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# Elijah - Number One

Eliya - Umubare wa Mbere

The First and Last

Uwa Mbere n’Uwa Nyuma

Author

Jeff Pippenger

Published

July 31, 2023

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The closing statement of the Old Testament sets forth a promise of the prophet Elijah appearing with a message before the great and dreadful day of the Lord.

Amagambo asoza Isezerano rya Kera atanga isezerano ry’uko umuhanuzi Eliya azaza afite ubutumwa mbere y’umunsi ukomeye kandi uteye ubwoba w’Umwami.

> 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 4:5, 6.

> Dore, nzaboherereza Eliya umuhanuzi, mbere y’uko umunsi ukomeye kandi uteye ubwoba w’Uwiteka ugera; kandi azagarura imitima y’ababyeyi ku bana babo, n’imitima y’abana ku babyeyi babo, kugira ngo ntazaza nkubite isi umuvumo. Malaki 4:5, 6.

The Bible is clear that “the great and dreadful day of the Lord” or the “curse” that God smites “the earth with” is also symbolically portrayed as “the seven last plagues” or “the wrath of God” in the book of Revelation. Chapter fifteen of Revelation introduces the prophetic setting that leads to the pouring out of the great and dreadful seven last plagues of chapter sixteen.

Bibiliya irabisobanutse ko “umunsi ukomeye kandi uteye ubwoba w’Uwiteka,” cyangwa “umuvumo” Imana ikubita “isi na wo,” na wo ushushanywa mu buryo bw’ikigereranyo nk’“ibyago birindwi bya nyuma” cyangwa “uburakari bw’Imana” mu gitabo cy’Ibyahishuwe. Igice cya cumi na gatanu cy’Ibyahishuwe gitangiza imiterere y’ubuhanuzi iganisha ku gusukwa kw’ibyago birindwi bya nyuma bikomeye kandi biteye ubwoba byo mu gice cya cumi na gatandatu.

> And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.

> Nuko mbona ikindi kimenyetso mu ijuru, gikomeye kandi gitangaje: abamarayika barindwi bafite ibyago birindwi bya nyuma; kuko muri byo ari ho uburakari bw’Imana busohojwe.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

> Nuko mbona ikintu gisa n’inyanja y’ibirahuri ivanze n’umuriro; mbona n’abanesheje ya nyamaswa n’igishushanyo cyayo n’ikimenyetso cyayo n’umubare w’izina ryayo, bahagaze kuri iyo nyanja y’ibirahuri bafite inanga z’Imana. Baririmba indirimbo ya Mose umugaragu w’Imana, n’indirimbo y’Umwana w’Intama, bavuga bati: Ibikorwa byawe birakomeye kandi biratangaje, Mwami Imana Ishoborabyose; inzira zawe zirakiranuka kandi ni iz’ukuri, wa Mwami w’abera. Ni nde utazakubaha, Mwami, ngo ahimbaze izina ryawe? Kuko ari wowe wenyine wera; kuko amahanga yose azaza asengere imbere yawe; kuko imanza zawe zagaragajwe.

> And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Revelation 15:1–8.

> Hanyuma y’ibyo ndareba, maze dore urusengero rw’ihema ry’ubuhamya rwo mu ijuru rurakinguwe. Nuko abamarayika barindwi basohoka muri urwo rusengero, bafite ibyago birindwi, bambaye imyenda y’igitare cyiza, cyera kandi gitanduye, kandi mu gituza bambaye imikandara ya zahabu. Maze kimwe muri bya bizima bine giha abo bamarayika barindwi inzabya zirindwi za zahabu zuzuye uburakari bw’Imana ihoraho iteka ryose. Nuko urusengero rwuzura umwotsi uturutse ku bwiza bw’Imana no ku mbaraga zayo; kandi nta muntu n’umwe washoboraga kwinjira muri urwo rusengero kugeza aho ibyago birindwi by’abo bamarayika barindwi byuzurijwe. Ibyahishuwe 15:1–8.

The reason “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” is that the opportunity to secure salvation closes when the temple is filled with smoke in chapter fifteen. The probationary time that mankind was given to repent and find salvation is then over. When that point in time is reached “the great and dreadful day of the Lord” that John calls “the seven last plagues” are poured out in advance of Christ’s Second Coming. Malachi called that day “dreadful,” and Isaiah identifies it as God’s “strange act.”

Impamvu “nta muntu washoboraga kwinjira mu rusengero, kugeza ubwo ibyago birindwi by’abamarayika barindwi byuzurijwe” ni uko uburyo bwo kubona agakiza busoza igihe urusengero rwuzuye umwotsi mu gice cya cumi na gatanu. Igihe cy’igeragezwa umuntu yahawe kugira ngo yihane kandi abone agakiza kiba kirangiye icyo gihe. Iyo iyo ngingo y’igihe igezeho, “umunsi ukomeye kandi uteye ubwoba w’Uwiteka,” uwo Yohana yita “ibyago birindwi bya nyuma,” usukwa mbere yo Kugaruka kwa Kabiri kwa Kristo. Malaki yise uwo munsi “uteeye ubwoba,” kandi Yesaya awugaragaza ko ari “igikorwa cyayo kidasanzwe” cy’Imana.

> For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. Isaiah 28:21, 22.

> Kuko Uwiteka azahaguruka nk’uko yahagurutse ku musozi wa Perazimu, azarakarira mu kibaya cya Gibeyoni, kugira ngo asohoze umurimo we, umurimo we utangaje; kandi asohoze igikorwa cye, igikorwa cye gitangaje. Nuko noneho ntimukabe abakobanyi, kugira ngo ingoyi zanyu zitakomera; kuko numvise ku Mwami Uwiteka Nyiringabo ko kurimbuka, ndetse kwagennwe, kuzasohorwa ku isi yose. Yesaya 28:21, 22.

Although God’s “strange act” encompasses “the whole earth,” Inspiration is clear that the outpouring of the plagues is associated with the rebellion of one nation.

Nubwo “igikorwa kidasanzwe” cy’Imana gikora ku “isi yose,” Ibyahumetswe bisobanura neza ko isukwa ry’ibyorezo rifitanye isano n’ubwigomeke bw’ishyanga rimwe.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Amahanga y’abanyamahanga azakurikiza urugero rwa Leta Zunze Ubumwe za Amerika. Nubwo ari yo iyoboye, nyamara icyo kibazo gikomeye kizagera ku bwoko bwacu mu bice byose by’isi.” Testimonies, volume 6, 395.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Ubwo Amerika, igihugu cy’ubwisanzure mu by’idini, izifatanya n’Ubupapa mu guhatira umutimanama no guhatira abantu kubahiriza isabato y’ikinyoma, abantu bo muri buri gihugu cyo ku isi bazayoborwa gukurikiza urugero rwayo.” Testimonies, volume 6, 18.

Every nation will fill their cup of their probationary time, but the “judgments of God” that Sister White identifies as “national ruin”, “the time of God’s destructive judgments” as she also calls the history that begins at the Sunday law in the United States, are not the seven last plagues.

Buri shyanga buzuzuza igikombe cy’igihe cyabwo cy’igeragezwa, ariko “imanza z’Imana” Sister White avuga ko ari “kurimbuka kw’amahanga”, “igihe cy’imanza z’Imana zisenya” nk’uko yanise amateka atangira ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika, si bya byago birindwi bya nyuma.

> “A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God’s people be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

> “Igihe kiraje ubwo amategeko y’Imana azahindurwa ubusa, mu buryo bwihariye, mu gihugu cyacu. Abategetsi b’igihugu cyacu, binyuze mu mategeko bashyiraho, bazahatira abantu kubahiriza amategeko y’icyumweru, bityo abantu b’Imana bazashyirwe mu kaga gakomeye. Igihe igihugu cyacu, mu nteko zacyo zishinga amategeko, kizashyiraho amategeko yo guhambiriza imitimanama y’abantu ku byerekeye uburenganzira bwabo bw’idini, gishyiraho itegeko ryo kuziririza ku cyumweru, kandi kigakoresha ububasha bw’agahato burwanya abubahiriza Isabato y’umunsi wa karindwi, amategeko y’Imana azaba, ku mpamvu zose zifatika, yahinduwe ubusa mu gihugu cyacu; kandi ubuhakanyi bw’ishyanga buzahita bukurikirwa no kurimbuka kw’ishyanga.” Review and Herald, 18 Ukuboza 1888.

The judgments of God, which Sister White identifies as “national ruin” begin at the national Sunday law and mark the beginning of God’s “strange act,” though God’s strange act is more specifically the seven last plagues. A more complete picture of the strange act of God appears when the deliverance from Egypt is added to the line of God’s executive judgments. The Egyptian plagues, though ten in number, were divided. The first three were distinguished from the last seven. Thus, the deliverance from Egypt identifies a period of time represented by the first three plagues that begins with the national ruin of the United States, and continues until Michael stands up and human probation closes.

Imanza z’Imana, ibyo Sister White avuga ko ari “ugusenyuka kw’ishyanga,” itangirira ku itegeko ry’icyumweru ryo ku rwego rw’ishyanga kandi igaragaza intangiriro y’“igikorwa cyayo kidasanzwe” cy’Imana, nubwo igikorwa kidasanzwe cy’Imana, mu buryo bwihariye kurushaho, ari ibyago birindwi bya nyuma. Ishusho yuzuye kurushaho y’igikorwa kidasanzwe cy’Imana igaragara iyo ugukizwa kuva muri Egiputa kwongewe ku murongo w’imanza nyubahirizategeko z’Imana. Ibyago bya Egiputa, nubwo byari icumi mu mubare, byari bigabanijwemo ibice. Ibitatu bya mbere byaratandukanyijwe n’ibirindwi bya nyuma. Bityo, ugukizwa kuva muri Egiputa kugaragaza igihe gihagarariwe n’ibyago bitatu bya mbere, gitangirana n’ugusenyuka kw’ishyanga rya Leta Zunze Ubumwe z’Amerika, kandi kigakomeza kugeza igihe Mikayeli ahagurutse maze igihe cy’igeragezwa cy’abantu kigafungwa.

> “God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is nonetheless certain and terrible because it is long delayed. ‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’ Isaiah 28:21. To our merciful God the act of punishment is a strange act. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Ezekiel 33:11. The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth, … forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty.’ ‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’ Exodus 34:6, 7; Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the retribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.

> “Imanza z’Imana zizagera ku bashaka gukandamiza no kurimbura ubwoko bwayo. Ukwihangana kwayo kw’igihe kirekire ku banyabyaha gutera abantu ubutwari mu kugomera, ariko igihano cyabo uko biri kose kirahamye kandi giteye ubwoba kuko kimaze igihe kirekire gitinze. ‘Uwiteka azahaguruka nk’uko yahagurutse ku musozi wa Perazimu, azarakarira mu kibaya cya Gibeyoni, kugira ngo asohoze umurimo we, umurimo we w’igitangaza; kandi asohoze igikorwa cye, igikorwa cye kidasanzwe.’ Yesaya 28:21. Ku Mana yacu y’impuhwe, igikorwa cyo guhana ni igikorwa kidasanzwe. ‘Ndiho, ni ko Umwami Uwiteka avuga, sinishimira urupfu rw’umunyabyaha.’ Ezekiyeli 33:11. Uwiteka ni ‘umunyambabazi n’umunyempuhwe, utinda kurakara, agira kugira neza n’ukuri kwinshi, … ababarira gukiranirwa no kugomera n’icyaha.’ Nyamara ‘ntazatsindishiriza na hato umunyacyaha.’ ‘Uwiteka atinda kurakara, kandi afite imbaraga nyinshi, kandi rwose ntazagira umunyacyaha umwere.’ Kuva 34:6, 7; Nahumu 1:3. Azahamya ubutware bw’amategeko ye yakandamijwe akoresheje ibiteye ubwoba mu gukiranuka. Uburemere bw’ihōrerwa butegereje umunyabyaaha bushobora gupimirwa ku gushidikanya k’Uwiteka mu gushyira mu bikorwa ubutabera. Ihanga yihanganira igihe kirekire, kandi atazahana kugeza igihe rizuzuriza urugero rw’ibicumuro byaryo mu ibarura ry’Imana, amaherezo rizanywa igikombe cy’uburakari kidavangiwemo imbabazi.”

> “When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark (Revelation 14:9, 10), will be poured out. The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: ‘There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.’ The sea ‘became as the blood of a dead man: and every living soul died in the sea.’ And ‘the rivers and fountains of waters … became blood.’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘Thou art righteous, O Lord, … because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’ Revelation 16:2–6. By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit and were seeking to do the same work with these murderers of the prophets.

