“So in searching the field and digging for the precious jewels of truth, hidden treasures are discerned. Unexpectedly we find precious ore that is to be gathered and treasured. And the search is to be continued. Hitherto very much of the treasure found has lain near the surface, and was easily obtained. When the search is properly conducted every effort is made to keep a pure understanding and heart. When the mind is kept open and is constantly searching the field of revelation, we shall find rich deposits of truth.
“Bityo rero, mu gusaka umurima no gucukukura dushakisha amabuye y’agaciro y’ukuri, hamenyekana ubutunzi bwihishe. Mu buryo butunguranye dusangamo ubutare bw’agaciro bugomba kwegeranywa no kubikwa nk’ubutunzi. Kandi ugushakashaka kugomba gukomeza. Kugeza ubu, igice kinini cy’ubutunzi bwabonetse cyari kiri hafi y’ubuso, kandi cyabonwaga bitagoranye. Iyo ugushakashaka gukozwe uko bikwiye, hashyirwaho imbaraga zose kugira ngo hakomezwe gusobanukirwa kutanduye n’umutima utunganye. Iyo ubwenge bugumishijwe bwuguruye kandi bugahora busaka mu murima w’ibyahishuwe, tuzabona ibigega bikungahaye by’ukuri.
“Old truths will be revealed in new aspects, and truths will appear which have been overlooked in the search. Mighty truths have been buried beneath the sophistry of error, but they will be found by the diligent searcher. As he finds and opens the treasure house of the precious jewels of truth, it is no robbery; for all who appreciate these jewels may possess them, and then they too have a treasure house to open to others. He who imparts does not deprive himself of the treasure; for as he examines it that he may present it in such a way as to attract others, he finds new treasures. . . .
“Ukuri kwa kera kuzahishurwa mu buryo bushya, kandi hazaboneka ukuri kutabonwe mu bushakashatsi. Ukuri gukomeye kwahishwe munsi y’ubuhanga bw’ibinyoma, ariko kuzabonwa n’umushakashatsi ushishikaye. Uko agenda abonye kandi agafungura inzu y’ubutunzi bw’amasaro y’agaciro y’ukuri, ibyo si ubujura; kuko abishimira ayo masaro bose bashobora kuyagira, kandi na bo bakagira inzu y’ubutunzi bafungurira abandi. Utanga ntiyambura ubutunzi bwe; kuko uko abusuzuma kugira ngo abushyire imbere mu buryo bukurura abandi, agenda abona ubutunzi bushya....”
“Those who stand before the people as teachers of truth are to grapple with great themes. They are not to occupy precious time in talking of trivial subjects. Let them study the Word, and preach the Word. Let the Word be in their hands as a sharp, two-edged sword. Let it testify to past truths and show what is to be in the future.
“Abahagarara imbere y’abantu nk’abigisha b’ukuri bagomba guhangana n’insanganyamatsiko zikomeye. Ntibagomba guta igihe cy’igiciro bavugira ku bintu bidafite umumaro. Nibige Ijambo, kandi babwirize Ijambo. Ijambo ribe mu maboko yabo nk’inkota ityaye, ifite amugi abiri. Niryemeze ukuri kwahise kandi ryerekane ibizabaho mu gihe kizaza.
“Increased light will shine upon all the grand truths of prophecy, and they will be seen in freshness and brilliancy, because the bright beams of the Sun of Righteousness will illuminate the whole.” Manuscript Releases, volume 1, 37–40.
“Umucyo wongereweho uzamurikira ukuri kose gukomeye kw’ubuhanuzi, kandi kuzabonwa mu bushya no mu kurabagirana, kuko imirasire yaka y’Izuba ryo Gukiranuka izamurikira byose.” Manuscript Releases, volume 1, 37–40.
I believe that I have now placed enough prophetic representations in place with the previous articles to have a good point of reference as we begin to proceed through the book of Revelation. If you are reading these articles online, I would hope you understand that the articles are in sequence by date. I understand that there are those following the articles that are familiar with most of what I am sharing, and I offer to them my apologies for all the redundancy. I have been trying to give enough biblical support for the truths we are handling, that someone new to the principles that Future for America employs will understand and stay engaged, though they might lack some of the familiarity with these concepts that many of us already know.
Nizera ko ubu nashyizeho amashusho ahagije y’ubuhanuzi, binyuze mu nyandiko zabanje, kugira ngo tugire aho duhera heza uko dutangiye gukomeza kunyura mu gitabo cy’Ibyahishuwe. Niba musoma izi nyandiko kuri interineti, niringira ko musobanukiwe ko zakurikiranyijwe hakurikijwe amatariki yazo. Nzi ko hari abakurikirana izi nyandiko basanzwe bamenyereye byinshi mu byo ndimo gusangiza, kandi mbasabira imbabazi ku bwo kwisubiramo kenshi. Nagendaga ngerageza gutanga ibihamya bihagije byo muri Bibiliya ku kuri turi gusuzuma, kugira ngo umuntu mushya kuri aya mahame Future for America ikoresha ashobore kubyumva kandi akomeze kubikurikira, nubwo ashobora kuba adafite ubumenyi busanzwe kuri iyi myumvire nk’ubwo benshi muri twe dusanzwe dufite.
There are some very powerful truths, which until recently I had never recognized that have been opened in the book of Revelation. I could simply set the truths out there in the public domain without trying first to build a premise of prophetic support before I share them, but the truths are so new and so serious that I have not been willing to share without some foundation upon which to place the truths, which I believe are represented as the unsealing of Revelation that happens just before probation closes.
Hari ukuri bukomeye cyane, kugeza vuba aha ntari narigeze menya, bwahishuwe mu gitabo cy’Ibyahishuwe. Nashoboraga gusa gushyira ubwo kuri mu ruhame ntabanje kugerageza kubaka ishingiro rishyigikiwe n’ubuhanuzi mbere yo kubusangiza, ariko ubwo kuri ni bushya cyane kandi bufite uburemere bukomeye cyane ku buryo ntigeze nshaka kubusangiza ntabufitiye urufatiro rwo kubushingikizaho, nk’uko nizera ko bugereranywa no gukurwaho ibimenyetso by’Ibyahishuwe kuba mbere gato y’uko igihe cy’imbabazi gifungwa.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Arambwira ati: “Ntugashire ikimenyetso amagambo y’ubuhanuzi bw’iki gitabo, kuko igihe kiri hafi. Ukiranirwa nareke akiranirwe; uwanduye nareke akomeze kwandura; umukiranutsi nareke akomeze gukiranuka; kandi uwera nareke akomeze kwezwa.” Ibyahishuwe 22:10, 11.
Jesus set forth a principle about teaching the truth, that I believe applies here. The principle is set within the identification of the work of the Holy Spirit.
Yesu yashyize ahagaragara ihame ryerekeye kwigisha ukuri, nkaba nizeye ko rikoreshwa no hano. Iryo hame rishyirwa mu kumenya umurimo wa Mwuka Wera.
And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:8–16.
Kandi niyamara kuza, azatsindishiriza ab'isi iby'icyaha, n'iby'ubugiraneza, n'iby'urubanza: iby'icyaha, kuko batanyizeyeho; iby'ubugiraneza, kuko njya kwa Data, kandi ntimukimbona; iby'urubanza, kuko umutware w'iyi si aciriweho iteka. Hariho byinshi nkiri bubabwire, ariko ubu ntimubishobora. Ariko uwo Mwuka w'ukuri naza, azabayobora mu kuri kose: kuko atazivugira ubwe; ahubwo ibyo azumva ni byo azavuga: kandi azababwira ibizaza. Uwo azampesha icyubahiro: kuko azafata ku byanjye, akabibamenyesha. Yohana 16:8–16.
When Christ stated, “I have yet many things to say unto you, but ye cannot bear them now,” it upholds my conviction that there is now much to share, but there should first be a logical premise to build those truths upon. That being said, the previous verses identify the three angels’ messages as represented by the Holy Spirit reproving “the world of sin, and of righteousness, and of judgment.” Those three messages are the final warning message, so this passage identifying the work of the Holy Spirit is an important testimony, for it emphasizes that the message is progressively understood, and it is only understood by those who possess the oil of the Holy Spirit. John, in the book of Revelation represents that very truth when he identifies that he is a Sabbath worshipping Seventh-day Adventist at the end of the world.
Igihe Kristo yavugaga ati: “Ndacyafite byinshi byo kubabwira, ariko ntimubasha kubyihanganira ubu,” bishimangira ukwizera mfite ko ubu hari byinshi byo gusangizwa, ariko ko mbere na mbere hagomba kubaho ishingiro ryumvikana ryo kubakiraho ayo kuri. Ibyo bimaze kuvugwa, imirongo ibanziriza iyi igaragaza ubutumwa bw’abamarayika batatu nk’ubugereranywa n’Umwuka Wera uhana “isi ku by’icyaha, no ku byo gukiranuka, no ku by’urubanza.” Ubutumwa uko ari butatu ni bwo butumwa bwa nyuma bwo kuburira, bityo rero iki gice kigaragaza umurimo w’Umwuka Wera ni ubuhamya bukomeye, kuko bushimangira ko ubutumwa busobanukirwa buhoro buhoro, kandi ko busobanukirwa gusa n’abafite amavuta y’Umwuka Wera. Yohana, mu gitabo cy’Ibyahishuwe, agereranya uko kuri nyako igihe agaragaza ko ari Umwadivantisiti w’Umunsi wa Karindwi uramya ku Isabato ku mperuka y’isi.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
Nari mu Mwuka ku munsi w’Umwami, numva inyuma yanjye ijwi rirenga, nk’iry’impanda. Ibyahishuwe 1:10.
Seventh-day Adventists at the end of the world who will understand the unsealed message in Revelation will do so because they are “in the Spirit.” In the context of the parable that we have been told “illustrates the experience of the Adventist people,” John is a wise virgin, for he has the oil of the Spirit. He represents the wise virgins at the end of the world, who hear a great voice “behind” them. The “voice from behind” him is the Alpha and Omega as identified in the very next verse, and the voice informs him to return to the old paths and walk therein.
Abadiventisiti b’Umunsi wa Karindwi bo mu gihe cy’imperuka y’isi bazasobanukirwa ubutumwa bwahishuwe mu Ibyahishuwe kuko bazaba bari “mu Mwuka.” Mu rwego rw’umugani twabwiwe ko “ugaragaza ibyabaye ku bwoko bw’Abadiventisiti,” Yohana ni isugi y’ubwenge, kuko afite amavuta y’Umwuka. Ahagarariye abāsūgi b’ubwenge bo mu gihe cy’imperuka y’isi, bumva ijwi rikomeye “inyuma” yabo. “Ijwi rivugira inyuma” ye ni Alufa na Omega nk’uko bigaragazwa mu murongo ukurikiraho, kandi iryo jwi rimumenyesha gusubira mu nzira za kera no kuzigenderamo.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.
Uku ni ko Uwiteka avuga ati: Nimuhagarare mu nzira, murebe, mubaze inzira za kera, aho inzira nziza iri, maze muyigendemo; ni bwo muzabona uburuhukiro bw'imitima yanyu. Ariko bo baravuga bati: Ntituzayigendamo. Yeremiya 6:16.
The “rest” Jeremiah refers to is the outpouring of the Holy Spirit during the latter rain. In the next verse Jeremiah provides a second illustration of the foolish virgins who refuse to return to the foundations of Adventism (the old paths) and walk therein.
“Kuruhuka” Yeremiya avugaho ni isukwa ry’Umwuka Wera mu gihe cy’imvura y’itumba. Mu murongo ukurikiyeho, Yeremiya atanga urugero rwa kabiri rw’abakobwa b’abapfapfa banga gusubira ku rufatiro rw’Adiventizimu (inzira za kera) no kurugenderamo.
Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.
Ni jye mbashyiriyeho abarinzi, mvuga nti: Nimwumve ijwi ry’impanda. Ariko bo baravuga bati: Ntituzaryumva. Yeremiya 6:17.
When John hears the voice behind him directing him to the old paths or the foundations of Adventism, the voice he hears is as a trumpet. That voice is conveyed through the “watchmen” that God set over Adventism. Father Miller was the watchman that blew the warning trumpet at the beginning of Adventism during the proclamation of the first angel announcing the opening of the judgment. But John specifically represents those who proclaim the third angel’s message announcing the close of the judgment. He represents those who return to the foundations that God erected through the work of Miller.
