When “the light for that time is given” it is either “received” or “rejected.” The separation that is accomplished when the light is introduced is the work of the everlasting gospel, which includes not only the sealing of God’s people, but the separation of the wheat and the tares. The final testing and separation process began at 9/11, when the prophetic question asks, “how long?” and the prophetic answer is, “until the Sunday law.” The last mention of the symbol of “how long” is found in the fifth seal in the book of Revelation.

Iyo “umucyo w’icyo gihe” utanzwe, uraba “wakiriwe” cyangwa “wananzwe.” Itandukaniro rikorwa igihe umucyo utangijwe ni umurimo w’ubutumwa bwiza bw’iteka ryose, bukubiyemo atari ugushyirwaho ikimenyetso kw’ubwoko bw’Imana gusa, ahubwo n’itandukanywa ry’ingano n’urumamfu. Inzira ya nyuma yo kugeragezwa no gutandukanywa yatangiye ku wa 9/11, ubwo ikibazo cy’ubuhanuzi kibaza kiti: “kugeza ryari?” kandi igisubizo cy’ubuhanuzi kikaba giti: “kugeza ku itegeko ryo ku Cyumweru.” Ivugwa rya nyuma ry’ikimenyetso cya “kugeza ryari” riboneka mu kimenyetso cya gatanu mu gitabo cy’Ibyahishuwe.

And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

Nuko amennye ikimenyetso cya gatanu, mbona munsi y’igicaniro ubugingo bw’abishwe bazira ijambo ry’Imana n’ubuhamya bari bafite. Nuko barangurura ijwi rirenga bati: “Mwami, wera kandi w’ukuri, uzageza he kudaca urubanza no kudahōrera amaraso yacu ku batuye mu isi?”

And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

Kandi buri umwe muri bo yahawe umwenda wera; maze barabwirwa ngo baruhuke akanya gato, kugeza aho bagenzi babo b’abagaragu na bene se, bazicwa nk’uko na bo bishwe, bazuzurizwa. Ibyahishuwe 6:9–11.

Inspiration places the answer to the question of “how long” asked by the “souls of them that were slain” in future, when a second group of papal martyrs is made up. That begins at the Sunday law, and for this reason Sister White identifies Revelation chapter eighteen as the fulfilment of the second group of martyrs. There are two “voices” in the first five verses; the first voice marks 9/11 and the second voice calls men and women out of Babylon at the Sunday law. Sister White identifies the symbol of “how long” in the fifth seal with the first five verses of Revelation eighteen to outline 9/11 to the Sunday law. The focus is not on separation and sealing God’s people, but on the judgment of the papacy for murdering the martyrs of past history and those martyrs during the Sunday law crisis that make up the second group of papal martyrs.

Uguhumekerwa bushyira igisubizo cy’ikibazo cya “kugeza ryari” cyabajijwe n’“imitima y’abishwe” mu gihe kizaza, igihe hazaba haruzuye itsinda rya kabiri ry’abahowe ukwizera bazize ubupapa. Ibyo bitangirira ku itegeko ryo ku Cyumweru, kandi ni yo mpamvu Sister White agaragaza Ibyahishuwe igice cya cumi n’umunani nk’isohozwa ry’itsinda rya kabiri ry’abahowe ukwizera. Mu mirongo itanu ya mbere harimo “amajwi” abiri; ijwi rya mbere riranga 9/11, naho ijwi rya kabiri rigahamagarira abagabo n’abagore gusohoka i Babuloni ku gihe cy’itegeko ryo ku Cyumweru. Sister White agaragaza ikimenyetso cya “kugeza ryari” kiri mu kimenyetso cya gatanu nk’ihuriro n’imirongo itanu ya mbere y’Ibyahishuwe igice cya cumi n’umunani kugira ngo yerekane urutonde ruva kuri 9/11 rugera ku itegeko ryo ku Cyumweru. Icyibandwaho si ugutandukanya no gushyiraho ikimenyetso ku bwoko bw’Imana, ahubwo ni urubanza rw’ubupapa kubera kwica abahowe ukwizera bo mu mateka yashize hamwe n’abahowe ukwizera bo mu gihe cy’ihungabana ry’itegeko ryo ku Cyumweru, ari bo bagize itsinda rya kabiri ry’abahowe ukwizera bazize ubupapa.

“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

“Igihe ikimenyetso cya gatanu cyafungurwaga, Yohana umuhishuri mu iyerekwa yabonye munsi y’igicaniro iteraniro ry’abiciwe Ijambo ry’Imana n’ubuhamya bwa Yesu Kristo. Nyuma y’ibyo hakurikiyeho ibibera byasobanuwe mu gitabo cy’Ibyahishuwe igice cya cumi n’umunani, igihe abizerwa kandi b’inyakuri bahamagarirwa gusohoka i Babuloni. [Ibyahishuwe 18:1–5, byavuzwe.]” Manuscript Releases, volume 20, 14.

In the other passage where she identifies the martyrs of the fifth seal and the future and second group of martyrs who are made up in the Sunday law crisis, she says those scenes “would be in a period of time in the future.” The two voices of Revelation eighteen represent the “period of time in the future.” The first voice in the beginning at 9/11 and the second voice at the Sunday law

Mu rundi ruheruka aho aranga abahowe ukwizera bo mu kimenyetso cya gatanu, hamwe n’itsinda rya kabiri ry’abahowe ukwizera ryo mu gihe kizaza, rishingwa mu ngorane z’itegeko ry’Icyumweru, aravuga ko ayo mashusho “yari kuba mu gihe runaka kizaza.” Amajwi abiri yo mu Byahishuwe igice cya cumi n’umunani ahagarariye “igihe runaka kizaza.” Ijwi rya mbere ku ntangiriro kuri 9/11 n’ijwi rya kabiri ku itegeko ry’Icyumweru.

“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.

“‘Nuko amaze kumena ikimenyetso cya gatanu, mbona munsi y’igicaniro ubugingo bw’abishwe bazize ijambo ry’Imana n’ubuhamya bari bafite; maze barangurura ijwi rirenga bavuga bati: Mbese kugeza ryari, Mwami, Wera kandi w’ukuri, utazacira urubanza kandi ngo uhorere amaraso yacu ku batuye isi? Nuko buri wese muri bo ahabwa umwenda wera [Byatangajwe ko bari beza kandi bera]; maze babwirwa ko bakwiye kuruhuka akanya gato, kugeza ubwo na bagenzi babo b’abagaragu na bene se, bazicwa nk’uko na bo bishwe, bazaba bujujwe’ [Ibyahishuwe 6:9–11]. Aha Yohana yeretswe ibibera bitari iby’ukuri muri icyo gihe, ahubwo byari ibizabaho mu gihe kizaza.”

“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

“Ibyahishuwe 8:1–4 havuzwe.” Manuscript Releases, umuzingo wa 20, 197.

Sister White associates the fulfillment of the formation of the second group of martyrs in the future and in the other passage she quotes Revelation 18:1–5, which identifies a voice in the first three verses and another voice in verses four and five. The first voice marks 9/11 when the great buildings of New York came down and the second voice is the Sunday law when God’s other flock is called out of Babylon. In the second passage she refers to Revelation chapter eight and the first four verses which identify the opening of the seventh seal, when coals from off the altar are cast to the earth which aligns with Pentecost, when fire came from heaven and illuminated the disciples, just as Elijah’s twelve stones were illuminated and as represented by tongues of fire upon the disciples.

Mushiki White ahuza isohozwa ry’ikorwa ryo gushinga umutwe wa kabiri w’abahowe Imana n’igihe kizaza, kandi mu wundi murongo asubiramo Ibyahishuwe 18:1–5, hagaragaza ijwi rimwe mu mirongo itatu ya mbere n’irindi jwi mu mirongo ya kane n’iya gatanu. Ijwi rya mbere riranga 9/11 igihe inyubako nini za New York zarimbukaga, naho ijwi rya kabiri ni itegeko ryo ku Cyumweru, igihe izindi ntama z’Imana zihamagarirwa gusohoka i Babuloni. Mu murongo wa kabiri yerekeza ku gice cya munani cy’Ibyahishuwe no ku mirongo ine ya mbere, hagaragaza ibijyana no gufungurwa k’ikimenyetso cya karindwi, igihe amakara avuye ku gicaniro ajugunywa ku isi, bihura na Pentekote, igihe umuriro wamanukaga uva mu ijuru ugasobanurira abigishwa, nk’uko amabuye cumi n’abiri ya Eliya yamurikiwe kandi nk’uko byashushanyijwe n’indimi z’umuriro zari ku bigishwa.