> “Igihe Kristo azahagarika umurimo We wo kutuvuganira ahera, umujinya utavanze wavuzwe ko uzagera ku baramya ya nyamaswa n’igishushanyo cyayo kandi bakakira ikimenyetso cyayo (Ibyahishuwe 14:9, 10), uzasukwa. Ibyago byaguye kuri Egiputa igihe Imana yari igiye gukiza Abisirayeli byari bihuje imiterere n’izo manza zirusha ubukana kandi zagutse kurushaho zizagwa ku isi mbere gato y’uko ubwoko bw’Imana bukizwa bwa nyuma. Mu gusobanura ibyo byorezo biteye ubwoba, uwahishuriwe aravuga ati: ‘Ibibyimba bibi kandi bibabaza cyane biza ku bantu bari bafite ikimenyetso cya ya nyamaswa no ku baramyaga igishushanyo cyayo.’ Inyanja ‘ihinduka nk’amaraso y’umuntu wapfuye: maze ibifite ubugingo byose byo mu nyanja birapfa.’ Kandi ‘inzuzi n’amasoko y’amazi … bihinduka amaraso.’ Nubwo ibyo bihano biteye ubwoba, ubutabera bw’Imana bugaragazwa rwose ko bukiranuka. Marayika w’Imana aravuga ati: ‘Uri umukiranutsi, Mwami, … kuko ari ko waciriyeho iteka. Kuko bamenesheje amaraso y’abera n’ay’abahanuzi, kandi ubahaye amaraso ngo bayanywe; kuko babikwiriye.’ Ibyahishuwe 16:2–6. Kubera gucira abantu b’Imana iteka ryo gupfa, ni nk’aho bagize icyaha cy’amaraso yabo nk’aho ayo maraso yamenwe n’amaboko yabo koko. Ni muri ubwo buryo na bwo Kristo yavuze ko Abayuda bo mu gihe Cye bafite urubanza rw’amaraso yose y’abera yamenwe uhereye ku minsi ya Abeli; kuko bari bafite uwo mwuka umwe kandi bashakaga gukora uwo murimo umwe nk’uwo abo bicanyi b’abahanuzi bakoze.”

> “In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9. The prophets thus describe the condition of the earth at this fearful time: ‘The land mourneth; … because the harvest of the field is perished…. All the trees of the field are withered: because joy is withered away from the sons of men.’ ‘The seed is rotten under their clods, the garners are laid desolate…. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture…. The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness.’ ‘The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence.’ Joel 1:10–12, 17–20; Amos 8:3.

> “Mu cyorezo gikurikiraho, izuba rihabwa ubushobozi bwo ‘gutwika abantu umuriro. Nuko abantu batwikwa n’ubushyuhe bwinshi cyane.’ Imirongo ya 8, 9. Abahanuzi basobanura batya imimerere y’isi muri icyo gihe giteye ubwoba: ‘Igihugu kirarira; … kuko umusaruro wo mu murima warimbutse…. Ibiti byose byo mu gasozi byarumye: kuko ibyishimo byumye bikava ku bana b’abantu.’ ‘Imbuto zaboze munsi y’udufuro twazo, ibigega byasenyutse bisigara ari amatongo…. Mbega ukuntu amatungo aniha! Imikumbi y’inka irazahaye, kuko idafite urwuri…. Inzuzi z’amazi zarumye, kandi umuriro watse ukarya urwuri rwo mu butayu.’ ‘Indirimbo zo mu rusengero zizahinduka amarira y’ababoroga kuri uwo munsi, ni ko Uwiteka Imana ivuga: ahantu hose hazaba imirambo myinshi; bazayijugunya hanze mu ituze.’ Yoweli 1:10–12, 17–20; Amosi 8:3.”

> “These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.

> “Ibyo byago si iby’isi yose, kuko bitaba bityo abatuye isi barimburwa rwose. Nyamara bizaba ibihano biteye ubwoba kurusha ibindi byose abantu bapfa bigeze bamenya. Imanza zose zagejejwe ku bantu mbere y’isozwa ry’igihe cy’imbabazi zivanze n’imbabazi. Amaraso ya Kristo yahoraga atakambira umunyabyaha yamurinze kutagerwaho n’igipimo cyose cy’umwenda we; ariko mu rubanza rwa nyuma, uburakari busesekazwa butavanzemo imbabazi.

> “In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’ Amos 8:11, 12.” The Great Controversy, 627–629.

> “Uwo munsi, imbaga nyamwinshi bazifuza ubwugamo bw’imbabazi z’Imana bamaze igihe kirekire basuzugura. ‘Dore, iminsi iraza, ni ko Uwiteka Imana avuga, ubwo nzateza inzara mu gihugu, itazaba ari inzara y’umugati cyangwa inyota y’amazi, ahubwo izaba ari iyo kumva amagambo y’Uwiteka: kandi bazazerera bava ku nyanja bajya ku yindi, kandi bava mu majyaruguru bakagera iburasirazuba, baziruka hirya no hino bashaka ijambo ry’Uwiteka, ariko ntibazaribona.’ Amosi 8:11, 12.” Intambara Ikomeye, 627–629.

In the previous passage it stated, “The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.” She also penned in the same paragraph, “The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people.” The nation (the United States) that fills up “the measure of iniquity” will suffer plagues similar to the ten plagues in Egypt.

Mu gice kibanziriza iki havuze hati, “Ishyanga yihanganira, kandi atazarimbura kugeza igihe rizuzuriza urugero rw’ubugome bwarwo imbere y’Imana, amaherezo rizanywa igikombe cy’uburakari kitavanzemo imbabazi.” Kandi muri iyo paragarafu nyine yaranditse ati, “Ibyago byatewe Misiri igihe Imana yari igiye gukiza Isirayeli byari bisa mu mimerere n’izo manza zirusha kure ubukana n’ubwaguke, zigomba kugwira isi mbere gato yo gukizwa kwa nyuma kw’ubwoko bw’Imana.” Ishyanga (Leta Zunze Ubumwe za Amerika) ryuzuza “urugero rw’ubugome” rizagerwaho n’ibyago bisa na bya byago icumi byatewe Misiri.

The plagues of Egypt were divided into two periods. The first three plagues fell on everyone, but the seven last plagues only fell upon the Egyptians.

Ibyago byo muri Egiputa byagabanyijwemo ibihe bibiri. Ibyago bitatu bya mbere byaguye kuri bose, ariko ibyago birindwi bya nyuma byaguye ku Banyegiputa bonyine.

> And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. Exodus 8:22.

> Kandi kuri uwo munsi nzatandukanya igihugu cy’i Gosheni, aho ubwoko bwanjye butuye, kugira ngo ntihabemo udusimba tw’amakubi; kugira ngo umenye yuko ndi Uwiteka uri hagati mu isi. Kuva 8:22.

The first three plagues in Egypt fell everywhere, but Goshen, where the Hebrews lived did not receive Egypt’s seven last plagues. The United States is the nation that fills up its cup of iniquity at the Sunday law. At that point national apostasy is followed by national ruin, but the judgments which produce national ruin are mixed with mercy until Michael stands up and probation closes for all mankind. At the Sunday law in the United States the majority of those who now profess to be Sabbath-keepers will bow to the powers that be and accept the mark of the beast. At that time the Sunday law issue becomes a spiritual test for those who have been outside of Adventism. From the Sunday law in the United States until Michael stands up is the great ingathering of eleventh-hour workers, but the door has already been closed upon those who are held accountable for the light of the seventh-day Sabbath before the Sunday law.

Ibyorezo bitatu bya mbere byatewe muri Egiputa byaguye ahantu hose, ariko i Gosheni, aho Abaheburayo babaga, ntihigeze hagera ibyorezo birindwi bya nyuma bya Egiputa. Leta Zunze Ubumwe z’Amerika ni yo gihugu cyuzuza igikombe cy’ubugome bwacyo ku itegeko ryo ku cyumweru. Icyo gihe ubuhakanyi bw’ishyanga bukurikirwa no kurimbuka kw’ishyanga, ariko imanza zitera irimbuka ry’ishyanga zivanzwe n’imbabazi kugeza igihe Mikayeli ahagurutse kandi igihe cy’igeragezwa kigafungwa ku bantu bose. Ku itegeko ryo ku cyumweru muri Leta Zunze Ubumwe z’Amerika, benshi mu b’ubu bavuga ko barinda Isabato bazunamira ubutegetsi buriho kandi bemere ikimenyetso cy’inyamaswa. Muri icyo gihe ikibazo cy’itegeko ryo ku cyumweru kiba ikigeragezo cy’umwuka ku bari barabaye hanze y’Adiventisime. Uhereye ku itegeko ryo ku cyumweru muri Leta Zunze Ubumwe z’Amerika kugeza igihe Mikayeli ahagurukiye habaho ikusanywa rikomeye ry’abakozi bo ku isaha ya cumi n’imwe, ariko urugi rwari rwamaze gufungwa ku bafatwa ko babazwa umucyo w’Isabato y’umunsi wa karindwi mbere y’itegeko ryo ku cyumweru.

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> Uko iminsi igenda ishira, ni ko birushaho kugaragara ko imanza z’Imana ziri mu isi. Mu muriro no mu myuzure no mu mutingito, arimo aburira abatuye iyi si iby’ukwegera kwe kwegereje. Igihe kiri hafi cyane ubwo ingorane ikomeye mu mateka y’isi izaba igeze, igihe buri gikorwa cyose mu butegetsi bw’Imana kizajya gikurikiranwa n’inyota ikomeye y’ukumenya hamwe n’ubwoba budasobanurwa. Mu gihe gito cyane, imanza z’Imana zizakurikirana zisimburana—umuriro n’umwuzure n’umutingito, hamwe n’intambara no kumeneka kw’amaraso.

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> “Mbega ukuntu abantu bakamenya igihe cyo kugendererwa kwabo! Hariho benshi batarumva ukuri kugerageza kw’iki gihe. Hariho benshi Umwuka w’Imana ari guhangana na bo. Igihe cy’imanza z’Imana zirimbura ni cyo gihe cy’imbabazi ku batabonye uburyo bwo kumenya icy’ukuri. Uwiteka azabarebana ubwuzu. Umutima We w’imbabazi urakozweho; ukuboko Kwe kuracyarambuye ngo akize, mu gihe urugi rufungiranye abatinze kwinjira.”

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.

> “Ubuntu bw’Imana bugaragarira mu kwihangana kwayo kurambye. Irimo isubiza inyuma imanza zayo, itegereje ko ubutumwa bw’umuburo bumvikanishwa kuri bose. Mbega, iyo abantu bacu bumvaga nk’uko bakwiriye kumva inshingano ibaremereye yo kugeza ku isi ubutumwa bwa nyuma bw’imbabazi, mbega umurimo utangaje wakorwa!” Testimonies, volume 9, 97.

In the previous passage she identified that “the time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” In the next passage she refers to that period of time as “the time of trouble.”

Mu murongo wabanje yagaragaje ko “igihe cy’imanza z’Imana zirimbura ari igihe cy’imbabazi ku batigeze bagira uburyo bwo kumenya ukuri.” Mu murongo ukurikiyeho yita icyo gihe “igihe cy’amakuba.”

> “I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.

> “Nabonye ko Isabato yera ari yo, kandi izakomeza kuba, urukuta rutandukanya Isirayeli y’Imana nyakuri n’abatizera; kandi ko Isabato ari cyo kibazo gikomeye, cyo guhuza imitima y’abera b’Imana bakundwa bayitegereje. Kandi nihagira uwizeye, agakomeza Isabato, kandi agahabwa umugisha uyiherekeza, hanyuma akayireka, kandi akica itegeko ryera, azaba yifungiye amarembo y’Umurwa Wera, nk’uko byanze bikunze hariho Imana itegeka mu ijuru hejuru. Nabonye ko Imana ifite abana, batabona kandi badakomeza Isabato. Ntabwo bari baranze umucyo uyerekeye. Kandi mu itangira ry’igihe cy’amakuba, twuzujwe Mwuka Muziranenge ubwo twajyaga kwamamaza Isabato mu buryo bwuzuye kurushaho. Ibyo byarakaje itorero n’Abadiventisiti b’izina gusa, kuko batashoboraga kunyomoza ukuri kw’Isabato. Kandi muri icyo gihe, intore z’Imana, bose babonye neza ko dufite ukuri, maze basohoka kandi bihanganira akarengane hamwe natwe.” A Word to the Little Flock, 18, 19.