Ubwo Yohana yumvise ijwi rimuri inyuma rimuyobora gusubira mu nzira za kera cyangwa ku rufatiro rw’Abadiventisimu, ijwi yumva rimeze nk’impanda. Iryo jwi rinyuzwa mu “barinzi” Imana yashyizeho ngo barinde Abadiventisimu. Se Miller ni we warinzi uvugije impanda y’imbuzi mu ntangiriro y’Abadiventisimu, mu gihe hatangazwaga ubutumwa bw’umumarayika wa mbere butangaza gutangira kw’urubanza. Ariko Yohana by’umwihariko ahagarariye abatangaza ubutumwa bw’umumarayika wa gatatu butangaza isoza ry’urubanza. Ahagarariye abagaruka ku rufatiro Imana yashinze ikoresheje umurimo wa Miller.
We have repeatedly shown through the years, (and it can be found in Habakkuk’s Tables), that the first angel’s message “fear God” is to convict of sin, and that the second angel’s message is where righteousness is manifested and the third identifies judgment. These are the three steps of the three angels and also the three steps of the work of the Holy Spirit. Those three steps are also represented by the three Hebrew letters that make up the Hebrew word that is translated as “truth.” In the passage from John sixteen, Jesus is speaking of the work of the Holy Spirit in guiding God’s people into “all truth,” while also showing them “things to come.” Yet Jesus states that He has “many things to say unto you, but ye cannot bear them now.”
Twagiye tugaragaza incuro nyinshi mu myaka ishize, (kandi ibyo biboneka mu Mbonerahamwe za Habakuki), ko ubutumwa bw’umumarayika wa mbere ngo “nimutinye Imana” bugenewe guhamiriza abantu icyaha, kandi ko ubutumwa bw’umumarayika wa kabiri ari ho gukiranuka kugaragarizwa, naho ubw’umumarayika wa gatatu bukagaragaza urubanza. Izi ni intambwe eshatu z’abamarayika batatu kandi ni na zo ntambwe eshatu z’umurimo wa Mwuka Wera. Izo ntambwe eshatu na zo zigereranywa n’inyuguti eshatu z’Igiheburayo zigize ijambo ry’Igiheburayo risobanurwa ngo “ukuri.” Muri uwo murongo wo muri Yohana igice cya cumi na gatandatu, Yesu aravuga umurimo wa Mwuka Wera wo kuyobora ubwoko bw’Imana mu “kuri kose,” ari na ko abereka “ibizaza.” Nyamara Yesu avuga ko afite “ibintu byinshi byo kubabwira, ariko none ntimubasha kubyihanganira.”
I hope you have understood some of the significance of the Hebrew word translated as “truth.” For we have just began to apply that symbol to our study. In the first three verses of Revelation one the communication process between God and man is identified. It is identified even before the Revelation identifies the three-fold nature of the godhead. It finds a second witness in the last verses of Revelation and in so doing, based upon applying “line upon line” it produces more light.
Niringiye ko mwasobanukiwe bimwe mu busobanuro bw’ingenzi bw’ijambo ry’Igiheburayo ryahinduwemo “ukuri.” Kuko ubu ni bwo tukimara gutangira gushyira mu bikorwa icyo kimenyetso mu nyigisho yacu. Mu mirongo itatu ya mbere yo mu Ibyahishuwe igice cya mbere, hagaragazwa uburyo ubutumwa bugenda hagati y’Imana n’umuntu. Bugaragazwa ndetse mbere y’uko Ibyahishuwe bigaragaza kamere y’Ubutatu bw’Ubumana. Kandi bukabona umuhamya wa kabiri mu mirongo ya nyuma y’Ibyahishuwe, maze kubikora bityo, hashingiwe ku gukoresha ihame rya “umurongo ku murongo,” bikabyara umucyo urushijeho kwiyongera.
Then when we add Genesis 1:1–2:3, we find a third witness and another prophetic line to lay upon the previous two lines at the beginning and ending of Revelation.
Hanyuma iyo twongeyeho Itangiriro 1:1–2:3, tubona umugabo wa gatatu wo guhamya hamwe n’undi murongo w’ubuhanuzi wo gushyira ku mirongo ibiri yabanje, ku ntangiriro no ku mperuka by’Ibyahishuwe.
Then we add the last promise in the Old Testament identifying the Elijah to come, and we have four prophetic lines.
Hanyuma tukongeraho isezerano rya nyuma ryo mu Isezerano rya Kera rigaragaza Eliya uzaza, maze tukagira imirongo ine y’ubuhanuzi.
Then we add the first chapter of the New Testament and we have five lines to put together the ultimate message found in the Bible when applying the principle of Alpha and Omega to all the lines. If we would finish off the five lines we have already identified, by applying the principle across the board to those five lines, then we should expect to see the end of Matthew and the end of John testifying to the same information that all five of the “first and last” prophetic lines that we are considering.
Hanyuma tukongeraho igice cya mbere cy’Isezerano Rishya, tukabona imirongo itanu yo guhuriza hamwe kugira ngo tubone ubutumwa bwa nyuma buboneka muri Bibiliya, igihe dushyize mu bikorwa ihame rya Alufa na Omega ku mirongo yose. Nituramuka twujuje iyo mirongo itanu twamaze kugaragaza, dukoresheje iryo hame ku rugero rumwe kuri iyo mirongo itanu, ni ho tugomba kwitega kubona iherezo rya Matayo n’iherezo rya Yohana bihamya amakuru amwe n’ayo iyo mirongo yose uko ari itanu y’ubuhanuzi ya “ubwa mbere n’ubwa nyuma” turimo gusuzuma.
The message that is being unsealed is established in the book of Revelation, so it is the reference point for the other lines, in agreement with Sister White informing us that “all the books of the Bible meet and end in Revelation.” The message of the first three verses of the book of Revelation identify the process God uses to transmit His word to John to write out and send to the churches. The first book of the New Testament, as already noted, sets forth the lineage of Jesus Christ and it starts with a very informative point.
Ubutumwa burimo gufungurwa bushingiye mu gitabo cy’Ibyahishuwe, bityo kikaba ari cyo ngingo y’ishingiro ku yindi mirongo, bihuje n’uko Mushiki wa White atumenyesha ko “ibitabo byose bya Bibiliya bihurira kandi bigasorezwa mu Byahishuwe.” Ubutumwa buri mu mirongo itatu ya mbere y’igitabo cy’Ibyahishuwe bugaragaza uburyo Imana ikoresha mu kugeza ijambo ryayo kuri Yohana kugira ngo arandike kandi aryoherereze amatorero. Igitabo cya mbere cyo mu Isezerano Rishya, nk’uko byamaze kugaragazwa, cyerekana urukurikirane rw’inkomoko ya Yesu Kristo kandi gitangirana n’ingingo ifite amakuru menshi cyane.
The book of the generation of Jesus Christ, the son of David, the son of Abraham. Matthew 1:1.
Igitabo cy’urubyaro rwa Yesu Kristo, mwene Dawidi, mwene Aburahamu. Matayo 1:1.
Jesus ended his direct interaction with the quibbling Jews by silencing them with the subject of “the son of David,” a subject that could have only been understood by the Jews if they had understood the biblical principle of beginning and ending. They didn’t, and most Adventists don’t. Anyone who wishes to argue against the principle of history repeating demonstrates that they do not understand that ancient Israel typifies modern Israel, and their unwillingness to believe that principle, is the identical unwillingness at the end of ancient Israel to understand the same principle. Jesus represented that principle in His final riddle to the Jews by directing them to the riddle of how David’s Lord, could also be David’s son?
Yesu yarangije imikoranire ye itaziguye n’Abayahudi bajyaga impaka zidafite ishingiro abacecekesha ingingo yerekeye “umwana wa Dawidi,” ingingo Abayahudi bashoboraga gusobanukirwa gusa iyo baba barasobanukiwe ihame rya Bibiliya ry’itangiriro n’iherezo. Ntibarisobanukiwe, kandi n’Abadiventisiti benshi ntibarisobanukirwa. Umuntu uwo ari we wese wifuza kujya impaka arwanya ihame ry’uko amateka yisubiramo, aba agaragaza ko atumva ko Isirayeli ya kera ishushanya Isirayeli ya none, kandi ubushake buke bwe bwo kwizera iryo hame, ni bwo bushake buke bwari buri ku iherezo rya Isirayeli ya kera bwo gusobanukirwa iryo hame nyine. Yesu yagaragaje iryo hame mu gisakuzo cye cya nyuma yabajije Abayahudi aberekeza ku gisakuzo cy’ukuntu Umwami wa Dawidi, yashoboraga nanone kuba umwana wa Dawidi?
John chapter one, identifies that in the beginning the Word was with God, and the Word is God and the Word created all things. This of course aligns with the other lines we are referring to. And if we then consider the last words in the gospel of John, we see Peter, after hearing Jesus describe how he would die, asking Jesus what would happen to the apostle John.
Mu gice cya mbere cya Yohana, hatangazwa ko mu itangiriro Jambo yari ari kumwe n’Imana, kandi ko Jambo ari Imana, kandi ko Jambo yaremye byose. Birumvikana ko ibi bihura n’indi mirongo turimo kuvugaho. Kandi nitubona amagambo ya nyuma ari mu Ivanjili ya Yohana, tubona Petero, amaze kumva Yesu asobanura uburyo azapfa, abaza Yesu ibyazaba ku ntumwa Yohana.
Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. John 21:21–25.
Petero amubonye abwira Yesu ati: Mwami, none uyu we azamera ate? Yesu aramubwira ati: Niba nshaka ko agumaho kugeza igihe nzazira, ibyo bikurebaho iki? Wowe unkurikire. Nuko iryo jambo rikwira muri bene Data ko uwo mwigishwa atazapfa; nyamara Yesu ntiyamubwiye ko atazapfa, ahubwo yamubwiye ati: Niba nshaka ko agumaho kugeza igihe nzazira, ibyo bikurebaho iki? Uwo ni we mwigishwa uhamya ibyo bintu, kandi ni we wabanditse; kandi tuzi yuko ubuhamya bwe ari ubw’ukuri. Kandi hariho n’ibindi byinshi Yesu yakoze; ibyo iyo biza kwandikwa kimwekimwe cyose, ngira ngo ndetse n’isi ubwayo itabasha kwakira ibitabo byandikwa. Amen. Yohana 21:21–25.
Peter wanted to know how John would die, or even if John would die. The answer is repeated twice in the passage when Jesus stated it and then John restated, “If I will that he [John] tarry till I come, what is that to thee?” John did live to Jesus’ Second Coming.
Petero yashakaga kumenya uko Yohana yari kuzapfa, cyangwa se niba Yohana yari no kuzapfa. Igisubizo gisubirwamo incuro ebyiri muri uwo murongo, igihe Yesu yabivugaga hanyuma na Yohana akongera akabivuga ati: “Niba nshaka ko we [Yohana] agumaho kugeza aho nzazira, ibyo birakureba iki?” Yohana rwose yabayeho kugeza ku Kuza kwa Kabiri kwa Yesu.
You can only see or hear that “truth” if you believe in the repetition of history, and also that the history that is to be repeated, does so at the end of the world. The end of the world is where John was when he wrote the book of Revelation. The last book in John’s gospel agrees with the other lines of beginning and ending for it places John in the history of the events leading to the Second Coming where he, representing those who proclaim the final warning message, sends that message to the churches.
Ushobora gusa kubona cyangwa kumva uko kuri gusa niba wemera isubirwamo ry’amateka, kandi nanone ko amateka agomba gusubirwamo abikora ku mperuka y’isi. Imperuka y’isi ni ho Yohana yari ari igihe yandikaga igitabo cy’Ibyahishuwe. Igitabo cya nyuma mu Butumwa Bwiza bwa Yohana gihuje n’indi mirongo y’itangiriro n’iherezo, kuko gishyira Yohana mu mateka y’ibyabaye bigana ku Kuza kwa Kabiri, aho we, ahagarariye abamamamaza ubutumwa bwa nyuma bw’umuburo, yohereza ubwo butumwa ku matorero.
