From Caesarea Philippi to Caesarea Maritima, with a stop along the way at the Mount of Transfiguration; Peter symbolizes the one hundred and forty-four thousand who arrive at the waymark of the feast of Trumpets in the line constructed upon the two lines of twenty-two verses of Leviticus twenty-three, in conjunction with the Pentecostal season in the time of Christ. Leviticus twenty-three, the cross, Pentecost and Cornelius sending for Peter; are all brought together line upon line with the symbolism of the third, sixth and ninth hours.
Kuva i Kayisariya ya Filipo ujya i Kayisariya yo ku Nyanja, hanyuze ku Musozi wo Guhindurirwaho ishusho; Petero agereranya ibihumbi ijana na mirongo ine na bine bagera ku kimenyetso cy’inzira cy’Umunsi mukuru w’Amakondera, mu murongo wubatswe ku mirongo ibiri ya za ngingo makumyabiri n’ebyiri zo mu Balewi makumyabiri na batatu, bifatanyije n’igihe cya Pentekote mu gihe cya Kristo. Balewi makumyabiri na batatu, umusaraba, Pentekote na Koruneliyo watumye guhamagara Petero; byose bihurizwa hamwe umurongo ku wundi, hakurikijwe ikigereranyo cy’isaha ya gatatu, iya gatandatu n’iya cyenda.
Christ at the third, sixth and ninth hour at the cross, Peter at the third and ninth hour at Pentecost and Cornelius at the ninth hour, Peter at the sixth hour at Joppa and the third hour at Caesarea Philippi connect with Daniel eleven verses thirteen through fifteen, for Caesarea Philippi is also Panium.
Kristo ku musaraba ku isaha ya gatatu, iya gatandatu n’iya cyenda, Petero ku isaha ya gatatu n’iya cyenda kuri Pentekote, na Koruneliyo ku isaha ya cyenda, Petero ku isaha ya gatandatu i Yopa no ku isaha ya gatatu i Kayisariya ya Filipo, bihurirana na Daniyeli 11:13–15, kuko Kayisariya ya Filipo ari na yo Paniumi.
Peter was preaching the book of Joel at Pentecost and when Peter presented his message to Cornelius’s household the Holy Spirit was poured out upon the Gentiles, as it had been poured out upon the Jews at Pentecost. The outpouring of the Holy Spirit for the Jews and thereafter for the Gentiles, typified the outpouring of the Holy Spirit in the latter days. The outpouring in the latter days is twofold, beginning with a sprinkling at 9/11 that ultimately progresses to the proclamation of the Midnight Cry that reaches to the Sunday law and then becomes the loud cry of the third angel, where and when the latter rain is poured out without measure.
Petero yabwirizaga igitabo cya Yoweli kuri Pentekote, kandi igihe Petero yagezaga ubutumwa bwe ku rugo rwa Koruneliyo, Mwuka Wera yasutswe ku Banyamahanga, nk’uko na We yari yarasutswe ku Bayuda kuri Pentekote. Isukwa rya Mwuka Wera ku Bayuda, hanyuma nyuma yaho rikaza no ku Banyamahanga, ryashushanyaga isukwa rya Mwuka Wera mu minsi y’imperuka. Isukwa ryo mu minsi y’imperuka rifite ibice bibiri: ritangirana no kuminjagirwaho kuri 9/11, maze amaherezo rigatera imbere rikagera ku itangazwa ry’Induru yo mu Gicuku, igera ku itegeko ryo ku Cyumweru, hanyuma igahinduka induru ikomeye y’umumarayika wa gatatu, aho n’igihe imvura y’itumba isukwa itagira urugero.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. Joel 2:23–25.
Nuko rero, mwa bana ba Siyoni, munezerwe kandi mwishimire Uwiteka Imana yanyu; kuko yabahaye imvura y’umuhindo uko ikwiriye, kandi izabamanurira imvura, ari yo mvura y’umuhindo n’iy’itumba, mu kwezi kwa mbere. Kandi imbuga zo guhanuriramo zizuzura ingano, n’imivure isesekaremo divayi n’amavuta. Kandi nzabagarurira imyaka yariwe n’inzige, n’inyo, n’udusimba twangiza imyaka, n’inzige z’uduto, ari zo ngabo zanjye zikomeye nari narabohereje muri mwe. Yoweli 2:23–25.
Peter represents those who participate in the history of the former moderate sprinkling from 9/11 unto the Sunday law, and also the latter rain, which restores the “years” representing the four generations of Laodicean Seventh-day Adventism’s escalating rebellion destroyed. In the temple, at the ninth hour, Peter presented the book of Joel’s restoration of the years.
Petero agereranya n’abagira uruhare mu mateka y’imvura y’iyuhagiro rike rya mbere kuva ku wa 9/11 kugeza ku itegeko ryo ku Cyumweru, kandi nanone n’imvura y’itumba y’imperuka, igarura “imyaka” igereranya ibisekuru bine by’ukwigomeka kugenda kwiyongera kwa Adivantisiti b’Umunsi wa Karindwi b’i Lawodikiya byarimbuwe. Mu rusengero, ku isaha ya cyenda, Petero yerekanye ugusubizwaho kw’imyaka kuvugwa mu gitabo cya Yoweli.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:19–24.
Nuko mwihane rero, muhindukire, kugira ngo ibyaha byanyu bihanagurwe, kugira ngo ibihe byo kuruhurwa bizaturuke imbere y’Umwami; kandi azaboherereza Yesu Kristo, uwo mwabanje kubwirizwa; uwo ijuru rigomba kwakira kugeza ku bihe byo gusubizaho ibintu byose, ibyo Imana yavuze ikoresheje akanwa k’abahanuzi bayo bera bose, uhereye kera hose. Kuko Mose yabwiye ba sekuruza ukuri ati: Umwami Imana yanyu izabahahurira umuhanuzi, wo muri bene wanyu, umeze nkanjye; muzamwumvire muri byose ibyo azababwira byose. Kandi uzanga kumva uwo muhanuzi wese azarimburwa, avanwe mu bantu. Koko rero, abahanuzi bose uhereye kuri Samweli n’abamukurikiyeho bose bavuze, na bo bahanuye iby’iyi minsi. Ibyakozwe n’Intumwa 3:19–24.
