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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty-Three

Igitabo cya Yoweli n’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya - Nimero Makumyabiri n’itatu

Number Twenty-Three

Nimero Makumyabiri na Gatatu

Author

Jeff Pippenger

Published

January 4, 2026

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In article twenty-two I wrote, “Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word.”

Mu nyandiko ya makumyabiri n’ebyiri nanditse nti: “Maze mu gice cya cumi na kimwe, inkomoko y’abatoranyijwe igereranywa n’amazina icumi kuva kuri Shemu kugeza kuri Aburamu. Igice cya cumi na kimwe ni inkuru y’umunara wa Babeli, ariko kandi ni n’inkomoko y’abatoranyijwe, nk’uko bahagarariwe na Aburahamu. Igice cya cumi na kimwe gitangiza ubwoko bwatoranyijwe bwari bugiye kwinjira mu isezerano ry’ibice bitatu n’Imana. Intambwe ya gatatu kandi ya nyuma yari igitambo cya Isaka mu gice cya makumyabiri n’ebyiri. Igice cya “cumi na kimwe” ni intangiriro ya alufa, naho igice cya “makumyabiri n’ebyiri” kikaba iherezo rya omega. Kwizera gukenewe kugira ngo umuntu yumve ijwi ry’Imana mu busobanuro bw’amazina, ntigutandukanye n’ukwizera gukenewe kugira ngo yumve ijwi ryayo mu mibare y’Ijambo ryayo.”

Chapter eleven presents the covenant of Cain, and the covenant of Abel. We have repeatedly shown through the years that the prophetic characteristics of the tower of Babel represent a counterfeit covenant. After the flood, there was a change of dispensations from worshipping at the gate of Eden before the flood, and after the flood, worship was to be at an altar. The altar had specific biblical requirements. It needed to be erected of natural stone, with no human chipping or chiseling the stone. It had to be rock upon rock, with no mortar.

Igice cya cumi na rimwe kigaragaza isezerano rya Kayini n’isezerano rya Abeli. Mu myaka yose ishize twagiye tugaragaza kenshi ko ibimenyetso by’ubuhanuzi biranga umunara wa Babeli bihagarariye isezerano ry’impimbano. Nyuma y’umwuzure, habayeho ihinduka ry’ibihe by’imiyoborere y’Imana: mbere y’umwuzure, kuramya kwakorerwaga ku irembo rya Edeni; naho nyuma y’umwuzure, kuramya kwagombaga gukorerwa ku gicaniro. Igicaniro cyari gifite ibisabwa byihariye bya Bibiliya. Cyagombaga kubakwa mu mabuye kamere, nta gutemagura cyangwa kubaza ibuye byakozwe n’umuntu. Cyagombaga kuba ibuye rigeretse ku rindi, nta rwondo ruyafatanyije.

The purpose of the tower was to make Nimrod’s cohorts a name, which represents character. In the tower we see man attempting to save themselves, and lifting themselves up as the gods of heaven. The tower is a symbol of a church that thinks it can save itself, and thinks that it should be lifted up, as the ten kings do in Psalm 83, when they lift up the papal head at the evil confederacy of Bible prophecy, which takes place at the Sunday law.

Intego y’umunara yari iyo guha abari kumwe na Nimurodi izina, risobanuye imico. Muri uwo munara tubonamo umuntu agerageza kwikiza ubwe, no kwishyira hejuru nk’imana zo mu ijuru. Uwo munara ni ikimenyetso cy’itorero ryibwira ko rishobora kwikiza ubwaryo, kandi rikibwira ko rikwiye gushyirwa hejuru, nk’uko abami icumi babigenza muri Zaburi 83, igihe bashyira hejuru umutwe wa papa muri wa mugambi mubisha uvugwa mu buhanuzi bwa Bibiliya, ubaho mu gihe cy’itegeko ryo ku Cyumweru.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. Psalms 83:1, 2.

> Indirimbo cyangwa Zaburi ya Asafu. Ntuceceke, Mana; ntugume utavuze, kandi ntukareke kuguma ucecetse, Mana. Kuko dore, abanzi bawe barimo guteza umuvurungano; kandi abakwanze bishyize hejuru. Zaburi 83:1, 2.

The world had just been destroyed by Noah’s flood, and the reason God identified the closing probation on the antediluvian world was that man’s thoughts had become evil continually. The Bible speaks of unity in various ways, one of which is to see “eye to eye.” Can two walk together, except they be agreed?

Isi yari imaze kurimburwa n’umwuzure wa Nowa, kandi impamvu Imana yagaragaje irangira ry’igihe cy’imbabazi ku isi yabayeho mbere y’umwuzure ni uko ibitekerezo by’umuntu byari byarabaye bibi ubudasiba. Bibiliya ivuga ubumwe mu buryo bunyuranye, bumwe muri bwo bukaba ari ukubona “imbonankubone.” Mbese babiri bashobora kugendana batabyumvikanyeho?

> Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1 Corinthians 1:10.

> Noneho ndabinginga, bene Data, mu izina ry’Umwami wacu Yesu Kristo, ngo mwese muvuge rumwe, kandi ngo ntihagire amacakubiri aba muri mwe; ahubwo mube mushyize hamwe rwose mu mutima umwe no mu bitekerezo bimwe. 1 Abakorinto 1:10.

When God confused the language at the judgment upon Nimrod’s kingdom, it identifies that prior to the confusion, they were all in unity, and therefore they were all the same character, and that character was a religion based upon human works—as opposed to those in the very same chapter that are represented by Abraham. Shem was a faithful soul in the time of Nimrod. Historians point to Shem as the one who killed Nimrod, the mighty rebel before the Lord. The point stands without the historian’s ideas, for Shem is a covenant man, who traces his blood to Noah, a covenant man, who traces his blood back to Seth, another covenant man, who came into covenant history to replace his brother Abel, who was another covenant man who was a direct descendant of Adam.

Igihe Imana yatobaga ururimi mu rubanza rwaciriwe ubwami bwa Nimurodi, bigaragaza yuko mbere y’iyo mvurungano, bose bari mu bumwe, bityo rero bose bari bafite kamere imwe, kandi iyo kamere yari iy’idini rishingiye ku mirimo ya muntu—ritandukanye n’abavugwa muri icyo gice nyine bahagarariwe na Aburahamu. Shemu yari umutima wizerwa mu gihe cya Nimurodi. Abahanga mu mateka berekana Shemu nk’uwishe Nimurodi, wa munyabugome ukomeye wigometse imbere y’Umwami. Ingingo irahagaze kabone n’iyo twakuraho ibitekerezo by’abahanga mu mateka, kuko Shemu ari umuntu w’isezerano, ukomora amaraso ye kuri Nowa, umuntu w’isezerano, ukomora amaraso ye kuri Seti, undi muntu w’isezerano, winjiye mu mateka y’isezerano asimbura mwene se Abeli, na we wari undi muntu w’isezerano wari ukomotse kuri Adamu mu buryo butaziguye.

Genesis eleven is the great controversy between Christ and Satan, in the context of a covenant of life and a covenant of death. Nimrod represents the great hunter before the Lord, for he represents a church that has many devotees. Abram, through Shem, represents a church that has but few devotees. Shem was the covenant man when Nimrod was building his tower, but the two covenants in chapter eleven are represented not by Shem and Nimrod, but by Nimrod and Abraham. Paul clearly identifies this prophetic rule.