“In the days of the early Christians, Christ came the second time. His first advent was at Bethlehem, when He came as an infant. His second advent was at the Isle of Patmos, when He revealed Himself in glory to John the Revelator, who ‘fell at His feet as dead’ when he saw Him. But Christ strengthened him to endure the sight, and then gave him a message to write to the churches of Asia, the names of which are descriptive of the characteristics of every church.
“Mu minsi y’Abakristo ba mbere, Kristo yaje ku ncuro ya kabiri. Ukuza kwe kwa mbere kwabereye i Betelehemu, ubwo yazaga ari uruhinja. Ukuza kwe kwa kabiri kwabereye ku Kirwa cya Patimo, ubwo yiyeragarizaga Yohana Umuhishurirwa mu bwiza bwe, ari na we ‘waguye ku birenge bye asa n’upfuye’ ubwo yamubonaga. Ariko Kristo amukomeza kugira ngo ashobore kwihanganira icyo cyerekezo, hanyuma amuha ubutumwa bwo kwandikira amatorero yo muri Aziya, amazina yayo akaba asobanura imiterere iranga buri torero.”
“The light that Christ revealed to His servant the prophet is for us. In His revelation are given the three angels’ messages, and a description of the angel that was to come down from heaven with great power, lightening the earth with his glory. In it are warnings against the wickedness that would exist in the last days, and against the mark of the beast. We are not only to read and understand this message, but to proclaim it with no uncertain sound to the world. By presenting these things revealed to John, we shall be able to stir the people.” Manuscript Releases, volume 19, 41.
“Umucyo Kristo yahishuriye umugaragu We, umuhanuzi, ni uwacu. Mu byahishuwe Bye harimo ubutumwa bw’abamarayika batatu, n’isobanuro ry’umumarayika wagombaga kumanuka ava mu ijuru afite imbaraga nyinshi, akamurikisha isi ubwiza bwe. Muri bwo harimo imiburo irwanya ubugome bwari kuzabaho mu minsi y’imperuka, n’irwanya ikimenyetso cy’inyamaswa. Ntidukwiriye gusa gusoma no gusobanukirwa ubu butumwa, ahubwo tugomba kubwamamaza mu isi mu ijwi risobanutse neza. Nitwerekana ibi bintu byahishuriwe Yohana, tuzashobora gukangura abantu.” Manuscript Releases, volume 19, 41.
The end of the gospel of John identifies the communication process as in Revelation’s first three verses, by locating John prophetically in the history of the Second Coming. Thus, using Jesus’ first “second coming” (Patmos) to illustrate His last “second coming.” It connects perfectly with the other lines we are considering, for it represents John at the end of the world, on Patmos where he receives the Revelation of Jesus Christ. What about the end of the book of Matthew?
Iherezo ry’Ubutumwa Bwiza bwa Yohana rigaragaza uburyo bw’itumanaho nk’uko buri mu mirongo itatu ya mbere y’Ibyahishuwe, rishyira Yohana mu buryo bw’ubuhanuzi mu mateka yo Kuza kwa Kabiri. Bityo rikoresha “ukuza kwa kabiri” kwa mbere kwa Yesu (i Patimo) nk’ishusho yo kwerekana “ukuza kwa kabiri” kwe kwa nyuma. Rihura neza rwose n’indi mirongo turimo gusuzuma, kuko rishyira Yohana ku iherezo ry’isi, i Patimo aho yakiriye Ibyahishuwe bya Yesu Kristo. None se bite ku iherezo ry’igitabo cya Matayo?
Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Matthew 28:16–20.
Nuko abigishwa cumi n’umwe bajya i Galilaya, ku musozi Yesu yari yarababwiye. Bamubonye, baramuramya; ariko bamwe bashidikanya. Maze Yesu arabegera, arababwira ati: Naherewe ubutware bwose mu ijuru no mu isi. Nuko mugende, muhindure amahanga yose abigishwa, mubabatiza mu izina rya Data wa twese n’Umwana n’Umwuka Wera; mubigisha kwitondera ibyo nababwiye byose. Kandi dore, ndi kumwe namwe iminsi yose, kugeza ku mperuka y’isi. Amen. Matayo 28:16–20.
In the passage all power is given to Jesus, and this would of course be His creative power. And then He gives a commandment to baptize in the name of the Father, Son and also the Holy Spirit that moved upon the water in Genesis one, and the seven spirits that are before the throne of God. This passage identifies that Christians are to recognize the three persons of the heavenly trio as three distinct entities. The end of Matthew adds to the lines as the other six do.
Muri uwo murongo ububasha bwose buhabwa Yesu, kandi byanze bikunze ubu bwari kuba ari ubushobozi Bwe bwo kurema. Hanyuma atanga itegeko ryo kubatiza mu izina rya Data wa twese, n’Umwana, kandi n’Umwuka Wera wimukaga hejuru y’amazi muri Itangiriro cya mbere, ndetse n’imyuka irindwi iri imbere y’intebe y’Imana. Uyu murongo ugaragaza ko Abakristo bagomba kwemera abo bantu batatu bagize ihuriro ryo mu ijuru nk’ibiremwa bitatu bitandukanye. Iherezo rya Matayo ryongera ku mirongo nk’uko andi atandatu abigenza.
“Christ has made baptism the sign of entrance to His spiritual kingdom. He has made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Spirit. Before man can find a home in the church, before passing the threshold of God’s spiritual kingdom, he is to receive the impress of the divine name, ‘The Lord our righteousness.’ Jeremiah 23:6.
“Kristo yagize umubatizo ikimenyetso cyo kwinjira mu bwami Bwe bw’umwuka. Yawugize ikintu gisabwa byeruye buri wese agomba kubahiriza, niba ashaka kwemerwa ko ari munsi y’ubutware bwa Data wa twese, n’Umwana, n’Umwuka Wera. Mbere y’uko umuntu abona icumbi mu itorero, mbere yo kwambuka urugi rw’ubwami bw’Imana bw’umwuka, agomba guhabwa ikimenyetso cy’izina ry’Imana, ‘Uwiteka ni we gukiranuka kwacu.’ Yeremiya 23:6.
“Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan, and have become members of the royal family, children of the heavenly King. They have obeyed the command, ‘Come out from among them, and be ye separate, … and touch not the unclean thing.’ And to them is fulfilled the promise, ‘I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.’ 2 Corinthians 6:17, 18.
“Umubatizo ni ukwihakana isi mu buryo bwimbitse kandi bwuje uburemere bukomeye. Ababatizwa mu izina ritatu ry’Umubyeyi, n’Umwana, n’Umwuka Wera, bakimara kwinjira mu mibereho yabo ya Gikristo batangaza ku mugaragaro ko baretse gukorera Satani, kandi ko babaye abagize umuryango wa cyami, abana b’Umwami wo mu ijuru. Bumviye itegeko rigira riti: ‘Nuko nimuvemo rwagati muri bo, kandi mutandukane na bo, … kandi ntimugakore ku kintu gihumanye.’ Kandi kuri bo isezerano riruzura riti: ‘Nzabakira, kandi nzababera So, namwe muzambera abahungu n’abakobwa, ni ko Uwiteka Ushoborabyose avuga.’ 2 Abakorinto 6:17, 18.”
“As Christians submit to the solemn rite of baptism, He registers the vow that they make to be true to Him. This vow is their oath of allegiance. They are baptized in the name of the Father and the Son and the Holy Spirit. Thus they are united with the three great powers of heaven. They pledge themselves to renounce the world and to observe the laws of the kingdom of God. Henceforth they are to walk in newness of life. No longer are they to follow the traditions of men. No longer are they to follow dishonest methods. They are to obey the statutes of the kingdom of heaven. They are to seek God’s honor. If they will be true to their vow, they will be furnished with grace and power that will enable them to fulfill all righteousness. ‘As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.’” Evangelism, 307.
“Iyo Abakristo bemera umuhango ukomeye wo kubatizwa, yandika isezerano bagirana ryo kumubera indahemuka. Iryo sezerano ni indahiro yabo yo kumwiyegurira. Babatizwa mu izina rya Data n’Umwana n’Umwuka Wera. Bityo bahuzwa n’imbaraga eshatu zikomeye zo mu ijuru. Biyemeza kwihakana iby’isi no gukurikiza amategeko y’ubwami bw’Imana. Uhereye ubwo bagomba kugendera mu bugingo bushya. Nta kindi bagomba gukurikiza imigenzo y’abantu. Nta kindi bagomba gukoresha uburyo bwo kutabera. Bagomba kumvira amategeko y’ubwami bwo mu ijuru. Bagomba gushaka icyubahiro cy’Imana. Nibaramuka bakomeje kuba indahemuka ku isezerano ryabo, bazahabwa ubuntu n’imbaraga bizabafasha gusohoza gukiranuka kose. ‘Ariko abamwemeye bose yabahaye ubushobozi bwo guhinduka abana b’Imana, ni bo bizera izina rye.’” Evangelism, 307.
Jesus illustrates the end by the beginning in His Word, for He is the Word, and He is the Alpha and Omega.
Yesu agaragaza iherezo yifashishije intangiriro mu Ijambo rye, kuko ari we Jambo, kandi ni we Alufa na Omega.
Bringing these seven lines together builds a very detailed picture of the communication process between God and man, with many other critical and important truths set forth and established by the other “lines” witnesses. Seven “lines” of prophecy representing the Alpha and Omega. But what about the book of Malachi?
Guhuriza hamwe iyi mirongo irindwi byubaka ishusho isobanutse cyane y’inzira y’itumanaho hagati y’Imana n’umuntu, hamwe n’ukuri kenshi kundi kw’ingenzi kandi gukomeye gushyirwa ahagaragara no gushingwa n’abandi bahamya b’iyo “mirongo.” “Imirongo” irindwi y’ubuhanuzi ihagarariye Alufa na Omega. Ariko se bite ku gitabo cya Malaki?
Malachi’s book is a scathing rebuke against the unfaithful priests in Adventism. It opens with the identification of two classes of worshippers in Adventism at the end of the world.
Igitabo cya Malaki ni igikangisho gikomeye gityo ku batambyi batizerwa bo mu Badivantisiti. Gitangira kigaragaza ibyiciro bibiri by’abaramya bo mu Badivantisiti ku mperuka y’isi.
The burden of the word of the Lord to Israel by Malachi. I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob. Malachi 1:1, 2.
Ubutumwa bw’ijambo ry’Uwiteka kuri Isirayeli bwazanywe na Malaki. “Narabakunze,” ni ko Uwiteka avuga. Nyamara muravuga muti: “Ni mu buhe buryo wadukunze?” “Esawu ntiyari umuvandimwe wa Yakobo?” ni ko Uwiteka avuga; nyamara nakunze Yakobo. Malaki 1:1, 2.
Malachi further informs us that the two classes of worshippers at the end of the world are two classes of priests.
Malaki aratumenyesha kandi ko ayo matsinda abiri y’abaramya azabaho ku mperuka y’isi ari amatsinda abiri y’abatambyi.
And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.
Noneho ubu, yemwe abatambyi, iri tegeko ni iryanyu. Nimutumva, kandi nimutaryitaho mu mitima yanyu ngo muhimbaze izina ryanjye, ni ko Uwiteka Nyiringabo avuga, nzaboherereza umuvumo, kandi nzavuma imigisha yanyu; koko namaze kuyivuma, kuko mutaryitaho mu mitima yanyu. Malaki 2:1, 2.
The beginning of Malachi is typifying the Laodicean and Philadelphian message with two classes of priests. The priests are commanded to “hear.” John represents the priests that do hear, and a priest represents God’s covenant chosen people. They are already cursed and will be cursed again if they do not “hear” and “they do not” or “will not” “lay it to heart.”
Intangiriro ya Malaki ishushanya ubutumwa bwo kuri Lawodikiya n’ubwa Filadelifiya, binyuze mu byiciro bibiri by’abatambyi. Abatambyi bategetswe “kumva.” Yohana ahagarariye abatambyi bumva, kandi umutambyi ahagarariye ubwoko bw’Imana bwatoranyijwe n’isezerano ryayo. Basanzwe baravumwe kandi bazongera kuvumwa nibatabasha “kumva” kandi niba “batabishyira ku mutima” cyangwa “batabishaka.”