The blotting out of sins is the final work of Christ in the investigative judgment, and the blotting out begins at the house of God.
Guhanagurwaho ibyaha ni wo murimo wa nyuma wa Kristo mu rubanza rw’igenzura, kandi uguhanagurwaho gutangirira ku nzu y’Imana.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator. 1 Peter 4:17–19.
Kuko igihe kigeze ngo urubanza rutangirire mu nzu y’Imana; kandi niba rutangiriye kuri twe mbere, iherezo ry’abatumvira ubutumwa bwiza bw’Imana rizaba irihe? Kandi niba umukiranutsi akizwa bigoranye, utubaha Imana n’umunyabyaha bazaboneka he? Ni cyo gituma abarenganywa bakurikije ubushake bw’Imana bagombye kuragiza ubugingo bwabo uwo Muremyi wizerwa, bakomeza gukora ibyiza. 1 Petero 4:17–19.
Peter understood at Pentecost and also at Cornelius’ home in Caesarea by the sea, that the book of Joel was being fulfilled. Pentecost represents the Sunday law when judgment is finished for the house of God, and then moves to the Gentiles. His message at the Sunday law is the same message proclaimed at the arrival of the Midnight Cry. The alpha proclamation is the beginning of the prophetic period that ends with the omega proclamation. Peter represents those who proclaim the message, and the message begins with its empowerment, which is marked by the loosing of the ass of Islam. The ass is loosed to mark the beginning of the Midnight Cry, and it is loosed again at the Sunday law, which is the conclusion of the Midnight Cry.
Petero yasobanukiwe kuri Pentekote no mu rugo rwa Koruneliyo i Kayisariya ku nyanja, ko igitabo cya Yoweli cyari gisohozwa. Pentekote ishushanya itegeko ryo ku Cyumweru igihe urubanza rurangirira ku nzu y’Imana, hanyuma rukimukira ku Banyamahanga. Ubutumwa bwe ku itegeko ryo ku Cyumweru ni bwo butumwa bwamamazwa igihe Ukuvuga kw’Ijoro Ryo Hagati gusohora. Itangazo rya alufa ni ryo tangiriro ry’igihe cy’ubuhanuzi kirangirana n’itangazo rya omega. Petero ahagarariye abatangaza ubwo butumwa, kandi ubutumwa butangirana no guhabwa imbaraga kwabwo, bikarangwa no kurekurwa kw’indogobe ya Isilamu. Indogobe irekurwa kugira ngo irange itangiriro ry’Ukuvuga kw’Ijoro Ryo Hagati, kandi yongera kurekurwa ku itegeko ryo ku Cyumweru, ari ryo herezo ry’Ukuvuga kw’Ijoro Ryo Hagati.
Peter therefore also represents those who made the prediction of Islam’s strike upon the United States. Peter’s message at the Midnight Cry is a correction of the message that marked the first disappointment and the beginning of the tarrying time. Peter therefore represents those who proclaim the message of the Midnight Cry who have passed the first foundational test that arrived in 2024 and concluded May 8, 2025 with the election of the first American pope, in fulfillment of verse fourteen of Daniel eleven.
Ni yo mpamvu Petero na we ahagarariye abavuze mbere ko Isilamu izatera Leta Zunze Ubumwe za Amerika. Ubutumwa bwa Petero mu Gutaka kwa Saa Sita z’ijoro ni ugukosora ubutumwa bwaranze ugucika intege kwa mbere n’itangiriro ry’igihe cyo gutinda. Bityo rero Petero ahagarariye abamamaza ubutumwa bw’Gutaka kwa Saa Sita z’ijoro, bamaze gutsinda ikigeragezo cya mbere cy’ifatizo cyaje mu wa 2024 kandi kikarangira ku wa 8 Gicurasi 2025, ubwo hatorwaga papa wa mbere w’Umunyamerika, mu isohozwa ry’umurongo wa cumi na kane wa Daniyeli cumi na umwe.
The period from the feast of Trumpets unto Pentecost is the third and litmus test of the Pentecostal season represented with Leviticus twenty-three. A principle of the three angels that Sister White identified is also simply basic math. She identifies that you cannot have a third message without a first and second. Because Peter preaches the book of Joel at the Pentecostal Sunday law, then he also teaches Joel at the beginning of the proclamation of the message of the Midnight Cry, which is the litmus and third test of the Pentecostal season. Peter therefore represents the faithful during the three-step testing process that began when the Revelation of Jesus Christ was unsealed, beginning on December 31, 2023. If Peter is there at the third step, he must have walked the two previous steps, for you cannot have a third without a first and second.
Igihe gihera ku munsi mukuru w’Amakondera kigakomeza kugeza kuri Pentekote ni ikigeragezo cya gatatu kandi cya nyuma gipima ukuri cy’igihe cya Pentekote gishushanyijwe mu gitabo cy’Abalewi makumyabiri na gatatu. Ihame ry’abamarayika batatu Mushiki wa White yagaragaje na ryo ni imibare y’ibanze yoroshye. Yagaragaje ko udashobora kugira ubutumwa bwa gatatu hatabanje kubaho ubwa mbere n’ubwa kabiri. Kubera ko Petero yigisha igitabo cya Yoweli ku Cyumweru cy’amategeko cya Pentekote, ni na ko kandi yigisha Yoweli mu ntangiriro y’itangazwa ry’ubutumwa bw’Induru yo mu Gicuku, ari bwo kigeragezo gipima ukuri n’ikigeragezo cya gatatu cy’igihe cya Pentekote. Bityo rero Petero ahagarariye abizerwa muri iyo nzira y’ibigeragezo by’intambwe eshatu yatangiye igihe Ibyahishuwe bya Yesu Kristo byafungurwaga, guhera ku ya 31 Ukuboza 2023. Niba Petero ari ho ari ku ntambwe ya gatatu, agomba kuba yaranyuze mu ntambwe ebyiri zabanje, kuko udashobora kugira iya gatatu hatabanje iya mbere n’iya kabiri.