Though modified a little, the same passage just cited is found in the book Early Writings. In that book she includes commentary on her statement about “the time of trouble.” A Word to the Little Flock was the first publication of the disappointed faithful Millerites after the Great Disappointment of October 22, 1844, and decades later, when editors used portions of that pamphlet to include in the book Early Writings, they clarified that “the time of trouble” that was referred to was not the seven last plagues, for when the seven last plagues are poured out there is no mercy mixed with the judgments.

N’ubwo hahinduwemo bike, uwo murongo nyine umaze kuvugwa uraboneka mu gitabo Early Writings. Muri icyo gitabo ashyiramo ibisobanuro ku magambo ye yerekeye “igihe cy’amakuba.” A Word to the Little Flock ni cyo cyari igitabo cya mbere cyasohowe n’Abamilerite bizerwa bari bacitse intege nyuma y’Itenguha Rikomeye ryo ku wa 22 Ukwakira 1844, kandi nyuma y’imyaka myinshi, ubwo abanditsi bakoreshaga ibice by’ako gapapuro kugira ngo babishyire mu gitabo Early Writings, basobanuye neza ko “igihe cy’amakuba” cyavugwaga kitari bya byorezo birindwi bya nyuma, kuko igihe bya byorezo birindwi bya nyuma bisukwa, nta mbabazi ziba zikivanze n’imanza.

> “1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> “1. Ku ipaji rya 33 hatanzwe ibi bikurikira: ‘Nabonye yuko Isabato yera ari yo, kandi izakomeza kuba, urukuta rutandukanya Isirayeli y’ukuri y’Imana n’abatizera; kandi ko Isabato ari yo kibazo gikomeye kizahuza imitima y’abera b’Imana bakundwa, bategereje. Nabonye yuko Imana ifite abana batabona kandi badakomeza Isabato. Ntabwo banze umucyo uyerekeye. Kandi mu itangira ry’igihe cy’amakuba, twuzujwe Mwuka Wera ubwo twajyaga gutangaza Isabato mu buryo bwuzuye kurushaho.’”

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Iyo yeretswe mu mwaka wa 1847, igihe abavandimwe b’Abadivantisiti bitonderaga Isabato bari bake cyane, kandi muri bo na bo hakaba harimo bake batekerezaga ko kuyitondera bifite akamaro gahagije ko gutandukanya abantu b’Imana n’abatizera. Ubu noneho ugusohora kw’iyo yeretswe gutangiye kugaragara. ‘Intangiriro y’icyo gihe cy’amakuba,’ havugwa hano, ntibwerekeza ku gihe ibyago bizatangira gusukwa, ahubwo yerekeza ku gihe gito kibanziriza isukwa ryabyo, igihe Kristo ari mu buturo bwera. Muri icyo gihe, ubwo umurimo w’agakiza uzaba uri kugana ku iherezo, amakuba azaba aza ku isi, kandi amahanga azarakara, nyamara afatirwe kugira ngo adakoma mu nkokora umurimo wa marayika wa gatatu. Muri icyo gihe ni ho ‘imvura y’itumba,’ cyangwa kugarurirwamo imbaraga biturutse imbere y’Umwami, izaza, kugira ngo iha imbaraga ijwi riranguruye rya marayika wa gatatu, no gutegura abera kugira ngo bazashobore guhagarara mu gihe ibyago birindwi bya nyuma bizaba bisukwa.” Early Writings, 85.

At the Sunday law in the United States national apostasy will be followed by national ruin. At that Sunday law Adventism in the United States will be divided into two classes, one will receive the mark of the beast the other the seal of God. The national ruin of the United States is represented by the first three plagues of Egypt. Those judgments continue until the close of human probation, then the seven last plagues that are unmixed with mercy are poured out.

Ku bijyanye n’itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika, ubuhakanyi bw’ishyanga buzakurikirwa n’ukurimbuka kw’ishyanga. Muri iryo tegeko ryo ku Cyumweru, Abadiventisiti bo muri Leta Zunze Ubumwe z’Amerika bazacikamo ibyiciro bibiri: kimwe kizahabwa ikimenyetso cy’inyamaswa, ikindi gihabwe ikimenyetso cy’Imana. Ukurimbuka kw’ishyanga kwa Leta Zunze Ubumwe z’Amerika gushushanywa n’ibyago bitatu bya mbere bya Egiputa. Izo manza zikomeza kugeza igihe cy’igeragezwa ry’abantu kirangiye; hanyuma ibyago birindwi bya nyuma bitavanzemo imbabazi bigasukwa.

My point is less about the prophetic history of Egypt and more about the fact that Ellen White identifies Egypt as the symbol of the nation that forces the entire world to receive the mark of the beast, for in doing so she is using the beginning to illustrate the end, which is the prophetic signature of Jesus as the Alpha and Omega. In the Exodus story when the Lord is entering into covenant with ancient Israel, He introduces Himself with a new name.

Icyo nshaka kugaragaza ntikibanda cyane ku mateka y’ubuhanuzi ya Egiputa, ahubwo kibanda ku kuba Ellen White agaragaza Egiputa nk’ikimenyetso cy’ishyanga rihatira isi yose kwakira ikimenyetso cy’inyamaswa; kuko, mu kubigenza atyo, aba akoresha intangiriro kugira ngo asobanure iherezo, ari byo biranga ubuhanuzi bwa Yesu nk’Alufa na Omega. Mu nkuru yo Kuva, igihe Uwiteka yari agiye kugirana isezerano na Isirayeli ya kera, yiyerekana akoresheje izina rishya.

> Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.

> Nuko Uwiteka abwira Mose ati: “Noneho urabona icyo nzakorera Farawo; kuko ukuboko gukomeye kuzatuma abarekura, kandi ukuboko gukomeye kuzatuma abirukana mu gihugu cye.”

> And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.

> Nuko Imana ibwira Mose iti: Ndi Uwiteka; kandi nabonekeye Aburahamu, Isaka na Yakobo mfite izina ry’Imana Ishoborabyose, ariko izina ryanjye YEHOVA ntibari baramenyeshejwe.

> And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.

> Kandi nashyizeho isezerano ryanjye na bo, ryo kubaha igihugu cy’i Kanani, igihugu cy’urugendo rwabo, aho bari abasuhuke. Kandi numvise no kuniha kw’abana ba Isirayeli, abo Abanyegiputa baboshye mu bucakara; kandi nibutse isezerano ryanjye. Ni cyo gituma ubwira abana ba Isirayeli uti: Ndi Uwiteka, kandi nzabakiza imitwaro y’Abanyegiputa iri ku bitugu byanyu, kandi nzabohora mu bucakara bwabo, kandi nzabacungura ukuboko kurambuye no guca imanza zikomeye. Kandi nzabiyegurira mube ubwoko bwanjye, nanjye mbe Imana yanyu; kandi muzamenya ko ndi Uwiteka Imana yanyu, ubakiza imitwaro y’Abanyegiputa iri ku bitugu byanyu. Kandi nzabageza mu gihugu icyo narahiye ko nzagiha Aburahamu, Isaka na Yakobo; kandi nzakibaha ho gakondo: Ndi Uwiteka.

> And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. Exodus 6:1–9.

> Nuko Mose abwira atyo abana ba Isirayeli; ariko ntibumvira Mose, kubera umubabaro wo mu mutima, n’uburetwa bw’agashinyaguro. Kuva 6:1–9.

The Lord here is identifying Moses as the representative of His covenant as were Jacob, Isaac and Abraham. Until the history of Moses the name JEHOVAH was unknown to Abraham and his descendants, and in the history of the renewing of Abraham’s covenant when the Hebrews were to be delivered from Egyptian bondage the Lord introduces a new revelation of His character, for a name represents character prophetically. When Abram entered into covenant with the Lord, the Lord changed his name to Abraham. At the beginning of the prophecy of Egyptian bondage the human representative of the covenant had his name changed and at the end of that prophecy God introduced a new name for Himself.

Hano Uwiteka arimo aramenyekanisha Mose nk’uhagarariye isezerano rye, nk’uko byari kuri Yakobo, Isaka na Aburahamu. Kugeza ku mateka ya Mose, izina JEHOVAH ntiryari rizwi na Aburahamu n’urubyaro rwe; kandi mu mateka yo kongera kuvugurura isezerano rya Aburahamu, ubwo Abaheburayo bari bagiye gukurwa mu bubata bwo muri Egiputa, Uwiteka atangiza ihishurirwa rishya ry’imico ye, kuko mu buryo bw’ubuhanuzi izina rihagararira imico. Igihe Abram yinjiranaga isezerano n’Uwiteka, Uwiteka yahinduye izina rye arigira Aburahamu. Mu itangiriro ry’ubuhanuzi bw’ububata bwo muri Egiputa, uhagarariye isezerano mu bantu yahinduriwe izina rye, kandi ku iherezo ry’ubwo buhanuzi Imana yamenyekanishije izina rishya kuri yo ubwayo.

Abram entered into covenant in chapter fifteen and there set forth the prophecy of Egyptian bondage for four hundred years. In chapter seventeen Abram was given the rite of circumcision and his and Sarah’s names were changed.

Abramu yinjiye mu isezerano mu gice cya cumi na gatanu, kandi aho ni ho hatangarijwe ubuhanuzi bw’uburetwa bwo muri Egiputa buzamara imyaka magana ane. Mu gice cya cumi na karindwi, Abramu yahawe umuhango wo gukebwa, kandi amazina ye n’irya Sara arah changed.

Four hundred years later Moses was raised up to fulfill Abraham’s four-hundred-year prophecy. Abraham, Isaac, Jacob and Moses all represent the one hundred and forty-four thousand who enter into covenant with the Lord in the last days.

Nyuma y’imyaka magana ane, Mose yarahagurukijwe kugira ngo asohoze ubuhanuzi bwa Aburahamu bw’imyaka magana ane. Aburahamu, Isaka, Yakobo na Mose bose bagereranya ibihumbi ijana na mirongo ine na bine binjira mu isezerano n’Umwami mu minsi ya nyuma.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Mu minsi ya nyuma y’amateka y’iyi si, isezerano ry’Imana n’ubwoko bwayo bwitondera amategeko yayo rigomba kuvugururwa.” Review and Herald, 26 Gashyantare 1914.

The separation of the Sabbath-keepers who accept the mark of the beast from the Sabbath-keepers who receive the seal of God is accomplished at the Sunday law. The separation is represented in the parable of the ten virgins.

Itandukanywa ry’abubahiriza Isabato bemera ikimenyetso cy’inyamaswa n’abubahiriza Isabato bahabwa ikimenyetso cy’Imana rikorwa ku itegeko ryo ku Cyumweru. Iryo tandukanywa rigaragazwa mu mugani w’abakobwa cumi b’isugi.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Umugani w’abakobwa cumi b’isugi wo muri Matayo 25 na wo ugaragaza ubunararibonye bw’ubwoko bw’Abadiventisiti.” Intambara Ikomeye, 393.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Nkunze koherezwa ku mugani w’abakobwa icumi b’isugi, batanu muri bo bari abanyabwenge, na batanu ari abapfu. Uyu mugani warasohoye kandi uzasohora uko wanditse ijambo ku rindi, kuko ufite ishyirwa mu bikorwa ryihariye kuri iki gihe, kandi, kimwe n’ubutumwa bw’umumarayika wa gatatu, warasohoye kandi uzakomeza kuba ukuri kw’iki gihe kugeza ku mperuka y’ibihe.” Review and Herald, 19 Kanama 1890.

The parable was fulfilled on October 22, 1844 when the wise and foolish virgins of Millerite history were separated. The beginning of Adventism represents the end of Adventism, and the separation at the end is a fulfillment of the parable of the ten virgins and the separation at the end is produced by the Sunday law.

Uyu mugani wasohoye ku itariki ya 22 Ukwakira 1844, igihe abanyabwenge n’abapfu b’inkumi bo mu mateka y’Abamilerite batandukanywaga. Intangiriro y’Ubwadiventisiti ihagarariye iherezo ry’Ubwadiventisiti, kandi iryo tandukaniro ryo ku iherezo ni ugusohora k’umugani w’inkumi icumi, kandi iryo tandukaniro ryo ku iherezo ritezwa n’itegeko ryo ku Cyumweru.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “N’ubundi kandi, iyi migani yigisha ko nta gihe cy’igeragezwa kizabaho nyuma y’urubanza. Iyo umurimo w’ubutumwa bwiza urangiye, ako kanya hakurikiraho gutandukanywa kw’abakiranutsi n’ababi, kandi iherezo rya buri tsinda rigashyirwaho iteka ryose.” Christ’s Object Lessons, 123.

The parable of the ten virgins identifies that it is the wise virgins of Adventism that receive the seal of God and the foolish virgins of Adventism that receive the mark of the beast at the Sunday law in the United States. The foolish virgins are also represented as Laodiceans.