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.
Namwe, nk’amabuye mazima, mwubakwa kugira ngo mube inzu y’umwuka, n’ubutambyi bwera, bwo gutamba ibitambo by’umwuka byemerwa n’Imana ku bwa Yesu Kristo. Ni cyo gituma no mu Byanditswe harimo ngo: Dore, nshyize i Siyoni ibuye rikuru ryo mu mfuruka, ryatoranijwe, ry’igiciro cyinshi; kandi umwizera ntazakorwa n’isoni. Nuko rero kuri mwe mwizera ni iry’igiciro cyinshi; ariko ku batumvira, ibuye abubatsi banze ni ryo ryabaye irikuru ryo mu mfuruka, kandi ni ibuye risitaza, n’urutare rugusha; ni bo basitara ku ijambo, batumvira; kandi ni cyo bashyiriweho. Ariko mwebwe muri ubwoko bwatoranijwe, ubutambyi bwa cyami, ishyanga ryera, abantu biharije; kugira ngo mwerekane ishimwe ry’Uwabahamagaye abakura mu mwijima akabageza mu mucyo we utangaje; mwebwe kera mutari ubwoko, ariko none mukaba muri ubwoko bw’Imana; mwebwe mutari mwarahawe imbabazi, ariko none mukaba mwarazihawe. 1 Petero 2:5–10.
The priests are God’s chosen people who are tested by the “corner stone” in the foundation of the temple. The corner stone is what all the other foundation stones are aligned with, and also it is the stone that bears the weight of the entire temple. Miller’s corner stone was the “seven times” of Leviticus twenty-six. The corner stone or the stone that the builders rejected is a true story of the building of the temple, which is described very specifically in the writings of the Spirit of Prophecy. One point about the first stone that was rejected is that it was set aside after it was rejected, and from that point on the builders of the temple would regularly trip over the cornerstone, that had been set aside within their work area. It was a stone of stumbling.
Abatambyi ni ubwoko bwatoranyijwe bw’Imana, bugeragerezwa n’“ibuye rikomeza imfuruka” riri mu rufatiro rw’urusengero. Iryo buye rikomeza imfuruka ni ryo andi mabuye yose y’urufatiro agenderwaho kugira ngo ahuzwe neza, kandi ni na ryo buye ritwaza umutwaro w’urusengero rwose. Ibuye rikomeza imfuruka rya Miller ryari “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu. Ibuye rikomeza imfuruka, cyangwa ibuye abubatsi banze, ni inkuru nyakuri y’ikorwa ry’urusengero, isobanurwa mu buryo bwihariye cyane mu nyandiko za Mwuka w’Ubuhanuzi. Ingingo imwe yerekeye ibuye rya mbere ryanzwe ni uko ryashyizwe ku ruhande nyuma yo kwangwa, kandi uhereye icyo gihe abubatsi b’urusengero bakagendaga bahora basitara kuri iryo buye rikomeza imfuruka, ryari ryarashyizwe ku ruhande mu gice bakoreragamo. Ryari ibuye risitaza.
In Malachi God informs the wicked priests, also known as the foolish Laodicean virgins that he is going to and already has “cursed” them. He curses them for they will not “hear” and “lay” the Elijah message to their hearts. The Elijah message turns the fathers’ hearts to the children and the children’s hearts to the fathers. Turning their hearts represents hearing the Elijah message of fathers and children, which is the principle of first and last. Hearing the message of the first and last is not enough, it must be laid upon the heart. To accept the message of Elijah is to lay it to your heart. If a priest will not hear that principle, he will be cursed.
Mu Malaki Imana imenyesha abatambyi babi, bazwi kandi nk’abakobwa b’isugi b’i Lawodikiya b’abapfapfa, ko igiye kubavuma kandi ko yamaze no kubavuma. Irabavuma kuko batazemera “kumva” no “gushyira” ubutumwa bwa Eliya ku mitima yabo. Ubutumwa bwa Eliya buhindura imitima ya ba se bukayigarura ku bana, kandi bugahindura imitima y’abana bukayigarura kuri ba se. Guhindura imitima yabo bishushanya kumva ubutumwa bwa Eliya bwerekeye ba se n’abana, ari bwo ihame ry’uw’imbere n’uw’imperuka. Kumva ubutumwa bw’uw’imbere n’uw’imperuka ntibihagije; bugomba gushyirwa ku mutima. Kwemera ubutumwa bwa Eliya ni ukubushyira ku mutima wawe. Niba umutambyi atazumva iryo hame, azavumwa.
They brought the curse upon themselves when in 1863 they began the process of rejecting the very first foundational truth Miller discovered and have done nothing but continue that rejection to this very day. But even though the progressive curse began in 1863, (for they are already cursed), the curse that is in the future tense, takes place when they are spewed out of the mouth of the Lord at the Sunday law. The beginning of Malachi illustrates the end, for the end represents the last warning given to the wise and foolish priests. The wise and foolish in Malachi are represented as Esau and Jacob. The elder brother representing the covenant through the birthright of being the first born, contrasted with a younger brother. The elder being the first and the younger being the last.
Bikururiye umuvumo ubwabo igihe mu 1863 batangiraga inzira yo kwanga ukuri kwa mbere rwose kw’ishingiro Miller yavumbuye, kandi nta kindi bakoze uretse gukomeza uko kwanga kugeza n’uyu munsi. Ariko nubwo umuvumo ugenda utera intambwe watangiye mu 1863, (kuko basanzwe bavumwe), umuvumo uvugwa mu gihe kizaza uba igihe barutswe bavanwe mu kanwa k’Umwami ku itegeko ryo ku Cyumweru. Intangiriro ya Malaki yerekana iherezo, kuko iherezo rihagarariye umuburo wa nyuma uhabwa abatambyi b’abanyabwenge n’abapfu. Abanyabwenge n’abapfu muri Malaki bagereranywa nka Esawu na Yakobo. Umuvandimwe mukuru ahagarariye isezerano binyuze ku burenganzira bw’ubukuru bwo kuba imfura, bihabanye n’umuvandimwe muto. Umukuru ari uwa mbere, naho umuto akaba uwa nyuma.
In Malachi both Esau and Jacob are Laodicean Adventists but the last eventually heard the “voice” of the Lord, repented and had his named changed to Israel. The elder, the first did not hear. Jacob heard the voice of the Lord the night he dreamed and saw angels ascending and descending upon the ladder, representing Christ. Jacob represents Laodicean Adventists at the end of the world who are converted from Laodiceans unto Philadelphians when they experience the first three verses of Revelation one, as illustrated by John and Jacob’s dream of the ladder of ascending and descending angels. That experience marks the beginning of Jacob’s conversion into Israel, the Philadelphian. The ending of Jacob’s conversion story is when he wrestles with Christ at Penuel. Thus Jacob’s birthright story begins in the first three verses of Revelation chapter one when the unsealing of the final warning message is taking place and it ends in the time of the seven last plagues, during the time of trouble.
Mu Malaki, Esawu na Yakobo bombi ni Abadiventisiti b’i Lawodikiya, ariko uwa nyuma yaje kumva “ijwi” ry’Umwami, yihana, maze izina rye rihindurwa Isirayeli. Umukuru, uwa mbere, ntiyumvise. Yakobo yumvise ijwi ry’Umwami mu ijoro yarosemo akabona abamarayika bazamuka kandi bamanuka ku rwego, ruhagarariye Kristo. Yakobo ahagarariye Abadiventisiti b’i Lawodikiya bo ku mperuka y’isi bahindurwa bava ku B’i Lawodikiya bajya ku B’i Filadelifiya igihe bagize ubunararibonye bw’imirongo itatu ya mbere ya Ibyahishuwe igice cya mbere, nk’uko byagaragajwe na Yohana no mu nzozi za Yakobo z’urwego rwariho abamarayika bazamuka kandi bamanuka. Uko kubinaramo ni ko kuranga itangiriro ry’ihinduka rya Yakobo ngo abe Isirayeli, uwo w’i Filadelifiya. Iherezo ry’inkuru y’ihinduka rya Yakobo ni igihe yarwanaga na Kristo i Peniyeli. Bityo rero, inkuru y’uburenganzira bw’ubukuru bwa Yakobo itangirira mu mirongo itatu ya mbere y’Ibyahishuwe igice cya mbere, igihe gukurwaho ibimenyetso by’ubutumwa bwa nyuma bw’imbuzi biri kuba, kandi ikarangirira mu gihe cy’ibyago birindwi bya nyuma, mu gihe cy’amakuba.
All four sets of beginnings and endings, “line upon line” give testimony to the message of the Revelation of Jesus Christ. The question is whether the foolish priests will hear or not hear.
Izo ngeri zose enye z’intangiriro n’imperuka, “umurongo ku wundi murongo,” zitanga ubuhamya ku butumwa bw’Ibyahishuwe bya Yesu Kristo. Ikibazo ni ukumenya niba abatambyi b’abapfapfa bazumva cyangwa batazumva.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Hahirwa usoma, n’abumva amagambo y’ubu buhanuzi, bakitondera ibyanditswemo; kuko igihe kiri bugufi. Ibyahishuwe 1:3.
The wise priests who hear what the Spirit says to the churches, hear the message of Elijah. Miller was Elijah, and some heard, but others refused.
Abatambyi b’abanyabwenge bumva ibyo Mwuka abwira amatorero, bumva ubutumwa bwa Eliya. Miller yari Eliya, kandi bamwe barabwumvise, ariko abandi barabwanga.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
Ibihumbi byayobowe kwakira ukuri kwabwirijwe na William Miller, kandi abagaragu b’Imana bahagurutswe bafite umwuka n’imbaraga bya Eliya kugira ngo batangaze ubu butumwa. Kimwe na Yohana, umubanziriza wa Yesu, ababwirije ubu butumwa bukomeye bumvise bategetswe gushyira ishoka ku mizi y’igiti no guhamagarira abantu kwera imbuto zikwiriye kwihana. Ubu buhamya bwabo bwari bugenewe gukangura no kugira ingaruka zikomeye ku matorero, no kugaragaza imimerere yayo nyakuri. Kandi ubwo umuburo ukomeye wo guhunga umujinya uzaza watangazwaga, benshi bari bifatanyije n’amatorero bakiriye ubutumwa bukiza; babonye gusubira inyuma kwabo, maze n’amarira menshi yo kwihana no kubabara cyane mu mitima yabo, bicisha bugufi imbere y’Imana. Kandi ubwo Umwuka w’Imana wari ubaguyeho, bafashije kurangurura ijwi rivuga riti: “Nimutinye Imana, kandi muyihe icyubahiro; kuko igihe cy’urubanza rwayo gisohoye.” Early Writings, 233.
Miller was typified by both Elijah and John the Baptist, for John the Baptist prepared the way for Christ’s first coming and Miller prepared the way for Christ to come to the Most Holy Place of the heavenly sanctuary on October 22, 1844. Malachi directly identifies John and Miller’s work.
Miller yagereranyijwe na Eliya na Yohana Umubatiza bombi, kuko Yohana Umubatiza yateguriye inzira ukuza kwa mbere kwa Kristo, kandi Miller ategura inzira kugira ngo Kristo aze Ahera Cyane h’Ubuturo bwera bwo mu ijuru ku wa 22 Ukwakira 1844. Malaki agaragaza mu buryo butaziguye umurimo wa Yohana n’uwa Miller.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: 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. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:1–6.