The period of the sealing of the one hundred and forty-four thousand began at 9/11 and it opened up a three-step testing process represented by the trumpet call of 9/11 to return to the foundations, and then the test of the first disappointment of July 18, 2020 arrived. The third test of the history is the Sunday law. A prophetic wilderness arrived on July 18, 2020, and within that wilderness period, in July 2023 a “voice” began to cry, and then on December 31, 2023, twenty-two years after 9/11, the unsealing of the Revelation of Jesus Christ began. 2023 unto the Sunday law (when the perfect fulfillment of the 2,300 days is accomplished) identifies the period from 2023 unto the Sunday law as beginning with “23” and ending with “23,” for the closed door on October 22, 1844 typifies the closed door at the Sunday law. The 2300-year prophecy is represented by the “23” in 2,300.
Igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine cyatangiye kuri 9/11, kandi cyafunguye inzira y’ikigeragezo cy’ibyiciro bitatu gishushanyijwe no guhamagara kw’impanda kwa 9/11 gusubira ku rufatiro, hanyuma haza ikigeragezo cy’ugutenguha kwa mbere cyo ku ya 18 Nyakanga 2020. Ikigeragezo cya gatatu cy’ayo mateka ni itegeko ryo ku Cyumweru. Ubutayu bwo mu buhanuzi bwageze ku ya 18 Nyakanga 2020, kandi muri icyo gihe cy’ubutayu, muri Nyakanga 2023 “ijwi” ryatangiye gutaka, hanyuma ku ya 31 Ukuboza 2023, nyuma y’imyaka makumyabiri n’ibiri nyuma ya 9/11, hatangira gukurwaho ikimenyetso ku Byahishuwe bya Yesu Kristo. Uhereye muri 2023 kugeza ku itegeko ryo ku Cyumweru (igihe isohora ritunganye ry’iminsi 2,300 rizaba risohoye) hagaragaza igihe cyo kuva muri 2023 kugeza ku itegeko ryo ku Cyumweru nk’igitangira na “23” kandi kikarangirana na “23,” kuko umuryango ufunze wo ku ya 22 Ukwakira 1844 ushushanya umuryango ufunze ku itegeko ryo ku Cyumweru. Ubuhanuzi bw’imyaka 2300 bushushanywa na “23” iri muri 2,300.
1844 was the end of the history of the first and second angels. The history began with the arrival of the first angel in 1798, and it ended forty-six years later in 1844. Those forty-six years represent the Millerite temple that Christ suddenly came into in 1844. The human temple is designed upon “23” chromosomes for both male and female, thus marking “23” as a symbol of the work which Christ began in 1844. That work was to combine His divinity with our humanity. Jesus employs the natural world to illustrate the spiritual, and the work that began in 1844, at the conclusion of the 2,300 years is represented by the joining of the “23” male chromosomes with the “23” female chromosomes. When a man marries a woman, they become one flesh, and the marriage is what Christ began in 1844. The closed door of 1844 aligns with the closed door of the Sunday law, and the symbol of that closed door is “23.”
Umwaka wa 1844 wari iherezo ry’amateka y’abamarayika ba mbere n’uwa kabiri. Ayo mateka yatangiye no kuza k’umumarayika wa mbere mu 1798, arangira nyuma y’imyaka mirongo ine n’itandatu, mu 1844. Iyo myaka mirongo ine n’itandatu igereranya urusengero rw’Abamilerite Kristo yinjiyemo atunguranye mu 1844. Urusengero rw’umuntu rwubatswe ku “23” kromozomu ku mugabo no ku mugore, bityo “23” ikaba ikimenyetso cy’umurimo Kristo yatangiye mu 1844. Uwo murimo wari uwo guhuza ubumana Bwe n’ubumuntu bwacu. Yesu akoresha isi y’ibyaremwe kugira ngo agaragaze iby’umwuka, kandi umurimo watangiye mu 1844, ku musozo w’imyaka 2,300, ugereranywa no guhuza “23” kromozomu z’umugabo n’“23” kromozomu z’umugore. Igihe umugabo arongoye umugore, bahinduka umubiri umwe, kandi ubwo bukwe ni bwo Kristo yatangiye mu 1844. Urugi rwafunzwe rwo mu 1844 ruhuye n’urugi rwafunzwe rw’itegeko ryo ku Cyumweru, kandi ikimenyetso cy’urwo rugi rwafunzwe ni “23.”
From December 31, 2023 unto the “23” of the Sunday law identifies a period that begins with an alpha “23” and ends with an omega “23.” It also represents the period of the temple of the one hundred and forty-four thousand. That very same history is a fractal of 9/11 unto the Sunday law. 1844 is represented by the number “23,” and it identifies the beginning of the investigative judgment of the dead. 9/11 identifies the beginning of the investigative judgment of the living, and therefore 9/11 also possesses the number “23.” The period of 9/11 unto the Sunday law is a period with an alpha “23” and an omega “23.” 2023 to the Sunday law is a fractal of 9/11 to the Sunday law, and it is where the temple of the one hundred and forty-four thousand is raised. The Millerite temple was a forty-six-year period, but in the latter days, time is no longer; and the Millerite forty-six years in the beginning of Adventism typifies the same period in the ending of Adventism, and that period begins and ends with “23,” producing the Millerite number forty-six.