Umugani w’abakobwa icumi ugaragaza ko abakobwa b’abanyabwenge bo mu Badiventisime ari bo bahabwa ikimenyetso cy’Imana, naho abakobwa b’abapfapfa bo mu Badiventisime bakakira ikimenyetso cy’inyamaswa mu gihe cy’itegeko ryo ku cyumweru muri Leta Zunze Ubumwe z’Amerika. Abakobwa b’abapfapfa na bo bagereranywa n’Abanyolawodikiya.

> “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’abapfu batanu, na yo kandi ivugwaho ko ari imimerere y’i Lawodikiya.” Review and Herald, 19 Kanama 1890.

In the last days, when God renews His covenant with His commandment-keeping people, God will reveal a new name of Himself as He did when He renewed the covenant in the time of Moses. The condition of the foolish virgins is that they have no oil, and the condition of the Laodiceans is that they are too blind to see they have no oil. It is obvious that if the foolish virgins are Laodiceans, then the wise virgins are Philadelphians.

Mu minsi y’imperuka, ubwo Imana izongera isezerano ryayo n’ubwoko bwayo bwitondera amategeko yayo, Imana izihishura mu izina ryayo rishya nk’uko yabigenje ubwo yavugururaga isezerano mu gihe cya Mose. Imimerere y’abakobwa b’abapfapfa ni uko badafite amavuta, kandi imimerere y’Abalawodikiya ni uko bahumye cyane ku buryo batabona ko badafite ayo mavuta. Biragaragara ko niba abakobwa b’abapfapfa ari Abalawodikiya, noneho abakobwa b’abanyabwenge ari Abafiladelifiya.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.

> Kandi umumarayika w’itorero ry’i Filadelifiya wandike uti: Uwera, Uw’ukuri, ufite urufunguzo rwa Dawidi, ukingura kandi nta muntu ushobora gukinga; kandi ugakinga kandi nta muntu ushobora gukingura, ni we uvuga ibi ati: Nzi imirimo yawe: dore, nagushyize imbere urugi rukinguye, kandi nta muntu ushobora kurukinga; kuko ufite imbaraga nke, kandi wakomeje ijambo ryanjye, kandi ntiwahakanye izina ryanjye.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.

> Dore, abo b’isinagogi ya Satani, abavuga ko ari Abayahudi nyamara atari bo, ahubwo bakabeshya; dore, nzatuma baza bapfukame imbere y’ibirenge byawe, bamenye ko nagukunze. Kubera ko witse ku ijambo ryo kwihangana kwanjye, nanjye nzakurinda mu gihe cy’igishuko kizagera ku isi yose, kugira ngo kigerageze abatuye isi.

> Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–13.

> Dore, ndaza vuba: komeza ushikamire ku byo ufite, kugira ngo hatagira ugutwara ikamba ryawe. Unesha nzamugira inkingi mu rusengero rw’Imana yanjye, kandi ntazongera kuruvamo ukundi: kandi nzamwandikaho izina ry’Imana yanjye, n’izina ry’umurwa w’Imana yanjye, ari wo Yerusalemu nshya, umanuka uvuye mu ijuru uva ku Mana yanjye: kandi nzamwandikaho izina ryanjye rishya. Ufite ugutwi, niyumve icyo Umwuka abwira amatorero. Ibyahishuwe 3:7–13.

The Philadelphians represent the one hundred and forty-four thousand and they are promised that God would write His new name upon them. When the Lord enters into covenant with the one hundred and forty-four thousand, He will introduce a new name of Himself. Abraham was told by the Lord that He was God Almighty.

Abanyafiladelifiya bahagarariye abantu ibihumbi ijana na mirongo ine na bine, kandi basezeranijwe ko Imana izabandikaho izina ryayo rishya. Ubwo Uwiteka azinjirana isezerano n’abo bantu ibihumbi ijana na mirongo ine na bine, azatangiza izina rishya rye ubwe. Aburahamu yabwiwe n’Uwiteka ko ari Imana Ishoborabyose.

> And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:1–5.

> Nuko Aburamu yari amaze imyaka mirongo cyenda n’icyenda avutse, Uwiteka abonekera Aburamu, aramubwira ati: “Ndi Imana Ishoborabyose; ugendere imbere yanjye, kandi ube utunganye. Kandi nzashyiraho isezerano ryanjye hagati yanjye nawe, kandi nzagwiza urubyaro rwawe cyane rwose.” Nuko Aburamu yubama yubitse umutwe hasi; Imana ivugana na we iti: “Ku byanjye, dore, isezerano ryanjye riri kumwe nawe, kandi uzaba se w’amahanga menshi. Kandi izina ryawe ntirizongera kwitwa Aburamu, ahubwo izina ryawe rizaba Aburahamu; kuko nakugize se w’amahanga menshi.” Itangiriro 17:1–5.

When the Lord first entered into covenant with a chosen people in the time of Abraham, He identified Himself as the Almighty God. When He furthered His covenant relationship in the time of Moses, for the first time he identified Himself as JEHOVAH. When Jesus came to confirm the covenant with many for one week, He introduced a new name of God that had only been expressed one time in the Old Testament and that was by a Babylonian.

Igihe Umwami yabanje kugirana isezerano n’ubwoko bwatoranyijwe mu gihe cya Aburahamu, Yiyerekanye nk’Imana Ishoborabyose. Igihe yateje imbere umubano w’isezerano rye mu gihe cya Mose, ku ncuro ya mbere Yiyerekanye nka YEHOVA. Igihe Yesu yazaga kwemeza isezerano na benshi mu cyumweru kimwe, yamenyekanishije izina rishya ry’Imana ryari ryarigeze kuvugwa inshuro imwe gusa mu Isezerano rya Kera, kandi ryari ryaravuzwe n’Umunyababuloni.

> Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:24, 25.

> Maze Umwami Nebukadinezari arumirwa cyane, arahaguruka yihuta, aravuga abaza abajyanama be ati: “Mbese ntitwaterereye abagabo batatu baboshywe mu muriro rwagati?” Baramusubiza bati: “Ni ko biri, nyagasani mwami.” Arongera ati: “Dore ndabona abagabo bane babohotse, bagenda mu muriro rwagati, kandi nta cyo babaye; kandi ishusho y’uwa kane isa n’iy’Umwana w’Imana.” Daniyeli 3:24, 25.

It is very easy to establish that chapter three of Daniel is identifying the Sunday law in the United States. In Daniel three Shadrach, Meshach and Abednego represent the one-hundred and forty-four thousand. The one hundred and forty-four thousand are those that renew the covenant for the final time. In Daniel three we see a prophetic illustration of the Sunday law and latter rain history. Christ was and will be in the fires of persecution with his three worthies, representing not only the one hundred and forty-four thousand, but also the three angels messages. In the fire, which is typifying the Sunday law crisis, He is identified with one of His names, and it’s a name that would not be introduced into history until Christ arrived as the Son of God. In the illustration of chapter three we see those that renew the covenant at the end of the world interacting with Christ during the final crisis, and He has a name that no man knew.

Biroroshye cyane kugaragaza ko igice cya gatatu cya Daniyeli kivuga ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika. Muri Daniyeli 3, Shaduraki, Meshaki na Abedenego bahagarariye ibihumbi ijana na mirongo ine na bine. Ibyo bihumbi ijana na mirongo ine na bine ni bo bavugurura isezerano ku ncuro ya nyuma. Muri Daniyeli 3 tubona ishusho y’ubuhanuzi y’itegeko ryo ku Cyumweru n’amateka y’imvura y’itumba. Kristo yari kandi azaba ari mu muriro w’itotezwa hamwe n’abo batatu b’abanyacyubahiro be, bahagarariye atari gusa ibihumbi ijana na mirongo ine na bine, ahubwo n’ubutumwa bw’abamarayika batatu. Muri uwo muriro, ushushanya ikibazo cy’itegeko ryo ku Cyumweru, aramenyekanishwa n’imwe mu mazina ye, kandi iryo ni izina ritari kuzamenyekana mu mateka kugeza igihe Kristo yageraga ari Umwana w’Imana. Muri icyo kigereranyo cyo mu gice cya gatatu tubona abavugurura isezerano ku mperuka y’isi bagirana imikoranire na Kristo muri icyo kibazo cya nyuma, kandi yari afite izina ritazwi n’umuntu uwo ari we wese.

Before I stray too far away from our consideration of the Egyptian deliverance representing the Sunday law in the United States, we should remind ourselves that before the first of the ten plagues began in Egypt there was genuine Sabbath agitation.

Mbere y’uko dutandukira kure cyane no kuzirikana kwacu ku byerekeye ugucungurwa kuva mu Misiri gushushanya itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika, dukwiriye kwiyibutsa ko mbere y’uko icyorezo cya mbere mu byorezo icumi gitangira mu Misiri, habayeho koko impagarara nyakuri zerekeye Isabato.

> And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. Exodus 5:5–19.

> Farawo aravuga ati: “Dore, noneho abantu bo muri iki gihugu ni benshi, kandi mwe mubaruhura imitwaro yabo.” Uwo munsi nyine Farawo ategeka abakoresha b’abaturage imirimo y’agahato n’abakuriye abo bakozi, ati: “Ntimuzongere guha abantu ubwatsi bwo kubumbisha amatafari nk’uko mwajyaga mubikora mbere; nibigire ubwabo bajye kwishakira ubwatsi. Ariko umubare w’amatafari bahozaga gukora mbere muzawubabazeho; ntihagire na gito muwugabanyaho, kuko ari abanebwe. Ni cyo gituma barangurura bavuga bati: ‘Reka tujye gutambira Imana yacu ibitambo.’ Muremerere abo bagabo akazi kurushaho, kugira ngo bakoremo, kandi be kugira icyo bitaho ku magambo y’ubusa.” Nuko abakoresha b’abaturage imirimo y’agahato n’abakuriye abo bakozi barasohoka, babwira abantu bati: “Uku ni ko Farawo avuga: Sinzongera kubaha ubwatsi. Nimugende mwishakire ubwatsi aho muri bubone hose; nyamara nta na gito ku murimo wanyu kizagabanywa.” Nuko abantu baratatana mu gihugu cyose cya Egiputa bashaka ibishingwe by’imyaka ngo babikoreshe mu mwanya w’ubwatsi. Ababakoresha barabahata bati: “Musohoze imirimo yanyu, imirimo yanyu ya buri munsi, nk’uko byari bimeze igihe hariho ubwatsi.” Nuko abakuru b’Abisirayeli, abo abakoresha ba Farawo bari bashyizeho kubategeka, barakubitwa, barabazwa bati: “Ni iki cyatumye ejo n’uyu munsi mutuzuza umugabane wanyu wo kubumba amatafari nk’uko mwajyaga mubikora mbere?” Maze abakuru b’Abisirayeli baraza batakira Farawo bati: “Ni iki gituma ugira utya ku bagaragu bawe? Abagaragu bawe ntibahabwa ubwatsi, nyamara bakatubwira bati: ‘Nimukore amatafari.’ Kandi dore, abagaragu bawe barakubitwa; nyamara icyaha kiri ku bantu bawe.” Ariko aravuga ati: “Muri abanebwe, muri abanebwe; ni cyo gituma muvuga muti: ‘Reka tujye gutambira Uwiteka ibitambo.’ Nuko noneho nimugende mukore; kuko mutazahabwa ubwatsi, nyamara muzatanga umubare w’amatafari.” Nuko abakuru b’Abisirayeli babona ko bageze mu kaga, bamaze kubwirwa ngo: “Ntimuzagabanyeho na gito ku mubare w’amatafari yanyu ya buri munsi.” Kuva 5:5–19.

Before the Sunday law there will be escalating agitation against those who keep the seventh-day Sabbath, just as there was leading up to the Egyptian plagues. Moses was the one that was identified by both the Egyptians and the Hebrews as the one who was causing all the trouble, just as Ahab accused Elijah of.

Mbere y’uko hashyirwaho itegeko ryo kubahiriza ku Cyumweru, hazabaho ukwiyongera kw’imvururu zirwanya abakomeza Isabato y’umunsi wa karindwi, nk’uko byagenze mbere y’ibyorezo bya Egiputa. Mose ni we Abanyegiputa n’Abaheburayo bose babonaga ko ari we uteza ibyo bibazo byose, nk’uko Ahabu yashinje Eliya.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.