Dore, nzatuma intumwa yanjye, kandi izantunganiriza inzira imbere yanjye; kandi Umwami mushaka azaza mu rusengero rwe atunguranye, ari we Ntumwa y’isezerano munezezwamo: dore, arazaza, ni ko Uwiteka Nyiringabo avuga. Ariko se ni nde uzihanganira umunsi wo kuza kwe? Kandi ni nde uzahagarara ubwo azaba abonetse? Kuko ameze nk’umuriro w’umucuzi utunganya ibyuma, kandi ameze nk’isabune y’abameshi: kandi azicara nk’utunganya n’usukura ifeza; kandi azatunganya bene Lewi, abatunganye nk’izahabu n’ifeza, kugira ngo batambire Uwiteka igitambo gikiranuka. Ni bwo igitambo cy’u Buyuda n’icy’i Yerusalemu kizashimisha Uwiteka, nk’uko byahoze mu minsi ya kera no mu myaka ya mbere. Kandi nzabegera ngire urubanza; kandi nzaba umuhamya wihuta wo gushinja abarozi, n’abasambanyi, n’abarahirira ibinyoma, n’abariganya umukozi ibihembo bye, n’umupfakazi, n’imfubyi, n’abanyaga umunyamahanga uburenganzira bwe, kandi batantinya, ni ko Uwiteka Nyiringabo avuga. Kuko ndi Uwiteka, sinhinduka; ni cyo gituma mwebwe bene Yakobo mutarimbuka. Malaki 3:1–6.
As the ‘watchman’ for his history, Miller’s work represented raising the foundations of the temple. His work in the beginning must illustrate a work that represents the finishing of the temple. That final work requires another watchman to give the trumpet a certain sound. Miller and the message of the first angel announced the opening of judgment, and the watchman who Miller typifies at the end of Adventism will announce the close of judgment.
Nk’“umurinzi” w’amateka ye, umurimo wa Miller wagereranyaga kuzamura imfatiro z’urusengero. Umurimo we mu ntangiriro ugomba kugaragaza undi murimo ugereranya irangizwa ry’urusengero. Uwo murimo wa nyuma usaba undi murinzi uvuga impanda mu ijwi risobanutse neza. Miller n’ubutumwa bw’umumarayika wa mbere batangaje itangira ry’urubanza, kandi umurinzi Miller ashushanya ku mperuka y’Adiventizimu azatangaza irangira ry’urubanza.
In Malachi the Lord promises to bring judgment “against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me.” Those that are being identified here are those who “fear not” “the Lord of hosts.” William Miller is the messenger of the first angel which calls for men to “fear God.” Rejecting the foundations is to reject the fear of God.
Mu gitabo cya Malaki Uwiteka asezeranya kuzana urubanza “ku bapfumu, no ku basambanyi, no ku barahira ibinyoma, no ku bariganya umukozi umushahara we, umupfakazi, n’impfubyi, no ku bahindurira umunyamahanga uburenganzira bwe, kandi ntibanyubahe.” Abo berekanwa hano ni abadafite “kubaha” “Uwiteka Nyiringabo.” William Miller ni intumwa y’umumalayika wa mbere uhamagarira abantu “kubaha Imana.” Kwanga urufatiro ni ukwanga kubaha Imana.
For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:1–6.
Kuko, dore, umunsi uraza uzagurumana nk’itanura; kandi abanyamabyo bose, koko, n’abakora ibibi bose bazaba ibikenyeri; kandi uwo munsi uje uzabatwika, ni ko Uwiteka Nyiringabo avuga, ku buryo utazabasigira n’umuzi cyangwa ishami. Ariko kuri mwebwe abubaha izina ryanjye, Izuba ryo gukiranuka rizabarasira rifite gukiza mu mababa yaryo; kandi muzajya hanze, mukure nk’inyana z’ikiraro. Kandi muzatsindagira abanyabyaha; kuko bazaba ivu munsi y’ibirenge byanyu ku munsi nzabikoreraho, ni ko Uwiteka Nyiringabo avuga. Mwibuke amategeko ya Mose umugaragu wanjye, ayo namutegetse i Horebu ku bw’Abisirayeli bose, hamwe n’amategeko n’amateka. Dore, nzaboherereza umuhanuzi Eliya mbere y’uko haza umunsi ukomeye kandi uteye ubwoba w’Uwiteka; kandi azagarura imitima y’ababyeyi ku bana, n’imitima y’abana ku babyeyi babo, kugira ngo neze kuza nkubite isi umuvumo. Malaki 4:1–6.
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The beginning of the Bible (Genesis) and the end of the Bible (Revelation).
Intangiriro ya Bibiliya (Itangiriro) n’iherezo rya Bibiliya (Ibyahishuwe).
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The beginning of the Old Testament (Genesis) and the end of the Old Testament (Malachi).
Intangiriro y’Isezerano rya Kera (Itangiriro) n’iherezo ry’Isezerano rya Kera (Malaki).
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The beginning of the New Testament (Matthew) and the end of the New Testament (again Revelation).
Intangiriro y’Isezerano Rishya (Matayo) n’iherezo ry’Isezerano Rishya (na none Ibyahishuwe).
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The beginning of John’s testimony (the gospel of John) and the end of John’s testimony (again Revelation).
Intangiriro y’ubuhamya bwa Yohana (Ubutumwa bwiza bwanditswe na Yohana) n’iherezo ry’ubuhamya bwa Yohana (nanone Ibyahishuwe).
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The beginning of Malachi and the end of Malachi.
Intangiriro ya Malaki n’iherezo rya Malaki.
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The beginning of Matthew’s gospel and the end of Matthew’s gospel.
Intangiriro y’Ubutumwa Bwiza bwa Matayo n’iherezo ry’Ubutumwa Bwiza bwa Matayo.
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The beginning of John’s gospel and the end of John’s gospel.
Intangiriro y’Ubutumwa Bwiza bwa Yohana n’iherezo ry’Ubutumwa Bwiza bwa Yohana.
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The beginning of the four gospels and the end of the four gospels.
Intangiriro y’Ubutumwa Bwiza bune n’iherezo ry’Ubutumwa Bwiza bune.
When we remove the prophetic beginnings or endings that are referenced more than once, it equals eight prophetic lines that are to be brought together and placed upon the first three verses of Revelation. What about the end of Genesis?
Iyo dukuyeho intangiriro cyangwa amaherezo y’ubuhanuzi yavuzwe incuro irenze imwe, hasigara imirongo umunani y’ubuhanuzi igomba gukusanywa hamwe igashyirwa ku mirongo itatu ya mbere y’Ibyahishuwe. Bite ku iherezo rya Itangiriro?
Genesis chapter fifty ends with the death of Joseph.
Igice cya mirongo itanu cy’Itangiriro kirarangira n’urupfu rwa Yosefu.
So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. Genesis 50:26.
Nuko Yozefu arapfa, amaze imyaka ijana n’icumi y’amavuka; bamusiga imibavu yo kumurinda kubora, bamushyira mu isanduku y’umurambo muri Egiputa. Itangiriro 50:26.
Chapter forty-eight identifies the death of Jacob. The death of Jacob being first in chapter forty-eight leading to the death of Joseph in chapter fifty’s closing verses place the signature of the Alpha and Omega upon the last three chapters of Genesis as the ending of the book of Genesis.
Igice cya mirongo ine n’umunani kigaragaza urupfu rwa Yakobo. Kuba urupfu rwa Yakobo rugaragara mbere mu gice cya mirongo ine n’umunani, rugakurikirwa n’urupfu rwa Yozefu mu mirongo isoza igice cya mirongo itanu, bishyira ikimenyetso cy’Alpha na Omega ku bice bitatu bya nyuma by’Itangiriro nk’iherezo ry’igitabo cy’Itangiriro.
Those two deaths are used as symbols of the beginning and ending of Israel’s captivity in Egypt. In the beginning, Jacob’s body is taken back to be buried with his fathers, and when Moses comes out of Egypt, he brings Joseph’s body to be buried in the burial place of his fathers.
Izo mpfu zombi zikoreshwa nk’ibimenyetso by’intangiriro n’iherezo ry’ubunyage bwa Isirayeli muri Egiputa. Mu ntangiriro, umurambo wa Yakobo usubizwayo kugira ngo ahambwe hamwe na ba sekuruza be; kandi igihe Mose avuye muri Egiputa, azana umurambo wa Yozefu kugira ngo ahambwe ahashyinguwe ba sekuruza be.
And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. Exodus 13:19.
Mose ajyana amagufwa ya Yosefu; kuko yari yararahiye bikomeye Abisirayeli ati: Imana izabagenderera rwose; kandi muzazane amagufwa yanjye muyavane hano mujyanane na yo. Kuva 13:19.
The ending of Genesis is the last three chapters. In chapter forty-eight Jacob (Israel) pronounces blessings upon his twelve sons that are directly identified as prophecies of what happens to those twelve tribes in the “last days” of the investigative judgment.
Impera y’Itangiriro isozwa n’ibice bitatu bya nyuma. Mu gice cya mirongo ine n’umunani, Yakobo (Isirayeli) atangaza imigisha ku bahungu be cumi na babiri, iyo migisha ikaba ivugwa mu buryo bweruye ko ari ubuhanuzi bw’ibizaba kuri ayo moko cumi n’abiri mu “minsi ya nyuma” y’urubanza rw’iperereza.
And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Genesis 49:1, 2.
Yakobo ahamagara abahungu be, arababwira ati: Nimukoranire hamwe, kugira ngo mbabwire ibizabageraho mu minsi y’imperuka. Nimukoranire hamwe, mwumve, mwa bahungu ba Yakobo mwe; kandi mutege amatwi Isirayeli so. Itangiriro 49:1, 2.
In the “last days” of the investigative judgment the Lord promises to gather his twelve sons, who are represented as the one hundred and forty-four thousand in the book of Revelation. These are they who John represents in the book of Revelation. They are gathered by a call from Jacob, a call from their beginning history that they are told to “hear,” and “hearken” unto. In the last days, those typified by Jacob’s sons “hear” a message and “hearken” or as John says “keep” those things that are written therein. It’s a call from the father to the children, it is the Elijah message. Those called are called the “son[‘s] of Jacob,” and are also to “hearken unto Israel” their father.
Mu “minsi y’imperuka” y’urubanza rw’igenzura, Umwami asezeranya guteranya abahungu be cumi na babiri, bagereranywa n’ibihumbi ijana na mirongo ine na bine mu gitabo cy’Ibyahishuwe. Abo ni bo Yohana agaragaza mu gitabo cy’Ibyahishuwe. Bateranywa n’umuhamagaro uturutse kuri Yakobo, umuhamagaro uturutse mu mateka y’itangiriro ryabo babwirwa “kumva,” no “gutega amatwi.” Mu minsi y’imperuka, abagereranywa n’abahungu ba Yakobo “bumva” ubutumwa kandi “bagatega amatwi,” cyangwa nk’uko Yohana abivuga, “bakarinda” ibyanditswe muri bwo. Ni umuhamagaro uturutse kuri se ujya ku bana, ni ubutumwa bwa Eliya. Abahamagawe bitwa “abahungu ba Yakobo,” kandi kandi bagomba no “gutega amatwi Isirayeli” se.
Esau and Jacob in Malachi represent the wise and foolish virgins. The call is from their father Jacob and their father Israel, identifying that when the last call is made everyone is a Laodicean Adventist and the choice is placed into their own hands whether to be a son of Jacob the deceiver or Israel the overcomer. What allows them to make a choice is the creative power within the message. If the message is read, heard and kept, then through the identical creative power that brought all things into existence they will be changed unto a son of Israel. To refuse to hear, is to retain the experience of Jacob, the deceiver.
Esawu na Yakobo muri Malaki bahagarariye abageni b’abanyabwenge n’ab’abapfu. Ihamagara rituruka kuri se Yakobo no kuri se Isirayeli, bigaragaza ko iyo ihamagara rya nyuma ritanzwe buri wese aba ari Umwadivantisiti w’i Lawodikiya, kandi ko guhitamo gushyirwa mu maboko ye bwite, niba aba umwana wa Yakobo umushukanyi cyangwa uwa Isirayeli unesha. Igituma bashobora guhitamo ni imbaraga y’irema iri mu butumwa. Niba ubutumwa busomwe, bwumviswe kandi bukabikwa, noneho ku bw’imbaraga y’irema isa rwose n’iyazanye ibintu byose kubaho bazahindurwa babe abahungu ba Isirayeli. Kwanga kumva ni ugukomeza kugumana imibereho ya Yakobo, umushukanyi.
The gathering call by Jacob, which is also the gathering call of the message that is unsealed in Revelation is an important symbol to understand. The “seven times” of Leviticus twenty-six teaches that there is no gathering, unless there is previously a scattering. The one hundred and forty-four thousand are those who were scattered in advance of the calling. This truth is repeatedly identified in the Bible.
