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# The Revelation of Jesus Christ - Number One

Ihishurwa rya Yesu Kristo - Umubare wa Mbere

Seeds of Revelation: Unveiling the Prophetic Tapestry from Parables to the Final Warning

Imbuto z’Ibyahishuwe: Guhishura Umwenda w’Ubuhanuzi uva ku Migani y’Imigani ukagera ku Muburo wa Nyuma

Author

Jeff Pippenger

Published

July 29, 2023

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The United States is specifically identified in the Bible. There are several biblical passages that specifically identify the United States at the end of the world. In Revelation chapter thirteen the United States is the second, or the two-horned beast that comes up out of the earth and forbids the entire world from buying or selling—except they have the mark of the beast.

Leta Zunze Ubumwe z’Amerika zigaragazwa mu buryo bwihariye muri Bibiliya. Hari imirongo myinshi ya Bibiliya igaragaza mu buryo bwihariye Leta Zunze Ubumwe z’Amerika ku iherezo ry’isi. Mu Byahishuwe igice cya cumi na gatatu, Leta Zunze Ubumwe z’Amerika ni ya nyamaswa ya kabiri, cyangwa ya nyamaswa y’amahembe abiri, izamuka iva mu isi kandi ikabuza isi yose kugura cyangwa kugurisha—keretse bafite ikimenyetso cya ya nyamaswa.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And 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.

> Nuko mbona indi nyamaswa izamuka iva mu isi; kandi yari ifite amahembe abiri asa n’ay’umwana w’intama, ariko yavugaga nk’ikiyoka. Kandi ikoresha ububasha bwose bw’iya nyamaswa ya mbere imbere yayo, igatera isi n’abayituyemo kuramya ya nyamaswa ya mbere, iyari yakize igikomere cyayo cyica. Kandi ikora ibitangaza bikomeye, ndetse ikanamanura umuriro uva mu ijuru ukagera ku isi, abantu bareba. Kandi iyobya abatuye isi ikoresheje bya bitangaza yahawe gukora imbere ya ya nyamaswa; ibabwira, bo batuye isi, gukora igishushanyo cya ya nyamaswa yari yarakomeretswe n’inkota, nyamara igakomeza kubaho. Kandi ihabwa ubushobozi bwo guha umwuka igishushanyo cya ya nyamaswa, kugira ngo icyo gishushanyo cya ya nyamaswa kivuge, kandi gitume abataramya icyo gishushanyo cya ya nyamaswa bicwa bose. Kandi ituma bose, aboroheje n’abakomeye, abakire n’abakene, ab’umudendezo n’ab’imbata, bashyirwaho ikimenyetso ku kuboko kwabo kw’iburyo, cyangwa mu ruhanga rwabo; kugira ngo hatagira ushobora kugura cyangwa kugurisha, keretse ufite icyo kimenyetso, ari cyo zina rya ya nyamaswa cyangwa umubare w’izina ryayo.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Dore ubwenge. Ufite ubwenge abarure umubare w’inyamaswa, kuko ari umubare w’umuntu; kandi umubare wayo ni Maganatandatu na mirongo itandatu na gatandatu. Ibyahishuwe 13:11–18.

There are seven primary prophetic characteristics in this passage associated with the two-horned earth-beast. He exercises the power of the beast that preceded him; he causes everyone in the world to worship the beast that was before him; he does great wonders that all men see; he deceives the entire world and commands the world to make an image of the beast before him; he gives life to the image of the beast and it speaks; he forces with the penalty of death the entire world to worship the image to the beast; and he forces the entire world to receive the mark either in the forehead or hand and forbids buying and selling against those who do not have the mark, name or number of the beast.

Muri uyu murongo harimo ibimenyetso ndengakintu birindwi by’ingenzi by’ubuhanuzi bifitanye isano n’inyamaswa y’amahembe abiri yavuye mu isi. Ikoresha ubutware bw’inyamaswa yayibanjirije; igategeka abantu bose bo mu isi kuramya inyamaswa yari mbere yayo; ikora ibitangaza bikomeye abantu bose bakabona; ikayobya isi yose kandi ikategeka ab’isi gukora igishushanyo cy’inyamaswa yari mbere yayo; igaha ubuzima igishushanyo cy’inyamaswa maze kikavuga; igahatira isi yose, ihanishije urupfu, kuramya icyo gishushanyo cy’inyamaswa; kandi igahatira isi yose gushyirwaho ikimenyetso haba mu ruhanga cyangwa ku kiganza, kandi ikabuza kugura no kugurisha abatari bafite ikimenyetso, izina cyangwa umubare by’inyamaswa.