> Nuko igihe Ahabu yabonaga Eliya, Ahabu aramubwira ati: “Mbese ni wowe uteza Isirayeli amakuba?” Na we aramusubiza ati: “Si jye nateje Isirayeli amakuba; ahubwo ni wowe n’inzu ya so, kuko mwataye amategeko y’Uwiteka, kandi wakurikiye za Bali.” 1 Abami 18:17, 18.

The story of Moses illustrates the Sunday law history and the story of Elijah illustrates the Sunday law history. Together, or apart Moses and Elijah are symbols. At the Transfiguration of Christ, they together represented the one hundred and forty-four thousand who do not die and those who die in the Lord. Moses was resurrected, Elijah never died. They are also the two prophets who are the tormentors of the people in Revelation eleven. Much truth is represented by Moses and Elijah as symbols, and we hope to address that later.

Inkuru ya Mose irerekana amateka y’itegeko ryo ku Cyumweru, kandi inkuru ya Eliya na yo irerekana amateka y’itegeko ryo ku Cyumweru. Bose hamwe, cyangwa buri wese ukwawo, Mose na Eliya ni ibimenyetso. Mu Ihindukaniro rya Kristo, bose hamwe bahagarariye abantu ibihumbi ijana na mirongo ine na bine batapfa n’abapfira mu Mwami. Mose yarazuwe, Eliya we ntiyigeze apfa. Kandi ni na bo bahanuzi babiri bababaza abantu bo mu Byahishuwe cumi na kimwe. Ukuri kwinshi kugaragazwa na Mose na Eliya nk’ibimenyetso, kandi twiringiye kuzabigarukaho nyuma.

> 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 4:5, 6.

> Dore, nzaboherereza Eliya umuhanuzi, mbere y’uko umunsi ukomeye kandi uteye ubwoba w’Uwiteka uza; kandi azagarura imitima y’ababyeyi ku bana babo, n’imitima y’abana ku babyeyi babo, kugira ngo ntazaza ngo nkubite isi umuvumo. Malaki 4:5, 6.

Just before human probation closes “Elijah the prophet” is to appear with a special message that turns “the heart of the fathers to the children, and the heart of the children to their fathers.” The prophets all testify of the end of the world, and they all agree with each other.

Mbere gato y’uko igihe cy’igeragezwa cy’abantu gifungwa, “umuhanuzi Eliya” agomba kuboneka azanye ubutumwa bwihariye buhindura “umutima wa ba se ukagarukira abana, n’umutima w’abana ukagarukira ba se.” Abahanuzi bose bahamya iby’iherezo ry’isi, kandi bose bahuriza kuri icyo kintu.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Kandi imyuka y’abahanuzi igengwa n’abahanuzi. Kuko Imana atari yo nyir’akaduruvayo, ahubwo ni iy’amahoro, nk’uko biri mu matorero yose y’abera. 1 Abakorinto 14:32, 33.

Elijah’s message arrives just before the great and dreadful day of the Lord; therefore, it is the very same special message in the book of Revelation which is represented as “the Revelation of Jesus Christ.” When “the time is at hand” Elijah’s special message shows God’s “servants things which must shortly come to pass.”

Ubutumwa bwa Eliya bugera abantu mbere gato y’umunsi ukomeye kandi uteye ubwoba w’Umwami; ni cyo gituma ari bwo butumwa bwihariye bumwe buvugwa mu gitabo cy’Ibyahishuwe, bugaragazwa nk’“Ibyahishuwe bya Yesu Kristo.” Igihe “igihe kiri bugufi,” ubutumwa bwihariye bwa Eliya bwereka “abagaragu” b’Imana ibintu bigomba kubaho bidatinze.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. 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 1:1–3.

> Ibyahishuwe rya Yesu Kristo, iryo Imana yamuhaye kugira ngo yereke abagaragu bayo ibintu bigomba kubaho bidatinze; maze aryohereza aryerekana binyuze ku mumarayika wayo ku mugaragu wayo Yohana: wahamije ijambo ry’Imana n’ubuhamya bwa Yesu Kristo n’ibintu byose yabonye. Hahirwa usoma n’abumva amagambo y’ubu buhanuzi, kandi bakitondera ibyanditswemo, kuko igihe kiri bugufi. Ibyahishuwe 1:1–3.

Notice that when Malachi employs Elijah as a symbol, he includes a direct reference to commandment keeping.

Zirikana ko igihe Malaki akoresha Eliya nk’ikimenyetso, ahita anashyiramo n’icyerekezo gitaziguye cyo gukomeza amategeko.

> 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 4:4–6.

> Mwibuke amategeko ya Mose umugaragu wanjye, ayo namutegetse i Horebu ku bw’Abisirayeli bose, hamwe n’amategeko n’amateka. Dore, nzaboherereza Eliya umuhanuzi, mbere y’uko umunsi ukomeye kandi uteye ubwoba w’Uwiteka ugera. Kandi azagarura umutima wa ba se ku bana babo, n’umutima w’abana ku ba se, kugira ngo ntazaza ngo nkubite isi umuvumo. Malaki 4:4–6.

These three verses are the last of the Old Testament, and contain the final promise of the Old Testament as well as an emphasis on keeping the ten commandments. There are seven “blessings” in the book of Revelation and the final one is a blessing upon those who keep the ten commandments.

Iyi mirongo itatu ni yo ya nyuma y’Isezerano rya Kera, kandi ikubiyemo isezerano rya nyuma ry’Isezerano rya Kera kimwe n’ugushimangira ko amategeko cumi akwiriye gukomezwa. Mu gitabo cy’Ibyahishuwe harimo “imigisha” irindwi, kandi uwa nyuma ni umugisha uhabwa abakomeza amategeko cumi.

> I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Revelation 22:13, 14.

> Ndi Alufa na Omega, intangiriro n’iherezo, uwa mbere n’uwa nyuma. Hahirwa abakora amategeko ye, kugira ngo babone uburenganzira ku giti cy’ubugingo, kandi binjire mu murwa banyuze mu marembo. Ibyahishuwe 22:13, 14.

The last promise in the Old Testament informs us to “Remember” the ten commandments, but in so doing it emphasizes the one commandment that includes the command to “remember.”

Isezerano rya nyuma ryo mu Isezerano rya Kera ritumenyesha ngo “Mwibuke” amategeko icumi, ariko mu kubikora rishyira mu cyerekezo cyihariye rya tegeko rimwe rikubiyemo itegeko ryo “kwibuka.”

> Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.

> Wibuke umunsi w’isabato, kugira ngo uwezwe. Iminsi itandatu ujye ukora, kandi ukore imirimo yawe yose; ariko umunsi wa karindwi ni wo sabato y’Uwiteka Imana yawe; kuri wo ntuzakore umurimo n’umwe, wowe ubwawe, cyangwa umuhungu wawe, cyangwa umukobwa wawe, cyangwa umugaragu wawe, cyangwa umuja wawe, cyangwa amatungo yawe, cyangwa umunyamahanga uri mu marembo yawe. Kuko mu minsi itandatu Uwiteka yaremye ijuru n’isi, n’inyanja, n’ibirimo byose, aruhuka ku munsi wa karindwi; ni cyo cyatumye Uwiteka aha umugisha umunsi w’isabato, kandi arawweza. Kuva 20:8–11.

The last promise in both the Old and New Testaments emphasizes the commandments of God with a special emphasis on the seventh-day Sabbath. Malachi says to “remember” and John informs us you are blessed for doing so. The seventh-day Sabbath commemorates God’s creation and his creative power. The Sabbath also becomes the point of controversy in the last days of earth’s history. When John records the “blessing” upon those who do his commandments, he is simply recording what Jesus, the Alpha and Omega, the beginning and ending, the first and the last proclaimed. Therefore, the last promise of the New Testament has to do with the Seventh-day Sabbath and also the attribute of divinity that identifies the end by the beginning.

Isezerano rya nyuma riri mu Isezerano rya Kera no mu Isezerano Rishya ryombi rishyira imbere amategeko y’Imana, by’umwihariko rigatsindagira Isabato y’umunsi wa karindwi. Malaki avuga ko tugomba “kwibuka,” naho Yohana akatumenyesha ko duhirwa iyo tuyubahirije. Isabato y’umunsi wa karindwi ni urwibutso rw’irema ry’Imana n’ubushobozi bwayo bwo kurema. Kandi Isabato na yo iba ingingo y’impaka mu minsi ya nyuma y’amateka y’isi. Igihe Yohana yandika iby’“umugisha” uhabwa abakora amategeko yayo, aba yandika gusa ibyo Yesu, Alufa na Omega, itangiriro n’iherezo, uwa mbere n’uwa nyuma yatangaje. Ni cyo gituma isezerano rya nyuma ryo mu Isezerano Rishya rifitanye isano n’Isabato y’umunsi wa Karindwi, kandi rikagira n’icyo kiranga ubumana kigaragaza iherezo hifashishijwe itangiriro.

The first truth mentioned in Genesis, which means beginnings identifies the Creator, the creation and a special emphasis on the Sabbath. Taken together, line upon line the beginning of the Old Testament and the end of the both the Old and New Testaments emphasize God as the Creator, the Ten Commandments, the Sabbath commandment and that Jesus is the beginning and end.

Ukuri bwa mbere buvugwa mu Itangiriro, risobanura intangiriro, bugaragaza Umuremyi, ibyaremwe, kandi bushimangira by’umwihariko Isabato. Bifatiwe hamwe, umurongo ku wundi, intangiriro y’Isezerano rya Kera n’iherezo ry’Isezerano rya Kera n’Isezerano Rishya byombi bishimangira ko Imana ari Umuremyi, Amategeko Cumi, itegeko ry’Isabato, kandi ko Yesu ari Intangiriro n’Iherezo.

Elijah the prophet is employed by Malachi as a symbol in the last promise of the Old Testament and he was the prophet who confronted Jezebel and Ahab. The book of Revelation employs Jezebel as a symbol of the papacy and ten kings as a symbol of the United Nations. Elijah’s confrontation with Ahab and Jezebel represents the one hundred and forty-four thousand’s confrontation with the United Nations, empowered by the United States and directed by the papacy. As king of the ten northern tribes of Israel Ahab represented the ruling power over ten tribes, thus typifying the United States (Ahab) empowering the United Nations (ten tribes or ten kings in Revelation seventeen) to do the persecution of Sabbath-keepers for the Papacy (Jezebel). When Malachi uses Elijah to represent a message that comes before the great and dreadful day of the Lord, Elijah represents those who are persecuted by modern Rome (the dragon, the beast and the false prophet) as he was persecuted by Jezebel for three and a half years. Emphasizing the Sabbath by employing the word “remember” in Malachi 4:4 adds the Sunday law crisis to the prophetic scenario illustrated by Malachi.

Umuhanuzi Eliya akoreshwa na Malaki nk’ikimenyetso mu isezerano rya nyuma ryo mu Isezerano rya Kera, kandi ni we muhanuzi wahanganye na Yezebeli na Ahabu. Igitabo cy’Ibyahishuwe gikoresha Yezebeli nk’ikimenyetso cy’ubupapa, kandi kigakoresha abami icumi nk’ikimenyetso cy’Umuryango w’Abibumbye. Guhangana kwa Eliya na Ahabu na Yezebeli kugereranya guhangana kw’abihumbi ijana na mirongo ine na bine n’Umuryango w’Abibumbye, uhawe imbaraga na Leta Zunze Ubumwe za Amerika kandi uyobowe n’ubupapa. Kubera ko Ahabu, nk’umwami w’imiryango icumi yo mu majyaruguru ya Isirayeli, yagereranyaga ubutegetsi butegekaga iyo miryango icumi, bityo akaba ashushanya Leta Zunze Ubumwe za Amerika (Ahabu) zongerera imbaraga Umuryango w’Abibumbye (imiryango icumi cyangwa abami icumi bo mu Byahishuwe cumi na karindwi) kugira ngo ukore itotezwa ry’abarinda Isabato ku bw’ubupapa (Yezebeli). Igihe Malaki akoresha Eliya kugira ngo agereranye ubutumwa buza mbere y’umunsi ukomeye kandi uteye ubwoba w’Umwami, Eliya agereranya abahigwa na Roma y’iki gihe (ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma), nk’uko na we yahigwaga na Yezebeli imyaka itatu n’igice. Gushimangira Isabato hakoreshejwe ijambo “wibuke” muri Malaki 4:4 byongeraho ikibazo cy’itegeko ryo ku cyumweru muri iyo miterere y’ubuhanuzi yashushanyijwe na Malaki.

Much more needs to be added to the consideration of the truths that are conveyed by comparing the beginning of the Old Testament with the end of the Old Testament, and then comparing the beginning of the Bible with the end of the Bible. In Genesis we have the Creator, creation and the Sabbath that commemorates the creation. In Malachi we have the Sabbath commandment identified as the crisis issue that leads to the close of human probation and the seven last plagues, or as Malachi calls it, “the great and dreadful day of the Lord.” Elijah represents God’s people who present the third angel’s message to a dying world.