Uhereye ku wa 31 Ukuboza 2023 kugera ku “23” y’itegeko ryo ku Cyumweru hagaragaza igihe gitangirana na “23” ya alufa kandi kikarangirana na “23” ya omega. Kandi nanone kigereranya igihe cy’urusengero rw’abihumbi ijana na mirongo ine na bane. Ayo mateka nyir’izina ni fractal iva ku wa 9/11 igera ku itegeko ryo ku Cyumweru. 1844 ihagarariwe n’umubare “23,” kandi igaragaza intangiriro y’urubanza rw’iperereza rw’abapfuye. 9/11 igaragaza intangiriro y’urubanza rw’iperereza rw’abazima, bityo rero 9/11 na yo ifite umubare “23.” Igihe kuva ku wa 9/11 kugera ku itegeko ryo ku Cyumweru ni igihe gifite “23” ya alufa na “23” ya omega. 2023 kugera ku itegeko ryo ku Cyumweru ni fractal ya 9/11 kugera ku itegeko ryo ku Cyumweru, kandi ni ho urusengero rw’abihumbi ijana na mirongo ine na bane rwubakwa. Urusengero rw’Abamillerite rwari igihe cy’imyaka mirongo ine n’itandatu, ariko mu minsi y’imperuka, igihe ntikikiriho; kandi iyo myaka mirongo ine n’itandatu y’Abamillerite mu ntangiriro y’Ubwadiventisiti ishushanya icyo gihe nyine mu iherezo ry’Ubwadiventisiti, kandi icyo gihe gitangira kandi kikarangira na “23,” bityo kigatanga umubare w’Abamillerite wa mirongo ine n’itandatu.
All three of those histories represent a three-step testing process (the Millerites, 9/11 unto the Sunday law and 2023 unto the Sunday law). The history began with the trumpet call of Michael, who resurrected Moses and Elijah on December 31, 2023, and when Michael, who is Christ, resurrects, He does so with the sound of a trumpet.
Ayo mateka yose uko ari atatu agereranya uburyo bw’ibigeragezo by’intambwe eshatu (Abamilerite, 9/11 kugeza ku itegeko ryo ku Cyumweru, na 2023 kugeza ku itegeko ryo ku Cyumweru). Iryo mateka ryatangiye n’ijwi ry’impanda rya Mikayeli, wazuye Mose na Eliya ku ya 31 Ukuboza 2023, kandi iyo Mikayeli, ari we Kristo, azura, abikora aherekejwe n’ijwi ry’impanda.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:19.
Kuko Umwami ubwe azamanuka ava mu ijuru aranguruye ijwi, afite ijwi ry’umumarayika mukuru, kandi afite impanda y’Imana; maze abapfuye bari muri Kristo bazabanza kuzuka. 1 Abatesalonike 4:19.
Michael is the archangel, and it is his voice in conjunction with the trump of God that resurrects, and the book of Jude informs us Michael resurrected Moses.
Mikayeli ni we marayika mukuru, kandi ni ijwi rye rifatanyije n’impanda y’Imana rizura; kandi igitabo cya Yuda kitumenyesha ko Mikayeli yazuye Mose.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.
Ariko Mikayeli marayika mukuru, ubwo yajyaga impaka na Satani ku byerekeye umurambo wa Mose, ntiyatinyuka kumuregaho ikirego cyo kumutuka, ahubwo yaravuze ati: Uwiteka agucyahe. Yuda 1:9.
Christ, as Michael the archangel, unsealed the Revelation of Himself on December 31, 2023, when He then resurrected Moses and Elijah, the two witnesses that were slain on July 18, 2020. Then the alpha external foundation test arrived. The angel that descended at 9/11 blew Jeremiah’s trumpet as He called the faithful back to the Millerite foundations, and in parallel with that, the trumpet of Michael introduced the test of the foundations. The test is represented by Daniel 11:14, where “the robbers of thy people” establish the external vision. The Millerites identified that it was Rome that fulfilled the verse, and established the vision.
Kristo, nk’uko ari Mikayeli marayika mukuru, yahishuye Ibyahishuwe bye ku wa 31 Ukuboza 2023, maze icyo gihe azura Mose na Eliya, ba bahamya babiri bishwe ku wa 18 Nyakanga 2020. Hanyuma haza ikigeragezo cy’ishingiro ryo hanze cya alufa. Marayika wamanutse kuri 9/11 yavuze impanda ya Yeremiya ubwo yahamagariraga abizerwa gusubira ku mashingiro y’Abamilerite, kandi mu buryo bugendana n’ibyo, impanda ya Mikayeli yatangije ikigeragezo cy’amashingiro. Icyo kigeragezo kigereranywa na Daniyeli 11:14, aho “abambuzi bo mu bwoko bwawe” bashyiraho iyerekwa ryo hanze. Abamilerite basobanukiwe ko ari Roma yasohoreje uwo murongo, maze bashyiraho iryo yerekwa.
From May 8, 2025, the erection of the temple upon the corner and foundation stone began. Thirty years after 1996—when the message unsealed in 1989 was formally established—the process began to formalize the message unsealed on December 31, 2023.
Kuva ku wa 8 Gicurasi 2025, kubaka urusengero ku ibuye ry’imfuruka n’iry’urufatiro byatangiye. Hashize imyaka mirongo itatu nyuma ya 1996—igihe ubutumwa bwafunguwe mu 1989 bwashyirwagaho mu buryo bwemewe—hatangiye inzira yo gushyira mu buryo bwemewe ubutumwa bwafunguwe ku wa 31 Ukuboza 2023.
The 1996 formalization of the 1989 message came two hundred and twenty years after its historical subject arrived in 1776. The 2023 unsealing followed twenty-two years after the 1996 formalization was confirmed at September 11, 2001, through the prophetic manifestation of Islam.
Gushyirwa mu buryo bwemewe mu 1996 k’ubutumwa bwo mu 1989 kwabaye nyuma y’imyaka magana abiri na makumyabiri kuva ikintu cyabwo cy’amateka cyagera mu 1776. Gukurwaho ikimenyetso mu 2023 kwabaye nyuma y’imyaka makumyabiri n’ibiri kuva gushyirwa mu buryo bwemewe mu 1996 kwemezwa ku wa 11 Nzeri 2001, binyuze mu kwigaragaza k’ubuhanuzi kwa Isilamu.
Peter represents the messengers of this sacred history who pass both the foundation and temple tests. The temple test includes the correction of the failed message of July 18, 2020. Thirty years after the message of 1989 was formalized in 1996, the test of the temple includes the work of correcting and then re-proclaiming the message of an Islamic strike upon Nashville, Tennessee. The formalization of the message of 1989 was represented by the publication of the magazine called the Time of the End in 1996. The magazine covered the last six verses of Daniel eleven, and it identified the Sunday law in the United States. Providentially an inactive ministry that had already been named Future for America years before was given to our ministry, by the previous directors of the ministry who had no light upon the message of 1989.
