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# The Book of Daniel - Number One-Hundred and Eighty-Two

Igitabo cya Daniyeli – Umubare w’ijana na mirongo inani na kabiri

Prophetic Alliances and Battles: From Ancient Seleucus to Modern Geopolitics

Ubufatanye n’Intambara by’Ubuhanuzi: Kuva kuri Seleukusi wa Kera kugera kuri Jeopolitiki y’iki gihe

Author

Jeff Pippenger

Published

April 12, 2024

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Verses thirteen and fourteen, identify a history where Seleucus and Philip of Macedon were forming an alliance, and they typify the United States, which is the first proxy army of Rome, and Macedon (Greece) is a symbol of the United Nations. In that early history, an alliance of the king of the north (Seleucus) and Philip (Greece), represents the history that leads into the Battle of Panium, which, two centuries later, had the name of the town changed from Panium, into the town of Caesarea Philippi. The twofold name of the town was not commemorating the alliance of Seleucus and Philip of Macedon.

Umurongo wa cumi na gatatu n’uwa cumi na kane, ugaragaza amateka aho Seleucus na Filipi w’i Makedoniya barimo bagirana ubumwe, kandi bagereranya Leta Zunze Ubumwe z’Amerika, ari zo ngabo za mbere z’intumwa za Roma, naho Makedoniya (Ubugiriki) kikaba ikimenyetso cy’Umuryango w’Abibumbye. Muri ayo mateka ya mbere, ubumwe bw’umwami w’amajyaruguru (Seleucus) na Filipi (Ubugiriki), bugereranya amateka ayobora ku Rugamba rwa Panium, ari rwo, nyuma y’ibinyejana bibiri, rwatumye izina ry’uwo mujyi rihindurwa riva kuri Panium rihinduka umujyi wa Kayisariya Filipi. Izina ry’uwo mujyi rifite ibice bibiri ntiryari irwibutso rw’ubumwe bwa Seleucus na Filipi w’i Makedoniya.

The name “Caesarea Philippi” derives from the historical transformation of the ancient city known as Paneas or Panium. The city was originally named Paneas due to its proximity to a prominent spring dedicated to the Greek god Pan. The spring, which was a significant religious site in antiquity, fed into the Jordan River.

Izina “Kayisariya ya Filipi” rikomoka ku ihinduka ryabaye mu mateka y’umujyi wa kera wari uzwi nka Paneasi cyangwa Paniumi. Uwo mujyi wabanje kwitwa Paneasi bitewe n’uko wari wegereye isoko ikomeye yari yaragenewe ikigirwamana cy’Abagiriki kitwaga Pani. Iryo soko, ryari ahantu h’ingenzi ho gusengera mu bihe bya kera, ryasukaga amazi yaryo mu ruzi rwa Yorodani.

During the reign of King Herod the Great, around the 1st century BC, the city underwent significant renovations and was expanded and beautified. Caesarea Philippi was named by Herod Philip, a son of Herod the Great. He named the city Caesarea in honor of the Roman Emperor Caesar Augustus, and Philippi after himself, thus Caesarea Philippi. Therefore, “Caesarea Philippi” is a combination of “Caesarea,” reflecting Herod’s homage to Caesar Augustus, and "Philippi," honoring Herod Philip.

Mu gihe cy’ingoma y’Umwami Herode Mukuru, ahagana mu kinyejana cya 1 mbere ya Kristo, uwo mujyi wavuguruwe ku buryo bukomeye, uragurwa kandi urimbishwa. Kayizariya Filipi yiswe iri zina na Herode Filipo, umwe mu bahungu ba Herode Mukuru. Yise uwo mujyi Kayizariya mu guha icyubahiro Umwami w’Abami w’Abaroma Kayizari Awugusito, maze yongeraho Filipi yitiriye, bityo uba Kayizariya Filipi. Nuko rero, “Kayizariya Filipi” ni ihuriro rya “Kayizariya,” rigaragaza icyubahiro Herode yahaye Kayizari Awugusito, na “Filipi,” rihesha icyubahiro Herode Filipo.

Prophetically Panium is associated with a confederacy between Seleucus and Philip of Macedon, and also the alliance between Caesar and Herod Philip. Those two alliances address the alliance between the United States and the United Nations that follows the collapse of Putin’s Russia as represented by Seleucus and Philip. They also represent the alliance between the Papacy, who is the mother, and the United States, who is the daughter, as represented by Caesar and Philip, who were both representatives of Rome. Together they identify the United States reaching “across the gulf to grasp the hand of the Roman power,” and reaching “over the abyss to clasp hands with Spiritualism.” Before the Sunday law of verse sixteen, the threefold union is already put in place.

Mu buryo bw’ubuhanuzi, Panium ihuzwa n’ishyirahamwe ry’ubumwe hagati ya Seleucus na Filipo w’i Makedoniya, kandi n’ubusabane hagati ya Kayisari na Herode Filipo. Ayo mahuriro yombi yerekeza ku bumwe hagati ya Leta Zunze Ubumwe z’Amerika n’Umuryango w’Abibumbye bukurikiraho nyuma yo gusenyuka kw’Uburusiya bwa Putin, nk’uko bigaragazwa na Seleucus na Filipo. Kandi anagereranya ubumwe hagati y’Ubusaseridoti bw’i Roma, ari bwo nyina, na Leta Zunze Ubumwe z’Amerika, ari bwo umukobwa, nk’uko bigaragazwa na Kayisari na Filipo, bombi bakaba bari abahagarariye Roma. Bihurije hamwe, byerekana Leta Zunze Ubumwe z’Amerika zirambura “hakurya y’umworera kugira ngo zifate ukuboko k’ubutegetsi bwa Roma,” kandi zirambura “hejuru y’ikuzimu kugira ngo zifatanye ibiganza n’Ubupfumu.” Mbere y’itegeko ryo ku Cyumweru ryo mu murongo wa cumi na gatandatu, ubumwe bw’impande eshatu buba bwamaze gushyirwaho.

Panium represents the center of Greek worship of the god Pan. The spring that was dedicated to the Greek god Pan, was also known at that time as the “Gates of Hell,” and when Jesus visited there, His statement about the “Gates of Hell,” identifies a struggle between the political and religious attributes of Greece (globalism), and apostate Protestantism that takes place in the last days. It is the battle that was first initiated by the rich President that stirred up the realm of Grecia in verse two. It is a worldwide external battle and also an internal battle with the United States.