How Long? Zechariah & John

Bizageza Ryari? Zekariya na Yohana

How long is a prophetic symbol of the period of time from 9/11 unto the Sunday law which has been typified in the story of Mount Carmel, the history of the Millerites from 1840 to 1844, the history of Moses’ from the eighth to tenth plague, the witness of the martyrs of the fifth seal and in Zechariah the question is asked “how long” would it be until God had mercy upon Jerusalem that had been in Babylon for seventy years.

Igihe kingana iki ni ikimenyetso cy’ubuhanuzi cy’igihe kuva ku ya 9/11 kugeza ku itegeko ryo ku Cyumweru, nk’uko byagereranyijwe mu nkuru ya Karumeli, mu mateka y’Abamilerite kuva mu 1840 kugeza mu 1844, mu mateka ya Mose kuva ku cyorezo cya munani kugeza ku cya cumi, mu buhamya bw’abahowe ukwizera bo munsi y’ikimenyetso cya gatanu, kandi muri Zekariya hakabazwa ikibazo ngo “igihe kingana iki” mbere y’uko Imana ibabarira Yerusalemu yari imaze imyaka mirongo irindwi i Babuloni.

Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?

Nuko marayika w’Uhoraho arasubiza ati: “Yemwe Uhoraho Nyiringabo, uzageza ryari utagirira imbabazi Yerusalemu n’imidugudu y’i Buyuda, ibyo warakariye muri iyi myaka mirongo irindwi?”

And the Lord answered the angel that talked with me with good words and comfortable words.

Nuko Uwiteka asubiza marayika wavuganaga nanjye amagambo meza n’amagambo ahumuriza.

So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Zechariah 1:12–17.

Nuko marayika wavuganaga nanjye arambwira ati: “Rangurura ijwi uvuge uti: Uhoraho Nyiringabo avuga atya: Nfitiye Yerusalemu na Siyoni ishyaka rikomeye cyane. Kandi ndakariye cyane amahanga yibereye mu mutekano; kuko nari narakayeho gato gusa, ariko bo barushirijeho guteza ayo makuba. Ni cyo gitumye Uhoraho avuga atya: Nsubiranye i Yerusalemu imbabazi; inzu yanjye izayubakwa muri yo, ni ko Uhoraho Nyiringabo avuga, kandi umugozi wo gupimisha uzaramburirwa kuri Yerusalemu. Ongera urangurure ijwi uvuge uti: Uhoraho Nyiringabo avuga atya: Imijyi yanjye izongera gusakara kubera uburumbuke; kandi Uhoraho azongera guhumuriza Siyoni, kandi azongera guhitamo Yerusalemu.” Zekariya 1:12–17.

Sister White directly aligns Zechariah’s “threescore and ten years” (seventy years) that literal ancient Israel was in bondage to literal Babylon with the twelve hundred and sixty years from 538 unto 1798 that spiritual Israel (Christians) were in bondage to spiritual Babylon (Roman Catholicism).

Mushiki White ahuza mu buryo butaziguye “imyaka mirongo irindwi” ya Zekariya, ari yo Isirayeli ya kera y’ukuri yamaze mu bubata bwa Babuloni nyakuri, n’imyaka igihumbi na magana abiri na mirongo itandatu, uhereye mu 538 ukageza mu 1798, Isirayeli y’umwuka (Abakristo) yamaze mu bubata bwa Babuloni y’umwuka (Kiliziya Gatolika y’i Roma).

“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

“Itorero ry’Imana ryo ku isi rwose rwari mu bunyage koko muri icyo gihe kirekire cy’itotezwa ridahwema, nk’uko abana ba Isirayeli na bo bari barajyanywe mu bunyage i Babuloni mu gihe cy’ukunyagwa.” Prophets and Kings, 714.

In 1798, at the end of the twelve hundred and sixty years the first of three messages represented as angels in Revelation fourteen arrived. The second arrived on April 19, 1844 and the third on October 22, 1844. The history symbolized by the question, “how long” is from 9/11 unto the Sunday law, and that period of time was typified in the beginning of Adventism in the Millerite movement of August 11, 1840 unto October 22, 1844. That period is symbolically illustrated by John the Revelator in chapter ten when John eats the little book that was sweet in his mouth, but became bitter in his stomach.

Mu 1798, ku iherezo ry’imyaka igihumbi na magana abiri na mirongo itandatu, ubutumwa bwa mbere muri butatu bugaragazwa nk’abamarayika mu Byahishuwe igice cya cumi na kane bwarageze. Ubwa kabiri bwageze ku wa 19 Mata 1844, kandi ubwa gatatu ku wa 22 Ukwakira 1844. Amateka agereranywa n’ikibazo kigira kiti “bizageza ryari” ava kuri 9/11 akageza ku itegeko ryo ku Cyumweru, kandi icyo gihe cyagereranyijwe mu ntangiriro y’Ubwadivantisiti mu rugendo rw’Abamilerite kuva ku wa 11 Kanama 1840 kugeza ku wa 22 Ukwakira 1844. Icyo gihe cyashushanyijwe mu buryo bw’ikigereranyo na Yohana Umuhishuzi mu gice cya cumi, igihe Yohana yariye agatabo gatoya kari karyohereye mu kanwa ke, ariko kagahinduka umururazi mu nda ye.

And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

Maze ijwi numvise ivuye mu ijuru nari numvise yongera kumbwira, iti: Genda ufate agatabo gatoya kabumbuwe kari mu kuboko kw’umumarayika uhagaze ku nyanja no ku butaka. Nuko njya ku mumarayika, ndamubwira nti: Mpa ako gatabo gatoya. Arambwira ati: Gafate, ukarye kose; kandi kazagutera kuribwa mu nda, ariko mu kanwa kawe kazaryoha nk’ubuki. Nuko mfata ako gatabo gatoya mu kuboko kw’umumarayika, ndakarya kose; maze mu kanwa kanjye kararyoha nk’ubuki; ariko nkiri kumara kukarya, inda yanjye iraribwa.

And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:8–11.

Nuko arambwira ati: “Ugomba kongera guhanura imbere y’amoko menshi n’amahanga n’indimi n’abami.” Ibyahishuwe 10:8–11.

The history John is illustrating is represented by the book that was eaten, for the eating represented the Millerites coming to understand the message and their experience in proclaiming that message. So, when John is told immediately after that history is set forth that John must prophesy again, the prophesying that is being identified is the history of 1840 to 1844. John is told that the Millerite history from 1840 to 1844 is repeated in the history of the end of Adventism. As soon as John is told that he must prophesy again he is told to measure the temple.

Amateka Yohana arimo agaragaza ahagarariwe n’igitabo cyariwe, kuko kurya icyo gitabo byagereranyaga ko aba-Millerite bageze ku gusobanukirwa ubutumwa n’ubunararibonye bwabo bwo kwamamaza ubwo butumwa. Bityo rero, ubwo Yohana abwirwa ako kanya nyuma y’uko ayo mateka amaze kugaragazwa ko agomba kongera guhanura, ubuhanuzi buri kugaragazwa ni amateka yo kuva mu 1840 kugeza mu 1844. Yohana abwirwa ko amateka y’aba-Millerite yo mu 1840 kugeza mu 1844 asubirwamo mu mateka y’iherezo ry’Abadiventisime. Ako kanya Yohana akimara kubwirwa ko agomba kongera guhanura, abwirwa gupima urusengero.