Petero ahagarariye intumwa z’aya mateka yera zitsinda ibizamini byombi, ari icy’ishingiro ari n’icy’urusengero. Ikizamini cy’urusengero gikubiyemo gukosora ubutumwa bwatsinzwe bwo ku wa 18 Nyakanga 2020. Nyuma y’imyaka mirongo itatu ubutumwa bwo mu 1989 bushyizwe mu buryo buteguye mu 1996, ikizamini cy’urusengero gikubiyemo umurimo wo gukosora hanyuma kongera kwamamaza ubutumwa buvuga igitero cy’Abayisilamu kuri Nashville, Tennessee. Gushyirwa mu buryo buteguye k’ubutumwa bwo mu 1989 byagereranyijwe no gusohora ikinyamakuru cyiswe Time of the End mu 1996. Icyo kinyamakuru cyasobanuye imirongo itandatu ya nyuma ya Daniyeli cumi n’umwe, kandi cyerekanye itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika. Mu buryo bw’ubuyobozi bw’Imana, umurimo wari warahagaze wari waramaze kwitwa Future for America imyaka myinshi mbere wahawe umurimo wacu n’abari bayoboye uwo murimo mbere, bo batagiraga umucyo ku butumwa bwo mu 1989.
In 1996, our ministry became Future for America, and the publication was published which set forth the message that identified the future of America as represented in the last six verses of Daniel eleven. The United States had begun its prophetic rise in 1776, and “22” years later, at the time of the end in 1798, the United States began its role as the sixth kingdom of Bible prophecy, “220” years after 1776. In 1996, the message of the United States in prophecy was formalized. The “220” years from 1776, and the “22” years from that point to 1798 connect with William Miller who presented his first public discourse in 1831, “220” years after the publication of the King James Bible. The beginning and ending of Adventism emphasizes the formalization of the message that is unsealed at the time of the end.
Mu mwaka wa 1996, umurimo wacu wahindutse Future for America, kandi hasohorwa igitabo cyashyize ahagaragara ubutumwa bwagaragazaga ahazaza ha Amerika nk’uko hagereranywa mu mirongo itandatu ya nyuma ya Daniyeli cumi na rimwe. Leta Zunze Ubumwe za Amerika zari zatangiye kuzamuka kwazo k’ubuhanuzi mu 1776, maze nyuma y’imyaka “22”, mu gihe cy’iherezo mu 1798, Leta Zunze Ubumwe za Amerika zitangira uruhare rwazo nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, nyuma y’imyaka “220” uhereye mu 1776. Mu 1996, ubutumwa bwa Leta Zunze Ubumwe za Amerika mu buhanuzi bwashyizwe mu buryo bwemewe. Iyo myaka “220” uhereye mu 1776, n’iyo myaka “22” uhereye aho kugeza mu 1798, bifitanye isano na William Miller watanze inyigisho ye ya mbere ku mugaragaro mu 1831, nyuma y’imyaka “220” uhereye igihe Bibiliya ya King James yatangarijwe. Intangiriro n’iherezo by’Abadiventisime bishimangira ishyirwaho mu buryo bwemewe ry’ubutumwa bukurwaho ikimenyetso mu gihe cy’iherezo.
Thirty years after 1996, in 2026, the test of the temple includes the work of correcting the message of July 18, 2020. Thus, the alpha message of 1989, the message for the final generation that was formalized in 1996, began a period of thirty years that ended with the test to correct and formalize a message. Those thirty years are a symbol of the priesthood of the one hundred and forty-four thousand who will formalize the message of the Midnight Cry. Peter represents those who accomplish that work during the period of the second omega temple test.
Nyuma y’imyaka mirongo itatu uhereye mu 1996, mu 2026, ikigeragezo cy’urusengero gikubiyemo umurimo wo gukosora ubutumwa bwo ku ya 18 Nyakanga 2020. Bityo rero, ubutumwa bwa alufa bwo mu 1989, ari bwo butumwa bw’ab’igihe cy’iherezo bwahawe ishusho ihamye mu 1996, bwatangiye igihe cy’imyaka mirongo itatu cyasojwe n’ikigeragezo cyo gukosora no guha ishusho ihamye ubutumwa. Iyo myaka mirongo itatu ni ikimenyetso cy’ubutambyi bw’ab’ibihumbi ijana na mirongo ine na bine bazaha ishusho ihamye ubutumwa bw’Induru ya Saa Sita z’ijoro. Petero ahagarariye abasohoza uwo murimo mu gihe cy’ikigeragezo cya kabiri cy’urusengero rwa omega.
Sister White informs us that God allows error to come in among His people, for the purpose of causing them to study.
Mushikiwacu White atumenyesha ko Imana ireka ikosa rikaza hagati mu bwoko bwayo, kugira ngo bibatere kwiga.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold.”
“Imana izakangura ubwoko bwayo; nibiba ngombwa ko ubundi buryo bwose bunanirana, hazinjiramo inyigisho z’ubuyobe hagati muri bo, zizabamesa, zitandukanye umwavu n’ingano. Uwiteka arahamagarira abizera ijambo rye bose gukanguka bave mu bitotsi. Umucyo w’igiciro cyinshi waraje, ubereye iki gihe. Uwo ni ukuri kwa Bibiliya, kugaragaza akaga kari hafi cyane yacu. Uwo mucyo ukwiriye kutugeza ku kwiga Ibyanditswe dushyizeho umwete no gusuzuma mu buryo bukomeye cyane imyizerere dufite.”
The statement is a portion of a passage that will end this article in its entirety. In the articles and in our Sabbath zoom meetings, I confused some symbols in our consideration of Daniel 11:10–15, and although we made the necessary corrections, I was diverted from pursuing a conclusion of the series of articles upon Panium—the battle that leads to the Sunday law. It is now time to return to Panium, and when we do, we will have the added line of evidence that is represented by Peter at Caesarea Philippi, which is Panium.