Paniyumu ihagarariye ikigo cy’ukuramirizamo cy’Abagiriki cy’imana Pan. Isōko ryari ryarweguriwe imana y’Abagiriki Pan na ryo kandi ryari rizwi muri icyo gihe nk’“Amarembo y’i Kuzimu”; kandi ubwo Yesu yahasuraga, amagambo Ye yerekeye “Amarembo y’i Kuzimu” agaragaza intambara iri hagati y’imiterere ya politiki n’iy’iyobokamana by’Ubugiriki (ubw’isi yose), n’Uprotestanti bw’ubuhakanyi ibaho mu minsi y’imperuka. Ni yo ntambara yabanje gutangizwa n’Umukuru w’Igihugu w’umukire wakanguye ubwami bw’Ubugiriki mu murongo wa kabiri. Ni intambara yo hanze ibera ku rwego rw’isi yose, kandi ni na yo ntambara yo imbere ibera muri Leta Zunze Ubumwe z’Amerika.

The religion of globalism, is the religion of the dragon, which in our modern setting is the religion of woke-ism. In 2020, the beast from the bottomless pit, identified in Revelation chapter eleven, manifested its political and religious power and slew both horns of the earth beast. That bottomless pit, among other things, is represented by the “Spring of Pan,” that fed the Jordan River.

Idini ya globalizimu ni yo dini y’igisato, kandi mu miterere yacu ya none ni yo dini ya woke-isme. Mu mwaka wa 2020, ya nyamaswa yavuye mu rwobo rutagira epfo na ruguru, ivugwa mu Ibyahishuwe igice cya cumi na kimwe, yagaragaje ububasha bwayo bwa politiki n’ubw’idini, maze yica amahembe yombi ya ya nyamaswa yo ku isi. Uwo mwobo utagira epfo na ruguru, mu bindi, ugereranywa n’“Isoko rya Pan,” ryagaburiraga Uruzi Yorodani.

In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him, and held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.

Mu migani y’Abagiriki, Pan yari afitanye isano na kamere, ubutayu, n’umuziki wo mu cyaro, kandi kuba hari isoko ryari ryaramweguriwe byari bifite akamaro k’idini ku bamuramya. Imana Pan ikunze kugaragazwa ifite amaguru, amahembe, n’amatwi by’ihene. Pan yafatwaga nk’imana y’abashumba n’imikumbi, kandi kenshi yagereranywaga nk’ikigirwamana gikunda gukina no gukora amayeri, cyidagadurira mu mashyamba no mu misozi. Ishusho ya Pan nk’ikigirwamana gifite amaguru y’ihene ihura na Daniyeli igice cya munani, aho Ubugiriki bugereranywa n’isekurume. Ihene ni itungo risanzwe ryo mu rugo mu Bugiriki bwa kera, kandi akenshi zabonekaga mu turere tw’imisozi aho Pan yizerwaga ko azerera. Iri gereranywa ryabaye ikimenyetso gikomeye kiranga ishusho ya Pan kandi ryakomeje kuboneka mu buhanzi no mu nyandiko by’Abagiriki byagaragazaga iyo mana, harimo n’ifaranga ry’igihugu.

When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”

Igihe Yesu yasuraga i Kayisariya ya Filipo, yagaragaje ko “amarembo y’i Kuzimu” atazashobora gutsinda Itorero. Ibyo Petero yari yavuze asubiza ikibazo cya Yesu byumvikana mu mateka no mu muco wa gikristo nk’“Icyatura cya Gikristo.”

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Yesu amaze kugera mu karere k’i Kayisariya ya Filipo, abaza abigishwa be ati: “Abantu bavuga ko jyewe, Umwana w’umuntu, ndi nde?” Baramusubiza bati: “Bamwe bavuga ko uri Yohana Umubatiza; abandi ko uri Eliya; abandi na bo ko uri Yeremiya, cyangwa umwe mu bahanuzi.” Arababaza ati: “Ariko mwebwe se muvuga ko ndi nde?” Simoni Petero aramusubiza ati: “Uri Kristo, Umwana w’Imana ihoraho.” Yesu aramubwira ati: “Hahirwa wowe, Simoni mwene Yona; kuko atari umubiri n’amaraso byaguhishuriye ibyo, ahubwo ni Data uri mu ijuru. Nanjye ndakubwira yuko uri Petero, kandi kuri urwo rutare nzubakaho Itorero ryanjye; kandi amarembo y’ikuzimu ntazarinesha. Kandi nzaguha imfunguzo z’ubwami bwo mu ijuru; kandi icyo uzaboha mu isi kizaba kiboshywe no mu ijuru; kandi icyo uzabohora mu isi kizaba kibohowe no mu ijuru.” Maze ategeka abigishwa be kutabwira umuntu uwo ari we wese ko ari we Yesu Kristo. Matayo 16:13–20.

This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.

Iki gice cy’Ibyanditswe gifite akamaro gakomeye kuko kigaragaza umwanya w’ingenzi cyane mu murimo wa Yesu no mu iterambere rya tewolojiya ya Gikristo. Ukwatura kwa Petero ko Yesu ari Mesiya, Umwana w’Imana ihoraho, kubonwa nk’urufatiro rw’ukwizera kwa Gikristo n’ibuye rikomeza imfuruka itorero ryubakiyeho. Imvugo ngo “kuri iri buye nzubakaho itorero ryanjye” isobanurwa mu muco wa Gatolika nk’iyerekeza kuri Petero ubwe, uwo Yesu agaragaza ko ari “ibuye” itorero rizubakwaho. Iyi nsobanuro ni yo shingiro ry’ubusumbane bwa papa n’ububasha bwe muri tewolojiya ya Gatolika.

In Protestant theology, the “rock” is not understood to refer to Peter personally, but to Peter’s confession of faith in Jesus as the Messiah and the Son of God. In this view, the foundation of the church is not Peter, but the confession that Jesus is the Christ and the Son of God. Regardless of theological interpretation, the Confession of Peter in Matthew 16:13–20 is considered a central and foundational passage in Christian belief, emphasizing the identity of Jesus as the Messiah and the Son of God, and affirming the mission and purpose of the church.

Muri tewoloji y’Abaporotesitanti, “urutare” ntirusobanurwa ko rwerekeza kuri Petero ubwe, ahubwo rwerekeza ku byo Petero yatuye byo kwizera Yesu ko ari Mesiya kandi ko ari Umwana w’Imana. Muri iyi myumvire, urufatiro rw’itorero si Petero, ahubwo ni ukwatura ko Yesu ari Kristo kandi ko ari Umwana w’Imana. Uko byagenda kose mu isobanura rya tewoloji, Ukwatura kwa Petero muri Matayo 16:13–20 gufatwa nk’igice cy’ingenzi kandi cy’ishingiro mu myizerere ya Gikristo, gishimangira umwirondoro wa Yesu nka Mesiya kandi nk’Umwana w’Imana, kandi kigahamya ubutumwa n’intego by’itorero.