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 mpabwa urubingo rusa n’inkoni; maze marayika arahagarara, aravuga ati: Haguruka, upime urusengero rw’Imana, n’igicaniro, n’abarisengeramo. Ariko urugo ruri hanze y’urusengero urureke, nturupime; kuko rwahawe abanyamahanga: kandi umurwa wera bazawukandagira amezi mirongo ine n’abiri. Ibyahishuwe 11:1, 2.

The work given to Adventism post-October 22, 1844 was represented by John as measuring or building the temple, in agreement with the promise set forth in Zechariah that “a line would be stretched forth upon Jerusalem” again—for the Lord would “yet choose Jerusalem.” The history represented at the beginning of Adventism with the Philadelphian movement of Millerite Adventism is repeated at the ending of Adventism with the Philadelphian movement of the one hundred and forty-four thousand. At the great disappointment of October 22, 1844, a period of time, represented as “the days of the voice of the seventh angel” began.

Umurimo Adventisimu yahawe nyuma y’itariki ya 22 Ukwakira 1844 wagereranyijwe na Yohana nk’igikorwa cyo gupima cyangwa kubaka urusengero, bihuje n’isezerano ryashyizwe ahagaragara muri Zekariya rivuga ko “umurongo wo gupimisha uzongera kuramburirwa i Yerusalemu,” kuko Uwiteka “azakomeza guhitamo Yerusalemu.” Amateka yagereranyijwe mu ntangiriro y’Adventisimu n’umuryango wa Filadelifiya wo muri Adventisimu y’Abamillerite asubirwamo ku iherezo ry’Adventisimu n’umuryango wa Filadelifiya w’abahumbi ijana na mirongo ine na bine. Mu gucika intege gukomeye kwabaye ku wa 22 Ukwakira 1844, hatangiye igihe runaka, kigereranywa nk’“iminsi y’ijwi ry’umumarayika wa karindwi.”

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Ariko mu minsi y’ijwi ry’umumarayika wa karindwi, ubwo azatangira kuvuza impanda, ni bwo ibanga ry’Imana rizasozwa, nk’uko yabibwiye abagaragu bayo b’abahanuzi. Ibyahishuwe 10:7.

The message was sweet to the Millerites when the Islamic time prophecy of the second woe was fulfilled just as the Millerites had predicted in advance of August 11, 1840. The message turned bitter in the stomach at the great disappointment of October 22, 1844. As soon as John finishes illustrating the history of 1840 to 1844, he is informed that he must do the very same thing (prophesy) again. Then he is told to measure Jerusalem, and when he does so he is aligning with Zechariah’s prophecy of the Lord choosing Jerusalem. From October 22, 1844 onward prophetic history is represented as the “days of the voice of the seventh angel.” The “days” of the message (voice) of the seventh angel (third woe) represent a period of time when the divinity of Christ would be permanently combined with humanity who were to be the one hundred and forty-four thousand. That work was delayed by the rebellion of 1863, and on 9/11 the sounding of the seventh angel (third woe) once again began to sound.

Ubutumwa bwari buryoshye ku ba-Millerite igihe ubuhanuzi bw’igihe cya kiyisilamu bw’akaga ka kabiri bwasohoraga nk’uko ba-Millerite bari barabuhanuye mbere y’itariki ya 11 Kanama 1840. Ubutumwa bwaje guhinduka umururazi mu nda mu gutenguha gukomeye ko ku wa 22 Ukwakira 1844. Ako kanya, ubwo Yohana arangije kugaragaza amateka yo kuva mu 1840 kugeza mu 1844, amenyeshwa ko agomba kongera gukora icyo kintu nyine (guhanura). Hanyuma abwirwa gupima Yerusalemu, kandi igihe abikoze aba yishyize hamwe n’ubuhanuzi bwa Zekariya bwerekeye Uwiteka uhitamo Yerusalemu. Kuva ku wa 22 Ukwakira 1844 gukomeza, amateka y’ubuhanuzi agaragazwa nk’“iminsi y’ijwi ry’umumarayika wa karindwi.” “Iminsi” y’ubutumwa (ijwi) bw’umumarayika wa karindwi (akaga ka gatatu) ihagarariye igihe igihe ubumana bwa Kristo bwari guhoraho buhujwe n’ubumuntu bwagombaga kuba ibihumbi ijana na mirongo ine na bine. Uwo murimo watinzwe n’ubwigomeke bwo mu 1863, kandi ku wa 9/11 ukuvuza impanda k’umumarayika wa karindwi (akaga ka gatatu) kwongeye gutangira kumvikana.

In sacred history the Lord chose Jerusalem to place His name there, and his “name” is His character. Jerusalem and Zion are referenced by Zechariah when he states, “I am jealous for Jerusalem and for Zion with a great jealousy” and thereafter with, “the Lord shall yet comfort Zion, and shall yet choose Jerusalem.” Zion is comforted when it receives the Holy Spirit who is the “Comforter.” The comforting of the Holy Spirit began at 9/11 in agreement with Christ breathing on the disciples after His descent from meeting with the Father after His resurrection. The manifestation of the Holy Spirit was greatly increased at Pentecost. That season began with the first fruit offering being resurrected and it ended with the first fruit offering of Pentecost, when the entire world then heard the message.

Mu mateka yera, Uwiteka yahisemo i Yerusalemu ngo ahashyire izina Rye, kandi “izina” Rye ni kamere Ye. Yerusalemu na Siyoni bivugwa na Zekariya igihe avuga ati: “Ndafuhira i Yerusalemu na Siyoni ishyaka ryinshi,” hanyuma akongera ati: “Uwiteka azongera guhumuriza Siyoni, kandi azongera guhitamo i Yerusalemu.” Siyoni ihumurizwa igihe yakira Mwuka Wera ari we “Muhumuriza.” Ihumure rya Mwuka Wera ryatangiye kuri 9/11 bihuje no kuba Kristo yarahuhije ku bigishwa Be amaze kumanuka avuye guhura na Data nyuma yo kuzuka Kwe. Ukwigaragaza kwa Mwuka Wera kwariyongereye cyane kuri Pentekote. Icyo gihembwe cyatangiranye n’ituro ry’umuganura ryazuwe, kirangira n’ituro ry’umuganura rya Pentekote, ubwo isi yose yahise yumva ubutumwa.

Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 41:1, 2.

Nimuhumurize, nimuhumurize ubwoko bwanjye, ni ko Imana yanyu ivuga. Muvugane na Yerusalemu amagambo ayihumuriza, kandi muyimenyeshe mu ijwi riranguruye yuko urugamba rwayo rurangiye, yuko gukiranirwa kwayo kubabariwe; kuko yahawe mu kuboko k’Uwiteka incuro ebyiri ku bw’ibyaha byayo byose. Yesaya 41:1, 2.

The one hundred and forty-four thousand are sealed when “their iniquity is pardoned.” This occurs just before the Sunday law as they are lifted up as the Pentecostal first fruit offering while receiving the outpouring of the Holy Spirit without measure as the disciples typified at Pentecost. The sprinkling of rain that began at 9/11 becomes a full outpouring at the Sunday law. In the history the first fruit offering of 9/11 unto the first fruit offering at the Sunday law when the one hundred and forty-four thousand are sealed and prepared as an offering to be lifted up as an ensign from the Sunday law until the close of probation. That history is represented by the first three verses of Revelation eighteen announcing the fall of Babylon, which is the biblical symbol that represents a ‘doubling.’

Abantu ibihumbi ijana na mirongo ine na bine bashyirwaho ikimenyetso igihe “ubugoryi bwabo bubabariwe.” Ibyo bibaho mbere gato y’itegeko ryo ku Cyumweru, ubwo bazamurwa nk’ituro ry’umuganura wa Pentekote mu gihe bahabwa isukwa ry’Umwuka Wera ritagerwa, nk’uko abigishwa barigereranyijwe kuri Pentekote. Kunyanyagizwa kw’imvura kwatangiye kuri 9/11 guhinduka isukwa ryuzuye ku itegeko ryo ku Cyumweru. Muri ayo mateka, uhereye ku ituro ry’umuganura rya 9/11 ukageza ku ituro ry’umuganura ryo ku itegeko ryo ku Cyumweru, ubwo abantu ibihumbi ijana na mirongo ine na bine bashyirwaho ikimenyetso kandi bagategurirwa kuba ituro ryo kuzamurwa nk’ibendera kuva ku itegeko ryo ku Cyumweru kugeza ku irangira ry’igihe cy’imbabazi. Ayo mateka agereranywa n’imirongo itatu ya mbere yo mu Ibyahishuwe cumi n’umunani itangaza kugwa kwa Babuloni, ari ryo kimenyetso cya Bibiliya kigereranya “gukuba kabiri.”