Itangiriro rya cumi na rimwe ry’Itangiriro ni impaka ikomeye hagati ya Kristo na Satani, mu rwego rw’isezerano ry’ubugingo n’isezerano ry’urupfu. Nimurodi ahagarariye wa muhigi ukomeye imbere y’Uwiteka, kuko ahagarariye itorero rifite abayoboke benshi. Aburamu, anyuze kuri Shemu, ahagarariye itorero rifite abayoboke bake gusa. Shemu yari umuntu w’isezerano mu gihe Nimurodi yubakaga umunara we, ariko amasezerano yombi yo mu gice cya cumi na kimwe ntagereranywa na Shemu na Nimurodi, ahubwo agereranywa na Nimurodi na Aburahamu. Pawulo ashyira ahagaragara neza iri tegeko ry’ubuhanuzi.

> For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

> Kuko uyu Melikisedeki, umwami w’i Salemu, umutambyi w’Imana Isumbabyose, wahuye na Aburahamu avuye gutsinda abami akabica, akamuha umugisha; kandi ni we Aburahamu yahaye kimwe cya cumi cy’ibintu byose; ubanza, uko bisobanurwa, akaba Umwami wo gukiranuka, kandi nyuma akaba n’Umwami w’i Salemu, ari byo bivuga Umwami w’amahoro; utagira se, utagira nyina, utagira igisekuru, udafite intangiriro y’iminsi cyangwa iherezo ry’ubugingo; ahubwo wagizwe nk’Umwana w’Imana; agahoraho ari umutambyi. Noneho nimurebe ukuntu uwo muntu yari mukuru, uwo na sogokuruza Aburahamu ubwe yahaye kimwe cya cumi cy’iminyago.

> And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

> Kandi mu by’ukuri, abari mu bana ba Lewi, bahabwa umurimo w’ubutambyi, bafite itegeko ryo kwakira icya cumi ku bantu nk’uko amategeko abitegeka, ari bo bene wabo, nubwo bakomoka mu rukenyerero rwa Aburahamu:

> But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him. Hebrews 7:1–10.

> Ariko uwudakomoka kuri bo yahawe kimwe cya cumi na Aburahamu, kandi aha umugisha uwari ufite amasezerano. Kandi nta gushidikanya na guke, umuto ahabwa umugisha n’umukuru. Kandi hano abantu bapfa ni bo bahabwa kimwe cya cumi; ariko hariya gihabwa uwahamijwe ko ariho. Kandi, nk’uko nabivuga, na Lewi ubwe uhabwa kimwe cya cumi, yatanze kimwe cya cumi ari muri Aburahamu. Kuko yari akiri mu mbuto za se igihe Melikisedeki yamusangaga. Abaheburayo 7:1–10.

There is a great deal of present truth in the subject of Melchizedek, but I am simply identifying that Paul teaches directly that the prophetic characteristics of covenant men, and by that, I mean, men and women in the inspired testimony whose scriptural testimony is identifying a waymark in the prophetic line of God’s covenant with mankind. Paul teaches that Melchizedek, who lived before the Levitical priesthood was established at Sinai, and therefore over four hundred years before there was a Levitical priesthood, had accepted tithe from Levi. In order to be in the Levitical priesthood, you had to be a Levite who could prove his blood descent from Levi. Melchizedek could not show his descent was from the line of Levi, for Levi was not yet born.

Mu isomo rya Melikisedeki harimo ukuri kw’igihe cy’ubu kwinshi cyane, ariko icyo ndi gukora gusa ni ukugaragaza ko Pawulo yigisha mu buryo butaziguye ko ibiranga by’ubuhanuzi by’abagabo b’isezerano—anditsemo abagabo n’abagore bo mu buhamya bwahumetswe, bafite ubuhamya bwo mu Byanditswe bugaragaza ikimenyetso cyo mu murongo w’ubuhanuzi bw’isezerano ry’Imana n’abantu. Pawulo yigisha ko Melikisedeki, wabayeho mbere y’uko ubutambyi bw’Abalewi bushyirwaho kuri Sinayi, bityo akaba yarabayeho mbere y’imyaka irenga magana ane y’uko habaho ubutambyi bw’Abalewi, yari yarakiriye kimwe cya cumi gitanzwe na Lewi. Kugira ngo umuntu abe mu butambyi bw’Abalewi, byasabaga ko aba Umulewi ushobora kwerekana inkomoko y’amaraso ye ikomoka kuri Lewi. Melikisedeki ntiyashoboraga kwerekana ko inkomoko ye yakomokaga mu murongo wa Lewi, kuko Lewi yari ataravuka.

The line of prophecy that represents God’s covenant with Adam and Eve is actually two covenants. The first was a covenant of life with a simple test. After the fall and the failed test, the next covenant included the blood of a lamb in order to provide clothing. Then there was God’s covenant with mankind, represented by the rainbow, Noah and altar worship. Then there was Genesis eleven where God’s covenant with a chosen people, who would be called Hebrews began. In each of those stories the biblical characters are covenant men or women.

Umurongo w’ubuhanuzi ugaragaza isezerano ry’Imana na Adamu na Eva, mu by’ukuri ni amasezerano abiri. Irya mbere ryari isezerano ry’ubugingo rifite ikigeragezo cyoroheje. Nyuma yo kugwa no gutsindwa kw’icyo kigeragezo, isezerano ryakurikiyeho ryari ririmo amaraso y’umwana w’intama kugira ngo hatangwe imyambaro. Hanyuma haza isezerano ry’Imana n’abantu, ryagereranywaga n’umukororombya, Nowa n’ugusengera ku gicaniro. Hanyuma haza Itangiriro cya cumi na kimwe aho isezerano ry’Imana n’ubwoko bwatoranyijwe, bwari kuzitwa Abaheburayo, ryatangiriye. Muri izo nkuru zose, abantu bavugwa muri Bibiliya ni abagabo cyangwa abagore b’isezerano.

In Genesis eleven, the beginning of the covenant of life with a chosen people is set forth, and it is set forth, right where Nimrod establishes the covenant of death, as represented by the bricks and mortar, that were the counterfeit of the unchiseled rocks and no mortar represented by the altar. Sister White informs us the altar represents Christ, thus Nimrod’s religion, which is a counterfeit religion, represents a counterfeit Christ.

Mu Itangiriro igice cya cumi na kimwe, hatangizwa isezerano ry’ubugingo n’ubwoko bwatoranyijwe, kandi rishyirwa ahagaragara aho nyine Nimurodi ashyiraho isezerano ry’urupfu, rigereranywa n’amatafari n’isima, byari impimbano y’amabuye adatwa n’isima itagaragarwaga ku gicaniro. Mushiki waacu White atumenyesha ko igicaniro kigereranya Kristo; bityo rero idini rya Nimurodi, ari ryo dini ry’impimbano, rigereranya Kristo w’impimbano.

> And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. Genesis 11:3.

> Barabwirana bati: Nimuze, tubumbe amatafari, tuyatwike neza rwose. Nuko amatafari ababera mu cyimbo cy’amabuye, ibumba ry’ibikomye ribabera mu cyimbo cy’isima. Itangiriro 11:3.

> And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Exodus 20:25.

> Niwantaza kunkorera igicaniro cy’amabuye, ntuzakubakishe amabuye abajwe; kuko niwakitambikaho igikoresho cyawe, uzaba ugihumanyije. Kuva 20:25.

> “We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.

> “Dufite akaga ko kuvanga ibyera n’ibisanzwe. Umuriro wera uva ku Mana ni wo ugomba gukoreshwa mu mihati yacu. Igicaniro nyakuri ni Kristo; umuriro nyakuri ni Mwuka Wera. Uyu ni wo muterankunga wacu. Umuntu aba umujyanama wizewe gusa igihe Mwuka Wera amuyobora kandi akamubera umuyobozi. Nituramuka duteye umugongo Imana n’abo yatoranyije, tukajya kubaza ku bicaniro by’amahanga, tuzasubizwa hakurikijwe imirimo yacu.” Selected Messages, igitabo cya 3, 300.