In the previous article we presented a passage from The Desire of Ages, where Sister White identifies some of the issues associated with Christ’s visit to Caesarea Philippi. One of the points she notes is that Christ had taken the disciples away from the influence of the Jews for the purpose of setting forth the lessons of Caesarea Philippi.

Mu kiganiro cyabanje twatanze igice cyo mu gitabo cyitwa *Uwifuzwa Ibihe Byose*, aho Mushiki wa White agaragaza bimwe mu bibazo bifitanye isano no gusura kwa Kristo i Kayesariya ya Filipo. Kimwe mu byo yerekana ni uko Kristo yari yajyanye abigishwa kure y’ingaruka z’Abayuda kugira ngo abashyire imbere amasomo ya Kayesariya ya Filipo.

> “Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.” The Desire of Ages, 411.

> “Yesu n’abigishwa Be bari bageze muri umwe mu midugudu yo hafi y’i Kayisariya ya Filipo. Bari barenze imbibi za Galilaya, bari mu karere aho gusenga ibigirwamana kwari kwiganje. Aha ni ho abigishwa bavanwe munsi y’ingaruka zigenzura z’Idini ry’Abayuda, maze bazanwa mu mubano wa hafi kurushaho n’ugusenga kw’abapagani. Ibyabaga bibakikije byagaragazaga imiterere y’imihango y’imiziririzo yari iri mu bice byose by’isi. Yesu yifuzaga ko kubona ibyo bintu byatuma bumva inshingano bafite ku bapagani. Mu gihe yamaze muri ako karere, yihatiraga kwirinda kwigisha rubanda, kugira ngo yihe abigishwa Be mu buryo bwuzuye kurushaho.” The Desire of Ages, 411.

On July 18, 2020, Christ removed the disciples of September 11, 2001 from the influence of Laodicean Adventism. The first disappointment in the parable of the ten virgins produced a separation of the movement from the assembly of mockers that was in the process of being passed by. This truth was fulfilled in Millerite history on April 19, 1844, and again on July 18, 2020. The history of the tarrying time then began, and it possesses the signature of “Truth” in both the movement of the first and third angels.

Ku wa 18 Nyakanga 2020, Kristo yakuye abigishwa bo ku wa 11 Nzeri 2001 mu buyoboke bw’Adiventisimu y’i Lawodikiya. Gucika intege kwa mbere ko mu mugani w’abakobwa icumi kwabyaye gutandukana kw’uwo mutwe n’iteraniro ry’abakobanyi ryari rigeze igihe cyo kurengerwa. Uku kuri kwasohorejwe mu mateka y’Abamileriti ku wa 19 Mata 1844, kandi kongera gusohora ku wa 18 Nyakanga 2020. Hanyuma amateka y’igihe cyo gutinda atangira, kandi afite ikimenyetso kiranga “Ukuri” haba mu mutwe w’umumarayika wa mbere no mu mutwe w’umumarayika wa gatatu.

The first disappointment is the first of three waymarks, and the history concludes with the Great Disappointment of October 22, 1844, that typifies the “great earthquake” of Revelation chapter eleven. The beginning, first letter of the Hebrew alphabet represents a disappointment, and the ending, twenty-second letter of the Hebrew alphabet also represents a disappointment. The thirteenth letter, representing rebellion, identifies the disappointment of the foolish virgins who manifest their lost condition when the call at Midnight identifies who has and who has not prepared for the crisis. The twenty-two letters of the Hebrew alphabet represent the symbol of the combination of Divinity with humanity that is accomplished within that history, though the Millerite history represents the first Kadesh, and our history today represents the last Kadesh.

Gucika intege kwa mbere ni akambere mu bimenyetso bitatu by’inzira, kandi ayo mateka arangirana n’Igucika Intege Gukomeye ko ku wa 22 Ukwakira 1844, kugaragaza mu kimenyetso “umutingito ukomeye” wo mu Ibyahishuwe igice cya cumi na kimwe. Intangiriro, ari yo nyuguti ya mbere y’inyuguti z’Igiheburayo, igereranya ugucika intege, kandi iherezo, ari yo nyuguti ya makumyabiri na kabiri y’izo nyuguti z’Igiheburayo, na ryo rigereranya ugucika intege. Inyuguti ya cumi na gatatu, igereranya ubugome bwo kwigomeka, igaragaza ugucika intege kw’abakobwa b’abapfu, berekana uko bazimiye igihe ijwi ryo mu Gicuku rigaragaje abateguye n’abatateguye ibihe by’amage. Inyuguti makumyabiri na ebyiri z’Igiheburayo zigereranya ikimenyetso cy’uguhuza Ubumana n’ubumuntu kurangirizwa muri ayo mateka, nubwo amateka y’Abamillerite agereranya Kadeshi ya mbere, naho amateka yacu y’uyu munsi agereranya Kadeshi ya nyuma.

The two lines are parallel, but one represents the failure of God’s people and the other the victory of God’s people. Just before the cross, Jesus brought His disciples to Panium, just as He has brought His last-day disciples to Panium, and in doing so He allowed a disappointment to remove His last day disciples from the “controlling influence” of Laodicean Adventism, represented by “Judaism” in the history of Matthew chapter sixteen. In doing so, He also simultaneously brought His disciples into a closer contact with heathenism, thus representing the working environment of His last-day disciples who are now living in the full-blown manifestation of satanic power represented by the modern communication systems that are being employed to lead the entire world into receiving the mark of the beast.

Imirongo yombi irajyana, ariko umwe ugereranya kunanirwa kw’ubwoko bw’Imana, undi na wo ugahagararira gutsinda kw’ubwoko bw’Imana. Mbere gato y’umusaraba, Yesu yajyanye abigishwa Be i Paniumu, nk’uko no mu minsi y’imperuka yajyanye abigishwa Be ba nyuma i Paniumu; kandi kubigenza atyo, yemeye ko ugucika intege gukura abigishwa Be bo mu minsi ya nyuma mu “buyobozi bugenga” bw’Abadivantisiti b’i Lawodikiya, bugereranywa na “Ubuyuda” mu mateka ya Matayo igice cya cumi na gatandatu. Mu kubigenza atyo kandi, icyarimwe yajyanye abigishwa Be mu guhura bya bugufi kurushaho n’ubupagani; bityo agereranya aho abigishwa Be bo mu minsi ya nyuma bakorera, bo ubu bariho mu kugaragara kuzuye kw’imbaraga za Satani kugereranywa n’uburyo bw’itumanaho bwa none buri gukoreshwa kugira ngo isi yose iyoborwe kwakira ikimenyetso cy’inyamaswa.