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

Hanyuma y’ibyo mbona undi mumalayika amanuka ava mu ijuru, afite ubutware bukomeye; isi imurikirwa n’ubwiza bwe. Arangurura ijwi rikomeye cyane, ati: Babuloni ikomeye iraguye, iraguye, ihindutse ubuturo bw’abadayimoni, n’ubwihisho bwa buri mwuka wanduye, n’akazu ka buri nyoni ihumanye kandi yangwa urunuka. Kuko amahanga yose yanyoye kuri vino y’uburakari bw’ubusambanyi bwayo, kandi abami bo mu isi basambanye na yo, n’abacuruzi bo mu isi bahindutse abatunzi babikesha ubwinshi bw’ibinezeza byayo. Ibyahishuwe 18:1–3.

Throughout the Scriptures a doubling of phrases or words represents the perfect fulfillment of the fall of Babylon in the last days. It is the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing. Babylon’s two falls are represented as Nimrod and Belshazzar. Nimrod was the beginning of Babylon, when it was simply Babel. Nimrod’s fall represented Belshazzar’s fall and the message of the second angel and the angel of Revelation eighteen is that the fall of Nimrod at the beginning of Babylon represented the fall of Belshazzar at the end, for Alpha and Omega always illustrates the end of a thing with the beginning of a thing

Mu Byanditswe byose, isubirwamo kabiri ry’interuro cyangwa ry’amagambo rigereranya ugusohora gutunganye kose kwo kugwa kwa Babuloni mu minsi ya nyuma. Icyo ni ikimenyetso cya Alufa na Omega, We uhora agaragaza iherezo ry’ikintu akoresheje intangiriro yacyo. Ukugwa kwa Babuloni kubiri kugereranywa na Nimurodi na Belushazari. Nimurodi ni we wabaye intangiriro ya Babuloni, igihe yari ikiri Babeli gusa. Ukugwa kwa Nimurodi kwagereranyaga ukugwa kwa Belushazari, kandi ubutumwa bwa marayika wa kabiri n’ubwa marayika wo mu Ibyahishuwe 18 ni uko ukugwa kwa Nimurodi mu ntangiriro ya Babuloni kwagereranyaga ukugwa kwa Belushazari ku iherezo, kuko Alufa na Omega ahora agaragaza iherezo ry’ikintu akoresheje intangiriro yacyo.

Nimrod’s tower was brought down as a symbol of his fall and he typified the fall of the Twin Towers on 9/11. Belshazzar’s fall was the writing on the wall, marking the end of Babylon’s seventy-year reign as the first kingdom of Bible prophecy, and thus typifying the fall of the United States at the end of Isaiah twenty-three’s symbolic “seventy years, according to the days of one king” representing the history of the United States from 1798 unto the Sunday law. Belshazzar’s writing on the wall, represents when the wall of separation of church and state falls at the Sunday law, which is the very point where the sixth kingdom of Bible prophecy ends, just as Belshazzar was slain on that very night. The handwriting on the wall is the law that is written that overturns the wall of separation of church and state in the Constitution.

Umunara wa Nimurodi warasenywe nk’ikimenyetso cy’ukugwa kwe, kandi yabaye ikigereranyo cy’ukugwa kw’iminara y’impanga ku wa 9/11. Ukugwa kwa Belushazari kwabaye inyandiko yanditswe ku rukuta, iranga iherezo ry’ingoma y’i Babiloni yamaze imyaka mirongo irindwi nk’ubwami bwa mbere bw’ubuhanuzi bwa Bibiliya; bityo ikaba n’ikigereranyo cy’ukugwa kwa Leta Zunze Ubumwe za Amerika ku iherezo ry’“imyaka mirongo irindwi, hakurikijwe iminsi y’umwami umwe” y’ikigereranyo muri Yesaya 23, ihagarariye amateka ya Leta Zunze Ubumwe za Amerika kuva mu 1798 kugeza ku itegeko ryo ku cyumweru. Inyandiko ya Belushazari yanditswe ku rukuta ihagarariye igihe urukuta rwo gutandukanya itorero na leta rugwa ku itegeko ryo ku cyumweru, ari na ho rwose ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya burangirira, nk’uko Belushazari yishwe muri iryo joro nyine. Inyandiko yanditswe ku rukuta ni ryo tegeko ryanditswe rihindura rikavanaho urukuta rwo gutandukanya itorero na leta mu Itegeko Nshinga.

The ‘history’ represented from 9/11 unto the Sunday law and thereafter to the close of human probation and the seven last plagues is the historical period that is symbolized within God’s word by a doubling of phrases or words. In that period the Holy Spirit is poured out, beginning with a sprinkling from 9/11 unto the Sunday law and thereafter the full outpouring. The Holy Spirit has been represented by Christ as the “Comforter” who, when he came would show God’s people all things.

“Amateka” agaragazwa kuva ku wa 9/11 kugeza ku itegeko ryo ku Cyumweru, hanyuma nyuma yaho kugeza ku irangira ry’igihe cy’igeragezwa cy’abariho no ku byorezo birindwi bya nyuma, ni cyo gihe cy’amateka kigereranywa mu Ijambo ry’Imana n’isubirwamo ry’interuro cyangwa ry’amagambo. Muri icyo gihe ni ho Mwuka Wera asukwa, bitangirira ku kumisha guke kuva ku wa 9/11 kugeza ku itegeko ryo ku Cyumweru, hanyuma nyuma yaho hagakurikiraho isukwa ryuzuye. Mwuka Wera yagereranyijwe na Kristo nk’“Umufasha” wari kuzaza akereka ubwoko bw’Imana ibintu byose.

But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26.

Ariko Umufasha, ari we Mwuka Wera, uwo Data azatuma mu izina ryanjye, ni we uzabigisha byose, kandi azabibutsa byose ibyo nababwiye. Yohana 14:26.

The Holy Spirit is conveyed to the one hundred and forty-four thousand through the “golden oil,” which is also the “rain,” and is also the “Comforter.” When represented as the “Comforter” the Holy Spirit is identifying a special manifestation of the Holy Spirit.

Umwuka Wera agezwa ku bantu ibihumbi ijana na mirongo ine na bine binyujijwe mu “mavuta ya zahabu,” na yo akaba ari na yo “imvura,” kandi akaba ari na yo “Umuhumuriza.” Iyo agaragajwe nk’“Umuhumuriza,” Umwuka Wera aba yerekana ukwihishura kudasanzwe kwa Umwuka Wera.

God’s people have always possessed the Holy Spirit when they have met the requirements of the gospel, but the times of genuine sacred revival, “as in former years,” when a special manifestation of the Holy Spirit for a corporate body, the Holy Spirit is represented as the Comforter. More importantly the corporate body are having their memories’ exercised by the Comforter as he “brings all things to their “remembrance.” This confirms that those people participating in the manifestation have the genuine experience, for the Holy Spirit is participating in the activities of their minds, for he is influencing the thinking process as he brings “all things to your remembrance.”