Among other truths, one of the lessons that is derived prophetically from Genesis eleven is that it represents the beginning of a prophetic line. The flood of Noah marks a prophetic separation. When Noah left the ark there was to be a new method of worship, and the method of worship always produces two classes of worshippers, as set forth in the history of Cain and Abel. Genesis eleven is a new world, with a beginning history that becomes the foundational story of the ending history, as God’s last day covenant people call the eleventh-hour workers out of Babylon during the Sunday law crisis. Nimrod is the man of sin during the Sunday law crisis, and Shem, who is Abraham is the man of God in that very same crisis. Genesis eleven’s scattering and confusion of languages, began soon after Noah left the ark. The theme of chapter eleven is the two covenants, and the story reaches its conclusion when the third step of the Abrahamic covenant is set forth in chapter twenty-two.

Mu yandi moko, kimwe mu byigisho bikurwa mu buhanuzi bwo mu Itangiriro igice cya cumi na kimwe ni uko gihagarariye intangiriro y’umurongo w’ubuhanuzi. Umwuzure wa Nowa uranga itandukaniro ry’ubuhanuzi. Igihe Nowa yasohokaga mu nkuge, hagombaga kubaho uburyo bushya bwo kuramya, kandi uburyo bwo kuramya buri gihe butanga ibyiciro bibiri by’abaramyi, nk’uko bigaragazwa mu mateka ya Kayini na Abeli. Itangiriro igice cya cumi na kimwe ni isi nshya, ifite amateka y’intangiriro ahinduka inkuru shingiro y’amateka y’iherezo, igihe ubwoko bw’Imana bw’isezerano bwo mu minsi y’imperuka buhamagara abakozi bo ku isaha ya cumi n’imwe bubakura i Babuloni mu gihe cy’ikibazo cy’itegeko ryo ku Cyumweru. Nimurodi ni wa muntu w’icyaha muri icyo gihe cy’ikibazo cy’itegeko ryo ku Cyumweru, kandi Shemu, ari we Aburahamu, ni umuntu w’Imana muri icyo kibazo nyine. Gutatana no kuvurunganywa kw’indimi byo mu Itangiriro igice cya cumi na kimwe byatangiye bidatinze nyuma y’uko Nowa avuye mu nkuge. Insanganyamatsiko y’igice cya cumi na kimwe ni amasezerano abiri, kandi iyo nkuru igera ku musozo wayo igihe intambwe ya gatatu y’isezerano rya Aburahamu ishyizwe ahagaragara mu gice cya makumyabiri na kabiri.

Chapter eleven is the alpha history of the line of Abraham that reaches omega history in chapter twenty-two. The beginning story of Nimrod’s Babel and the ending story of the offering of Isaac, both represent the final judgment upon mankind. The line begins at Nimrod’s tower, and extends to the offering of Isaac, and the line culminates in two opposite offerings. Nimrod’s offering receives God’s executive judgment, and Abraham’s judgment receives God’s blessing. Nimrod is the alpha of chapter eleven and Abraham is the omega of chapter twenty-two. The omega is always greater, by at least twenty-two times according to the Hebrew alphabet, and the power manifested in confusing the languages and scattering the nations abroad, was far exceeded by the power of the cross. Nimrod’s tower represents the Twin Towers of 9/11 and the offering of Isaac represents the Sunday law.

Igice cya cumi na kimwe ni amateka ya alufa y’umurongo wa Aburahamu ugera ku mateka ya omega mu gice cya makumyabiri na kabiri. Inkuru yo mu ntangiriro ya Babeli ya Nimurodi n’inkuru yo ku iherezo y’itangwa rya Isaka, byombi bigereranya urubanza rwa nyuma ku bantu. Uwo murongo utangirira ku munara wa Nimurodi, ukagera ku itangwa rya Isaka, kandi usozwa n’amaturo abiri anyuranye. Igitambo cya Nimurodi cyakira urubanza rw’ubutegetsi bw’Imana, naho urubanza rwa Aburahamu rwakira umugisha w’Imana. Nimurodi ni alufa yo mu gice cya cumi na kimwe, kandi Aburahamu ni omega yo mu gice cya makumyabiri na kabiri. Omega ihora iruta, nibura inshuro makumyabiri na ebyiri hakurikijwe inyuguti z’Igiheburayo, kandi imbaraga zagaragajwe mu guhinyuza indimi no gutatanya amahanga hirya no hino, zarushijwe cyane n’imbaraga z’umusaraba. Umunara wa Nimurodi ugereranya iminara y’impanga ya 9/11 kandi itangwa rya Isaka rigereranya itegeko ryo ku Cyumweru.

The line of the covenant with a chosen people begins with the symbol of the number eleven and it ends with the symbol of twenty-two. The line ends at the close of probation in the alpha history of Nimrod and also the omega history of Abraham. The very history of Nimrod and Abraham is set forth in the first book of the Bible, and it is set within the context of picking up the pieces from the very recent destruction of Noah’s flood. In the first book of the Bible the illustration of the two covenants, provides two witnesses that set forth the close of probation in the line of chapter eleven through to twenty-two.

Umurongo w’isezerano n’ubwoko bwatoranyijwe utangirana n’ikimenyetso cy’umubare cumi na rimwe, kandi ukarangirana n’ikimenyetso cya makumyabiri na kabiri. Uwo murongo urangirira ku musozo w’igihe cy’igeragezwa mu mateka ya alufa ya Nimurodi, kandi no mu mateka ya omega ya Aburahamu. Amateka nyirizina ya Nimurodi na Aburahamu agaragazwa mu gitabo cya mbere cya Bibiliya, kandi ashyizwe mu rwego rw’amateka yo kongera guteranya ibisigazwa by’irimbuka rya vuba cyane ry’umwuzure wa Nowa. Mu gitabo cya mbere cya Bibiliya, ishusho y’amasezerano yombi itanga abagabo babiri b’abahamya bagaragaza iherezo ry’igihe cy’igeragezwa mu murongo w’igice cya cumi na kimwe kugeza kuri makumyabiri na kabiri.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Ukiranirwa gukiranirwa, nagumane gukiranirwa kwe; uwanduye, nagumane umwanda we; umukiranutsi, nakomeze gukiranuka; kandi uwera, nakomeze kwezwa. Ibyahishuwe 22:11.

Nimrod is unjust and filthy still, and Abraham is righteous and holy still as identified in the alpha of Genesis 11–22, and also in the omega of Revelation 22:11. Just before probation closes, a pronouncement in verse 10 is made to seal not the sayings of the prophecy of this book. Just before probation closes in the very next verse, there is to be a prophecy in Revelation that is to be unsealed. Two verses after verse eleven, Christ supplies the key to unseal that prophecy.

Nimurodi aracyari umunyamwanda kandi, kandi Aburahamu akiri umukiranutsi n’uwera nk’uko bigaragazwa muri alufa ya Itangiriro 11–22, ndetse no muri omega yo mu Ibyahishuwe 22:11. Mbere gato y’uko igihe cy’igeragezwa gifungwa, mu murongo wa 10 hatangwa itangazo ryo kudashyiraho ikimenyetso ku magambo y’ubuhanuzi bw’iki gitabo. Mbere gato y’uko igihe cy’igeragezwa gifungwa, mu murongo ukurikira ako kanya, hagomba kubaho ubuhanuzi bwo mu Ibyahishuwe bugomba gukurwaho ikimenyetso. Imirongo ibiri nyuma y’umurongo wa cumi n’umwe, Kristo atanga urufunguzo rwo gukuraho ikimenyetso kuri ubwo buhanuzi.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

> Arambwira ati: Ntugafate ikimenyetso ku magambo y’ubuhanuzi bw’iki gitabo, kuko igihe kiri hafi. Ukiranirwa nareke akiranirwe uko; uwanduye nareke yandure uko; umukiranutsi nareke akiranuke uko; kandi uwera nareke yere uko. Kandi dore, ndaza vuba; kandi ingororano yanjye iri kumwe nanjye, kugira ngo ngororere umuntu wese ibikwiranye n’umurimo we.