The history of Caesarea Philippi aligns with the history of the Battle of Panium, and verses thirteen through fifteen. Christ and His disciples, were standing in the shadow of the cross, typifying His last-day disciples standing in the shadow of the Sunday law. There, in verses thirteen through fifteen, which was Caesarea Philippi, and also the Battle of Panium, which is where we stand today, Christ began to teach His disciples about what was about to happen in verse sixteen.

Amateka ya Kayisariya ya Filipo ahura n’amateka y’Intambara ya Paniyumu, kandi n’imirongo ya cumi na gatatu kugeza ku ya cumi na gatanu. Kristo n’abigishwa Be bari bahagaze mu gicucu cy’umusaraba, bishushanya abigishwa Be b’iminsi y’imperuka bahagaze mu gicucu cy’itegeko ryo ku Cyumweru. Aho, mu mirongo ya cumi na gatatu kugeza ku ya cumi na gatanu, ari ho hari Kayisariya ya Filipo, kandi ari na ho habereye Intambara ya Paniyumu, ari na ho duhagaze uyu munsi, Kristo yatangiye kwigisha abigishwa Be ibyendaga kuba mu murongo wa cumi na gatandatu.

> “He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words.” The Desire of Ages, 411.

> “Yari agiye kubabwira iby’umubabaro wamutegeywe. Ariko mbere na mbere yabanje kujya wenyine, asenga kugira ngo imitima yabo ibashe kwitegura kwakira amagambo ye.” The Desire of Ages, 411.

Before Christ told His disciples of the cross, He first went away, or He tarried, thus marking the tarrying time in the parable and the history from July 18, 2020 to July 2023.

Mbere yuko Kristo abwira abigishwa Be iby’umusaraba, yabanje kugenda, cyangwa agakerereza, bityo agaragaza igihe cyo gutinda kivugwa mu mugani no mu mateka kuva ku wa 18 Nyakanga 2020 kugeza muri Nyakanga 2023.

> “Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial.” The Desire of Ages, 411.

> “Akimara kubasangaho, ntiyahise abamenyesha icyo yashakaga kubabwira. Mbere yo gukora ibyo, yabahaye uburyo bwo guhamya kwizera kwabo bamufitiye kugira ngo bakomezwe ku bw’ikigeragezo cyari kigiye kuza.” Uwifuzwa Ibihe Byose, 411.

In July 2023, the Lord began to give opportunity for those involved with the disappointment, to express their faith. He did so by opening up the message of Ezekiel thirty-seven, which was a confirmation of the message of September 11, 2001. It was the thread that tied the sealing time from September 11, 2001 to the soon coming Sunday law together. It did so by placing the disappointment of July 18, 2020 in the structure of truth, for, those who were willing to see, could recognize that every reformatory movement has a theme that runs through their peculiar sacred history.

Muri Nyakanga 2023, Umwami yatangiye gutanga uburyo kugira ngo abari bagize uruhare mu gutenguha bagaragaze ukwizera kwabo. Yabikoze ahishura ubutumwa bwo muri Ezekieli mirongo itatu na karindwi, bwari ukwemeza ubutumwa bwo ku wa 11 Nzeri 2001. Bwari urudodo rwahuza hamwe igihe cyo gushyirwaho ikimenyetso kuva ku wa 11 Nzeri 2001 n’itegeko ryo ku Cyumweru rigiye kuza vuba. Ibyo yabikoze ashyira ugutenguha ko ku wa 18 Nyakanga 2020 mu miterere y’ukuri, kuko abari bafite ubushake bwo kubona bashoboraga kumenya ko buri rugendo rw’ivugurura rufite insanganyamatsiko inyura mu mateka yarwo yera yihariye.

In the last days, the message of the third woe arrived on September 11, 2001, then a false message of the third woe was proclaimed that produced a disappointment, but the message that brought them back to life after three and a half days of being dead, dry and scattered bones was the message of the four winds, that is also the third woe.

Mu minsi y’imperuka, ubutumwa bw’akaga ka gatatu bwaje ku itariki ya 11 Nzeri 2001; hanyuma hatangazwa ubutumwa bw’ibinyoma bw’akaga ka gatatu, butera ugutenguha; ariko ubutumwa bwabasubije mu bugingo nyuma y’iminsi itatu n’igice bari bapfuye, ari amagufwa yumye kandi atatanye, bwari ubutumwa bw’imiyaga ine, na bwo bukaba ari akaga ka gatatu.

The last-day disciples can see, if they choose to see, that the three waymarks of the sealing of the one hundred and forty-four thousand are the same theme at each step, and that at the second step, the rebellion represented by the thirteenth letter of the Hebrew alphabet confirmed the message as “Truth.” A second witness the Lord provided was in the fact that the first disappointment of prior reformatory movements was based upon rebellion against God’s revealed will, whether it was Moses not circumcising his son, or Uzzah touching that ark, or Martha and Mary doubting Jesus’ word concerning the death of Lazarus. The only reform line that did not uphold the fact that the first disappointment was based upon disobedience was the reform movement of the Millerites, but it was also shown at that time that the history of the Millerites possessed internal waymarks that were based upon the truth of the eighth, being of the seven.

Abigishwa b’igihe cy’imperuka bashobora kubona, nibahitamo kubona, yuko ibimenyetso bitatu by’inzira by’ikorwa ryo gushyirwaho ikimenyetso kwa ba bihumbi ijana na mirongo ine na bane ari insanganyamatsiko imwe kuri buri ntambwe, kandi ko ku ntambwe ya kabiri, ubugome bwo kwigomeka bugaragazwa n’inyuguti ya cumi na gatatu y’inyuguti z’igiheburayo bwemeje ubutumwa ko ari “Ukuri.” Ikimenyetso cya kabiri Uwiteka yatanze cyari mu kuri kw’uko ugucika intege kwa mbere kw’imigendekere y’ivugurura ryabanjirijeho kwari gushingiye ku kwigomeka ku bushake bw’Imana bwahishuwe, yaba Mose atarakebye umuhungu we, cyangwa Uza akoze ku isanduku, cyangwa Marita na Mariya bashidikanyije ijambo rya Yesu ryerekeye urupfu rwa Lazaro. Umurongo umwe rukumbi w’ivugurura utashimangiye ukuri k’uko ugucika intege kwa mbere kwari gushingiye ku kutumvira ni umutwe w’ivugurura w’Abamilerite, ariko na bwo icyo gihe herekanywe ko amateka y’Abamilerite yari afite ibimenyetso by’inzira by’imbere bishingiye ku kuri kw’uw’umunani, ukomoka muri ba ndwi.