Iyo mvugo ni igice cy’umurongo w’inyandiko uzasozesha iyi ngingo yose uko yakabaye. Mu ngingo no mu nama zacu za Zoom zo ku Isabato, nateje urujijo mu bimenyetso bimwe mu isuzuma ryacu rya Daniyeli 11:10–15, kandi nubwo twakoze amavugurura ya ngombwa, narangajwe no gukurikiza umusozo w’uruhererekane rw’ingingo zivuga kuri Paniyumu—intambara iganisha ku itegeko ryo ku Cyumweru. Ubu ni igihe cyo gusubira kuri Paniyumu, kandi nitubikora, tuzaba dufite undi murongo wongeraho w’ibihamya ugereranywa na Petero i Kayisariya ya Filipo, ari ho Paniyumu.
We will now return to our considerations of verses ten through sixteen of Daniel eleven, which illustrate the hidden history of verse forty. We left off in September, so it has been roughly five months.
Ubu noneho tugaruka ku byo twatekerejeho ku mirongo ya cumi kugeza ku ya cumi n’itandatu yo muri Daniyeli cumi na rimwe, igaragaza amateka ahishwe yo ku murongo wa mirongo ine. Twahagaritse muri Nzeri, bityo hashize hafi amezi atanu.
“Peter exhorts his brethren to ‘grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.’ Whenever the people of God are growing in grace, they will be constantly obtaining a clearer understanding of His word. They will discern new light and beauty in its sacred truths. This has been true in the history of the church in all ages, and thus it will continue to the end. But as real spiritual life declines, it has ever been the tendency to cease to advance in the knowledge of the truth. Men rest satisfied with the light already received from God’s word and discourage any further investigation of the Scriptures. They become conservative and seek to avoid discussion.
Petero ahugurira bene se “gukura mu buntu no mu kumenya Umwami n’Umukiza wacu Yesu Kristo.” Igihe cyose ubwoko bw’Imana bukura mu buntu, buzahora burushaho kugera ku gusobanukirwa kurushijeho gusobanutse kw’ijambo ryayo. Buzamenya umucyo mushya n’ubwiza bushya mu kuri kwayo kwera. Ibi byabaye ukuri mu mateka y’itorero mu bihe byose, kandi ni ko bizakomeza kugeza ku mperuka. Ariko uko ubugingo nyakuri bwo mu mwuka bugenda bugabanuka, ni ko buri gihe habaho akamenyero ko kudakomeza gutera imbere mu kumenya ukuri. Abantu banyurwa n’umucyo bamaze kwakira uvuye mu ijambo ry’Imana kandi bagaca intege ubushakashatsi bwose bwakomeza gukorwa mu Byanditswe Byera. Bahinduka abatsimbarara ku bya kera kandi bagashaka kwirinda impaka.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
Ukuba nta mpaka cyangwa imvururu biri mu bantu b’Imana ntibigomba gufatwa nk’ikimenyetso kidashidikanywaho cy’uko bahagaze bashikamye ku nyigisho nzima. Hari impamvu yo gutinya ko bashobora kuba batandukanya ukuri n’ikinyoma mu buryo buteruye neza. Iyo nta bibazo bishya bitangijwe n’igenzura ry’Ibyanditswe, iyo nta tandukaniro ry’ibitekerezo rivutse rizatuma abantu basaka Bibiliya ubwabo kugira ngo bamenye neza ko bafite ukuri, hazabaho benshi muri iki gihe, nk’uko byari bimeze mu bihe bya kera, bazakomeza kwizirika ku migenzo no kuramya ibyo batazi icyo ari cyo.
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
“Neretswe ko benshi bavuga ko bazi ukuri kw’iki gihe, batamenya ibyo bizera. Ntibasobanukiwe ibihamya by’ukwizera kwabo. Nta gusobanukirwa gukwiriye bafite ku murimo w’iki gihe. Igihe cy’igeragezwa nikigera, hari abagabo ubu babwiriza abandi bazasanga, nibasuzuma imyanya bahagazeho, ko hari byinshi badashobora gutangira impamvu ibanyuze. Kugeza ubwo bageragejwe batyo, ntibamenyaga ubujiji bwabo bukomeye. Kandi no mu itorero harimo benshi bakeka ko basobanukiwe ibyo bizera; ariko, kugeza igihe impaka zivukiye, ntibamenya intege nke zabo bwite. Nibatandukanywa n’abafite ukwizera nk’ukwabo kandi bagahatirwa guhagarara bonyine, bonyine rwose, kugira ngo basobanure ibyo bizera, bazatungurwa no kubona ukuntu ibitekerezo byabo bijijinganya ku byo bari baremeye ko ari ukuri. Ni ukuri kudashidikanywaho ko muri twe habayeho gutandukira Imana nzima no guhindukirira abantu, hagashyirwa ubwenge bwa kimuntu mu mwanya w’ubwenge bw’Imana.”