Hari byinshi cyane bigomba kongerwa ku isuzumwa ry’ukuri gutambutswa no kugereranya intangiriro y’Isezerano rya Kera n’iherezo ry’Isezerano rya Kera, hanyuma no kugereranya intangiriro ya Bibiliya n’iherezo rya Bibiliya. Mu Itangiriro tubonamo Umuremyi, ibyaremwe n’Isabato yibutsa irema. Muri Malaki tubonamo itegeko ry’Isabato rigaragazwa nk’ingingo y’ingenzi y’ikibazo iganisha ku iherezo ry’igihe cy’igeragezwa cy’abantu no ku byago birindwi bya nyuma, cyangwa nk’uko Malaki abyita, “umunsi ukomeye kandi uteye ubwoba w’Uwiteka.” Eliya ahagarariye ubwoko bw’Imana butangaza ubutumwa bwa marayika wa gatatu ku isi iri gupfa.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

> “Uyu munsi, mu mwuka no mu mbaraga bya Eliya na Yohana Umubatiza, intumwa zashyizweho n’Imana zirahamagarira isi iganisha ku rubanza kwita ku bintu bikomeye kandi biteye ubwuzu bigiye kubaho vuba, bifitanye isano n’amasaha ya nyuma y’igihe cy’imbabazi n’ukugaragara kwa Kristo Yesu nk’Umwami w’abami n’Umutware w’abatware.” Prophets and Kings, 715, 716.

The beginning of the Bible which is also the beginning of the Old Testament identifies the same story as the end of both Testaments, but each beginning and ending has its own truth to emphasize and contribute to the message. In Genesis the focus is on the activities of God, in Malachi the focus is on the message that warns of the coming crisis. The end of Revelation identifies the Alpha and Omega. In the first book of the New Testament, we read the following.

Intangiriro ya Bibiliya, ari na yo ntangiriro y’Isezerano rya Kera, igaragaza iyo nkuru nyine nk’iherezo ry’Amaszerano yombi, ariko buri ntangiriro n’iherezo bifite ukuri kwabyo byo gushimangira no kongerera ubutumwa. Mu Itangiriro, hibandwa ku bikorwa by’Imana; muri Malaki, hibandwa ku butumwa butanga umuburo ku byerekeye ihungabana rigiye kuza. Iherezo ry’Ibyahishuwe rigaragaza Alufa na Omega. Mu gitabo cya mbere cy’Isezerano Rishya, dusoma ibi bikurikira.

> The book of the generation of Jesus Christ, the son of David, the son of Abraham.

> Igitabo cy’amasekuruza ya Yesu Kristo, mwene Dawidi, mwene Aburahamu.

> Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

> Aburahamu yabyaye Isaka; Isaka abyara Yakobo; Yakobo abyara Yuda na bene se; Yuda abyara Faresi na Zara kuri Tamari; Faresi abyara Esromu; Esromu abyara Aramu; Aramu abyara Aminadabu; Aminadabu abyara Naasoni; Naasoni abyara Salumoni; Salumoni abyara Bowazi kuri Rahabu; Bowazi abyara Obedi kuri Rusi; Obedi abyara Yesayi; Yesayi abyara Dawidi umwami; Dawidi umwami abyara Salomo kuri wa mugore wari warabaye umugore wa Uriya; Salomo abyara Robowamu; Robowamu abyara Abiya; Abiya abyara Asa; Asa abyara Yosafati; Yosafati abyara Yoramu; Yoramu abyara Oziya; Oziya abyara Yotamu; Yotamu abyara Ahazi; Ahazi abyara Hezekiya; Hezekiya abyara Manase; Manase abyara Amoni; Amoni abyara Yosiya; Yosiya abyara Yekoniya na bene se, igihe bajyanwaga i Babuloni kigeze; Hanyuma bamaze kujyanwa i Babuloni, Yekoniya abyara Salatiyeli; Salatiyeli abyara Zerubabeli; Zerubabeli abyara Abiyudi; Abiyudi abyara Eliyakimu; Eliyakimu abyara Azori; Azori abyara Sadoki; Sadoki abyara Akimu; Akimu abyara Eliyudi; Eliyudi abyara Eleyazari; Eleyazari abyara Matani; Matani abyara Yakobo; Yakobo abyara Yosefu, umugabo wa Mariya, ari we Yesu yabyaweho, uwo bita Kristo.

> So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.

> Nuko ibisekuru byose, uhereye kuri Aburahamu ukageza kuri Dawidi, ni ibisekuru cumi na bine; kandi uhereye kuri Dawidi ukageza ku kwimurirwa i Babuloni, ni ibisekuru cumi na bine; kandi uhereye ku kwimurirwa i Babuloni ukageza kuri Kristo, ni ibisekuru cumi na bine.

> Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

> Ukuvuka kwa Yesu Kristo kwabaye kuri uku: Mariya nyina amaze gusabwa na Yozefu, batarabana, asangwa atwite ku bw’Umwuka Wera. Nuko Yozefu umugabo we, kuko yari umukiranutsi kandi adashaka kumukoza isoni imbere ya bose, agira umugambi wo kumusenda rwihishwa. Ariko akibitekerezaho, dore marayika w’Umwami amubonekera mu nzozi, aramubwira ati: Yozefu, mwana wa Dawidi, witinya kuzana Mariya umugore wawe; kuko icyamuremwemo ari icy’Umwuka Wera.

> And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:1–25.

> Kandi azabyara umuhungu, kandi uzamwite izina rya YESU; kuko ari we uzakiza ubwoko bwe ibyaha byabo. Ibyo byose byabaye kugira ngo bisohore ibyavuzwe n’Umwami binyuze ku muhanuzi, agira ati: Dore, umwari azasama inda, kandi azabyara umuhungu, kandi bazamwita izina rya Imanuweli; risobanurwa ngo: Imana iri kumwe natwe. Nuko Yosefu akangutse asinziriye, akora nk’uko marayika w’Umwami yamutegetse, maze ajyana umugore we iwe. Ntiyamumenya kugeza igihe abyariye umuhungu we w’imfura; maze amwita izina rya YESU. Matayo 1:1–25.

The beginning of the New Testament agrees with the beginning and ending of the Old Testament and the ending of the New Testament for it emphasizes God’s creative power, for the power Christ employed to create all things in six days is the identical power He uses to “save his people from their sins.” The word Emmanuel, as the passage cites from the writings of Isaiah means “God with us.” He dwells within His people by combining His divinity with our humanity, and this was the very combination He accomplished when He was incarnated in Mary.

Intangiriro y’Isezerano Rishya ihuje n’intangiriro n’iherezo by’Isezerano rya Kera ndetse n’iherezo ry’Isezerano Rishya, kuko ishimangira imbaraga z’Imana zo kurema; kuko imbaraga Kristo yakoresheje arema ibintu byose mu minsi itandatu ari zo mbaraga nyazo akoresha kugira ngo “akize ubwoko bwe ibyaha byabwo.” Ijambo Emmanuel, nk’uko uwo murongo ubivana mu byanditswe bya Yesaya, risobanura ngo “Imana iri kumwe natwe.” Atura mu bwoko bwe imbere muri bwo ahuje ubumana bwe n’ubumuntu bwacu, kandi uko kwihuza ni ko rwose yakoze ubwo yigiraga umuntu muri Mariya.

> “Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

> “Nta na kimwe kiri munsi yo kumvira gutunganye gishobora kuzuza igipimo cy’ibyo Imana isaba. Ntiyasize ibyo isaba bidafite umwihariko. Nta cyo yategetse kitari ngombwa kugira ngo umuntu ahuzwe na Yo. Tugomba kwereka abanyabyaha icyitegererezo Cyayo cy’imico no kubayobora kuri Kristo, kuko ari ku bw’ubuntu Bwe bwonyine iyi ntego ishobora kugerwaho.

> “The Savior took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.” Ministry of Healing, 180.

> “Umukiza yishyizeho ubumuga bw’inyokomuntu, kandi abaho ubuzima butarimo icyaha, kugira ngo abantu batagira ubwoba ko, kubera intege nke z’imiterere ya kimuntu, badashobora kunesha. Kristo yaje kugira ngo atugire ‘abafatanyabugabane kamere y’Imana,’ kandi imibereho ye ihamya yuko ubumuntu, buhujwe n’ubumana, butakora icyaha.” Ministry of Healing, 180.

The beginning of the New Testament identifies where, when and why Jesus took upon himself our human nature. He did so to demonstrate that human power combined with divine power does not sin. Sin is the transgression of the law, which Malachi says we are to “remember.” John informs us that those who keep the law, and therefore those who are not sinning, can enter through heavenly gates. Matthew identifies that a sinner can overcome sin, just as Christ overcame. When we have Christ within us, (the hope of glory) we have the creative power that made the universe within us. This possibility was provided by Christ choosing to enter into the human family, and for the rest of eternity becoming not only the son of God but also the son of man.

Intangiriro y’Isezerano Rishya igaragaza aho, ryari n’impamvu Yesu yihaye kamere yacu y’ubumuntu. Ibyo yabikoze kugira ngo yerekane ko imbaraga z’umuntu zifatanyijwe n’imbaraga z’Imana zidakora icyaha. Icyaha ni ukurenga ku mategeko, ayo Malaki avuga ko tugomba “kwibuka.” Yohana atumenyesha ko abita ku mategeko, bityo rero n’abadakora icyaha, bashobora kwinjirana mu marembo yo mu ijuru. Matayo agaragaza ko umunyabyaha ashobora gutsinda icyaha, nk’uko Kristo yatsinze. Iyo dufite Kristo muri twe, (ibyiringiro by’ubwiza) tuba dufite muri twe imbaraga irema zaremye isanzure. Ubu bushobozi bwatanzwe na Kristo ahitamo kwinjira mu muryango w’abantu, no guhera ubwo iteka ryose akaba atari Umwana w’Imana gusa ahubwo akaba n’Umwana w’umuntu.

There is a special message of truth opened up to God’s people from the book of Revelation just before the close of human probation. That special message is also Malachi’s “Elijah message” that is proclaimed just before the “dreadful day of the Lord”.

Hari ubutumwa bwihariye bw’ukuri bugarurirwa ubwoko bw’Imana buvuye mu gitabo cy’Ibyahishuwe mbere gato y’iherezo ry’igihe cy’igeragezwa cy’abantu. Ubutumwa bwihariye ni na bwo “butumwa bwa Eliya” bwa Malaki, butangazwa mbere y’ “umunsi ukomeye kandi uteye ubwoba w’Uwiteka.”

At the beginning of both Testaments and the end of the New Testament we have specific attributes of God identified. In Genesis He is the Creator, and at the end of Revelation He is Alpha and Omega. At the beginning of the New Testament, He becomes the son of man. And with the end of the Old Testament, we find the principle which the messenger Elijah uses to accomplish the message he would proclaim as turning the hearts of the fathers unto the children and vice-versa.

Mu ntangiriro z’Isezerano byombi no ku iherezo ry’Isezerano Rishya, tubona imiterere yihariye y’Imana ivugwa mu buryo busobanutse. Mu Itangiriro ni Umuremyi, kandi ku iherezo ry’Ibyahishuwe ni Alufa na Omega. Mu ntangiriro z’Isezerano Rishya, ahinduka Umwana w’umuntu. Kandi ku iherezo ry’Isezerano rya Kera, dusangamo ihame intumwa Eliya ikoresha kugira ngo isohoze ubutumwa yagombaga kwamamaza, ari bwo guhindurira imitima y’ababyeyi ku bana n’iy’abana ku babyeyi.

The prophetic principle which Elijah applies to present his warning message is just what John was commanded to do in the Revelation. Elijah “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and John was told to write the things that then were and in so doing he would simultaneously be writing the things that would come. John was used to illustrate how the principle of alpha and omega operates in the prophetic Word, and Elijah will base his message upon the same principle. When we compare the beginning of the Bible with the end of the Bible, we are comparing Old with the New. A father is the beginning of his child and the child is the ending of the father. The one hundred and forty-four thousand are the final generation of Abraham’s children, and the history where God entered into covenant with Abraham typifies the history when God renews that covenant with the one hundred and forty-four thousand.