> I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.

> Ndi Alufa na Omega, itangiriro n’iherezo, uw’imbere n’uw’imperuka. Ibyahishuwe 22:10–13.

Chapter twenty-two is the omega chapter of the entire Bible and the key to opening the prophecy in Revelation that is sealed up, is the principle that Christ identified above all others in chapter one of Revelation. Chapter one is the first letter of the Hebrew alphabet, and chapter twenty-two is the last. In verses nine through eleven of chapter one, John introduces himself, and identifies Christ as Alpha and Omega.

Igice cya makumyabiri na kabiri ni igice cya omega cy’Ibyanditswe Byera byose kandi ni urufunguzo rwo gukingura ubuhanuzi bwo mu Ibyahishuwe bwashyizweho ikimenyetso, ari na yo ngingo-mbanzirizamushinga Kristo yagaragaje ko iruta izindi zose mu gice cya mbere cy’Ibyahishuwe. Igice cya mbere ni inyuguti ya mbere y’inyuguti z’Igiheburayo, kandi igice cya makumyabiri na kabiri ni icya nyuma. Mu mirongo ya cyenda kugeza ku ya cumi n’umwe y’igice cya mbere, Yohana yivuga ubwe, kandi akagaragaza Kristo ko ari Alufa na Omega.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9-11.

> Jyewe Yohana, mwene so ndi umuvandimwe wanyu, n’umufatanyabikorwa wanyu mu makuba, no mu bwami no mu kwihangana kwa Yesu Kristo, nari ku kirwa cyitwa Patimo, mpora ku bw’Ijambo ry’Imana no ku bw’ubuhamya bwa Yesu Kristo. Ku munsi w’Umwami nari mu Mwuka, maze numva inyuma yanjye ijwi rikomeye, nk’iry’impanda, rivuga riti: Ni jye Alufa na Omega, uwa mbere n’uwa nyuma; kandi ibyo ubona ubyandike mu gitabo, maze ubyohereze ku matorero arindwi yo muri Aziya; i Efeso, n’i Simuruna, n’i Perugamo, n’i Tiyatira, n’i Sarudi, n’i Filadelufiya, n’i Lawodikiya. Ibyahishuwe 1:9-11.

In verse eleven, John is in Patmos, but he turns around in verse twelve, and from there on, he is in the heavenly sanctuary. Thus, in verses 9/11, we find the testimony of John, which identifies Jesus as Alpha and Omega, something Jesus already identified of Himself in verse 8:

Mu murongo wa cumi n’umwe, Yohana ari i Patimo, ariko ahindukira mu murongo wa cumi na kabiri, maze kuva aho gukomeza aba ari mu buturo bwera bwo mu ijuru. Ni cyo gituma mu mirongo ya 9/11 dusangamo ubuhamya bwa Yohana, bugaragaza Yesu nk’Alufa na Omega, ikintu Yesu ubwe yari amaze kwivugaho mu murongo wa 8:

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:8.

> Ndi Alufa na Omega, intangiriro n’iherezo, ni ko Uwiteka avuga, uriho, kandi wariho, kandi ugiye kuza, Ushoborabyose. Ibyahishuwe 1:8.

In verse eight, John is writing what he heard Christ speak of Himself. In verses nine through eleven, it is John speaking of himself. That represents two witnesses in the first eleven verses that identify Christ as Alpha and Omega. Verses nine through eleven represents its own unit of thought. Though connected with the entire chapter, in these verses John is speaking of himself, whereas; in verses four through eight, John is speaking for the godhead to His churches. Verse four begins a unit of thought, that ends in verse eight. This is recognized by the opening characteristics of Christ who was and is and is yet to come, being identified in verse four and then again in verse eight.

Mu murongo wa munani, Yohana yandika ibyo yumvise Kristo yivugaho ubwe. Mu mirongo ya cyenda kugeza ku ya cumi n’umwe, ni Yohana uvuga ibimureba. Ibyo bigaragaza abagabo babiri b’abahamya mu mirongo cumi n’umwe ya mbere, bahamya ko Kristo ari Alufa na Omega. Imirongo ya cyenda kugeza ku ya cumi n’umwe igize igice cyayo cyihariye cy’igitekerezo. Nubwo ihuriye n’umutwe wose, muri iyo mirongo Yohana aba avuga ibimureba, naho mu mirongo ya kane kugeza ku wa munani, Yohana aba avugira Ubumana ku matorero yabwo. Umurongo wa kane utangiza igice cy’igitekerezo kirangirira ku murongo wa munani. Ibyo bigaragazwa n’imiterere ibanza ya Kristo, uwahozeho kandi uriho kandi uzaza, igaragazwa ku murongo wa kane hanyuma ikongera kugaragazwa ku murongo wa munani.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

> Yohana ku matorero arindwi ari muri Aziya: Ubuntu bube kuri mwe, n’amahoro, biturutse kuri Uwo ariho, kandi wahoragaho, kandi uzaza; kandi biturutse ku Myuka irindwi iri imbere y’intebe ye y’ubwami; kandi biturutse kuri Yesu Kristo, ari we Muhamya wizerwa, n’Imfura yazutse mu bapfuye, n’Umwami ugenga abami bo mu isi. Icyubahiro kibe icy’Uwadukunze, kandi akatwoza ibyaha byacu mu maraso ye, kandi akatugira abami n’abatambyi ku Mana ye kandi Se; ni we ukwiriye icyubahiro n’ubutware iteka ryose. Amen. Dore, araza ari mu bicu; kandi amaso yose azamubona, ndetse n’abamuteye icumu: kandi imiryango yose yo mu isi izamuririra. Ni koko, Amen.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:4–8.

> Ndi Alufa na Omēga, intangiriro n’iherezo, ni ko Uwiteka avuga, uhari, kandi wahozeho, kandi uzaza, Ushoborabyose. Ibyahishuwe 1:4–8.

The first three verses of chapter one present the revelation of Jesus Christ, which is unsealed just before probation closes, for verse three says, “the time is at hand.” “The time is at hand” is the identical statement of verse ten, of chapter twenty-two, that says “seal not the sayings of the prophecy of this book for the time is at hand.” The prophecy that is unsealed is the Revelation of Jesus Christ.

Imirongo itatu ya mbere y’igice cya mbere itanga ihishurirwa rya Yesu Kristo, rishyirwa ahagaragara mbere gato y’uko igihe cy’igeragezwa kirangira, kuko umurongo wa gatatu uvuga uti: “igihe kiri bugufi.” “Igihe kiri bugufi” ni amagambo amwe rwose n’ayo mu murongo wa cumi, w’igice cya makumyabiri na kabiri, agira ati: “ntugashyireho ikimenyetso ku magambo y’ubuhanuzi bw’iki gitabo kuko igihe kiri bugufi.” Ubuhanuzi bushyirwa ahagaragara ni Ihishurirwa rya Yesu Kristo.