The fact that the eighth is of the seven is a major element of the Revelation of Jesus Christ which is now being unsealed, and the transition of the Philadelphian Millerite movement unto the Laodicean church was a waymark that identified when the Laodicean movement of the third angel would transition unto the Philadelphian movement of the one hundred and forty-four thousand. Thus, the fact that the first Millerite disappointment was accomplished without their movement manifesting disobedience, provided the contrast for the same waymark in the last days where the Laodicean movement of the third angel would disobey and produce a disappointment, and in so doing would align with the Millerite waymark, and produce the logic to see the movement of the one hundred and forty-four thousand is the eighth, that is of the seven.

Ukuri yuko uwa munani akomoka kuri ba ndwi ni ikintu gikomeye cyane mu Ihishurwa rya Yesu Kristo ubu riri gukurwaho ikimenyetso, kandi ihinduka ry’umuryango wa Millerite wo muri Filadelifiya ujya mu itorero ry’i Lawodikiya ryari ikimenyetso cy’inzira cyagaragaje igihe umuryango w’i Lawodikiya w’umumarayika wa gatatu wahindukiraga mu muryango wa Filadelifiya w’abanyagihumbi ijana na mirongo ine na bine. Bityo rero, kuba ugucika intege kwa mbere kw’Abamillerite kwarasohoye bitabaye ngombwa ko umuryango wabo ugaragaza kutumvira, byatanze itandukaniro ku kimenyetso cy’inzira nk’icyo mu minsi y’imperuka aho umuryango w’i Lawodikiya w’umumarayika wa gatatu wari kutumvira maze ugateza ugucika intege, kandi mu kubikora ugahuza n’ikimenyetso cy’inzira cy’Abamillerite, maze ugatanga urujyano rw’ibitekerezo rutuma haboneka ko umuryango w’abanyagihumbi ijana na mirongo ine na bane ari uwa munani, ukomoka kuri ba ndwi.

On July 2023, the Lord raised up a “voice in the wilderness” in order to prepare His last-day people for the crisis of the Sunday law, and once He returned from tarrying in prayer unto the disciples, He gave them opportunity to express their faith. In Christ’s day the message was His baptism, the point where Jesus, became Jesus Christ. That waymark aligns with September 11, 2001, and His disciples were asked what men thought, and then asked what the disciples themselves thought about Christ.

Muri Nyakanga 2023, Umwami yahagurukije “ijwi rirangurura mu butayu” kugira ngo ategure ubwoko Bwe bwo mu minsi y’imperuka ku ngorane z’itegeko ryo ku Cyumweru, kandi amaze kugaruka aho yari yatindije mu isengesho aza ku bigishwa, abaha umwanya wo kugaragaza ukwizera kwabo. Mu minsi ya Kristo, ubutumwa bwari umubatizo We, ari ho hantu Yesu yahindukiye Yesu Kristo. Icyo kimenyetso cy’inzira gihura na 11 Nzeri 2001, kandi abigishwa Be babajijwe icyo abantu batekerezaga, hanyuma babazwa n’icyo bo ubwabo batekerezaga kuri Kristo.

> “Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

> “Akimara kwifatanya na bo, ntiyahise ababwira ibyo yifuzaga kubamenyesha. Mbere yo kubikora, yabahaye uburyo bwo guhamya ukwizera kwabo muri We kugira ngo bakomezwe ku bw’ikigeragezo cyari kigiye kuza. Arababaza ati: ‘Abantu bavuga ko Jyewe, Umwana w’umuntu, ndi nde?’”

> “Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.” The Desire of Ages, 411.

> Ikibabaje ni uko abigishwa bahatiwe kwemera ko Isirayeli yananiwe kumenya Mesiya wayo. Ni ukuri ko bamwe, igihe babonaga ibitangaza bye, batangaje ko ari Umwana wa Dawidi. Imbaga nyamwinshi zari zaragaburiwe i Betesayida zifuje kumwimika ngo abe umwami wa Isirayeli. Benshi bari biteguye kumwemera nk’umuhanuzi; ariko ntibamwizeraga ko ari we Mesiya.” The Desire of Ages, 411.

The majority of Adventism did not believe in the third woe of September 11, 2001. They believed some of the miracles of the prophetic Word that had been presented in the movement, and some understood that the message of September 11, 2001 had elements of truth, but they did not truly believe the claims of September 11, 2001.

Abenshi benshi b’Abadiventisiti ntibemeye akaga ka gatatu ko ku wa 11 Nzeri 2001. Bemeye bimwe mu bitangaza by’Ijambo ry’ubuhanuzi byari byaratangajwe muri uwo muryango, kandi bamwe basobanukiwe ko ubutumwa bwo ku wa 11 Nzeri 2001 bwari bufite ibice by’ukuri, ariko ntibigeze bemera by’ukuri ibyo ku wa 11 Nzeri 2001 byavugaga.

The claim of September 11, 2001 had been typified by the claim of August 11, 1840, and that claim was expressed by Sister White when commenting upon the fulfillment of August 11, 1840. She stated:

Ikirego cyo ku wa 11 Nzeri 2001 cyari cyaragereranyijwe n’icyo ku wa 11 Kanama 1840, kandi icyo kirego cyagaragajwe na Mushiki wacu White igihe yatangaga ibisobanuro ku isohozwa ryo ku wa 11 Kanama 1840. Yavuze ati:

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Mu gihe nyacyo cyari cyaravuzwe, Turukiya, ibinyujije ku bahagarariye bayo, yemeye kurindwa n’ibihugu by’i Burayi byari byishyize hamwe, bityo yishyira munsi y’ubuyobozi bw’amahanga ya Gikristo. Icyo cyabaye cyasohoye neza rwose ubuhanuzi. Igihe ibyo byamenyekanaga, imbaga nyinshi zemejwe n’ukuri kw’amahame yo gusobanura ubuhanuzi yari yarakurikijwe na Miller na bagenzi be, kandi umurimo wo kwamamaza ukuza [kwa Kristo] uhabwa imbaraga zidasanzwe. Abagabo b’abanyabwenge n’abafite icyubahiro bifatanyije na Miller, haba mu kubwiriza no mu gutangaza ibitekerezo bye, kandi kuva mu 1840 kugeza mu 1844 uwo murimo wagutse vuba cyane.” Intambara Ikomeye, 334, 335.

What was confirmed on August 11, 1840 was that Miller’s prophetic views were accurate, and the claim of September 11, 2001 is the confirmation that Future for America’s prophetic views are accurate. The unrepentant multitude in July of 2023 could not and would not accept the premise that the methodology designed by Christ, and entrusted to Future for America is actually the methodology of the latter rain. But then Christ asked His disciples what they, not the multitude thought.