Abantu b’Imana bahoranye Umwuka Wera igihe cyose basohozaga ibisabwa n’ubutumwa bwiza; ariko mu bihe by’ububyutse bwera nyakuri, “nk’uko byari bimeze mu myaka ya kera,” igihe habaho ukwiyerekana kudasanzwe k’Umwuka Wera ku mubiri w’itorero muri rusange, Umwuka Wera agaragazwa nk’Umuhumuriza. Ikirushijeho kuba ingenzi, uwo mubiri rusange uributswa n’Umuhumuriza, nk’uko “azabibutsa byose.” Ibi byemeza ko abo bantu bagira uruhare muri uko kwiyerekana bafite ubunararibonye nyakuri, kuko Umwuka Wera ubwe yifatanya n’imikorere y’ubwenge bwabo, kuko agira icyo akora mu nzira yo gutekereza ubwo “abibutsa byose.”

Human memory combines to make up the higher nature of man with the other components such as judgment, intelligence, reason and conscience, which the apostle Paul labels as “the mind.” The higher nature is either the carnal mind or it’s the mind of Christ.

Urwibutso rwa muntu rufatanya n’ibindi bice bigize kamere yo hejuru y’umuntu, nk’ubushishozi, ubwenge, gutekereza n’umutimanama, ibyo intumwa Pawulo yita “intekerezo.” Iyo kamere yo hejuru iba ari intekerezo za kamere, cyangwa se ikaba ari intekerezo za Kristo.

Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Romans 8:7.

Kuko umutima wa kamere urwanya Imana: kuko utagandukira amategeko y’Imana, kandi koko ntunabishobora. Abaroma 8:7.

For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.

Ni nde wamenye ubwenge bw’Umwami, ngo abone uko amwigisha? Ariko twe dufite ubwenge bwa Kristo. 1 Abakorinto 2:16.

The lower nature, or flesh is made up of the nervous, emotional, and hormonal systems associated with the senses which are the “avenues of the soul.” The higher nature is designed to rule over the lower and as such is represented as the fortress, and the fortress is constantly under attack from the senses (the lower nature), and the attacks are made against the fortress through the avenues that lead into the fortress. Within the fortress of the higher nature there is a command center, or what Sister White calls the citadel. The citadel is the Most Holy Place in the sanctuary, which is divided into two basic divisions. The courtyard is the flesh, or lower nature, and to come into the courtyard or also to transfer the blood into the holy place required passing through a curtain or veil. The courtyard is bookended by the veils.

Kamere yo hasi, cyangwa umubiri, igizwe n’imikorere y’imyakura, iy’amarangamutima, n’iy’imisemburo bifitanye isano n’ibyumviro, ari byo “inzira z’ubugingo.” Kamere yo hejuru yaremewe gutegeka kamere yo hasi; bityo igaragazwa nk’igihome, kandi icyo gihome gihora kigabwaho ibitero n’ibyumviro (ari byo kamere yo hasi), kandi ibyo bitero bigabwa ku gihome binyujijwe mu nzira zinjira muri icyo gihome. Imbere mu gihome cya kamere yo hejuru harimo ikigo cy’ubuyobozi, cyangwa icyo Sister White yita urufatiro rukomeye rw’imbere. Urwo rufatiro rukomeye rw’imbere ni Ahera Cyane mu buturo bwera, bugabanyijemo ibice bibiri by’ingenzi. Igikari ni umubiri, cyangwa kamere yo hasi, kandi kugira ngo umuntu yinjire mu gikari cyangwa se no kwimurira amaraso ahera, byasabaga kunyura ku mwenda ukingiriza, cyangwa ku rido. Igikari gikikijwe n’imyenda ikingiriza ku mpande zombi.

By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. Hebrews 10:20.

Mu nzira nshya kandi y’ubugingo, iyo yaduhariye, inyuriye mu mwenda ukingiriza, ari wo mubiri we. Abaheburayo 10:20.

The sanctuary is divided into two parts; the courtyard and sanctuary. The sanctuary in turn is divided into two parts as is the higher nature. The higher nature breaks down into two areas. One of those areas is represented as the holy place and the other the Most Holy Place. The holy place represents the mental activities necessary for humanity to function, but the Most Holy Place is the area where God and Man meet. The Most Holy Place is the throne room of God, and those who are converted are seated in heavenly places with Christ.

Ahera handukanyijemo ibice bibiri: urugo n’Ihera. Naho Ihera na ryo rikagabanywamo ibice bibiri, nk’uko kamere yo hejuru na yo imeze. Kamere yo hejuru igabanywamo ibice bibiri. Kimwe muri ibyo bice kigereranywa n’Ahera, ikindi kigashushanywa n’Ahera Cyane. Ahera kagereranya ibikorwa by’ubwenge bikenewe kugira ngo umuntu abashe gukora nk’uko bikwiye, ariko Ahera Cyane ni ho hantu Imana n’umuntu bahurira. Ahera Cyane ni icyumba cy’intebe y’ubwami y’Imana, kandi abahindutse by’ukuri bicazwa hamwe na Kristo mu ijuru.

And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:6.

Kandi yaraduhagurukanye hamwe, kandi itwicazanya hamwe mu ijuru muri Kristo Yesu. Abefeso 2:6.

The verse is taken from a passage where several verses prior, but absolutely in the same flow of thought, Jesus is seated in heavenly places, just as are His people.

Uyu murongo ukomoka mu gice aho, imirongo myinshi ibanza, ariko rwose mu murongo umwe w’ibitekerezo, Yesu yicaye ahantu ho mu ijuru, nk’uko n’ubwoko bwe bwicaye.

Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Ephesians 1:20.

Ibyo yakoreye muri Kristo, ubwo yamuzuraga mu bapfuye, ikamwicarisha iburyo bwayo ahantu ho mu ijuru. Abefeso 1:20.

Christ and His people are seated together in the Most Holy Place. Christ was resurrected and then sat down in heavenly places and His people are raised up and seated in the throne room of the Most Holy Place. Paul identifies that those who are raised in verse six have been resurrected from sin in the previous verse.

Kristo n’ubwoko bwe bicajwe hamwe mu Ahera Cyane. Kristo yazuwe, hanyuma yicara mu hantu ho mu ijuru, kandi ubwoko bwe bwarazuwe, bucazwa mu cyumba cy’intebe y’ubwami cyo mu Ahera Cyane. Pawulo agaragaza ko abazuwe bavugwa mu murongo wa gatandatu bazuwe bavanwa mu cyaha mu murongo ubanziriza uwo.

Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:5, 6.

Ndetse n’igihe twari dupfiriye mu byaha, yatubesheshejeho hamwe na Kristo (ubuntu ni bwo mwakijijwe), kandi yaduhagurukanye na we, adushyira kwicarana na we ahantu ho mu ijuru muri Kristo Yesu. Abefeso 1:5, 6.

The perfect fulfillment of the passage from Ephesians are the two witnesses of Revelation eleven, eleven who are resurrected and then taken up into heaven as an ensign—but also to be seated in heavenly places. In the Most Holy Place the two witnesses are representing humanity in the very presence of God, and their justification for being seated there is the badge which they each possess. That badge is the seal of God, and the seal of God represents that the human has become one with the divine, and that seal is represented by the fact that the Comforter, who is the Holy Spirit is abiding within the Most Holy Place of ‘their’ higher nature. The Most Holy Place is the throne room of God where divine and human are combined, and it represents the human temple whose higher nature includes a Most Holy Place where both divinity and humanity are seated together.

Isohozwa ryuzuye ry’umurongo wo mu Befeso ni ba batangabuhamya babiri bo mu Ibyahishuwe igice cya cumi na kimwe, abo cumi na umwe bazurwa hanyuma bakazamurwa bajyanwa mu ijuru nk’ikarita y’ikirango—ariko kandi no kwicazwa ahantu ho mu ijuru. Aho Ahera Cyane, ba batangabuhamya babiri bahagarariye inyokomuntu mu Bwiza bw’Imana ubwabyo, kandi ugutsindishirizwa kwabo kubicaza aho ni ikimenyetso buri wese muri bo afite. Icyo kimenyetso ni ikidodo cy’Imana, kandi ikidodo cy’Imana kigaragaza ko umuntu yahindutse umwe n’Iby’Imana, kandi icyo kidodo kigereranwa n’uko Umufasha, ari we Mwuka Wera, atuye imbere mu Ahera Cyane h’akamere kabo ko hejuru. Ahera Cyane ni icyumba cy’intebe y’ubwami cy’Imana aho Iby’Imana n’ibya muntu bihurizwa hamwe, kandi kigereranya urusengero rw’umuntu rw’imbere, aho kamere ke ko hejuru karimo Ahera Cyane, aho ubumana n’ubumuntu byicaye hamwe.