Verse four begins the unsealing, and verse four begins with John’s testimony of, “I John,” and then in verse eight it is Christ who identifies Himself. A human witness in the first of the five verses and a divine witness at the end. Verse four identifies the Heavenly Father as the one who “is, and which was, and which is to come.” Verse eight identifies Christ as the one who “is, and which was, and which is to come.”

Umurongo wa kane utangiza ikurwaho ry’ikimenyetso, kandi uwo murongo wa kane utangirana n’ubuhamya bwa Yohana bugira buti: “Jyewe Yohana,” hanyuma mu murongo wa munani ni Kristo ubwe wimenyekanisha. Ubuhamya bwa muntu mu murongo wa mbere muri iyo mirongo itanu, n’ubuhamya bw’Imana ku iherezo. Umurongo wa kane ugaragaza Data wo mu Ijuru nk’uri “ho ari, kandi wahozeho, kandi uzaza.” Umurongo wa munani ugaragaza Kristo nk’uri “ho ari, kandi wahozeho, kandi uzaza.”

The key to unsealing the Revelation of Jesus Christ is the principle of alpha and omega. As the first and last, Christ also exists in the present, though He was in the past and will be in the future. The fact that Jesus and the Father are both the God who was, and is, and is yet to come is another presentation of Christ as Alpha and Omega. He is Alpha and Omega, the First and the Last, the Beginning and Ending and He was in the beginning and will be in the ending. The “keys” of the kingdom, that are given to the church at Caesarea Philippi, is also the “key” placed upon Eliakim’s shoulder in Isaiah 22:22. The alpha of the book of Revelation is chapter one and the omega is chapter twenty-two, so we find all the Hebrew alphabet, in the chapters of Revelation. Chapter thirteen represents the rebellion of the United States and thereafter the world. Chapter one presents Christ as Alpha and Omega and chapter twenty-two identifies the same truth, but in connection with the unsealing mentioned in chapter one. Chapters one, thirteen and twenty-two represent the three Hebrew letters that together form the word “truth.”

Urufunguzo rwo gufungura Ibyahishuwe bya Yesu Kristo ni ihame rya alufa na omega. Kubera ko ari Uwa mbere n’Uwa nyuma, Kristo ariho no muri iki gihe, nubwo yariho mu bihe byahise kandi azabaho no mu bihe bizaza. Kuba Yesu na Data bombi ari Imana yahoraga iriho, iriho, kandi izaza, ni ubundi buryo bwo kugaragaza Kristo nk’Alufa na Omega. Ni We Alufa na Omega, Uwa mbere n’Uwa nyuma, Intangiriro n’Iherezo, kandi yariho mu ntangiriro kandi azabaho no mu iherezo. “Imfunguzo” z’ubwami, zahawe itorero i Kayisariya ya Filipo, na zo ni yo “mfunguzo” yashyizwe ku rutugu rwa Eliyakimu muri Yesaya 22:22. Alufa y’igitabo cy’Ibyahishuwe ni igice cya mbere, kandi omega ni igice cya makumyabiri na kabiri, bityo tukabona inyuguti zose z’igiheburayo mu bice by’Ibyahishuwe. Igice cya cumi na gatatu kigaragaza ubugome bwo kwigomeka bwa Leta Zunze Ubumwe z’Amerika, hanyuma nyuma yabyo isi yose. Igice cya mbere kigaragaza Kristo nk’Alufa na Omega, kandi igice cya makumyabiri na kabiri kigaragaza uko kuri nyako, ariko gifitanye isano no gufungurwa kuvugwa mu gice cya mbere. Ibice bya mbere, icya cumi na gatatu, n’icya makumyabiri na kabiri bigereranya inyuguti eshatu z’igiheburayo, hamwe zigakora ijambo “ukuri.”

In chapter twenty-three of Matthew Jesus sets forth eight woes upon the Pharisees and Sadducees. In the final verse of chapter twenty-two the interaction of Christ with the quibbling Jews ended with the enigma of David, an enigma that can only be solve if you understand the principle of alpha and omega.

Mu gice cya makumyabiri na gatatu cya Matayo, Yesu atangaza amahano umunani ku Bafarisayo n’Abasadukayo. Mu murongo wa nyuma w’igice cya makumyabiri na kabiri, ibiganiro bya Kristo n’Abayahudi bakundaga kujya impaka birangirana n’iyobera rya Dawidi, iyobera rishobora gusobanurwa gusa iyo usobanukiwe ihame rya Alufa na Omega.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?

> Abafarisayo bakiri bateraniye hamwe, Yesu arababaza ati: Ni iki mutekereza kuri Kristo? Ni mwene nde?

> They say unto him, The Son of David.

> Baramubwira bati: Umwana wa Dawidi.

> He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Arababaza ati: “Noneho se ni gute Dawidi, ayobowe n’Umwuka, amwita Umwami, ati: ‘Uwiteka yabwiye Umwami wanjye ati: Icara iburyo bwanjye, kugeza aho nzashyirira abanzi bawe munsi y’ibirenge byawe’? Nuko rero, niba Dawidi amwita Umwami, ni gute yaba ari umuhungu we?”

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Kandi nta muntu washoboye kumusubiza ijambo na rimwe; kandi uhereye kuri uwo munsi nta muntu wari ukibasha kongera kumubaza ibindi bibazo. Matayo 22:41–46.

The conclusion of chapter twenty-two identifies a waymark of covenant history. Jeremiah addresses this line of truth as well:

Umusozo w’igice cya makumyabiri na bibiri ugaragaza ikimenyetso cy’inzira cy’amateka y’isezerano. Yeremiya na we avuga kuri uyu murongo w’ukuri ati:

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

> Ijambo Yeremiya yahawe n’Uwiteka riti: Hagarara mu irembo ry’inzu y’Uwiteka, uhavugire iri jambo, uvuge uti: Nimwumve ijambo ry’Uwiteka, mwa Bayuda mwese, mwinjira muri aya marembo gusenga Uwiteka. Uko ni ko Uwiteka Nyiringabo, Imana ya Isirayeli, avuga iti: Mucyoze inzira zanyu n’imigenzereze yanyu, nanjye nzatuma mutura aha hantu. Ntimukiringire amagambo y’ibinyoma, muvuga muti: Urusengero rw’Uwiteka, urusengero rw’Uwiteka, urusengero rw’Uwiteka, ni uru.

> For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?

> Kuko nimuhindura by’ukuri inzira zanyu n’ibikorwa byanyu; nimurangiza rwose ubutabera hagati y’umuntu na mugenzi we; nimutakoza umunyamahanga, impfubyi n’umupfakazi, kandi mukareka kumena amaraso y’uw’inzirakarengane muri aha hantu, kandi ntimukurikire izindi mana ngo zibagirire nabi: ni bwo nzabatuza muri aha hantu, mu gihugu nahaye ba sogokuruza banyu, iteka ryose. Dore, mwiringira amagambo y’ibinyoma adashobora kugira icyo abamarira. Mbese mwakwiba, mukica, mugasambana, mukarahira ibinyoma, mukosereza imibavu Bali, mugakurikira izindi mana mutazi; maze mukaza guhagarara imbere yanjye muri iyi nzu yitiriwe izina ryanjye, mukavuga muti: “Twakijijwe kugira ngo dukore ayo mahano yose?”

> Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.

> Mbese iyi nzu yitiriwe izina ryanjye ihindutse ubuvumo bw’abambuzi mu maso yanyu? Dore, nanjye ubwanjye narabibonye, ni ko Uwiteka avuga. Ariko nimujye noneho ahantu hanjye hari i Shilo, aho nashyize izina ryanjye mbere na mbere, murebe icyo nahagiriye kubera ubugome bw’ubwoko bwanjye bw’Abisirayeli.