Icyemejwe ku wa 11 Kanama 1840 ni uko ibyerekeye ubuhanuzi bya Miller byari nyakuri, kandi ikivugwa cyo ku wa 11 Nzeri 2001 ni icyemezo cy’uko ibyerekeye ubuhanuzi bya Future for America ari nyakuri. Abantu benshi batihannye bo muri Nyakanga 2023 ntibashoboraga kandi ntibashakaga kwemera ihame rivuga ko uburyo bwateguwe na Kristo, kandi bwashyikirijwe Future for America, ari bwo koko buryo bw’imvura y’itumba. Ariko hanyuma Kristo abaza abigishwa Be icyo bo ubwabo, atari imbaga, batekerezaga.

> “Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

> “Yesu noneho abaza ikindi kibazo cya kabiri, cyerekeye abigishwa ubwabo ati: ‘Ariko mwebwe muvuga ko ndi nde?’ Petero aramusubiza ati: ‘Uri Kristo, Umwana w’Imana ihoraho.’”

> “From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

> “Uhereye mbere na mbere, Petero yari yarizeye ko Yesu ari Mesiya. Benshi mu bandi bari baremejwe n’ubutumwa bwa Yohana Umubatiza, kandi bakaba bari baremeye Kristo, batangiye gushidikanya ku byerekeye inshingano za Yohana igihe yashyirwaga mu nzu y’imbohe kandi akicwa; kandi ubu na bo bashidikanyaga ko Yesu ari Mesiya, uwo bari barategereje igihe kirekire cyane. Benshi mu bigishwa bari barategereje n’ishyaka ryinshi ko Yesu yafata umwanya We ku ntebe y’ubwami ya Dawidi, baramuretse igihe babonaga ko nta mugambi nk’uwo yari afite. Ariko Petero na bagenzi be ntibatezutse ku budahemuka bwabo. Imigenzereze ihindagurika y’abamushimaga ejo, none bakamuciraho iteka uyu munsi, ntiyarimbuye ukwizera k’umuyoboke nyakuri w’Umukiza. Petero aravuga ati: ‘Uri Kristo, Umwana w’Imana ihoraho.’ Ntiyategereje icyubahiro cy’ubwami kugira ngo cyambike ikamba Umwami we, ahubwo yamwemeye mu kwicishwa bugufi Kwe.”

> “Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

> “Petero yari yagaragaje kwizera kwa ba cumi na babiri. Nyamara abigishwa bari bakiri kure cyane yo gusobanukirwa umurimo wa Kristo. Kurwanywa no kugoreka ukuri kwakorwaga n’abatambyi n’abategetsi, nubwo bitashoboraga kubakura kuri Kristo, byakomeje kubatera urujijo rukomeye. Ntibabonaga inzira yabo neza. Ingaruka z’inyigisho bahawe mbere, inyigisho z’abarabi, imbaraga z’umuco gakondo, byari bikibangamira kubona kwabo ukuri. Rimwe na rimwe imirasire y’agaciro y’umucyo yavaga kuri Yesu ikabamurikira, nyamara kenshi bari bameze nk’abantu bagenda barondabuzanya mu bicucu. Ariko kuri uwo munsi, mbere y’uko bashyirwa amaso ku maso n’ikigeragezo gikomeye cyo kwizera kwabo, Umwuka Wera yabamanukiyeho afite imbaraga. Mu gihe gito, amaso yabo yakuwe ku “bintu biboneka,” kugira ngo barebe “ibitaboneka.” 2 Abakorinto 4:18. Munsi y’umwambaro w’ubumuntu, babonye ikuzo ry’Umwana w’Imana.”

> “Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’” The Desire of Ages, 412.

> “Yesu asubiza Petero, aramubwira ati: ‘Hahirwa wowe, Simoni mwene Yona: kuko atari umubiri n’amaraso byabiguhishuriye, ahubwo ni Data uri mu ijuru.’” The Desire of Ages, 412.

Peter’s confession in identifying that Christ is the son of God, spoke directly to the testing question of that history. The time had come for the Messiah to appear, as set forth by God’s prophetic Word, and only those who accepted that truth would be included with those represented by Peter’s statement. Peter represents those who accept the message established on September 11, 2001, and that confess that Jesus is the Son of God. “Peter had expressed the faith of the twelve,” and the twelve he represented were the one hundred and forty-four thousand. For this reason, Christ changed Peter’s name from Simon Bar-jona unto Peter in the passage.

Kwatura kwa Petero amenya ko Kristo ari Umwana w’Imana, kwasubije mu buryo butaziguye ikibazo cy’igeragezwa cy’ayo mateka. Igihe cyari kigeze ngo Mesiya agaragare, nk’uko byari byarashyizweho n’Ijambo ry’ubuhanuzi ry’Imana, kandi abemeye ukuri uko ni bo bonyine bari kubarirwa mu bahagarariwe n’amagambo ya Petero. Petero ahagarariye abemera ubutumwa bwashinzwe ku wa 11 Nzeri 2001, kandi bakatura ko Yesu ari Umwana w’Imana. “Petero yari yagaragaje ukwizera kwa ba cumi na babiri,” kandi ba cumi na babiri yahagarariye bari ibihumbi ijana na mirongo ine na bine. Ni cyo cyatumye Kristo ahindura izina rya Petero, akava kuri Simoni Bariyona akitwa Petero muri uwo murongo.

“Simon” means “he who hears,” and “bar” means “son of,” and Jonah means “dove.” Simon represented those who heard the message of the dove, which represented the truths associated with the baptism of Jesus, when He became the Christ, anointed with power, as was symbolically represented by the descent of the Holy Spirit in the form of a dove.

“Simoni” bisobanura “uwumva,” kandi “bar” bisobanura “mwene,” naho Yona bisobanura “inuma.” Simoni yashushanyaga abumvise ubutumwa bw’inuma, yashushanyaga ukuri kujyana n’umubatizo wa Yesu, igihe yahindukaga Kristo, asizwe imbaraga, nk’uko byashushanywaga mu kimenyetso no kumanuka kwa Mwuka Wera afite ishusho y’inuma.

The reform lines parallel each other and John represents the Millerites, who on August 11, 1840, ate the little book. Jeremiah aligns with that event, and when he ate the little book, he was then called by God’s name.