The work of deception accomplished by the beast that comes “up out of the earth” in verse eleven is so delusive and powerful that it “deceiveth them that dwell on the earth.” The entire world will be deceived by the United States. That is, with the exception of God’s church—the entire world is to be deceived into accepting the mark of antichrist. The prophetic events that precede this world-wide deception are already under way.

Igikorwa cy’uburiganya gisohozwa n’inyamaswa izamuka “ivuye mu isi” mu murongo wa cumi n’umwe kirayobya cyane kandi gifite imbaraga ku buryo “iyobya abatuye isi.” Isi yose izayobywa na Leta Zunze Ubumwe za Amerika. Ni ukuvuga ko, usibye itorero ry’Imana, isi yose izayobywa kugira ngo yemere ikimenyetso cya antikristo. Ibikorwa by’ubuhanuzi bibanziriza uku kuyobywa kw’isi yose byamaze gutangira.

There are stories from the Bible that most people know, if only at a surface level. Most have heard about the confrontations between Moses and Pharoah, Daniel and Nebuchadnezzar or Jesus and Pilate. Persons know these Bible stories at varying levels of understanding, but don’t necessarily recognize that Bible prophecy directly and very specifically identifies kings and kingdoms. It was certainly the case with Moses, Daniel and Christ. Egypt, Babylon and Rome were all specifically identified in Bible prophecy in advance of the history where they fulfilled the predictions concerning their respective kingdoms. God never changes.

Hari inkuru zo muri Bibiliya abantu benshi bazi, kabone n’iyo bazizi ku rwego rwo hejuru gusa. Benshi bumvise ibyerekeye guhangana kwa Mose na Farawo, Daniyeli na Nebukadinezari, cyangwa Yesu na Pilato. Abantu bazi izo nkuru zo muri Bibiliya ku nzego zitandukanye zo kuzisobanukirwa, ariko si ko byanze bikunze bamenya ko ubuhanuzi bwo muri Bibiliya bugaragaza abami n’ubwami mu buryo butaziguye kandi bwihariye cyane. Ni ko byari bimeze rwose ku bwa Mose, Daniyeli na Kristo. Misiri, Babuloni n’Ubutware bw’Abaroma byose byari byaragaragajwe by’umwihariko mbere y’amateka aho byasohoje ibyahanuwe ku byerekeye ubwami bwa buri kimwe muri byo. Imana ntihinduka.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.

> Kuko ndi Uwiteka, sinhinduka; ni cyo gituma mwebwe bene Yakobo mutarimbuka. Malaki 3:6.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> Yesu Kristo uko ari ejo, n’uyu munsi, ni ko ari kandi ni ko azahora iteka ryose. Abaheburayo 13:8.

The fact that God never changes allows us to apply some simple logic to our consideration of the two-horned earth-beast of Revelation thirteen. Because we know that God set forth predictions directly identifying the kingdoms of Egypt, Babylon and Rome as they each interacted with and persecuted God’s church, we can establish some facts concerning the earth-beast of Revelation thirteen. The earth-beast, as with Egypt, Babylon and Rome, will be directly identified in Bible prophecy in advance of the history where the prediction concerning that nation is fulfilled. I say we can establish this fact based upon a very simple but important biblical rule. The rule identifies that truth is established based upon a testimony of two.