> And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:1–16.

> Kandi noneho, kuko mwakoze ibyo bikorwa byose, ni ko Uwiteka avuga, kandi nababwiye, mbyuka kare nkavuga, ariko ntimwumva; kandi nabahamagaye, ariko ntimwitaba; ni cyo gituma iyi nzu yitirirwa izina ryanjye, iyo mwiringiramo, n’aha hantu nabahaye mwe na ba sogokuruza banyu, nzahagirira nk’uko nagiriye i Shilo. Kandi nzabirukana imbere y’amaso yanjye, nk’uko nirukanye bene wanyu bose, ari bo rubyaro rwose rwa Efurayimu. Ni cyo gituma utagomba gusabira ubu bwoko, kandi ntukarangurure ijwi cyangwa ngo ubasabire isengesho, kandi ntunsabire kwinginga: kuko ntazakumva. Yeremiya 7:1–16.

Jeremiah was told to not pray for ancient Israel, for they had reached a point of no return, as did the quibbling Jews at the end of chapter twenty-two. When Moses, (a covenant man) was confronted with God’s decision to destroy the chosen covenant people, Moses interceded with prayer. In chapter seven, Jeremiah is told not to pray for the very same covenant people. The prophetic history of Shiloh is identified as the line upon line evidence of God rejecting a chosen covenant people when their sin reaches an unredeemable point, as expressed in one verse.

Yeremiya yabwiwe kudasengera Isirayeli ya kera, kuko bari bageze ku rwego rutagishoboraga gusubirwaho, nk’uko byagenze no ku Bayuda b’indakoreka bo ku mpera z’igice cya makumyabiri na kabiri. Igihe Mose, (umugabo w’isezerano) yahuraga n’icyemezo cy’Imana cyo kurimbura ubwoko bw’isezerano bwatoranyijwe, Mose yinginze mu isengesho. Mu gice cya karindwi, Yeremiya abwirwa kudasengera abo bantu nyene b’isezerano. Amateka y’ubuhanuzi ya Shilo agaragazwa nk’igihamya gikurikirana, umurongo ku wundi, cy’uko Imana yanga ubwoko bw’isezerano bwatoranyijwe igihe icyaha cabo kigeze ku rwego rutagishobora gucungurwa, nk’uko bivugwa mu murongo umwe.

> Ephraim is joined to idols: let him alone. Hosea 4:17.

> Efurayimu yifatanyije n'ibigirwamana; mureke abe wenyine. Hoseya 4:17.

In covenant history the point where God ends His covenant relationship is a specific waymark. The rejection of the report of Joshua and Caleb marking the tenth test is another example. Jeremiah is also told to not pray for this people a few chapters later.

Mu mateka y’isezerano, aho Imana irangiriza isano y’isezerano ryayo ni ikimenyetso cyihariye. Ukwanga inkuru ya Yosuwa na Kalebu, kukaba ikigeragezo cya cumi, ni urundi rugero. Kandi Yeremiya na we abwirwa kudasengera ubu bwoko mu bice bike bikurikira.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:14.

> Ni cyo gituma utagomba gusabira ubu bwoko, kandi ntuzabuvugire utera hejuru, cyangwa ngo ubusabire; kuko sinzabwumva mu gihe bazanyambaza kubera amakuba yabo. Yeremiya 11:14.

In chapter seven, the spewing out of the Laodiceans at the Sunday law as represented by the symbolism of Shiloah and is identifying what He “will do,” in the near future.

Mu gice cya karindwi, kuruka kw’Abalawodikiya mu gihe cy’itegeko ryo ku Cyumweru, nk’uko bigaragazwa n’ikimenyetso cya Shiloha, ni ko kumugaragaza icyo “azakora” mu gihe cya vuba.

> Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.

> Ni cyo gituma iyi nzu yitiriwe izina ryanjye, iyo mwiringiramo, n’aha hantu nahaye mwe na ba sogokuruza, nzahakora nk’uko nakoreye Shilo. Kandi nzabirukana imbere y’amaso yanjye, nk’uko nirukanye bene wanyu bose, ari bo rubyaro rwose rwa Efurayimu. Ni cyo gituma utagomba gusengera ubu bwoko, kandi ntukabuvugire gutaka cyangwa gusaba, haba no kunginginga imbere yanjye; kuko ntazakwumva. Yeremiya 7:14–16.

In chapter eleven, the command to not pray is about the fear that shall overtake the Laodiceans when they find themselves in the time of trouble that follows the Sunday law. The fear they experience is set within the history of their rejection of the covenant.

Mu gice cya cumi na kimwe, itegeko ryo kutasenga ryerekeye ubwoba buzasakara ku Banyarawodikiya igihe bazisanga bari mu gihe cy'amakuba gikurikira itegeko ryo ku cyumweru. Ubwoba bazagira bushyizwe mu murongo w'amateka y'ukuntu banze isezerano.

> Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them,

> Nimwumve amagambo y’iri sezerano, maze uyabwire abagabo b’u Buyuda n’abaturage b’i Yerusalemu; kandi ubabwire uti,

> Thus saith the Lord God of Israel;

> Uku ni ko Uwiteka Imana ya Isirayeli avuze;

> Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day.

> Haravumwe umuntu utumvira amagambo y’iri sezerano, ayo nategetse ba sokuruza banyu ku munsi nabakuriye mu gihugu cya Egiputa, mbavana mu itanura ry’icyuma, mvuga nti: Nimwumvire ijwi ryanjye, kandi mukore ibihuye n’ibyo mbategeka byose; bityo muzaba ubwoko bwanjye, nanjye nzababera Imana yanyu; kugira ngo nshobore gusohoza indahiro narahiye ba sokuruza banyu, yo kubaha igihugu cyuzuyemo amata n’ubuki, nk’uko kiri uyu munsi.

> Then answered I, and said, So be it, O Lord. Then the Lord said unto me,

> Nuko ndasubiza ndavuga nti: Bibe bityo, Mwami. Maze Uwiteka arambwira ati,

> Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked everyone in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Tangaza aya magambo yose mu midugudu y’u Buyuda no mu mihanda y’i Yerusalemu, uvuge uti: Nimwumve amagambo y’iri sezerano, kandi muyasohoze. Kuko nabihanangirije cyane ba sogokuruza banyu ku munsi nabakuriye mu gihugu cya Egiputa, kugeza no kuri uyu munsi, mpaguruka kare nkabihanangiriza, mvuga nti: Nimwumvire ijwi ryanjye. Nyamara ntibaryumviye, kandi ntibateze ugutwi kwabo, ahubwo buri wese yagendeye mu bitekerezo by’umutima we mubi; ni cyo gitumye nzabazanaho amagambo yose y’iri sezerano, ayo nabategetse gukora; ariko ntibayakoze.

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.

> Nuko Uwiteka arambwira ati: “Ubugambanyi bwabonetse mu bagabo b’u Buyuda no mu baturage b’i Yerusalemu. Basubiye mu byaha bya ba sekuruza babo ba mbere, banze kumva amagambo yanjye; kandi bakurikiye izindi mana kugira ngo bazikorere: inzu ya Isirayeli n’inzu ya Yuda bishe isezerano ryanjye nasezeranye na ba sekuruza babo.”

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.

> Ni cyo gituma Uwiteka avuga atya ati: Dore, ngiye kubazanaho ibyago batazabasha guhunga; kandi nubwo bazanyambaza, sinzabumva. Maze imigi y’u Buyuda n’abatuye i Yerusalemu bazagenda, batakambirire imana baterekera imibavu; ariko zo ntizizabakiza na hato mu gihe cy’amakuba yabo. Kuko, wa Buyuda we, nk’uko umubare w’imigi yawe ungana, ni ko n’imana zawe zingana; kandi nk’uko umubare w’amayira y’i Yerusalemu ungana, ni ko mwashyizeho ibicaniro by’icyo kintu giteye isoni, ari byo bicaniro byo koserezaho imibavu Bali.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:1–14.