Ihame ry’ubuhanuzi Eliya akoresha mu gutanga ubutumwa bwe bw’imbuzi ni ryo rwose Yohana yategetswe gukurikiza mu Byahishuwe. Eliya “azagarura imitima ya ba se ku bana, n’imitima y’abana ku ba se,” kandi Yohana yabwiwe kwandika ibintu byariho icyo gihe, kandi mu kubikora akaba ari na ko icyarimwe yandika ibintu bizaza. Yohana yakoreshejwe kwerekana uburyo ihame rya alufa na omega rikora mu Ijambo ry’ubuhanuzi, kandi Eliya azashingira ubutumwa bwe kuri iryo hame nyine. Iyo tugereranyije intangiriro ya Bibiliya n’iherezo rya Bibiliya, tuba tugereranya Isezerano rya Kera n’Isezerano Rishya. Se ni intangiriro y’umwana we, kandi umwana ni iherezo rya se. Abantu ibihumbi ijana na mirongo ine na bine ni bo gisekuru cya nyuma cy’abana ba Aburahamu, kandi amateka aho Imana yagiranye isezerano na Aburahamu ni ishusho y’amateka igihe Imana izavugururira iryo sezerano abo bantu ibihumbi ijana na mirongo ine na bine.

> Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all. Romans 4:16.

> Ni cyo gituma bishingiye ku kwizera, kugira ngo bibe ku bw’ubuntu; kugira ngo isezerano rihamirizwe urubyaro rwose; atari urukomoka ku mategeko rwonyine, ahubwo n’urukomoka ku kwizera kwa Aburahamu na rwo; ari we data wa twese. Abaroma 4:16.

The message of Elijah is representing the principle of alpha and omega, for the fathers are alpha and the children are omega. Elijah’s message would turn the hearts of the fathers to the children. Christ identified John the Baptist as Elijah and Ellen White identified William Miller as both Elijah and John the Baptist. The message of all of these representative men was represented as turning the hearts of the fathers to the children and vice-versa. That work represents the effect of the message in turning men’s hearts to their heavenly Father, but it means more, for it is a symbol of the work. In Bible prophecy symbols have more than one meaning and must be identified by context.

Ubutumwa bwa Eliya bugaragaza ihame rya alufa na omega, kuko ba se ari alufa, naho abana bakaba omega. Ubutumwa bwa Eliya bwari guhindura imitima ya ba se bukayerekeza ku bana. Kristo yagaragaje ko Yohana Umubatiza ari Eliya, kandi Ellen White yagaragaje ko William Miller ari Eliya ndetse na Yohana Umubatiza. Ubutumwa bw’abo bagabo bose bagereranyaga bwagaragajwe nk’ubuhindura imitima ya ba se bukayerekeza ku bana, n’iy’abana ikayerekeza kuri ba se. Uwo murimo ugereranya ingaruka z’ubutumwa mu guhindura imitima y’abantu bukayerekeza kuri Se wo mu ijuru, ariko bisobanura ibirenze ibyo, kuko ari ikimenyetso cy’umurimo. Mu buhanuzi bwo muri Bibiliya, ibimenyetso bigira ibisobanuro birenze kimwe kandi bigomba kumenyekana hakurikijwe urwego rw’ibivugwamo.

> “What was it that made John the Baptist great? He closed his mind to the mass of tradition presented by the teachers of the Jewish nation, and opened it to the wisdom which comes from above. Before his birth the Holy Spirit testified of John: ‘He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost…. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.

> “Icyatumye Yohana Umubatiza kuba mukuru ni iki? Yafunze ubwenge bwe ku ruhererekane rw’imigenzo myinshi yashyikirizwaga n’abigisha b’ishyanga ry’Abayuda, maze arukingurira ubwenge buva mu ijuru. Mbere y’uko avuka, Umwuka Wera yahamije ibyerekeye Yohana ati: ‘Azaba mukuru imbere y’Umwami Imana, kandi ntazanywa vino cyangwa igisindisha; kandi azuzuzwa Umwuka Wera…. Kandi benshi bo mu bana ba Isirayeli azabagarura ku Mwami Imana yabo. Kandi azamutangirira imbere afite umwuka n’imbaraga bya Eliya, kugira ngo ahindure imitima ya ba se iyereke ku bana, n’abatumvira abayobore ku bwenge bw’abakiranutsi; ategurire Uwiteka abantu biteguye.’ Luka 1:15–17.” Inama Zigirwa Ababyeyi, Abarimu n’Abanyeshuri, 445.

The message is designed that those who choose to hear will turn their hearts unto the Heavenly Father, yet the primary prophetic principle that will be used to convey the warning message will be that Christ is the Alpha and Omega, the first and the last, the beginning and ending. The Elijah message is based upon the presentation of God’s prophetic Word from the perspective that Jesus Christ is the Word of God, and the rules that govern the Bible are also attributes of His character.

Ubutumwa bwagenewe kugira ngo abahitamo kumva bahindure imitima yabo bayerekeza kuri Data wo mu Ijuru, nyamara ihame nyamukuru ry’ubuhanuzi rizakoreshwa mu gutanga ubutumwa bw’imbuzi ni uko Kristo ari Alufa na Omega, uwa mbere n’uwa nyuma, intangiriro n’iherezo. Ubutumwa bwa Eliya bushingiye ku kugaragaza Ijambo ry’ubuhanuzi ry’Imana uhereye ku buryo bubona ko Yesu Kristo ari we Jambo ry’Imana, kandi amategeko agenga Bibiliya na yo ni imico y’imibereho ye.

> “The law of God is as sacred as God Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required.” Patriarchs and Prophets, 53.

> “Itegeko ry’Imana ni iryera nk’uko Imana ubwayo yera. Ni ihishurwa ry’ubushake bwayo, inyandiko y’imiterere yayo, igaragaza urukundo n’ubwenge byayo by’ijuru. Ubusabane n’ubwumvikane by’irema bishingiye ku kuba ibiremwa byose, ibifite ubugingo n’ibitabufite, byubahiriza rwose itegeko ry’Umuremyi. Imana yashyizeho amategeko agenga, atari ibifite ubugingo byonyine, ahubwo n’imikorere yose ya kamere. Ibintu byose biyoborwa n’amategeko adahinduka, adashobora kwirengagizwa. Ariko nubwo ibintu byose byo muri kamere biyoborwa n’amategeko ya kamere, umuntu ni we wenyine, mu byose biba ku isi, ubazwa ku itegeko mbwirizamuco. Umuntu, ari we murimo w’irema warimbishijwe kurusha iyindi yose, Imana yamuhaye ubushobozi bwo gusobanukirwa ibyo imusaba, kumenya ubutabera n’ineza by’itegeko ryayo, n’ibyo rimutegeka byera; kandi umuntu asabwa kumvira adakebakeba.” Patriarchs and Prophets, 53.

Everything (and this would include the Bible, for the Bible is something and if it is something, then it is part of everything) is under fixed laws. The Bible has fixed laws or rules that govern its correct interpretation. One of those rules is that the Bible identifies the end of a thing with the beginning of a thing. Jesus is the Word of God, and He is the first and the last, and it’s a “fixed law” and an attribute of His character.

Ibintu byose (kandi ibyo bikubiyemo na Bibiliya, kuko Bibiliya ari ikintu, kandi niba ari ikintu, ubwo ni kimwe mu bintu byose) biri munsi y’amategeko adahinduka. Bibiliya ifite amategeko cyangwa amahame adahinduka agenga uko isobanurwa neza. Rimwe muri ayo mategeko ni uko Bibiliya iranga iherezo ry’ikintu nk’ihuriro n’intangiriro yacyo. Yesu ni Ijambo ry’Imana, kandi ni We wa mbere n’uwa nyuma, kandi ibyo ni “itegeko ridahinduka” kandi ni umwe mu mico y’imiterere Ye.

We used this introduction of Elijah to show that the beginning and ending of both the Old and New Testaments agree. The ending of the Bible, which is also the end of the book of Revelation also agrees with the beginning of Revelation. Five witnesses to the same truths based upon the principle which is an attribute of God’s character that God’s Word always illustrates the end of a thing with the beginning of that thing. This reality is part of what it means that Jesus Christ is the Alpha and Omega.

Twifashishije iri tangizo rya Eliya kugira ngo tugaragaze yuko intangiriro n’iherezo by’Isezerano rya Kera n’Isezerano Rishya byombi bihuriza hamwe. Iherezo rya Bibiliya, ari na ryo herezo ry’igitabo cy’Ibyahishuwe, na ryo kandi rihuriza hamwe n’intangiriro y’Ibyahishuwe. Abahamya batanu b’ukuri kumwe, bishingiye ku ihame ari ryo kamere y’imico y’Imana, ry’uko Ijambo ry’Imana buri gihe ryerekana iherezo ry’ikintu rifatanyijwe n’intangiriro yacyo. Ubu by’ukuri ni kimwe mu bikubiye mu cyo bisobanuye ko Yesu Kristo ari Alufa na Omega.

> “To the apostle John on the isle of Patmos were opened scenes of deep and thrilling interest in the experience of the church. Subjects of intense interest and vast importance were presented to him in figures and symbols, that the people of God might become intelligent concerning the perils and conflicts before them. The history of the Christian world to the very close of time was revealed to John. With great clearness he saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing message which is to ripen the harvest of earth, either as sheaves for the heavenly garner, or as fagots for the fires of the last day.

> “Intumwa Yohana, ari ku kirwa cya Patimo, yahishuriwe ibihe byari bifite uburemere n’ibikangura cyane mu mibereho y’itorero. Yerekaniwe, mu mashusho no mu bimenyetso, ingingo zifite akamaro gakomeye n’uburemere buhebuje, kugira ngo ubwoko bw’Imana busobanukirwe n’akaga n’intambara biri imbere yabo. Amateka y’isi ya Gikristo, kugeza ku iherezo nyakuri ry’igihe, yahishuriwe Yohana. Yabonanye ubwumvikane bwinshi umwanya, akaga, intambara, n’agakiza ka nyuma k’ubwoko bw’Imana. Yandika ubutumwa bwo ku iherezo buzatunganya isarura ry’isi, haba ngo rikusanywe nk’imiganda yo mu kigega cyo mu ijuru, cyangwa ngo ribe nk’udutsiko tw’inkwi two gutwikirwa mu muriro wo ku munsi wa nyuma.”

> “In vision John beheld the trials which God’s people would endure for the truth’s sake. He saw their unyielding firmness in obeying the commandments of God, in the face of the oppressive powers that sought to force them into disobedience, and he saw their final triumph over the beast and his image.

> “Mu iyerekwa, Yohana yeretswe imibabaro ubwoko bw’Imana bwari kuzihanganira ku bw’ukuri. Yabonye ubutajegajega bwabo budacogora mu kumvira amategeko y’Imana imbere y’ubushobozi bw’igitugu bwashakaga kubahatira kutumvira, kandi abonye no kunesha kwabo kwa nyuma gutsinda ya nyamaswa n’igishushanyo cyayo.”

> “Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

> Munsi y’ibimenyetso by’ikiyoka kinini gitukura, inyamaswa isa n’ingwe, n’indi nyamaswa ifite amahembe asa n’ay’umwana w’intama, Yohana yeretswe ubutegetsi bwo mu isi bwari kuzagaragara cyane cyane mu gukandagira amategeko y’Imana no gutoteza ubwoko bwayo. Intambara ikomeza kugabwaho kugeza ku mperuka y’igihe. Ubwoko bw’Imana, bwagereranyijwe n’umugore wera n’abana be, bwerekanywe ko buri ku ruhande rufite umubare muto cyane. Mu minsi y’imperuka hasigaye gusa abasigayeho. Abo ni bo Yohana avuga ko ari “bitondera amategeko y’Imana kandi bafite ubuhamya bwa Yesu Kristo.”

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.