Umuhamagaro wo guteranya wa Yakobo, ari na wo muhamagaro wo guteranya w’ubutumwa bwahishuwe butagifunze mu Byahishuwe, ni ikimenyetso cy’ingenzi gikwiye gusobanukirwa. “Ibihe birindwi” byo mu Balewi makumyabiri na gatandatu byigisha ko nta guteranywa kubaho, keretse habanje kubaho gutatanywa. Abaringa ibihumbi ijana na mirongo ine na bine ni abari baratatanyijwe mbere y’uwo muhamagaro. Uku kuri kugaragazwa kenshi na kenshi muri Bibiliya.
Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. Jeremiah 31:10.
Mwa mahanga, nimwumve ijambo ry’Uwiteka, muritangaze no mu birwa byo kure, muvuge muti: Uwatatanyije Isirayeli ni we uzamukoranya, kandi azamurinda nk’uko umwungeri arinda umukumbi we. Yeremiya 31:10.
The covenant that is renewed with the one hundred and forty-four thousand includes the promise that God will write his law upon our hearts. But those who have this creative act performed for them by the Lord have been previously scattered.
Isezerano rishya rizagiranwa n’abo ibihumbi ijana na mirongo ine na bine rikubiyemo isezerano ry’uko Imana izandika amategeko yayo ku mitima yacu. Ariko abahabwaho n’Umwami iki gikorwa cyo kurema bari babanje gutatanywa.
Again the word of the Lord came unto me, saying, Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the Lord: unto us is this land given in possession. Therefore say, Thus saith the Lord God; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. Therefore say, Thus saith the Lord God; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh. Ezekiel 11:14–19.
Ijambo ry’Uwiteka ryongera kunzaho, rivuga riti: Mwana w’umuntu, bene so, koko bene so, abagabo b’abo mu muryango wawe, n’inzu ya Isirayeli yose uko yakabaye, ni bo abo abaturage b’i Yerusalemu babwiye bati: Nimujye kure y’Uwiteka; iki gihugu twagihawe kuba umurage wacu. Nuko uvuge uti: Uku ni ko Uwiteka Imana ivuga; Nubwo nabajugunye kure mu mahanga, kandi nubwo nabatataniye mu bihugu, nyamara nzababera ubuturo bwera buto mu bihugu bazageramo. Nuko uvuge uti: Uku ni ko Uwiteka Imana ivuga; Nzabakoranya mbavanye mu moko, kandi nzabateranyiriza hamwe mbavanye mu bihugu mwatataniyemo, kandi nzabaha igihugu cya Isirayeli. Kandi bazagerayo, bakuraho ibiteye ishozi byose byacyo n’ibizira byacyo byose, babikureyo. Kandi nzabaha umutima umwe, kandi nzashyira umwuka mushya muri mwe; nzakura umutima w’ibuye mu mubiri wabo, mbaha umutima w’inyama. Ezekiyeli 11:14–19.
More is to be said about the gathering of the one hundred and forty-four thousand in relation to the “scattering,” but we first need to bring together the consideration of the signature of Alpha and Omega in these nine references we are considering.
Haracyakenewe byinshi ku byerekeye gukoranyirizwa hamwe kw’abihumbi ijana na mirongo ine na bine mu isano bifitanye no “gutatanywa,” ariko mbere na mbere dukwiriye kubanza guhuriza hamwe ibyo twitegereza ku kimenyetso cya Alufa na Omega muri izi nteruro icyenda turimo gusuzuma.
Two classes are represented in the last three chapters of Genesis. A class of rebels and a class of the wise. Both classes hear a voice that says this is the way walk ye in it, but one class refused to hearken to the trumpet and walk in the old paths. The class of rebels in Genesis forty-eight through fifty are represented by the thirteenth tribe.
Mu bice bitatu bya nyuma byo mu Itangiriro hagaragazwamo amatsinda abiri. Itsinda ry’abigomeke n’itsinda ry’abanyabwenge. Ayo matsinda yombi yumva ijwi rivuga riti: “Iyi ni yo nzira, nimuyigendemo”; ariko itsinda rimwe ryanga kumvira impanda no kugendera mu nzira za kera. Itsinda ry’abigomeke rivugwa mu Itangiriro 48 kugeza kuri 50 rigereranywa n’umuryango wa cumi na gatatu.
At the beginning of ancient Israel there were thirteen tribes and at the beginning of modern Israel there were thirteen disciples. The one disciple that is distinguished from the other twelve disciples, (as was Ephraim distinguished from the other tribes) are both symbols of rebellion. Sister White directly calls Judas a foolish virgin.
Mu ntangiriro za Isirayeli ya kera habagamo imiryango cumi n’itatu, kandi no mu ntangiriro za Isirayeli ya none habagamo abigishwa cumi n’itatu. Wa mwigishwa umwe watandukanijwe n’abandi bigishwa cumi na babiri, (nk’uko Efurayimu yatandukanijwe n’indi miryango) bombi ni ibimenyetso by’ubwigomeke. Mushiki wacu White yita Yuda mu buryo butaziguye umwari w’umupfapfa.
“There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.
“Habayeho kandi bazahora babaho urumamfu ruri mu ngano, abakobwa b’abapfu hamwe n’abanyabwenge, abafite amatara yabo ariko badafite amavuta mu nzabya zabo. Mu itorero Kristo yashinze ku isi harimo Yuda w’umunyamururumba, kandi hazabamo ba Yuda mu itorero muri buri cyiciro cy’amateka yaryo.” Signs of the Times, October 23, 1879.
Judas Iscariot was a foolish virgin; he was a tare and if a foolish virgin, then also a Laodicean.
Yuda Isikariyoti yari isugi y’umupfapfa; yari urukungu, kandi niba yari isugi y’umupfapfa, bityo yari n’Umulawodikiya.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Imimerere y’Itorero igereranywa n’abakobwa b’abapfapfa na yo ivugwa ko ari imimerere y’i Lawodikiya.” Review and Herald, 19 Kanama 1890.
Joseph’s two sons both received a blessing from Jacob in chapter forty-eight of Genesis, and from that point on they are referred to as “half tribes.” Half tribes or not, they were still tribes. Judas Iscariot was replaced by Matthias in order to fill in the twelfth place formerly held by Judas Iscariot. Judas was a disciple, and in this sense—there were thirteen disciples at the end of ancient Israel, just as there were thirteen tribes at the beginning.
Abahungu babiri ba Yosefu bombi bahawe umugisha na Yakobo mu gice cya mirongo ine n’umunani cya Itangiriro, kandi uhereye icyo gihe batangira kwitwa “imiryango y’igice.” Yaba imiryango y’igice cyangwa atari yo, bari bakiri imiryango. Yuda Isikariyota yasimbuwe na Matiyasi kugira ngo yuzuze umwanya wa cumi na kabiri wari warafashwe mbere na Yuda Isikariyota. Yuda yari umwigishwa, kandi muri ubu buryo—hari abigishwa cumi na batatu ku iherezo rya Isirayeli ya kera, nk’uko hari imiryango cumi n’itatu mu ntangiriro.
Joseph’s son Ephraim (the thirteenth tribe) became the symbol of the rebellion when the northern ten tribes rallied in support of Jeroboam and divided the kingdom into ten northern tribes and two southern tribes. Why do I identify Ephraim the son of Joseph as the symbol of rebellion instead of his brother Manasseh? The rebellion associated with Ephraim begins in chapter forty-eight, before Jacob blesses his twelve sons. In chapter forty-eight Jacob first blesses Joseph’s two sons. Because Manasseh was the first-born Joseph expects that the first blessing of his sons should go upon Manasseh, and Joseph rebels against Jacob choosing Ephraim.
Efurayimu mwene Yozefu (umuryango wa cumi na gatatu) yabaye ikimenyetso cy’ubwigomeke igihe imiryango icumi yo mu majyaruguru yishyiraga hamwe ishyigikira Yerobowamu maze igabanya ubwami mo imiryango icumi yo mu majyaruguru n’imiryango ibiri yo mu majyepfo. Kuki nerekana Efurayimu mwene Yozefu nk’ikimenyetso cy’ubwigomeke aho kuvuga murumuna we Manase? Ubwigomeke bufitanye isano na Efurayimu butangirira mu gice cya mirongo ine n’umunani, mbere y’uko Yakobo aha umugisha abahungu be cumi na babiri. Mu gice cya mirongo ine n’umunani, Yakobo abanza guha umugisha abahungu babiri ba Yozefu. Kubera ko Manase yari imfura, Yozefu yiteze ko umugisha wa mbere mu migisha y’abahungu be ukwiriye kujya kuri Manase, kandi Yozefu yigomeka kuri Yakobo ahitamo Efurayimu.
The beginning of Ephraim as a representative of God’s elect possesses a testimony of rebellion, and the end of Ephraim is Leviticus twenty-six’s scattering of “seven times” from 723 BC through to 1798. In 723 BC the northern ten tribes, the kingdom of Ephraim, (also known as Israel) received a deadly wound as a kingdom of Bible prophecy. That deadly wound began a time prophecy that concluded with the papal power and its kingdom receiving a deadly wound in 1798. The deadly wound of the papal power in 1798 typifies the final fall of Babylon when the king of the north will “come to his end with none to help” in Daniel eleven verse forty-five. The rebellion and fall of Babylon in the last days was typified by the rebellion and fall of the papal power in 1798, which in turn was typified by the rebellion and fall of the kingdom of Ephraim (Israel) in 723 BC, which was typified by Joseph’s rebellion to his father’s prophetic inspiration as identified in the end of Genesis.
Intangiriro ya Efurayimu nk’uhagarariye intore z’Imana ifite ubuhamya bw’ubwigomeke, kandi iherezo rya Efurayimu ni ugutatanywa kwa “inshuro zirindwi” kuvugwa muri Abalewi makumyabiri na gatandatu kuva mu mwaka wa 723 Mbere ya Kristo kugeza mu wa 1798. Mu mwaka wa 723 Mbere ya Kristo, imiryango icumi yo mu majyaruguru, ubwami bwa Efurayimu, (buzwi kandi nka Isirayeli) yakiriye uruguma rwica nk’ubwami bwo mu buhanuzi bwa Bibiliya. Urwo ruguma rwica rwatangije ubuhanuzi bw’igihe bwasojwe n’uko ubutware bwa papa n’ubwami bwabwo na bwo byakira uruguma rwica mu mwaka wa 1798. Uruguma rwica rw’ubutware bwa papa mu wa 1798 rugereranya ukugwa kwa nyuma kwa Babuloni igihe umwami w’amajyaruguru “azagera ku iherezo rye kandi nta uzamutabara” muri Daniyeli igice cya cumi na kimwe umurongo wa mirongo ine n’itanu. Ubugomeke no kugwa kwa Babuloni mu minsi y’imperuka byagereranyijwe n’ubwigomeke no kugwa kw’ubutware bwa papa mu wa 1798, na byo na none byari byagereranyijwe n’ubwigomeke no kugwa kw’ubwami bwa Efurayimu (Isirayeli) mu mwaka wa 723 Mbere ya Kristo, nabyo bikaba byari byagereranyijwe n’ubwigomeke bwa Yosefu ku guhumekerwa k’ubuhanuzi kwa se nk’uko bigaragazwa ku iherezo rya Itangiriro.
The rebellion that Ephraim is a symbol of started with his father’s rebellion (Joseph) against his father (Jacob). It ultimately leads to the rebellion of the ten northern tribes, which leads to the “scattering represented” as “seven times” in Leviticus twenty-six. The period of the time the northern kingdom was scattered is divided into two periods. One ending in the year 538, the next period ending in 1798, and all pointing to the message that is unsealed just before probation closes in the book of Revelation. That message identifies the final fall of Babylon. At each waymark of Ephraim’s prophetic history rebellion is marked. Just as is the rebellion of the thirteenth disciple, Judas Iscariot. This is two of the witnesses that identify the number thirteen as a symbol of rebellion. But none of these sacred truths can be recognized if a person isn’t standing on the foundations of Adventism that were built upon the first truth Miller discovered and the first truth discarded by Adventism.