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Imana izakangura ubwoko bwayo; niba ubundi buryo bwose bwananirana, ubuyobe buzaza hagati muri bo, bubunguremo, butandukanya urubingo n’ingano. Umwami ahamagarira abizera bose ijambo rye gukanguka bave mu bitotsi. Umucyo w’agaciro waraje, ubereye iki gihe. Ni ukuri kwa Bibiliya, kugaragaza akaga kari kutwegereye rwose. Uwo mucyo ukwiriye kutuyobora ku kwiga Ibyanditswe tubigiranye umwete, no gusuzuma twitonze cyane imyizerere dufite. Imana ishaka ko impande zose n’imyanya yose by’ukuri bisakwa mu buryo bwimbitse kandi budacogora, hamwe no gusenga no kwiyiriza ubusa. Abizera ntibagomba kuruhukira ku byo bakeka no ku bitekerezo bidasobanutse neza by’ibigize ukuri. Ukwizera kwabo kugomba kuba gushingiye neza ku ijambo ry’Imana, kugira ngo igihe cy’ikigeragezo nikigera kandi bakazanwa imbere y’inama kugira ngo basobanure ukwizera kwabo, bazabashe gutanga impamvu y’ibyiringiro biri muri bo, babigiranye ubugwaneza no kubaha.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Mubyutse, mubyutse, mubyutse. Ingingo tubwira abatuye isi zigomba kutubera ukuri kubaho kandi kudahinduka. Ni iby’ingenzi ko, mu kurengera inyigisho dufata nk’ingingo z’ibanze z’ukwizera, tutagomba na rimwe kwemera gukoresha impaka zidashingiye rwose ku kuri gukomeye. Izo zishobora kuba ingirakamaro mu gucecekesha utavuga rumwe natwe, ariko ntizubahiriza ukuri. Dukwiriye gutanga impaka zifite ishingiro, zitazacecekesha abarwanya gusa, ahubwo zizashobora no kwihanganira isuzumwa rikomeye cyane kandi ryimbitse kurusha ayandi yose. Ku bireze mu buhanga bwo kujya impaka, hari akaga gakomeye ko badakoresha ijambo ry’Imana mu buryo buboneye kandi butabera. Mu guhura n’utavuga rumwe natwe, ukwiyemeza kwacu nyakuri gukwiriye kuba ugutanga ingingo mu buryo butera kwemera mu mutima we, aho gushaka gusa guha uwizera icyizere.”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.
“N’uko umuntu yaba yarageze ku rugero rungana iki mu by’ubwenge, ntagatekereze n’akanya na gato ko bidakenewe gushakashaka Ibyanditswe Byera mu buryo bwimbitse kandi budahwema kugira ngo ahabwe umucyo urushaho. Nk’ubwoko, twahamagariwe buri wese ku giti cye kuba umunyeshuri w’ubuhanuzi. Tugomba kuba maso tubikuye ku mutima, kugira ngo tubashe gutahura buri mirasire y’umucyo Imana izatugaragariza. Dukwiriye kwakira imirabyo ya mbere y’ukuri; kandi binyuze mu kwiga dusenga, dushobora guhabwa umucyo urushaho gusobanuka, ushobora gushyirwa imbere y’abandi.”
“When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.
“Igihe ubwoko bw’Imana buri mu mutuzo kandi bushimishijwe n’umucyo bufite ubu, dushobora kwizera tudashidikanya ko Atazabugirira ubutoni. Ni ubushake Bwe ko bwahora butera imbere kugira ngo bwakirire umucyo wongereweho kandi ukomeza kwiyongera ubamurikira. Imimerere y’itorero muri iki gihe ntishimisha Imana. Haje kwinjiramo kwiyiringira kwatumye bumva ko batagikeneye ukuri kurushaho n’umucyo urushaho kuba mwinshi. Turiho mu gihe Satani ari gukora iburyo n’ibumoso, imbere yacu n’inyuma yacu; nyamara nk’ubwoko turyamye. Imana ishaka ko ijwi ryumvikana rikangurira ubwoko Bwayo kugira icyo bukora.”
“Instead of opening the soul to receive rays of light from heaven, some have been working in an opposite direction. Both through the press and from the pulpit have been presented views in regard to the inspiration of the Bible which have not the sanction of the Spirit or the word of God. Certain it is that no man or set of men should undertake to advance theories upon a subject of so great importance, without a plain ‘Thus saith the Lord’ to sustain them. And when men, compassed with human infirmities, affected in a greater or less degree by surrounding influences, and having hereditary and cultivated tendencies which are far from making them wise or heavenly-minded, undertake to arraign the word of God, and to pass judgment upon what is divine and what is human, they are working without the counsel of God. The Lord will not prosper such a work. The effect will be disastrous, both upon the one engaged in it and upon those who accept it as a work from God. Skepticism has been aroused in many minds by the theories presented as to the nature of inspiration. Finite beings, with their narrow, short-sighted views, feel themselves competent to criticize the Scriptures, saying: ‘This passage is needful, and that passage is not needful, and is not inspired.’
“Aho gufungurira ubugingo kugira ngo bwakire imirasire y’umucyo iva mu ijuru, bamwe bakoze mu cyerekezo kibinyuranye n’icyo. Hifashishijwe itangazamakuru ndetse no ku ruhimbi rw’ivugabutumwa, hatanzwe ibitekerezo byerekeye guhumekerwa kwa Bibiliya bitafite kwemezwa n’Umwuka cyangwa Ijambo ry’Imana. Nta gushidikanya ko nta muntu n’umwe cyangwa itsinda ry’abantu bagombye kwiha umurimo wo guteza imbere inyigisho ku ngingo ifite akamaro gakomeye bene aka, badafite “Uku ni ko Uwiteka avuga” gusobanutse kubashyigikira. Kandi iyo abantu, bagoswe n’intege nke za kimuntu, kandi mu rugero runini cyangwa ruto bakagerwaho n’ingaruka z’ibibakikije, ndetse bafite kamere bakomoye ku bakomokaho n’imigenzereze bihesheje iri kure cyane no kubagira abanyabwenge cyangwa abafite umutima wo mu ijuru, biyemeje kurega Ijambo ry’Imana no kuricira urubanza, bavuga icy’ukw’Imana n’icy’ukuntu ari icya kimuntu, baba bakora batagiriwe inama n’Imana. Uwiteka ntazaha umugisha umurimo nk’uwo. Ingaruka zawo zizaba mbi cyane, ku muntu ubikora no ku babyakira nk’umurimo uturuka ku Mana. Ugushidikanya kwabyukijwe mu mitima ya benshi n’inyigisho zatanzwe ku miterere yo guhumekerwa. Ibiremwa bifite aho bigarukira, bifite ibitekerezo bigufi kandi bireba hafi gusa, byibona ko bishoboye kunenga Ibyanditswe, bivuga biti: ‘Uyu murongo urakenewe, naho uriya murongo ntukenewe, kandi ntiwahumetswe.’”
