bwite, bazirundaniriza abigisha bihuje no gushaka kwumva ibibanezeza amatwi; kandi bazatera umugongo ukuri, bahindukirire imigani y’ibihimbano.”

“How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’

“Mbega uburyo bikomeye, mbega n’uburyo bikora ku mutima, amabwiriza Pawulo yatanze igihe yahanuye iby’abatazihanganira inyigisho nzima: ‘Ndagutegeka rero imbere y’Imana n’Umwami Yesu Kristo, uzacira urubanza abazima n’abapfuye ubwo azaboneka no mu bwami bwe: ubwirize ijambo; uhore witeguye igihe gikwiriye n’ikitagikwiriye; ucyaha, uhane, uhanure, ufite kwihangana kose n’inyigisho.’”

“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 yabo imbere y’Imana. Umucyo wo mu ijuru ubarasiraho. Uko begera ku musozo w’amateka y’iyi si, kumenya Kristo, no kumenya ubuhanuzi bumwerekeyeho, byiyongera cyane. Bafite agaciro katagira iherezo imbere y’Imana; kuko bunze ubumwe n’Umwana wayo. Kuri bo ijambo ry’Imana rifite ubwiza n’ubutungane biruta ibindi byose. Babona akamaro karyo. Ukuri kurabahishurirwa. Inyigisho y’ukwigira umuntu kwa Kristo itamirijwe n’umucyo utuje. Babona ko Ibyanditswe ari urufunguzo rukingura 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.