The outpouring of the “Comforter” is the sealing of the one hundred and forty-four thousand and it marks a change in salvational history, for at that time, the church changes from the church militant to the church triumphant. At that time, it changes from the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. At that time, it changes from the experience of the seventh church unto the experience of the sixth church and the sixth church was the Millerites. A prophetic characteristic of the sixth church of Philadelphia as it was fulfilled by the Millerite movement, is that it was never a church. It was only a movement all the way to 1856 when both of the Whites identified the movement as Laodicean. Seven years later the legal church was formed.

Isukwa ry’“Umuhumuriza” ni ugushyirwaho ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine, kandi rigaragaza impinduka mu mateka y’agakiza, kuko muri icyo gihe, itorero rihinduka rivuye ku itorero rirwanira ukwizera rijya ku itorero rinesha. Muri icyo gihe, rihinduka rivuye ku rugendo rwa Lawodikiya rw’abo bihumbi ijana na mirongo ine na bine rujya ku rugendo rwa Filadelifiya rw’abo bihumbi ijana na mirongo ine na bine. Muri icyo gihe, rihinduka rivuye ku bunararibonye bw’itorero rya karindwi rujya ku bunararibonye bw’itorero rya gatandatu, kandi itorero rya gatandatu ryari Abamilerite. Ikiranga ubuhanuzi cy’itorero rya gatandatu rya Filadelifiya, nk’uko cyasohorejwe mu rugendo rw’Abamilerite, ni uko ritigeze riba itorero. Ryari urugendo gusa kugeza mu 1856, igihe abo White bombi bagaragaje ko urwo rugendo rwari urwa Lawodikiya. Nyuma y’imyaka irindwi ni bwo hashinzwe itorero ryemewe n’amategeko.

The salvational change at the Sunday law was typified by the salvational change at Pentecost which marked the inauguration of Christ as High Priest.

Ihinduka ry’agakiza ryabaye ku cyumweru cy’itegeko ry’umunsi w’Imana ryagereranyijwe n’ihinduka ry’agakiza ryabereye kuri Pentekote, ryaranze iyimikwa rya Kristo nk’Umutambyi Mukuru.

“The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.” Acts of the Apostles, 38.

“Isukwa rya Pentekote ryari itangazo ryo mu Ijuru ko kwimikwa k’Umucunguzi kwari kuzuye. Hakurikijwe isezerano rye, yari yohereje Umwuka Wera avuye mu ijuru ku bamukurikiraga nk’ikimenyetso cy’uko yari, nk’umutambyi n’umwami, ahawe ubutware bwose mu ijuru no mu isi, kandi ko yari Uwasizwe wo gutegeka ubwoko bwe.” Ibyakozwe n’Intumwa, 38.

When the latter rain is poured out without measure upon the one hundred and forty-four thousand at the Sunday law it will be “Heaven’s communication” that the church militant has ended and the church triumphant has arrived. The inauguration of Christ at Pentecost in the sanctuary above, typifies the anointing of the one hundred and forty-four thousand at the Sunday law.

Igihe imvura y’itumba izasukwa nta rugero ku bihumbi ijana na mirongo ine na bine mu gihe cy’itegeko ryo ku Cyumweru, izaba ari “itumanaho ryo mu Ijuru” ry’uko itorero rirwana rigeze ku iherezo kandi ko itorero rinesha rigezeho. Kwegurirwa kwa Kristo kuri Pentekote mu buturo bwera bwo mu ijuru ni ikigereranyo cy’isigwa ry’abihumbi ijana na mirongo ine na bine mu gihe cy’itegeko ryo ku Cyumweru.

The “Pentecostal” outpouring identifying that Christ was the Anointed One represented His anointing in the inaugural ceremony in heaven, but He had also been anointed at His baptism. His baptism (9/11) unto Pentecost (the Sunday law) is also represented again three and a half years after His baptism by His actual death, burial and resurrection (feast of first fruits). 9/11 is therefore represented at His baptism and also at His resurrection. His symbolic resurrection and his literal resurrection mark the beginning of two prophetic lines that each end at Pentecost. Both histories begin with the resurrection of the first fruit offering.

Isukwa rya “Pentekote” ryagaragazaga ko Kristo ari Uwasizwe ryagereranyaga gusigwa kwe mu muhango wo gutangira umurimo mu ijuru, ariko kandi yari yarasizwe no mu mubatizo we. Umubatizo we (9/11) kugeza kuri Pentekote (itegeko ryo ku Cyumweru) na byo byongeye kugereranywa, hashize imyaka itatu n’igice nyuma y’umubatizo we, n’urupfu rwe nyakuri, ugushyingurwa kwe n’izuka rye (umunsi mukuru w’umuganura). Bityo 9/11 igaragazwa mu mubatizo we kandi no mu izuka rye. Izuka rye ry’ikigereranyo n’izuka rye nyakuri biranga intangiriro y’imirongo ibiri y’ubuhanuzi, buri umwe ukarangirira kuri Pentekote. Amateka yombi atangirana n’izuka ry’ituro ry’umuganura wa mbere.

But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:20–23.

Ariko noneho Kristo yazutse mu bapfuye, abaye umuganura w’abasinziriye. Kuko nk’uko urupfu rwazanywe n’umuntu, ni ko n’izuka ry’abapfuye ryazanywe n’umuntu. Kuko nk’uko muri Adamu bose bapfa, ni ko no muri Kristo bose bazahindurwa bazima. Ariko umuntu wese mu ntego ye: Kristo ni we muganura; hanyuma abazaba ari aba Kristo ubwo azaza. 1 Abakorinto 15:20–23.

Christ is the first fruit offering at His resurrection marking the beginning of the “Pentecostal season” which ends with the first fruit offering of Pentecost. Christ’s resurrection is barley and the wheat are those who “afterward” “are Christ’s at his coming.” Those who are “afterward” of Christ’s resurrection are “they that are Christ’s at his coming,” thus representing the final ingathering of faithful souls at the end of the world, as represented by those three thousand souls that were gathered at Pentecost.

Kristo ni ituro ry’umuganura ku muzuko we, ryerekana itangiriro ry’“igihe cya Pentekote,” kirangirana n’ituro ry’umuganura wa Pentekote. Umuzuko wa Kristo ni sayiri, naho ingano ni abaza “nyuma y’ibyo,” ari bo “aba Kristo ubwo azaza.” Abo “nyuma y’ibyo” b’umuzuko wa Kristo ni “aba Kristo ubwo azaza,” bityo bakaba bagereranya ikoranywa rya nyuma ry’ubugingo bw’abizerwa ku mperuka y’isi, nk’uko byashushanyijwe n’abo bugingo ibihumbi bitatu bakoranyirijwe kuri Pentekote.

The verse also addresses the resurrection in terms of death. Death began with Adam and passes upon all men, but it does so “in” “order.” In the book of Acts Peter records that when the book of Joel was then being fulfilled, men were to send their sins beforehand to judgment that they might be blotted out, when the times of refreshing came from the presence of the Comforter. Christ was not looking at the books of judgment to blot out sin at that time, for judgment was over eighteen hundred years in the future.

Uwo murongo kandi uvuga iby’izuka mu buryo bushingiye ku rupfu. Urupfu rwatangiriye kuri Adamu kandi rugera ku bantu bose, ariko rubikora “mu” “rutonde.” Mu gitabo cy’Ibyakozwe n’Intumwa Petero yanditse ko, ubwo igitabo cya Yoweli cyari kirimo gusohozwa icyo gihe, abantu bagombaga kohereza ibyaha byabo mbere y’igihe ku rubanza kugira ngo bihanagurweho, igihe ibihe byo guhemburwa byazaga biturutse imbere y’Umufasha. Kristo ntiyarebaga mu bitabo by’urubanza ngo ahanagureho icyaha muri icyo gihe, kuko urubanza rwari rukiri mu gihe kirenga imyaka igihumbi magana inani imbere.