Ubugome bwa Efurayimu abera ikimenyetso bwatangiranye n’ubugome bwa se (Yosefu) bwo kugomera ise (Yakobo). Ku iherezo buyobora ku bugome bw’imiryango icumi y’amajyaruguru, na bwo bukageza ku “gutatanywa kugaragajwe” nk’“inshuro ndwi” mu gitabo cy’Abalewi makumyabiri na gatandatu. Igihe ubwami bw’amajyaruguru bwatatanyirijwemo kigabanyijemo ibihe bibiri. Igihe cya mbere kirangirira mu mwaka wa 538, ikindi gihe kikarangirira mu wa 1798, kandi byose byerekeza ku butumwa bukurwaho ikimenyetso mu gitabo cy’Ibyahishuwe mbere gato y’uko igihe cy’imbabazi kirangira. Ubwo butumwa bugaragaza kugwa kwa nyuma kwa Babuloni. Kuri buri kimenyetso cy’inzira mu mateka y’ubuhanuzi ya Efurayimu hagaragara ubugome. Ni ko bimeze no ku bugome bw’umwigishwa wa cumi na gatatu, Yuda Isikariyota. Ibi ni bibiri mu bahamya bagaragaza ko umubare cumi na gatatu ari ikimenyetso cy’ubugome. Ariko nta n’umwe muri uku kuri kwera ushobora kumenyekana niba umuntu adahagaze ku rufatiro rw’Abadivantisiti rwubatswe ku kuri kwa mbere Miller yavumbuye no ku kuri kwa mbere kwajugunywe kure n’Abadivantisiti.
The ending of Genesis agrees with all the other lines that we have been considering. In summation:
Iherezo ry’Itangiriro rihuje n’indi mirongo yose twagiye dusuzuma. Mu ncamake:
In the beginning the heavenly trio of the Father, Son and Holy Spirit witnessed the creation of the heavens and earth that was accomplished by the Son, who is also the Word. The Word became the channel of communication from the Father, to mankind, and the Word is the only avenue for mankind to communicate with the Father. The Father’s message was given by the Son to the angel Gabriel, who replaced Lucifer (the light bearer) after Lucifer’s rebellion in heaven. Gabriel receives the light, or message and delivers it to a prophet, who is the holy created being assigned with passing the message from the Father to the fallen created family. The message given to the prophet is written out and then conveyed to mankind. At every step in the communication process the message is holy, and for this reason the prophets, who are fallen human beings are to be holy. At the point that the holy message is transferred into the hands of fallen humanity, humanity has the potential of handling a holy message with unsanctified hands. Thus, the light of the holy message produces both light and darkness. When the message is received by those in the family of fallen man it contains the identical creative power that created all things, which is the power that justifies that being. The beginning of the communication process illustrates the end of the communication process. Therefore, if the message is heard, read and kept, the message recreates fallen mankind into the image of the Son.
Mu ntangiriro, ubutatu bwo mu ijuru ari bwo Data, Umwana n’Umwuka Wera, bwiboneye iremwa ry’ijuru n’isi ryakozwe n’Umwana, na we akaba ari Jambo. Jambo ryabaye umuyoboro w’itumanaho uva kuri Data ugera ku bantu, kandi Jambo ni ryo nzira yonyine abantu banyuramo bavugana na Data. Ubutumwa bwa Data bwatanzwe n’Umwana ku mumarayika Gaburiyeli, wasimbuye Lusiferi (uwarutwaje umucyo) nyuma y’ubwigomeke bwa Lusiferi mu ijuru. Gaburiyeli yakira umucyo, ari wo butumwa, maze akabugeza ku muhanuzi, ari we icyaremwe cyera cyashyiriweho kugeza ubutumwa buva kuri Data bukagera ku muryango w’ibyaremwe byaguye. Ubutumwa umuhanuzi ahawe bwandikwa hanyuma bugashyikirizwa abantu. Kuri buri ntambwe yose y’uruhererekane rw’itumanaho, ubutumwa buba bwera; kandi ni yo mpamvu abahanuzi, nubwo ari abantu bacumuye, bagomba kuba bera. Aho ubutumwa bwera bushyiriwe mu maboko y’ubumuntu bwaguye, ubwamuntu bugira ubushobozi bwo gufata ubutumwa bwera n’amaboko atezwa. Ni cyo gituma umucyo w’ubutumwa bwera uvamo umucyo n’umwijima byombi. Iyo ubutumwa bwakiriwe n’abari mu muryango w’umuntu waguye, buba burimo ya mbaraga nyakurema zisa rwose n’izaremye ibintu byose, ari yo mbaraga zihindura uwo muntu umukiranutsi. Intangiriro y’uruhererekane rw’itumanaho yerekana iherezo ry’uruhererekane rw’itumanaho. Nuko rero, iyo ubutumwa bwumviswe, busomwe kandi bukubitwaho, ubwo butumwa bwarema bundi bushya abantu baguye mu ishusho y’Umwana.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Hahirwa usoma, n’abumva amagambo y’ubu buhanuzi, bakitondera ibyanditswemo: kuko igihe kiri bugufi. Ibyahishuwe 1:3.
John illustrates fallen mankind in the “last days” of the investigative judgment who hear a voice behind them and turn around to receive the message that leads to the past. Those that receive and make the message not a part of their life, but exclusively their life, are there and then justified. To be justified is to be made holy. When those who read and hear the message sent from the Father, accept the message and are made holy, it is through the creative power within the message. The creative power accomplishes the work of justifying men, when men believe as did Abraham. The message instructs them to turn and listen to the voice behind, which leads to the old paths, which are the foundational truths. The message guides them into all truth and as they walk the old paths, they are walking on the path of the justified.
Yohana agaragaza abantu b’iremwa muntu ryaguye bo mu “minsi y’imperuka” y’urubanza rw’igenzura, bumva ijwi ribari inyuma maze bagahindukira kugira ngo bakire ubutumwa bubayobora ku byahise. Abakira ubwo butumwa kandi bakabugira, atari kimwe mu bice by’ubuzima bwabo, ahubwo ubuzima bwabo bwose bwihariye, bahita kandi ako kanya bahabwa gutsindishirizwa. Gutsindishirizwa ni ukugirwa abera. Iyo abasoma kandi bakumva ubutumwa bwoherejwe n’Umubyeyi, bemeye ubutumwa kandi bakagirwa abera, biba binyuze mu mbaraga y’irema iri muri ubwo butumwa. Iyo mbaraga y’irema ni yo isohoza umurimo wo gutsindishiriza abantu, igihe abantu bizeye nk’uko Aburahamu yizeye. Ubutumwa bubigisha guhindukira no gutega amatwi ijwi ribari inyuma, ribayobora ku nzira za kera, ari zo kuri shingiro. Ubutumwa bubayobora mu kuri kose, kandi uko bagenda muri izo nzira za kera, ni ko baba bagenda mu nzira y’abatsindishirijwe.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. The way of the wicked is as darkness: they know not at what they stumble. My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh. Keep thy heart with all diligence; for out of it are the issues of life. Put away from thee a froward mouth, and perverse lips put far from thee. Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil. Proverbs 4:18–27.
Ariko inzira y’abakiranutsi imeze nk’umucyo urabagirana, urushaho kurabagirana ukageza ku manywa y’ihangu. Inzira y’abanyabyaha imeze nk’umwijima: ntibazi icyo batsitaraho. Mwana wanjye, itondere amagambo yanjye; utegere amatwi amagambo mvuga. Ntureke ko ava imbere y’amaso yawe; uyabike hagati mu mutima wawe. Kuko ari ubugingo ku bayabona, kandi ni ubuzima bw’umubiri wabo wose. Rinda umutima wawe n’umwete wose; kuko ari wo isoko y’ubugingo. Kure yawe akanwa kagoramye, kandi ushyire kure yawe iminwa y’uburiganya. Amaso yawe narebe imbere, kandi ibitsike byawe birebe ibiri imbere yawe. Tekereza neza inzira y’ibirenge byawe, kandi inzira zawe zose zishikame. Ntukayobukire iburyo cyangwa ibumoso: kuvanaho ikirenge cyawe ikibi. Imigani 4:18–27.
Those justified by the message conveyed walk on the path that represents an ever-increasing light, but that very light makes the path of the wicked correspondingly darker. Light separates from darkness. The creative power that commanded for there to be light in the beginning produces the same effect upon mankind at the end as light did in the beginning. The class that refuses to hear the voice behind, and therefore choose to walk the darkened path “stumble” at his Word, for they stumble on the foundation stone, the old tried stone. The voice is Alpha and Omega, and when the justified hear those words and incline their hearts unto those words they keep those words in the midst of their hearts, for the Alpha and Omega turns their hearts to the fathers, (the past) and the hearts of the fathers point to the end.
Abatsindishirijwe n’ubutumwa bwatanzwe bagendera mu nzira ihagarariye umucyo ugenda urushaho kwiyongera, ariko uwo mucyo ubwawo utuma inzira y’abanyabyaha irushaho kuba umwijima mu buryo bujyanye na wo. Umucyo utandukana n’umwijima. Imbaraga y’irema yategetse ko haba umucyo mu itangiriro itanga ingaruka nk’izo ku bantu ku iherezo nk’izo umucyo watanze mu itangiriro. Itsinda ryanga kumva ijwi rituruka inyuma, bityo rigahitamo kugendera mu nzira yijimye, “risitara” ku Ijambo rye, kuko risitara ku ibuye ry’urufatiro, rya buye rya kera ryageragejwe. Iryo Jwi ni Alpha na Omega, kandi iyo abatsindishirijwe bumvise ayo magambo kandi bakayerekeza ho imitima yabo, bayagumisha hagati mu mitima yabo, kuko Alpha na Omega ihindura imitima yabo ikayigarura ku ba se, (ibyahise) kandi imitima ya ba se yerekeza ku iherezo.
The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.
Inzira y’umukiranutsi ni ubutungane; wowe, Utunganye rwose, upima inzira y’umukiranutsi. Ni ukuri, mu nzira y’imanza zawe, Uwiteka, twagutegereje; icyo umutima wacu wifuza ni izina ryawe no kukwibuka. Ubugingo bwanjye bwakomeje kukwifuza nijoro; ni koko, umwuka wanjye uri muri jye uzagushaka kare: kuko iyo imanza zawe ziri mu isi, abayituye biga gukiranuka. Yesaya 26:7–9.
God weighs, or He judges, those who walk the path of the just, and He does so in the “last days” when His judgments are in the land. The just are those who have waited for the Lord in fulfillment of the tarrying time in the parable of the ten virgins. The desire of those walking the path of increasing knowledge, is for a greater and greater understanding of God’s name, His character. Those who have waited for their Lord, are those that proclaim the final warning message, for they are those who proclaim the Midnight Cry, which is of course the first internal message of Revelation eighteen that is followed by the second, external message.
Imana irapima, cyangwa igaca urubanza, abagenda mu nzira y’abakiranutsi, kandi ibikora mu “minsi y’imperuka” igihe imanza zayo ziri mu gihugu. Abakiranutsi ni abategereje Uwiteka mu gusohoza igihe cyo gutinda kivugwa mu mugani w’abakobwa cumi. Icyifuzo cy’abagenda mu nzira y’ubumenyi bugenda bwiyongera, ni ukugira kurushaho no kurushiriza gusobanukirwa izina ry’Imana, kamere yayo. Abategereje Umwami wabo ni bo batangaza ubutumwa bwa nyuma bwo kuburira, kuko ari bo batangaza Induru yo mu gicuku, ari na yo rwose butumwa bwa mbere bw’imbere muri Ibyahishuwe cumi n’umunani, bukurikirwa n’ubutumwa bwa kabiri, bwo hanze.
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. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:1–4.
Hanyuma y’ibyo mbona undi mumarayika amanuka ava mu ijuru, afite ubutware bukomeye; isi imurikirwa n’ubwiza bwe. Arangurura ijwi rikomeye cyane, aravuga ati: Babuloni ikomeye iraguye, iraguye, ihindutse ubuturo bw’abadayimoni, n’indiri ya buri mwuka wanduye, n’ikiraro cya buri nyoni yanduye kandi yangwa. Kuko amahanga yose yanyoye kuri divayi y’uburakari bw’ubusambanyi bwayo, kandi abami bo mu isi bayisambanyeho, kandi abacuruzi bo mu isi bakungahajwe n’ubwinshi bw’ibyokurya byayo by’akataraboneka. Nuko numva irindi jwi rivugira mu ijuru, riti: Nimusohoke muri yo, bwoko bwanjye, kugira ngo mutifatanya n’ibyaha byayo, kandi kugira ngo mutagerwaho n’ibyago byayo. Ibyahishuwe 18:1–4.