> “Binyuze mu bapagani, hanyuma no mu Bupapa, Satani yakoresheje imbaraga ze mu binyejana byinshi agamije guhanagura ku isi abahamya b’Imana b’indahemuka. Abapagani n’abapapa bayoborwaga n’umwuka umwe wa cya kiyoka. Batandukaniye gusa kuri ibi: Bupapa, bwiyitirira gukorera Imana, bwari umwanzi urushijeho kugira akaga no kuba umugome. Binyuze mu mikorere ya Roma gatolika, Satani yajyanye isi yose mu bunyage. Itorero ry’Imana ryiyemereraga ko ari iryayo ryinjijwe mu mitwe y’iyi myobya, maze imyaka irenga igihumbi ubwoko bw’Imana bubabazwa n’uburakari bwa cya kiyoka. Kandi igihe Bupapa, bwambuwe imbaraga zabwo, bwahatirwaga guhagarika gutoteza, Yohana abona ubundi butegetsi buzamuka kugira ngo busubiremo ijwi rya cya kiyoka kandi bukomeze umurimo wa bwo umwe w’ubugome n’ugutuka Imana. Ubu butegetsi, ari bwo bwa nyuma buzatera intambara itorero n’amategeko y’Imana, bwagereranyijwe n’inyamaswa ifite amahembe asa n’ay’umwana w’intama. Inyamaswa zabubanjirije zari zarazamutse ziturutse mu nyanja, ariko yo izamuka iturutse mu butaka, bishushanya ukuzamuka mu mahoro kw’ishyanga rigereranywa na yo. “Amahembe abiri asa n’ay’umwana w’intama” agaragaza neza imiterere y’Ubutegetsi bwa Leta Zunze Ubumwe za Amerika, nk’uko igaragazwa n’amahame yabwo abiri y’ingenzi, Uburepubulikani n’Ubugiporotesitanti. Aya mahame ni yo banga ry’imbaraga zacu n’iterambere ryacu nk’ishyanga. Ababanje kubona ubuhungiro ku nkombe za Amerika bishimiye ko bageze mu gihugu kidafite ukwikuza kw’ibyo ubupapa bwiyitirira n’igitugu cy’ingoma y’abami. Biyemeje gushinga ubutegetsi ku rufatiro rugari rw’ubwisanzure mu by’ubutegetsi bw’abaturage no mu by’idini.”

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.

> Ariko gukurikirana gukomeye kw’ikaramu y’ubuhanuzi kugaragaza ihinduka muri iyi shusho y’amahoro. Inyamaswa ifite amahembe ameze nk’ay’umwana w’intama ivuga n’ijwi ry’ikiyoka, kandi “ikoresha ububasha bwose bw’inyamaswa ya mbere imbere yayo.” Ubuhanuzi butangaza yuko izabwira abatuye isi gukora ishusho y’inyamaswa, kandi ko “ihatira bose, aboroheje n’abakomeye, abatunzi n’abakene, ab’umudendezo n’abagaragu, gushyirwaho ikimenyetso ku kuboko kwabo kw’iburyo cyangwa ku ruhanga rwabo; kugira ngo hatagira umuntu ushobora kugura cyangwa kugurisha, keretse ufite icyo kimenyetso, cyangwa izina ry’inyamaswa, cyangwa umubare w’izina ryayo.” Bityo Ubuporotesitanti bukurikira mu ntambwe z’Ubupapa.

> “It is at this time that the third angel is seen flying in the midst of heaven, proclaiming: ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’ ‘Here are they that keep the commandments of God, and the faith of Jesus.’ In marked contrast to the world stands the little company who will not swerve from their allegiance to God. These are they of whom Isaiah speaks as repairing the breach which had been made in the law of God, they who are building the old waste places, raising up the foundation of many generations.

> Muri iki gihe ni ho marayika wa gatatu abonwa aguruka hagati mu ijuru, atangaza ati: “Nihagira umuntu usenga ya nyamaswa n’igishushanyo cyayo, kandi akemera ikimenyetso cyayo mu gahanga ke cyangwa ku kuboko kwe, uwo na we azanywa ku nzoga y’uburakari bw’Imana, isutswe idafunguye mu gikombe cy’uburakari bwayo.” “Aba ni bo bitondera amategeko y’Imana, kandi bafite kwizera kwa Yesu.” Mu itandukaniro rikomeye n’ab’isi hahagaze agatsiko gato katazateshuka ku budahemuka kabwo ku Mana. Abo ni bo Yesaya avuga ko basana icyuho cyakozwe mu mategeko y’Imana, ari bo bubaka ahasenyutse ha kera, bakongera gushinga urufatiro rw’ibisekuru byinshi.

> “The most solemn warning and the most awful threatening ever addressed to mortals is that contained in the third angel’s message. The sin that calls down the wrath of God unmixed with mercy must be of the most heinous character. Is the world to be left in darkness as to the nature of this sin?—Most assuredly not. God does not deal thus with His creatures. His wrath is never visited upon sins of ignorance. Before His judgments are brought upon the earth, the light in regard to this sin must be presented to the world, that man may know why these judgments are to be inflicted, and may have opportunity to escape them.

> “Iburira rikomeye kurusha ayandi yose kandi riteye ubwoba kurusha ayandi yose ryigeze kubwirwa abantu bapfa ni iriboneka mu butumwa bw’umumarayika wa gatatu. Icyaha gituma uburakari bw’Imana butavanze n’imbabazi bumurikira ku bantu kigomba kuba gifite uburemere ndengakamere. Mbese isi izarekwa mu mwijima ku byerekeye imiterere y’iki cyaha?—Oya rwose. Imana ntifata ityo ibyaremwe byayo. Uburakari bwayo ntibwigera busukwa ku byaha byakozwe mu bujiji. Mbere y’uko imanza zayo zizanwa ku isi, umucyo werekeye kuri iki cyaha ugomba kugaragarizwa isi, kugira ngo umuntu amenye impamvu izi manza zigomba guterwa, kandi abone uburyo bwo kuzirinda.”

> “The message containing this warning is the last to be proclaimed before the revelation of the Son of man. The signs which He Himself has given declare His coming to be near at hand. For well-nigh forty years has the message of the third angel been sounding. In the issue of the great contest two parties are developed, those who ‘worship the beast and his image,’ and receive his mark, and those who receive ‘the seal of the living God,’ who have the Father’s name written in their foreheads. This is not a visible mark. The time has come when all who have an interest in their soul’s salvation should earnestly and solemnly inquire, What is the seal of God? and what is the mark of the beast? How can we avoid receiving it?

> “Ubutumwa bukubiyemo uyu muburo ni bwo bwa nyuma bugomba kwamamazwa mbere y’ihishurwa ry’Umwana w’umuntu. Ibimenyetso We ubwe yatanze bitangaza ko ukuza kwe kwegereje cyane. Hafi imyaka mirongo ine yose ishize ubutumwa bw’umumarayika wa gatatu bwumvikana. Mu ngaruka z’uwo ntambara ikomeye hagaragaye imitwe ibiri, abaramya ‘ya nyamaswa n’ishusho yayo,’ kandi bakakira ikimenyetso cyayo, n’abakira ‘ikimenyetso cy’Imana ihoraho,’ bafite izina rya Se ryanditswe ku gahanga kabo. Icyo si ikimenyetso kigaragara. Igihe kirageze ngo bose bafite inyota yo gukizwa kw’ubugingo bwabo babaze bashikamye kandi mu bwitonzi bukomeye bati, Ikimenyetso cy’Imana ni iki? kandi ikimenyetso cya ya nyamaswa ni iki? Twakwirinda dute kucyakira?”

> “The seal of God, the token or sign of His authority, is found in the fourth commandment. This is the only precept of the Decalogue that points to God as the Creator of the heavens and the earth, and clearly distinguishes the true God from all false gods. Throughout the Scriptures the fact of God’s creative power is cited as proof that He is above all heathen deities.

> “Ikimenyetso cy’Imana, ari cyo kimenyetso cyangwa ikirango cy’ubutware bwayo, kiboneka mu itegeko rya kane. Iri ni ryo tegeko ryonyine ryo mu Mategeko Cumi ryerekana Imana ko ari Umuremyi w’ijuru n’isi, kandi rigatandukanya mu buryo bugaragara Imana y’ukuri n’ibigirwamana byose by’ibinyoma. Mu Byanditswe Byera byose, ukuri kw’imbaraga y’Imana yo kurema kuvugwa nk’igihamya cy’uko iri hejuru y’imana zose z’abapagani.”

> “The Sabbath enjoined by the fourth commandment was instituted to commemorate the work of creation, thus to keep the minds of men ever directed to the true and living God. Had the Sabbath always been kept, there would never have been an idolater, an atheist, or an infidel. The sacred observance of God”s holy day would have led the minds of men to their Creator. The things of nature would have brought Him to their remembrance, and they would have borne witness to His power and His love. The Sabbath of the fourth commandment is the seal of the living God. It points to God as the Creator, and is the sign of His rightful authority over the beings He has made.

> “Isabato yategetswe n’itegeko rya kane yashyiriweho kwibutsa umurimo wo kurema, bityo kugira ngo ibitekerezo by’abantu bihore byerekezwa ku Mana y’ukuri kandi ihoraho. Iyaba Isabato yarahoraga yubahirizwa, ntihari kuba harigeze kubaho usenga ibigirwamana, umuhakanamana, cyangwa utizera. Kubahiriza byera umunsi wera w’Imana byari kuyobora ibitekerezo by’abantu ku Muremyi wabo. Ibintu byo muri kamere byari kumubibutsa, kandi byari guhamya imbaraga ze n’urukundo rwe. Isabato y’itegeko rya kane ni ikimenyetso cy’ikirango cy’Imana ihoraho. Yerekana Imana nk’Umuremyi, kandi ni ikimenyetso cy’ububasha bwayo bukwiriye ku biremwa yaremye.”

> “What, then, is the mark of the beast, if it is not the spurious sabbath which the world has accepted in the place of the true?

> “Nuko rero, ikimenyetso cy’inyamaswa ni iki, niba atari isabato y’amahimbano isi yemeye mu mwanya w’iy’ukuri?”

> “The prophetic declaration that the Papacy was to exalt itself above all that is called God, or that is worshiped, has been strikingly fulfilled in the changing of the Sabbath from the seventh to the first day of the week. Wherever the papal Sabbath is honored in preference to the Sabbath of God, there the man of sin is exalted above the Creator of heaven and earth.

> “Amatangazo y’ubuhanuzi yavugaga ko Ubupapa bwari kuzishyira hejuru y’icyitwa Imana cyose, cyangwa icyubahwa cyose, yasohoreye mu buryo bugaragara cyane mu guhindura Isabato ikurwa ku munsi wa karindwi ikimurirwa ku munsi wa mbere w’icyumweru. Aho hose isabato y’ubupapa yubahirizwa ihabwa umwanya uruta Isabato y’Imana, ni ho wa muntu w’icyaha ashyirwa hejuru y’Umuremyi w’ijuru n’isi.

> “Those who assert that Christ changed the Sabbath are directly contradicting His own words. In His Sermon on the Mount He declared: ‘Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever, therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’

> “Abavuga yuko Kristo yahinduye Isabato, bahinyuza mu buryo butaziguye amagambo ye bwite. Mu Kibwiriza cye cyo ku Musozi yaravuze ati: ‘Ntimugatekereze ko naje gukuraho amategeko, cyangwa abahanuzi; sinaje gukuraho, ahubwo naje kuyasohoza. Ni ukuri ndababwira yuko, kugeza ijuru n’isi bishize, nta nyuguti n’imwe cyangwa agace na gato k’inyuguti kazavanwaho mu mategeko, kugeza aho byose bizasohorera. Nuko rero uzica rimwe muri ayo mategeko mato cyane, kandi akigisha abantu kubigenza batyo, azitwa muto cyane mu bwami bwo mu ijuru; ariko uzayakora kandi akayigisha, uwo azitwa ukomeye mu bwami bwo mu ijuru.’”

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of this church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman Church has not relinquished her claim to infallibility, and when the world and the Protestant churches accept the spurious sabbath of her creating, they virtually acknowledge her claim. They may cite the authority of the apostles and fathers in defense of this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.” Signs of the Times, November 1, 1899.

> “Abagatolika b’Abaroma bemera ko guhindura Isabato byakozwe n’itorero ryabo, kandi iryo hinduka nyirizina bakarivuga nk’igihamya cy’ububasha buhebuje bw’iri torero. Batangaza ko, kubwo kwizihiza umunsi wa mbere w’icyumweru nk’Isabato, Abaporotesitanti baba bemera ubushobozi bwaryo bwo gushyiraho amategeko mu byerekeye iby’Imana. Itorero ry’Abaroma ntiryigeze rirekura ikirego cyaryo cyo kudahusha, kandi igihe isi n’amatorero y’Abaporotesitanti bemeye isabato y’impimbano ryihimbiye, mu by’ukuri baba bemeye icyo kirego cyaryo. Bashobora kwifashisha ububasha bw’intumwa na ba sekuru b’itorero mu kurengera iryo hinduka, ariko ubuyobe bw’imitekerereze yabo bugaragarira bitagoranye. Umunyapapa afite ubushishozi buhagije bwo kubona ko Abaporotesitanti bari kwishuka ubwabo, bakinga amaso ku bushake ku kuri kw’iki kibazo. Uko gahunda yo ku Cyumweru irushaho kwemerwa, aranezerwa, yumva yizeye ko amaherezo izanyuza isi yose y’Abaporotesitanti munsi y’ibendera ry’Abaroma.” Signs of the Times, 1 Ugushyingo 1899.

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