The reference to “every man in his order” begins with Adam, and thus identifies the judgment of the dead from Adam onward until the times of refreshing arrive. When the latter rain arrives, the judgment passes from the dead unto the living. In the period of time represented by the verse (from Christ’s resurrection unto Pentecost), from the barley first fruits until the first fruits of the wheat, the rain is falling during the judgment of the living and as the rain falls, the message represented by the rain is separating the wheat from the tares. At the Sunday law, which is Pentecost, the wheat no longer is mixed with tares and the first fruit wheat offering of two wave loaves is lifted up. The purification process from 9/11 unto the Sunday law is also represented in Malachi three when the Messenger of the Covenant purifies and also purges the Levites and He does so by “fire.” “Fire” is a symbol of a message as represented by tongues of fire at Pentecost. In the history under consideration the separation of the two classes which produces the one hundred and forty-four thousand who are the two wave loaves represented by the first fruits of Pentecost were to be thoroughly baked, for they were the only offering that included an emblem of sin.

Icyerekezwa kuri “buri muntu mu rutonde rwe” gitangirira kuri Adamu, bityo kikagaragaza urubanza rw’abapfuye ruhereye kuri Adamu rugakomeza kugeza igihe cy’ugusubizwamo intege kigeze. Iyo imvura y’itumba irangiye igeze, urubanza ruva ku bapfuye rukajya ku bazima. Mu gihe gihagarariwe n’uwo murongo (uhereye ku kuzuka kwa Kristo kugeza kuri Pentekote), kuva ku muganura wa sayiri kugeza ku muganura w’ingano, imvura iragwa mu gihe cy’urubanza rw’abazima, kandi uko iyo mvura igwa, ubutumwa bugereranywa n’iyo mvura burimo gutandukanya ingano n’urukungu. Ku cyumweru gitegetswe n’itegeko, ari cyo Pentekote, ingano ntiziba zigihivanze n’urukungu, maze ituro ry’umuganura w’ingano rigizwe n’imitsima ibiri yo kuzunguzwa rikazamurwa. Inzira yo kwezwa uhereye ku wa 9/11 kugeza ku cyumweru gitegetswe n’itegeko na yo ihagarariwe muri Malaki 3, aho Intumwa y’Isezerano yeza kandi ikanatunganya Abalewi, kandi ibyo ibikoresha “umuriro.” “Umuriro” ni ikimenyetso cy’ubutumwa, nk’uko bigaragazwa n’indimi z’umuriro kuri Pentekote. Mu mateka arimo kwitabwaho, gutandukanywa kw’ayo matsinda abiri kuvamo ibihumbi ijana na mirongo ine na bine, ari byo mitsima ibiri yo kuzunguzwa ihagarariwe n’umuganura wa Pentekote, byagombaga gutekwa neza rwose, kuko ari byo byari ituro ryonyine ryari ririmo ikimenyetso cy’icyaha.

Those two wave loaves were leavened, and leaven is a symbol of sin. That leaven was destroyed in the fire of the oven, as represented by the refiner’s fire of the Messenger of the Covenant. Isaiah in chapter twenty-seven identifies a debate that begins at 9/11, which he calls “the day of the east wind.” The passage teaches that it is through the debate that the sins of Israel are atoned for. The “debate” is between the true latter rain message and all the other false latter rain messages that exist. A message is “fire,” and “fire” is what the Messenger of the Covenant employs to purify and purge. The debate over the latter rain message removes the leaven from the Pentecostal first fruit wheat offering that is lifted up at the Sunday law. The one hundred and forty-four thousand are the Pentecostal first fruit wheat offering, who overcome by the justification of His blood and the sanctification of their testimony for even though it is the Word that sanctifies it only does so when the word is conveyed as a message. The presentation of the message allows the one hundred and forty-four thousand to live and the presentation of a false latter rain message produces death.

Iyo migati ibiri y’amaturo azunguzanywa yari irimo umusemburo, kandi umusemburo ni ikimenyetso cy’icyaha. Uwo musemburo warimburiwe mu muriro w’itanura, nk’uko bigaragazwa n’umuriro w’umucuzi utunganya ibyuma w’Intumwa y’Isezerano. Yesaya mu gice cya makumyabiri na karindwi agaragaza impaka zitangira kuri 9/11, zo yita “umunsi w’umuyaga w’iburasirazuba.” Uwo murongo wigisha ko ari binyuze muri izo mpaka ibyaha bya Isirayeli bihongerwa. “Impaka” ni iziri hagati y’ubutumwa nyakuri bw’imvura y’itumba n’ubundi butumwa bwose bw’ikinyoma bw’imvura y’itumba bubaho. Ubutumwa ni “umuriro,” kandi “umuriro” ni wo Intumwa y’Isezerano ikoresha kugira ngo itunganye kandi ikureho ibihumanye. Impaka zerekeye ubutumwa bw’imvura y’itumba zikuraho umusemburo mu ituro ry’ingano y’umuganura wa Pentekote rizamurwa ku cyumweru cy’itegeko. Abantu ibihumbi ijana na mirongo ine na bine ni bo baturo ry’ingano y’umuganura wa Pentekote, banesha kubwo gutsindishirizwa n’amaraso Ye no kwezwa n’ubuhamya bwabo, kuko nubwo ari Ijambo ryera, ibyo ribikora gusa iyo ijambo ritanzwe nk’ubutumwa. Gushyikirizwa kw’ubwo butumwa ni ko gutuma abo bihumbi ijana na mirongo ine na bine babaho, kandi gushyikirizwa k’ubutumwa bw’ikinyoma bw’imvura y’itumba kubyara urupfu.

And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

Nuko bamuneshesha n’amaraso y’Umwana w’intama, n’ijambo ry’ubuhamya bwabo; kandi ntibakunze ubugingo bwabo kugeza ku rupfu. Ibyahishuwe 12:11.

The one hundred and forty-four thousand follow Christ in overcoming as He overcame, for prophetically they follow Christ.

Abo ibihumbi ijana na mirongo ine na bine bakurikira Kristo mu kunesha nk’uko na We yanesheje, kuko mu buryo bw’ubuhanuzi bakurikira Kristo.

These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

Aba ni bo batandujwe n’abagore; kuko ari abaja. Aba ni bo bakurikira Umwana w’Intama aho ajya hose. Aba ni bo bacunguwe mu bantu, kuba umuganura uweguriwe Imana n’Umwana w’Intama. Ibyahishuwe 14:4.

Here in verse four of Revelation fourteen the one hundred and forty-four thousand are identified as “first fruits.” They are also identified as “virgins” and inspiration has informed us that the parable of the ten virgins of Matthew twenty-five illustrates the experience of the Adventist people. Not only are they “virgins” they are not “defiled with woman,” for the testing and separation process that produced the one hundred and forty-four thousand produced a distinction between the one hundred and forty-four thousand and “all” the false religions. “These” follow the Lamb whithersoever he goeth, and as first fruit offerings they must follow Christ in His death, burial and resurrection.

Aha mu murongo wa kane w’Ibyahishuwe cumi na bine, abo ibihumbi ijana na mirongo ine na bine barangwa ko ari “umuganura.” Nanone barangwa ko ari “inkumi,” kandi guhumekwa kwatumenyesheje yuko umugani w’inkumi icumi wo muri Matayo makumyabiri na gatanu ushushanya ubunararibonye bw’ubwoko bw’Abadiventisiti. Si uko gusa ari “inkumi,” ahubwo kandi “ntibandujwe n’abagore,” kuko igikorwa cyo kugeragezwa no gutandukanywa cyabyaye abo ibihumbi ijana na mirongo ine na bine cyabyaye itandukaniro hagati y’abo ibihumbi ijana na mirongo ine na bine n’amadini y’ibinyoma “yose.” “Aba” bakurikira Umwana w’Intama aho ajya hose, kandi nk’amaturo y’umuganura bagomba gukurikira Kristo mu rupfu rwe, mu gushyingurwa kwe no mu kuzuka kwe.