> Nuko rero ntugasebere ubu bwoko, kandi ntuzamurire hejuru gutaka cyangwa kubasabira gusenga; kuko sinzabumva mu gihe bazantakira babitewe n’amakuba yabo. Yeremiya 11:1–14.

The resurrection of the candidates, to be among the one hundred and forty-four thousand, is identified in Revelation 11:11; and their final gathering is identified in Isaiah 11:11; and the external line of the dragon, the beast and the false prophet is identified in Daniel 11:11; The Sunday law judgment of the tares is identified in Ezekiel 11:11 and the punishment and fear that comes upon the foolish virgins is identified in Jeremiah 11:11.

Izuka ry’abatoranywa kugira ngo babe mu bihumbi ijana na mirongo ine na bine ryerekanwa mu Byahishuwe 11:11; kandi ikoraniro ryabo rya nyuma ryerekanwa muri Yesaya 11:11; kandi umurongo wo hanze w’igisato, inyamaswa n’umuhanuzi w’ibinyoma werekanwa muri Daniyeli 11:11; Urubanza rw’itegeko ryo ku Cyumweru ku byatsi bibi rwerekanwa muri Ezekiyeli 11:11, kandi igihano n’ubwoba bigera ku bakobwa b’abapfapfa byerekanwa muri Yeremiya 11:11.

The command to not pray for this people is the waymark in the last verses of Matthew chapter twenty-two, and chapter twenty-three identifies eight woes upon Adventism. Chapter twenty-three is either October 22, 1844, or the Sunday law. Both of those waymarks are a fulfillment of the marriage, and the marriage is between a bride and a husband, who come together as one flesh. The consummation of the marriage represents atonement, or “at-one-ment.” Man was created in the image of God, and He created male and female. Their offspring are represented by twenty-three chromosomes from the man and twenty-three from the woman. Together their forty-six chromosomes make up the temple. Each individual is a temple, for know ye not that ye are the temple of the Lord?

Itegeko ryo kudasengera ubu bwoko ni ikimenyetso cy’inzira kiri mu mirongo ya nyuma y’igice cya makumyabiri na kabiri cya Matayo, kandi igice cya makumyabiri na gatatu kigaragaza amahano umunani ku Bwadiventisiti. Igice cya makumyabiri na gatatu ni cyo gishobora kuba taliki ya 22 Ukwakira 1844, cyangwa itegeko ryo ku Cyumweru. Ibyo bimenyetso by’inzira byombi ni ugusohora kw’ishyingirwa, kandi ishyingirwa riba hagati y’umugeni n’umugabo, bahurira hamwe bakaba umubiri umwe. Isohorwa ryuzuye ry’ishyingirwa rigereranya impongano, cyangwa “uguhinduka umwe.” Umuntu yaremwe mu ishusho y’Imana, kandi yaremye umugabo n’umugore. Urubyaro rwabo rugaragazwa na kromozomu makumyabiri na eshatu zituruka ku mugabo na makumyabiri na eshatu zituruka ku mugore. Hamwe, izo kromozomu zabo mirongo ine n’esheshatu zigize urusengero. Buri muntu wese ni urusengero, kuko se ntimuzi yuko muri urusengero rw’Umwami?

The consummation of the marriage, when the two become one is the combination of two temples of twenty-three, to form one temple of forty-six. Christ is the one who builds the temple, and He builds His church as the female temple that is to join with His male temple. The connection is when the human temple is joined with the Divine in the Most Holy Place of God’s temple. “Twenty-three” is a symbol of the sealing of the one hundred and forty-four thousand, and that work began at the end of the twenty-three hundred year prophecy. Matthew twenty-three is the pronouncement against Laodicean Seventh-day Adventists, who are a counterfeit of the one hundred and forty-four thousand.

Isozwa ry’ubukwe, igihe bombi bahinduka umwe, ni uguhuza insengero ebyiri z’amakumyabiri na gatatu, kugira ngo zibe urusengero rumwe rw’amakumyabiri na gatandatu. Kristo ni We wubaka urusengero, kandi yubaka itorero rye nk’urusengero rw’igitsina gore rugomba kwifatanya n’urusengero rwe rw’igitsina gabo. Uko kwihuza kuba igihe urusengero rw’umuntu rwifatanyije n’Ubumana Ahera Cyane bw’urusengero rw’Imana. “Makumyabiri na gatatu” ni ikimenyetso cyo gushyirwaho ikimenyetso kw’abo ijana na mirongo ine na bine b’ibihumbi, kandi uwo murimo watangiye ku iherezo ry’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu. Matayo makumyabiri na gatatu ni itangazo ryo guciraho iteka Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya, ari bo impimbano y’abo ijana na mirongo ine na bine b’ibihumbi.

The one hundred and forty-four thousand are the eighth that is of the seven, and they are those who are resurrected on the eighth day, and the are the eight souls on Noah’s ark, they are the eight descendants of Seth and the seal upon their foreheads was typified by circumcision, that was carried out on the eighth day. They are the priests that are anointed for service on the eighth day, and the pronouncement of eight woes upon Adventism in chapter twenty-three, is a pronouncement against the counterfeit eight.

Abantu ibihumbi ijana na mirongo ine na bine ni bo munani ukomoka kuri ba ndwi, kandi ni bo bazurwa ku munsi wa munani; ni bo bugingo umunani bari mu nkuge ya Nowa, ni bo n’abakomoka kuri Seti umunani, kandi ikimenyetso kiri ku gahanga kabo cyashushanyijwe no gukebwa, kwakorwaga ku munsi wa munani. Ni bo abatambyi basigwa amavuta kugira ngo bakore umurimo ku munsi wa munani, kandi itangazo ry’imibabaro umunani rivugwa kuri Adventisime mu gice cya makumyabiri na gatatu, ni itangazo rirwanya wa munani w’impimbano.

The pronouncement of woe upon the foolish virgins is proceeded by the sealing of God’s people in the final verse of chapter twenty-two. Chapter twenty-two aligns with chapter twenty-two in Genesis, for the first book of the Old Testament typifies the first book of the New Testament. In the heart of the prophetic line of Matthew eleven through chapter twenty-two representing twelve chapters, and the sixth of those twelve chapters is chapter sixteen, where Simon Barjona’s name was changed to Peter.

Kwamamaza we ku bakobwa b’abapfapfa kubanzirizwa no gushyirwaho ikimenyetso ku bwoko bw’Imana mu murongo wa nyuma w’igice cya makumyabiri na kabiri. Igice cya makumyabiri na kabiri gihura n’igice cya makumyabiri na kabiri cyo mu Itangiriro, kuko igitabo cya mbere cy’Isezerano rya Kera gishushanya igitabo cya mbere cy’Isezerano Rishya. Mu mutima w’umurongo w’ubuhanuzi wa Matayo cumi n’umwe kugeza ku gice cya makumyabiri na kabiri, ugizwe n’ibice cumi na bibiri, kandi icya gatandatu muri ibyo bice cumi na bibiri ni igice cya cumi na gatandatu, aho izina rya Simoni Barijona ryahinduwe Petero.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

> Kandi ndakubwira na none yuko uri Petero, kandi kuri urwo rutare ni ho nzubaka itorero ryanjye; kandi amarembo y’ikuzimu ntazarisinda. Matayo 16:18.