When the angel of Revelation eighteen descended on September 11, 2001, the Seventh-day Adventist church refused its final call to return to the old paths. It then ceased to be the horn of true Protestantism in the United States. At that point a testing process began for those who chose to take the message of that strong voice and eat it, as typified by John when the angel of Revelation ten descended at the beginning of Adventism on August 11, 1840. The spiritual nation that had taken the mantle of true Protestantism when the first angel’s message was rejected, then followed in the footsteps of apostate Protestantism at the beginning of Adventism.
Igihe marayika wo mu Byahishuwe cumi n’umunani yamanukaga ku wa 11 Nzeri 2001, itorero ry’Abadiventisiti b’Umunsi wa Karindwi ryangiye umuhamagaro waryo wa nyuma wo gusubira mu nzira za kera. Bityo icyo gihe rihagarika kuba ihembe rya Porotesitanti nyakuri muri Leta Zunze Ubumwe za Amerika. Muri uwo mwanya ni bwo hatangiye inzira yo kugerageza abahisemo kwakira ubutumwa bw’ijwi rikomeye no kuburya, nk’uko byashushanyijwe na Yohana igihe marayika wo mu Byahishuwe cumi yamanukaga mu itangira ry’Ubwadiventisiti ku wa 11 Kanama 1840. Igihugu cy’umwuka cyari cyambaye umwitero wa Porotesitanti nyakuri igihe ubutumwa bwa marayika wa mbere bwangwaga, hanyuma gikurikira mu ntambwe za Porotesitanti y’ubuhakanyi mu itangira ry’Ubwadiventisiti.
The true Protestant horn was then given to those who accepted the message in the little book that was in the angel’s hand in Revelation ten. The testing process at the beginning of Adventism from 1840 through 1844 represents a testing process at the end of Adventism from September 11, 2001 until the Sunday law in the United States. Within the first history of 1840 to 1844, and the testing process that began on September 11, 2001, marks a dispensational transition from the former body of believers who held the mantle of Protestantism, unto a new body of believers who take the mantle of true Protestantism.
Ihembe nyakuri y’Abaporotesitanti noneho yahawe abemeye ubutumwa bwo mu gatabo gato kari mu kuboko kw’umumarayika mu Ibyahishuwe 10. Igikorwa cyo kugeragezwa cyabaye mu ntangiriro z’Adiventisimu kuva mu 1840 kugeza mu 1844 kigereranya igikorwa cyo kugeragezwa kiri ku iherezo ry’Adiventisimu kuva ku wa 11 Nzeri 2001 kugeza ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika. Muri ayo mateka ya mbere yo kuva mu 1840 kugeza mu 1844, n’igikorwa cyo kugeragezwa cyatangiye ku wa 11 Nzeri 2001, hagaragazwa inzibacyuho y’ibihe by’iteganyabikorwa iva ku mubiri wa mbere w’abizera wari ufite umwambaro w’ubudeporotesitanti, yerekeza ku mubiri mushya w’abizera ufata uwo mwambaro w’Abaporotesitanti nyakuri.
More important to our consideration of the path of the justified is that within that history there is a disappointment that marks the beginning of the tarrying time. The faithful wait for their Lord in that time, which ends with the unsealing of the message of the Midnight Cry. That testing process at the beginning of Adventism ended when the message of the Midnight Cry concluded on October 22, 1844. The testing process at the end concludes for those represented by John at the Sunday law in the United States. The message of the Midnight Cry at the end, will conclude just as at the beginning, and in the beginning of Adventism the message of the Midnight Cry was unsealed in advance of the close of the testing process. The message of the Midnight Cry at the beginning is now being unsealed at the end.
Icy’ingenzi kurushaho mu byo dutekereza ku nzira y’abatsindishirijwe ni uko muri ayo mateka harimo ugucika intege kuranga intangiriro y’igihe cyo gutinda. Muri icyo gihe, abizerwa bategereza Umwami wabo, kandi icyo gihe kirangira n’ihishurwa ry’ubutumwa bw’Induru yo mu Gicuku. Uwo murongo wo kugeragezwa mu ntangiriro y’Ubwadivantisiti warangiye igihe ubutumwa bw’Induru yo mu Gicuku bwasozwaga ku wa 22 Ukwakira 1844. Umurongo wo kugeragezwa ku iherezo usorezwa ku bahagarariwe na Yohana ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika. Ubutumwa bw’Induru yo mu Gicuku ku iherezo buzasozwa nk’uko byagenze mu ntangiriro, kandi mu ntangiriro y’Ubwadivantisiti ubutumwa bw’Induru yo mu Gicuku bwahishuwe mbere y’isozwa ry’umurongo wo kugeragezwa. Ubutumwa bw’Induru yo mu Gicuku bwo mu ntangiriro ni bwo ubu burimo guhishurwa ku iherezo.
The justified wise virgins enter into covenant with God when the wicked foolish virgins enter into a covenant of death.
Inkumi z’abanyabwenge zatsindishirijwe zinjira mu isezerano n’Imana igihe inkumi mbi z’abapfu zinjira mu isezerano ry’urupfu.
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:12–16.
Ni we yavuze ati: Iki ni cyo kiruhuko muzaha abarushye kuruhukiramo; kandi uku ni ko kugarurira ubuyanja. Nyamara ntibashatse kumva. Ariko ijambo ry’Uwiteka ryababereye itegeko ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; aha duke, hariya duke; kugira ngo bagende, bagwe basubira inyuma, bavunagurwe, bagwe mu mutego, kandi bafatwe. Nuko nimwumve ijambo ry’Uwiteka, mwa bagabo b’abakobanyi mwe, mutegeka ubu bwoko buri i Yerusalemu. Kuko mwavuze muti: Twasezeranye urupfu, kandi twagiranye isezerano n’ikuzimu; icyorezo kirenze byose nikinyura, ntikizatugeraho; kuko ibinyoma twabigize ubuhungiro bwacu, kandi twihishe munsi y’ibinyoma. Ni cyo gituma Umwami Uwiteka avuga ati: Dore, ndashyira i Siyoni ibuye ry’urufatiro, ibuye ryageragejwe, ibuye ry’agaciro ryo mu mfuruka, urufatiro rukomeye; uwizera ntazihutira guhungabana. Yesaya 28:12–16.
The justified take the holy message of the Midnight Cry to the church and thereafter they proclaim the message of the second voice as they call mankind out of Babylon.
Abatsindishirijwe babanza kugeza ku itorero ubutumwa bwera bw’Ijwi rya Saa sita z’ijoro, hanyuma bagatangaza ubutumwa bw’ijwi rya kabiri igihe bahamagarira abantu gusohoka i Babuloni.
“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’” Review and Herald, December 6, 1892.
“Bityo rero, mu murimo wa nyuma wo kuburira ab’isi, amatorero ahamagarwa guhamagarwa kubiri gutandukanye. Ubutumwa bw’umumarayika wa kabiri ni ubu: ‘Babuloni iraguye, iraguye, wa murwa mukuru, kuko yanyweshaga amahanga yose vino y’uburakari bw’ubusambanyi bwayo.’ Kandi mu ijwi riranguruye ry’ubutumwa bw’umumarayika wa gatatu humvikana ijwi rivuye mu ijuru rivuga riti: ‘Nimusohokemo, bantu banjye, kugira ngo mutifatanya n’ibyaha byayo, kandi kugira ngo mutagerwaho n’ibyago byayo. Kuko ibyaha byayo byageze mu ijuru, kandi Imana yibutse gukiranirwa kwayo.’” Review and Herald, December 6, 1892.
Those who come out of Babylon and join those walking on the path of the just are accepted into the fold through the water of baptism that is represented by the name of the heavenly trio. The justified, whether it is those who are currently hearing the message delivered to John on Patmos, or those who thereafter are called out of Babylon are all justified by receiving the Holy Spirit. That combination of the Holy Spirit’s divinity and man’s humanity was accomplished, as set forth as an example when Christ took upon himself human nature. The one hundred and forty-four thousand were represented upon two witnesses, the twelve sons of Jacob and the twelve disciples. The wicked are represented by the thirteenth tribe and the thirteenth disciple. Both “thirteens” in either illustration were called to be priests unto God, and those who reject that calling are represented by Esau, while his younger brother Jacob represents those who accept the calling. Esau and Jacob both represent Laodicean Seventh-day Adventists at the end of the world. One class accepts the holy message conveyed through the prophet’s writings and is changed unto Israel, while Esau retains his name.
Abava muri Babuloni bakifatanya n’abagenda mu nzira y’abakiranutsi, bakirwa mu mukumbi banyuze mu mazi y’umubatizo ahagarariwe n’izina ry’ubutatu bwo mu ijuru. Abatsindishirijwe, baba ari abariho ubu bumva ubutumwa bwagejejwe kuri Yohana i Patimo, cyangwa abahamagarwa nyuma ngo basohoke muri Babuloni, bose batsindishirizwa no kwakira Mwuka Wera. Uwo mubumbe w’ubumana bwa Mwuka Wera n’ubumuntu bw’umuntu warangijwe, nk’uko byashyizweho ho urugero igihe Kristo yambikaga kamere-muntu. Ibyo bihumbi ijana na mirongo ine na bine byahagarariwe n’abahamya babiri, ari bo abahungu cumi na babiri ba Yakobo n’intumwa cumi na ebyiri. Abanyabyaha bahagarariwe n’umuryango wa cumi na gatatu n’umwigishwa wa cumi na gatatu. Ayo “cumi na gatatu” yombi muri ayo mashusho yombi yari yarahamagawe ngo abe abatambyi b’Imana, kandi abanga uko guhamagarwa bahagarariwe na Esawu, naho murumuna we muto Yakobo agahagararira abemera uko guhamagarwa. Esawu na Yakobo bombi bahagarariye Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya ku iherezo ry’isi. Itsinda rimwe ryemera ubutumwa bwera butanzwe binyuze mu nyandiko z’umuhanuzi maze rigahindurwa Isirayeli, naho Esawu akagumana izina rye.
There is of course much more in these nine lines of Alpha and Omega, for this was simply a brief summation of beginnings and endings in God’s Word.
Birumvikana ko muri iyi mirongo icyenda ya Alufa na Omega harimo ibirenzeho cyane, kuko ibi byari gusa incamake ngufi y’intangiriro n’iherezo biri mu Ijambo ry’Imana.
Nine lines of history, representing prophetic histories from the creation to the Second Coming. All nine of these prophetic lines of beginnings and endings are directly connected to the first three verses of Revelation chapter one. Those three verses identify that the Revelation of Jesus Christ, that is unsealed just before probation closes, is a manifestation of God’s creative power. What other power could construct such a complex inter-woven testimony from a variety of witnesses, who provided their testimony from the time of Moses until the time of John the Revelator?
Imirongo icyenda y’amateka, ihagarariye amateka y’ubuhanuzi ava ku irema kugeza ku Kugaruka kwa Kabiri. Iyo mirongo icyenda yose y’ubuhanuzi y’itangiriro n’iherezo ihuzwa mu buryo butaziguye n’imirongo itatu ya mbere y’Ibyahishuwe igice cya mbere. Iyo mirongo itatu igaragaza ko Ibyahishuwe bya Yesu Kristo, bikurwaho ikimenyetso mbere gato y’uko igihe cy’imbabazi kirangira, ari ukwigaragaza kw’imbaraga y’irema y’Imana. Ni izihe zindi mbaraga zabasha kubaka ubuhamya bukomeye gutyo, buboheranye kandi buhambanye, buvuye ku batangabuhamya batandukanye, batanze ubuhamya bwabo kuva mu gihe cya Mose kugeza mu gihe cya Yohana Umuhishuzi?
Take off your shoes, for this is holy ground.
Kuramo inkweto zawe, kuko aha hantu ari ubutaka bwera.