“Christ gave no such instruction in regard to the Old Testament Scriptures, the only part of the Bible which the people of His time possessed. His teachings were designed to direct their minds to the Old Testament and to bring into clearer light the great themes there presented. For ages the people of Israel had been separating themselves from God, and they had lost sight of precious truths which He had committed to them. These truths were covered up with superstitious forms and ceremonies that concealed their true significance. Christ came to remove the rubbish which had obscured their luster. He placed them, as precious gems, in a new setting. He showed that so far from disdaining the repetition of old, familiar truths, He came to make them appear in their true force and beauty, the glory of which had never been discerned by the men of His time. Himself the Author of these revealed truths, He could open to the people their true meaning, freeing them from the misinterpretations and false theories adopted by the leaders to suit their own unconsecrated condition, their destitution of spirituality and the love of God. He cast aside that which had robbed these truths of life and vital power, and gave them back to the world in all their original freshness and force.
“Kristo nta mabwiriza nk’ayo yatanze yerekeye Ibyanditswe Byera by’Isezerano rya Kera, ari byo bice byonyine bya Bibiliya abantu bo mu gihe Cye bari bafite. Inyigisho Ze zari zigamije kuyobora ibitekerezo byabo ku Isezerano rya Kera no gushyira mu mucyo urushijeho kugaragara ingingo zikomeye zigaragaramo. Mu bihe byinshi, ubwoko bwa Isirayeli bwari bwaritandukanije n’Imana, kandi bwari bwaratakaje ukureba ukuri kw’agaciro yari yarabubikije. Uko kuri kwari kwaratwikirijwe n’imihango n’imigenzo by’ubupfumu byahishaga ubusobanuro bwako nyakuri. Kristo yaje gukuraho ibishingwe byari byaratumye kurabagirana kwakwo kutagaragara. Yagushyizeho, nk’amabuye y’agaciro, mu mutako mushya. Yerekanye ko, kure cyane yo gusuzugura gusubiramo ukuri kwa kera, kumenyerewe, Yaje gutuma kugaragara mu mbaraga zako nyakuri no mu bwiza bwako, ubwiza bwabwo abantu bo mu gihe Cye batari barigeze babona. Kubera ko ubwe ari We Mwanditsi w’uko kuri kwahishuwe, yashoboraga gufungurira abantu ubusobanuro bwako nyakuri, abakiza ibisobanuro bipfuye n’inyigisho z’ibinyoma abayobozi bari barafashe kugira ngo bihuze n’imibereho yabo iteguriwe Imana, ubukene bwabo mu by’umwuka no kubura urukundo rw’Imana. Yajugunye kure ibyari byambuye uko kuri ubugingo n’imbaraga zabwo z’ingenzi, maze asubiza isi uko kuri kwose mu busugire bwako n’imbaraga zabwo bya mbere.”
“If we have the Spirit of Christ and are laborers together with Him, it is ours to carry forward the work which He came to do. The truths of the Bible have again become obscured by custom, tradition, and false doctrine. The erroneous teachings of popular theology have made thousands upon thousands of skeptics and infidels. There are errors and inconsistencies which many denounce as the teaching of the Bible that are really false interpretations of Scripture, adopted during the ages of papal darkness. Multitudes have been led to cherish an erroneous conception of God, as the Jews, misled by the errors and traditions of their time, had a false conception of Christ. ‘Had they known it, they would not have crucified the Lord of glory.’ It is ours to reveal to the world the true character of God. Instead of criticizing the Bible, let us seek, by precept and example, to present to the world its sacred, life-giving truths, that we may ‘show forth the praises of Him who hath called you out of darkness into His marvelous light.’
“Niba dufite Umwuka wa Kristo kandi tukaba dukorana na We, ni inshingano yacu gukomeza umurimo yazanywe no gukora. Ukuri kwa Bibiliya kwongeye gutwikirwa n’umuco, n’imigenzo, n’inyigisho z’ibinyoma. Inyigisho ziyobya za tewolojiya yamamaye zatumye ibihumbi n’ibihumbagiza baba abanyashidikanya n’abahakanyi. Hariho amakosa no kudahuza benshi bamagana bavuga ko ari inyigisho za Bibiliya, nyamara ari ibisobanuro by’ibinyoma by’Ibyanditswe Byera, byemerewe mu bihe by’umwijima w’ubupapa. Imbaga nyinshi zayobejwe kwemera igitekerezo kitaricyo cyerekeye Imana, nk’uko Abayahudi, bayobejwe n’amakosa n’imigenzo byo mu gihe cyabo, bari bafite igitekerezo kitari cyo kuri Kristo. ‘Iyo baza kubimenya, ntibari kubamba Umwami w’ubwiza.’ Ni inshingano yacu guhishurira isi imico nyakuri y’Imana. Aho kunenga Bibiliya, nimucyo dushake, mu nyigisho no mu rugero, kugaragariza isi ukuri kwayo kwera, guha ubugingo, kugira ngo ‘twerekane ishimwe ry’Iyo yabahamagaye abakura mu mwijima ikabageza mu mucyo wayo w’igitangaza.’”
“The evils that have been gradually creeping in among us have imperceptibly led individuals and churches away from reverence for God, and have shut away the power which He desires to give them.
“Ibibi byagiye byinjira buhoro buhoro muri twe, bitagaragara, byagiye biyobya abantu ku giti cyabo n’amatorero, bibakura ku kubaha Imana, kandi byabakingirije kure imbaraga Ishaka kubaha.
“My brethren, let the word of God stand just as it is. Let not human wisdom presume to lessen the force of one statement of the Scriptures. The solemn denunciation in the Revelation should warn us against taking such ground. In the name of my Master I bid you: ‘Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’” Testimonies, volume 5, 707–711.
“Bene Data, reka Ijambo ry’Imana rihagarare uko riri. Ubwenge bwa kimuntu ntibukibwire ko bwagabanya imbaraga z’amagambo n’agace kamwe ko mu Byanditswe Byera. Igihano gikomeye gitangazwa mu Byahishuwe gikwiriye kutuburira kugira ngo tutafata iyo nzira. Mu izina rya Databuja ndababwira nti: ‘Kura inkweto ku birenge byawe, kuko aho uhagaze ari ubutaka bwera.’” Testimonies, volume 5, 707–711.