There are 459 verses in Matthew eleven through twenty-two. The middle verse is verse seventeen, of chapter sixteen, but that verse cannot be separated from verses eighteen and nineteen, for they are one statement.

Muri Matayo igice cya cumi na kimwe kugeza ku cya makumyabiri na bibiri harimo imirongo 459. Umurongo wo hagati ni umurongo wa cumi na karindwi wo mu gice cya cumi na gatandatu, ariko uwo murongo ntushobora gutandukanywa n’imirongo ya cumi na munani n’uwa cumi na cyenda, kuko ari amagambo amwe.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

> Yesu aramusubiza ati: “Urahirwa, Simoni mwene Yona, kuko atari umubiri n’amaraso byaguhishuriye ibyo, ahubwo ni Data wo mu ijuru. Kandi nanjye ndakubwira nti: Uri Petero, kandi kuri urwo rutare ni ho nzubaka itorero ryanjye; kandi amarembo y’ikuzimu ntazaryanesha. Kandi nzaguha imfunguzo z’ubwami bwo mu ijuru; kandi icyo uzaboha mu isi kizaba kiboheshejwe no mu ijuru; kandi icyo uzabohora mu isi kizaba kibohowe no mu ijuru.” Matayo 16:17–19.

The very center of chapters eleven unto twenty-two is the foundational covenant statement for Christianity. In that statement, Simon’s name is changed to Peter, which; when you apply the numerical position that each letter of the English language holds; such as “a” is one, and “z” is twenty-six—you find “p” is 16, “e” is 5, and “t” is 20, and another “e” is 5 and “r” is 18. When you multiply 16 X 5 X 20 X 5 X 18 it equals 144,000, and the reference to Peter’s name change, a symbol of covenant relationship, is found in chapter 16 verse 18, and the first letter of Peter is the number 16 and the last letter is the number 18. All of this is in the center of twelve chapters that begin with the symbol of eleven and end with the symbol of twenty-two.

Hagati nyakuri y’ibice bya cumi na rimwe kugeza kuri makumyabiri na bibiri harimo amagambo y’isezerano shingiro rya Gikristo. Muri ayo magambo, izina rya Simoni rihindurwa Petero, kandi iyo ushyizeho umwanya w’imibare buri nyuguti y’ururimi rw’Icyongereza ifite—nk’uko “a” ari rimwe, na “z” akaba makumyabiri na gatandatu—usanga “p” ari 16, “e” ari 5, na “t” ari 20, hanyuma indi “e” ikaba 5 na “r” ikaba 18. Iyo ugwije 16 X 5 X 20 X 5 X 18 bibyara 144,000, kandi aho havugwa ihindurwa ry’izina rya Petero, ikimenyetso cy’umubano w’isezerano, haboneka mu gice cya 16 umurongo wa 18, kandi inyuguti ya mbere ya Petero ni umubare 16 naho inyuguti ya nyuma ikaba umubare 18. Ibi byose biri hagati mu bice cumi na bibiri bitangirana n’ikimenyetso cya cumi na rimwe bikarangirana n’ikimenyetso cya makumyabiri na bibiri.

That line is also found in Genesis chapters eleven through twenty-two, and in that line, there are 305 verses, which identifies chapter seventeen and verse eleven as the center of that line. That line of twelve chapters of the first book of the Old Testament identifies the covenant with Abraham, and represents the alpha line that meets the omega line, in the same chapters of the first book of the New Testament. The center of the line of the omega in Matthew is the high point of the covenant relationship of the one hundred and forty-four thousand, who are the covenant sign that is lifted up at the Sunday law. The center verse of Genesis’s line identifies not only the center verse, but also the second or middle step of the threefold covenant with Abraham, and just as significantly the sign of the covenant.

Uwo murongo kandi uboneka mu gice cya cumi na kimwe kugeza ku cya makumyabiri na kabiri cyo mu Itangiriro, kandi muri uwo murongo harimo imirongo 305, bikaba byerekana ko igice cya cumi na karindwi n’umurongo wa cumi na umwe ari wo uri hagati muri uwo murongo. Uwo murongo ugizwe n’ibice cumi na bibiri by’igitabo cya mbere cy’Isezerano rya Kera werekana isezerano ryagiriwe Aburahamu, kandi ugashushanya umurongo wa alfa uhurira n’umurongo wa omega, mu bice bimwe by’igitabo cya mbere cy’Isezerano Rishya. Hagati mu murongo wa omega muri Matayo ni yo mpinga y’isano ry’isezerano ry’abihumbi ijana na mirongo ine na bane, ari bo kimenyetso cy’isezerano gishyirwa hejuru ku itegeko ryo ku Cyumweru. Umurongo wo hagati w’umurongo wo mu Itangiriro ntugaragaza gusa umurongo wo hagati, ahubwo ugaragaza n’intambwe ya kabiri cyangwa iyo hagati mu isezerano ry’Aburahamu rigizwe n’ibice bitatu, kandi nk’ikintu gifite ubusobanuro bungana na bwo, ukanagaragaza ikimenyetso cy’isezerano.

> And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

> Kandi muzakebera ku mubiri w’uruhu rw’igitsina cyanyu; kandi bizaba ikimenyetso cy’isezerano riri hagati yanjye namwe. Itangiriro 17:11.

We will continue these things in the next article.

Tuzakomeza ibi bintu mu nyandiko ikurikira.

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “Hanyuma, igihe yakuburaga umukungugu n’imyanda, amabuye y’agaciro y’ibinyoma n’amafaranga y’impimbano byose byahagurutse bisohokera mu idirishya nk’igicu, maze umuyaga urabitwarira. Muri iyo mvurungano nahumye amaso akanya gato; nayakingura, imyanda yose yari yagiye. Amabuye y’agaciro nyayo, diyama, n’ibiceri bya zahabu n’ifeza, byari bitatanye mu buhinji hirya no hino mu cyumba cyose.”

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> Hanyuma ashyira ku meza agasanduku, kari kanini cyane kandi keza kurusha aka mbere, maze atoragura imitako y’agaciro, diyama n’ibiceri, abiteranya mu ntoke zuzuye, maze abijugunya muri ako gasanduku, kugeza ubwo nta na kimwe cyari gisigaye, nubwo zimwe muri za diyama zitari nini kurusha umutwe w’urushinge.

> “He then called upon me to ‘come and see.’

> Hanyuma arampamagara ngo “nze urebe.”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.

> “Nitegereje muri rya sanduku, ariko amaso yanjye ahumishwa n’icyo nabonye. Yamurikiraga ubwiza buruta incuro icumi ubwabwo bwa mbere. Natekereje ko yari yarasukuwe n’umusenyi munsi y’ibirenge by’abo bantu babi bari barayatatanije kandi bakayasiribangira mu mukungugu. Yari atondetse mu buryo bwiza muri rya sanduku, buri kimwe mu mwanya wacyo, hatagaragara rwose imihati y’uwo muntu wayajugunyemo. Natatse n’ibyishimo byinshi cyane, kandi iyo nduru ni yo yankanguye.” Early Writings, 83.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Murimo gushyira ukugaruka k’Umwami kure cyane. Nabonye ko imvura y’itumba yari igiye kuza [mu buryo butunguranye nk’] induru yo mu gicuku, kandi ifite imbaraga zikubye inshuro icumi.” Spalding and Magan, 5.

> And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20.

> Kandi mu bintu byose by’ubwenge n’ubushishozi umwami yababajijeho, yabasanze barusha incuro cumi abarozi n’abaragurisha inyenyeri bose bari mu bwami bwe bwose. Daniel 1:20.

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