Imirongo y’ivugurura irajyana kandi Yohana ahagarariye Abamillerite, bo ku wa 11 Kanama 1840 bariye agatabo gato. Yeremiya ahura n’icyo gikorwa, kandi amaze kurya ako gatabo gato, ahita yitirirwa izina ry’Imana.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Amagambo yawe yarabonetse, ndayarya; kandi ijambo ryawe ryambereye ibyishimo no kunezeza umutima wanjye, kuko nitiriwe izina ryawe, Uwiteka Mana Nyiringabo. Yeremiya 15:16.

When the Lord entered into covenant with Abram, He changed his name to Abraham, as He did with Sarai and Jacob. The changing of a name represents a covenant relationship, and at the waymark where the Divine symbol descends God’s people are to eat the message, enter into covenant, and their name is then changed. As a representative of the disciples of Christ’s time, Simon Bar-jona represented those who “heard” the message of the “dove.”

Igihe Uwiteka yagiranaga isezerano na Aburamu, yahinduye izina rye rimera Aburahamu, nk’uko yabigenje no kuri Sarayi na Yakobo. Guhindurwa kw’izina kugereranya umubano w’isezerano, kandi kuri ya waymark aho ikimenyetso cy’Ubumana kimanukira, ubwoko bw’Imana bugomba kurya ubwo butumwa, bukinjira mu isezerano, maze izina ryabwo rikabona guhindurwa. Nk’uhagarariye abigishwa bo mu gihe cya Kristo, Simoni Bar-yona yagereranyaga abari “barumvise” ubutumwa bw’“inuma.”

When he gave testimony that he recognized that at that waymark Jesus became the Christ, and that He was the Son of God, and all which that entails, Christ then changed his name to Peter. He had expressed the message that Christ’s covenant people of that history accepted, and in so doing he also typified the one hundred and forty-four thousand of the last days.

Ubwo yahamya ko yamenye ko kuri iyo ngingo y’igihe Yesu yabaye Kristo, kandi ko yari Umwana w’Imana, n’ibyo byose ibyo bikubiyemo, Kristo yahise ahindura izina rye amwita Petero. Yari yatangaje ubutumwa abantu b’igihango ba Kristo bo muri ayo mateka bemeye, kandi kubigenza atyo yanashushanyaga abantu ibihumbi ijana na mirongo ine na bine bo mu minsi ya nyuma.

The letter “P” is the sixteenth letter in the English alphabet, and the letter “E” is the fifth letter in the alphabet, and the letter “T” is the twentieth letter, the letter “E” is repeated, and the name ends with the letter “R” which is the eighteenth letter. Sixteen “times” five, “times” twenty, “times” five, “times” eighteen equals one hundred and forty-four thousand. The Wonderful Linguist spoke to Peter in Hebrew, and the New Testament was written in the Greek, and the translators of the King James Version produced the New Testament in English.

Inyuguti “P” ni inyuguti ya cumi na gatandatu mu nyuguti z’Icyongereza, kandi inyuguti “E” ni inyuguti ya gatanu mu nyuguti, kandi inyuguti “T” ni inyuguti ya makumyabiri, inyuguti “E” irongera igasubirwamo, kandi izina rirangirana n’inyuguti “R” ari yo nyuguti ya cumi n’umunani. Cumi na gatandatu “gukuba” gatanu, “gukuba” makumyabiri, “gukuba” gatanu, “gukuba” cumi n’umunani bingana n’ibihumbi ijana na mirongo ine na bine. Umunyandimi w’igitangaza yavuganye na Petero mu Giheburayo, kandi Isezerano Rishya ryanditswe mu Kigiriki, kandi abasobanuzi ba King James Version bashyira ahagaragara Isezerano Rishya mu Cyongereza.

In spite of the three steps of differing languages, Christ, who is the Son of God, the Wonderful Linguist, and the Wonderful Numberer, placed an illustration of the sealing of the one hundred and forty-four thousand in Matthew chapter sixteen, that aligns with the Battle of Panium, and His visit to Caesarea Philippi. He did so by employing His control of language and numbers, for He is both Palmoni (the Wonderful Numberer), and the Word (the Wonderful Linguist).

N’ubwo hariho ibyiciro bitatu by’indimi zitandukanye, Kristo, ari we Mwana w’Imana, Umumenyi w’Indimi utangaje, kandi Umubari utangaje, yashyize urugero rw’ishyirwaho ikimenyetso rw’ibihumbi ijana na mirongo ine na bine muri Matayo igice cya cumi na gatandatu, ruhuje n’Intambara ya Panium n’uruzinduko rwe i Kayisariya ya Filipo. Ibyo yabikoze akoresheje ububasha bwe ku rurimi no ku mibare, kuko ari we Palmoni (Umubari utangaje), kandi akaba n’Ijambo (Umumenyi w’Indimi utangaje).

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, ‘Lo, I come.’ ‘Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…. Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.’ Hebrews 10:5–7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, ‘A body hast Thou prepared Me.’ Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.

> “Hafi y’imyaka hafi ibihumbi bibiri ishize, ijwi rifite ubusobanuro bw’akabanga ryumvikanaga mu ijuru, riturutse ku ntebe y’Imana, riti: ‘Dore ndaje.’ ‘Ibitambo n’amaturo ntiwabishatse, ahubwo wanteguriye umubiri…. Dore ndaje (mu muzingo w’Igitabo handitswe ibyanjye,) gukora ibyo ushaka, Mana.’ Abaheburayo 10:5–7. Muri ayo magambo hatangajwemo isohozwa ry’umugambi wari warahishwe kuva kera kose. Kristo yari agiye gusura isi yacu no guhinduka umuntu afite umubiri. Aravuga ati: ‘Wanteguriye umubiri.’ Iyo aza kugaragara afite ubwiza yari asangiye na Se mbere y’uko isi ibaho, ntitwari gushobora kwihanganira umucyo wo kubaho kwe. Kugira ngo tububone ariko ntituzimarwe, kugaragaza ubwiza bwe kwaratwikirijwe. Ubumana bwe bwatwikirijwe ubumuntu,—ubwiza butaboneka buri mu ishusho y’umuntu iboneka.”

> “This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God’s glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.