In Revelation chapter eleven, verse eleven the two witnesses that are to be lifted up as an ensign are first killed, then in three and a half days they are resurrected as a first fruit offering, as was Christ. The first fruit offering that was and is Christ, included the blood of the covenant being shed in order to redeem those who had been bankrupt with a Laodicean experience. In one verse, (verse four) all this brief summary of the various lines of prophetic light associated with the one hundred and forty-four thousand is set forth. And it is set forth in Revelation 144 by the hand of Palmoni, the wonderful numberer. A doubling in Scripture represents the history of the latter rain and the latter rain is where and when the Comforter is poured out upon God’s people.

Mu Ibyahishuwe igice cya cumi na kimwe, umurongo wa cumi na umwe, ba batangabuhamya babiri bagomba gushyirwaho nk’ikimenyetso babanza kwicwa, hanyuma nyuma y’iminsi itatu n’igice bakazurwa nk’ituro ry’umuganura, nk’uko byagendekeye Kristo. Iryo turo ry’umuganura ryari kandi rikaba ari Kristo, ryari rikubiyemo kumenwa kw’amaraso y’isezerano kugira ngo acungure abari barahombye bafite uburambe bw’i Lawodikiya. Mu murongo umwe, (umurongo wa kane) iyi ncamake ngufi y’imirongo inyuranye y’umucyo w’ubuhanuzi ifitanye isano n’ibihumbi ijana na mirongo ine na bine yose irashyirwamo. Kandi ishyirwa mu Ibyahishuwe 144 n’ukuboko kwa Palmoni, umubari utangaje. Gukuba kabiri mu Byanditswe bigereranya amateka y’imvura y’itumba, kandi imvura y’itumba ni ho kandi ni igihe Umufasha asukwa ku bwoko bw’Imana.

How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. Isaiah 52:7–11.

Mbega ukuntu ibirenge by’uzanye inkuru nziza ari byiza ku misozi, utangaza amahoro; uzanye inkuru nziza y’ibyiza, utangaza agakiza; ubwira Siyoni ati: Imana yawe ni yo itegekana ubwami! Abarinzi bawe bazarangurura ijwi; bazaririmbana icyarimwe n’ijwi rirenga, kuko bazabonana imbonankubone, ubwo Uwiteka azagarura Siyoni. Muterane ibyishimo, muririmbane, mwa matongo ya Yerusalemu mwe, kuko Uwiteka yahumurije ubwoko bwe, yacunguye Yerusalemu. Uwiteka yeretse amahanga yose ukuboko kwe kwera; kandi impera zose z’isi zizabona agakiza k’Imana yacu. Nimuveyo, nimuveyo, musohoke aho hantu, ntimugakore ku kintu gihumanye; nimusohoke hagati yaho; mwiyeze, mwebwe mutwara ibikoresho by’Uwiteka. Yesaya 52:7–11.

Zion H6726 is the same as H6725 which means “the sense of conspicuousness; a monumental or guiding pillar: – sign, title, waymark.” Zion is a symbol of the ensign of the one hundred and forty-four thousand and in the passage they have already received the latter rain for they have already published and presented the good tidings of peace. Just as specific to that fact is that they see “eye to eye” which represents the disciples at Pentecost, for the ten days prior to Pentecost represents a period of unification. The Lord “hath,” (representing past tense) has already accomplished three things for those who bring good tidings. He hath “comforted his people,” “redeemed Jerusalem” and “made bare his holy arm in the eyes of all the nations.”

Siyoni H6726 ni kimwe na H6725, bisobanura “imyumvire y’ukwigaragaza ku buryo bugaragara; inkingi y’urwibutso cyangwa iyobora: – ikimenyetso, umutwe, akamenyetso k’inzira.” Siyoni ni ikimenyetso cy’ibendera cy’abihumbi ijana na mirongo ine na bane, kandi muri uwo murongo bamaze kwakira imvura y’itumba yo hanyuma kuko bamaze gutangaza no kugeza ku bandi inkuru nziza z’amahoro. Ikindi kigaragaza by’umwihariko icyo kintu ni uko babona “ijisho ku jisho,” ibyo bikaba bishushanya abigishwa kuri Pentekote, kuko iminsi icumi yabanje Pentekote ishushanya igihe cyo kunga ubumwe. Umwami “yakoze,” (bihagarariye igihe cyahise) yamaze kurangiriza ibintu bitatu abazana inkuru nziza. Yakoze “ihumure ry’ubwoko bwe,” “yacunguye Yerusalemu,” kandi “ashyize ahagaragara ukuboko kwe kwera imbere y’amahanga yose.”

He “comforted” His people at 9/11, marking the beginning of a testing process of Malachi chapter three that concludes at the Sunday law when He lifts up the ensign of the first fruit offerings as represented by making “bare his holy arm in the eyes of all the nations.” He comforts, redeems and lifts up the one hundred and forty-four thousand. At 9/11 He comforts and begins the purification process where He redeems His people and then lifts them up as an ensign, or as Malachi says “the offering of Judah and Jerusalem be pleasant” “as in days of old.”

Yahumurije ubwoko Bwe ku wa 9/11, bitangira inzira yo kubagerageza ivugwa muri Malaki igice cya gatatu, ikarangira ku itegeko ryo ku Cyumweru igihe azamura ibendera ry’amaturo y’umuganura, nk’uko bigaragazwa no “kwambura ukuboko kwe kwera imbere y’amahanga yose.” Arahumuriza, agacungura kandi akazamura ibihumbi ijana na mirongo ine na bine. Ku wa 9/11 arahumuriza kandi agatangiza inzira yo kwezwa aho acungura ubwoko Bwe, hanyuma akabazamura nk’ibendera, cyangwa nk’uko Malaki abivuga ati “ituro ry’u Buyuda n’i Yerusalemu rizanezeza” “nk’uko byari biri mu minsi ya kera.”

And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

Kandi azicara nk’utunganya no kweza ifeza; kandi azeza bene Lewi, abatunganye nk’uko batunganya izahabu n’ifeza, kugira ngo batambire Uwiteka igitambo cyo gukiranuka. Ni bwo igitambo cya Yuda n’icy’i Yerusalemu kizashimisha Uwiteka, nk’uko byari biri mu minsi ya kera no mu myaka ya mbere. Malaki 3:3, 4.

We will bring our considerations of “how long” to a conclusion in the next article.

Mu nyandiko ikurikira tuzasoza ibyo twasuzumye ku byerekeye “igihe kingana iki.”

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“ ‘Urubuto rwe rw’igurizo ruri mu kuboko kwe, kandi azasukura neza imbuga ye yo guhura, maze ingano ze azaziteranyiriza mu kigega.’ Matayo 3:12. Iki cyari kimwe mu bihe byo kwezwa. Binyuze mu magambo y’ukuri, ibishishwa byatandukanywaga n’ingano. Kubera ko bari ab’iby’ubusa cyane kandi biyita abakiranutsi ku buryo batashoboraga kwemera gukosorwa, kandi bakunda cyane iby’isi ku buryo batashoboraga kwemera imibereho yo kwicisha bugufi, benshi baramuvuyeho Yesu. Na n’ubu benshi baracyakora ikintu nk’icyo. Ubugingo burageragezwa uyu munsi nk’uko abo bigishwa bageragejwe mu isinagogi y’i Kaperinawumu. Iyo ukuri gushyizwe ku mutima, babona ko imibereho yabo itajyanye n’ubushake bw’Imana. Babona ko bakeneye guhinduka rwose muri bo ubwabo; ariko ntibaba bashaka gufata uwo murimo wo kwiyanga. Ni cyo gituma barakara iyo ibyaha byabo bishyizwe ahagaragara. Bagenda bababaye kandi babangamiwe, nk’uko ba bigishwa basize Yesu, bavuga binuba bati: ‘Iri jambo rirakomeye; ni nde ushobora kuryumva?’ ” The Desire of Ages, 392.