> “Iyo ntego ikomeye yari yaragaragajwe mbere mu bigereranyo no mu bimenyetso. Igihuru cyaka umuriro, aho Kristo yabonekeye Mose, cyahishuye Imana. Ikimenyetso cyatoranyijwe kugira ngo kigaragaze Ubumana cyari igihuru gicisha bugufi, cyasaga n’ikitagira uburanga na buke bwo gukurura amaso. Icyo ni cyo cyari kibitsemo Itagira Iherezo. Imana yuzuye imbabazi zose yatwikiriye ubwiza bwayo mu kimenyetso cyo kwicisha bugufi cyane, kugira ngo Mose abashe kukireba maze abeho. Ni ko no mu nkingi y’igicu ku manywa no mu nkingi y’umuriro nijoro, Imana yavuganaga na Isirayeli, ihishurira abantu ubushake bwayo kandi ibahe ubuntu bwayo. Ubwiza bw’Imana bwari bwaragabanyijwe, kandi icyubahiro cyayo gitwikirijwe, kugira ngo amaso adakomeye y’abantu b’abanyamipaka abone kubwitegereza. Ni ko Kristo yagombaga kuza afite ‘umubiri w’ubusuzugurike bwacu’ (Abafilipi 3:21, R. V.), ‘afite ishusho y’abantu.’ Mu maso y’ab’isi nta bwiza yari afite bwatuma bamwifuza; nyamara yari Imana yigize umuntu, umucyo w’ijuru n’isi. Ubwiza bwe bwari butwikirijwe, gukomera kwe n’icyubahiro cye byari bihishwe, kugira ngo abashe kwegera abantu b’abanyamubabaro kandi bageragezwa.”

> “God commanded Moses for Israel, ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. ‘The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.’ John 1:14, R. V., margin.

> “Imana yategetse Mose ku bw’Abisirayeli iti: ‘Banyubakire ubuturo bwera, kugira ngo mbe hagati muri bo’ (Kuva 25:8), kandi iba muri ubwo buturo bwera, hagati mu bwoko bwayo. Mu rugendo rwabo rwose rw’umunaniro mu butayu, ikimenyetso cy’ubwiza bwayo cyajyanaga na bo. Ni ko na Kristo yashinze ihema rye hagati mu nkambi yacu ya kimuntu. Yabambye ihema rye iruhande rw’amahema y’abantu, kugira ngo abane natwe, kandi atumenyereze imico ye y’ubumana n’ubugingo bwe. ‘Ijambo yahindutse umubiri, ribana natwe mu ihema (natwe twitegereza ubwiza bwaryo, ubwiza nk’ubw’Umwana w’ikinege uturuka kuri Data wa twese), yuzuye ubuntu n’ukuri.’ Yohana 1:14, R. V., margin.”

> “Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see ‘God with us.’

> “Kuva Yesu yaje kubana natwe, tuzi ko Imana izi neza ibigeragezo byacu kandi igafatanya natwe mu mibabaro yacu. Buri muhungu n’umukobwa wa Adamu ashobora gusobanukirwa ko Umuremyi wacu ari incuti y’abanyabyaha. Kuko muri buri nyigisho y’ubuntu, buri sezerano ry’ibyishimo, buri gikorwa cy’urukundo, buri gukurura kwa kimana kugaragarira mu mibereho y’Umukiza hano ku isi, tubonamo ‘Imana iri kumwe natwe.’”

> “Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. ‘In all things it behooved Him to be made like unto His brethren.’ Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was ‘in all points tempted like as we are.’ Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God’s law and the nature of His service. His life testifies that it is possible for us also to obey the law of God.

> “Satani agereranya amategeko y’urukundo y’Imana nk’aho ari amategeko y’ubwikunde. Avuga ko bidashoboka ko twumvira amabwiriza yayo. Ugukiranuka kw’ababyeyi bacu ba mbere, hamwe n’amakuba yose kwakomotsemo, abigereka ku Muremyi, bigatuma abantu bareba Imana nk’inkomoko y’icyaha, n’imibabaro, n’urupfu. Yesu yagombaga guhishura ubu bushukanyi. Nk’umwe muri twe yagombaga gutanga urugero rwo kumvira. Ni cyo cyatumye yikorera kamere yacu, kandi anyura mu byatubayeho. ‘Ni cyo cyatumye akwiriye guhindurwa rwose nka bene Se muri byose.’ Abaheburayo 2:17. Iyo twagombaga kwihanganira ikintu icyo ari cyo cyose Yesu atigeze yihanganira, aho ni ho Satani yari kugaragaza ko imbaraga z’Imana zitaduhagije. Ni cyo cyatumye Yesu ‘ageragezwa muri byose nk’uko natwe tugeragezwa, nyamara we nta cyaha yakoze.’ Abaheburayo 4:15. Yihanganiye ikigeragezo cyose natwe dushobora guhura na cyo. Kandi ku bwe ubwe ntiyakoresheje imbaraga na zimwe adahabwa natwe ku buntu. Nk’umuntu, yahanganye n’ikigeragezo, kandi anesha ku mbaraga yahawe n’Imana. Aravuga ati, ‘Nishimira gukora ibyo ushaka, Mana yanjye, kandi amategeko yawe ari mu mutima wanjye.’ Zaburi 40:8. Ubwo yagendaga akora neza, kandi agakiza abarenganywaga bose na Satani, yahishuriye abantu neza imico y’amategeko y’Imana n’imiterere y’umurimo wayo. Ubugingo bwe buhamya ko natwe bishoboka ko twumvira amategeko y’Imana.”

> “By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM THAT I AM…. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” The Desire of Ages, 23, 24.

> “Ku bw’ubumuntu Bwe, Kristo yakoze ku bumuntu; ku bw’ubumana Bwe, afata intebe y’Imana. Nk’Umwana w’umuntu, yaduhaye icyitegererezo cyo kumvira; nk’Umwana w’Imana, aduha imbaraga zo kumvira. Ni Kristo wavugiye Mose mu gihuru ku musozi Horebu, ati: ‘Ndi Uwo Ndi We…. Kandi uzabwire abana ba Isirayeli uti: NDI Uwo Ndi We yantumye kuri mwe.’ Kuva 3:14. Icyo ni cyo cyari igihango cyo gukizwa kwa Isirayeli. Nuko rero, igihe yaje ‘afite ishusho y’abantu,’ yiyerekanye ko ari NDI Uwo Ndi We. Umwana w’i Betelehemu, Umukiza ufite ubugwaneza kandi woroheje mu mutima, ni Imana ‘yihishuriye mu mubiri.’ 1 Timoteyo 3:16. Kandi atubwira ati: ‘Ndi Umwungeri Mwiza.’ ‘Ndi Umugati w’Ubugingo.’ ‘Ndi Inzira, n’Ukuri, n’Ubugingo.’ ‘Nahawe ubutware bwose mu ijuru no mu isi.’ Yohana 10:11; 6:51; 14:6; Matayo 28:18. NDI Uwo Ndi We ni icyemezo cya buri sezerano. Ndi we; ntimutinye. ‘Imana iri kumwe natwe’ ni ingwate yo gukizwa kwacu ibyaha, ni n’icyemezo cy’imbaraga zacu zo kumvira amategeko yo mu ijuru.” Uwifuzwa Ibihe Byose, 23, 24.

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