Kuba Imana itigera ihinduka, bidushoboza gukoresha ingingo yoroheje y’ubwenge mu gusuzuma kwacu inyamaswa yo ku isi ifite amahembe abiri yo mu Ibyahishuwe cumi na bitatu. Kubera ko tuzi yuko Imana yatanze ubuhanuzi bugaragaza mu buryo butaziguye ubwami bwa Egiputa, Babuloni na Roma uko buri bwo bwagiye bugirana imikoranire n’itorero ry’Imana kandi bukarirenganya, dushobora gushyiraho ukuri kumwe na kumwe ku birebana n’inyamaswa yo ku isi yo mu Ibyahishuwe cumi na bitatu. Inyamaswa yo ku isi, kimwe na Egiputa, Babuloni na Roma, izagaragazwa mu buryo butaziguye mu buhanuzi bwa Bibiliya mbere y’amateka aho ubuhanuzi buyerekeye buzasohozera. Mvuga ko dushobora kwemeza uku kuri dushingiye ku ihame rya Bibiliya ryoroshye cyane ariko rifite akamaro gakomeye. Iryo hame rigaragaza ko ukuri gushimangirwa hashingiwe ku buhamya bwa babiri.

> At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deuteronomy 17:6.

> Ukwiriye gupfa azicwe gusa habonetse ubuhamya bw’abagabo babiri cyangwa batatu; ntihazagire umuntu yicishwa ubuhamya bw’umuntu umwe. Gutegeka kwa Kabiri 17:6.

> One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Deuteronomy 19:15.

> Umugabo umwe ntazahagurukira umuntu ngo amushinje icyaha icyo ari cyo cyose, cyangwa igicumuro icyo ari cyo cyose, mu cyaha icyo ari cyo cyose yakoze; ikirego kizakomezwa n’akanwa k’abagabo babiri, cyangwa n’akanwa k’abagabo batatu. Gutegeka kwa Kabiri 19:15.

> This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.

> Iyi ni inshuro ya gatatu nje kubasanga. Mu kanwa k’abahamya babiri cyangwa batatu ni ho ijambo ryose rizahamirizwa. 2 Abakorinto 13:1.

> Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19.

> Ntihakagire ikirego ku musaza w’itorero keretse gihamijwe n’abahamya babiri cyangwa batatu. 1 Timoteyo 5:19.

Bible prophecy predicted ancient Egypt’s demise when God dealt with Egypt’s rebellious Pharaoh. Bible prophecy predicted ancient Babylon’s rise and fall while also dealing with Babylon’s rebellious kings. Bible prophecy predicted the rise and fall of the empire of pagan Rome and identified and dealt with Rome’s corrupt representatives. The consistency of God’s never-changing character identifies that the most significant kingdom mentioned within Bible prophecy—the earth-beast of Revelation thirteen—will most definitely be identified by Bible prophecy.

Ubuhanuzi bwo muri Bibiliya bwahanuye kurimbuka kwa Egiputa ya kera igihe Imana yahanganiraga Farawo wigometse wa Egiputa. Ubuhanuzi bwo muri Bibiliya bwahanuye ukuzamuka no kugwa kwa Babuloni ya kera, ari na ko bwahanganiraga abami bayo bigometse. Ubuhanuzi bwo muri Bibiliya bwahanuye ukuzamuka no kugwa kw’ubwami bw’Abaroma b’abapagani kandi bugaragaza kandi bugahana abahagarariye Roma bononekaye. Guhoraho kw’imico y’Imana idahinduka na hato kugaragaza ko ubwami bufite akamaro gakomeye kurusha ayandi buvugwa mu buhanuzi bwo muri Bibiliya—inyamaswa yo ku butaka yo mu Byahishuwe 13—na bwo rwose buzagaragazwa n’ubuhanuzi bwo muri Bibiliya.

When the prophecy of the earth-beast of Revelation thirteen is fulfilled, God’s church will be in confrontation with the political and religious leadership of the earth-beast as prophetically illustrated by Moses, Daniel and Christ. The United States’ prophetic role at the end of the world is a primary subject of Bible prophecy. As we develop the biblical information that identifies the United States’ role in Bible prophecy, we will employ rules that are found within the Bible, for the Word of God needs no human definition. Ancient Israel was given ceremonial rules, health rules, ten moral rules, rules for agriculture and on and on. God is orderly.

Igihe ubuhanuzi bw’inyamaswa y’isi bwo mu Byahishuwe cumi na bitatu buzaba busohoye, itorero ry’Imana rizaba rihanganye n’ubuyobozi bwa politiki n’ubw’idini bw’iyo nyamaswa y’isi, nk’uko byagaragajwe mu buryo bw’ubuhanuzi na Mose, Daniyeli na Kristo. Uruhare rw’ubuhanuzi rwa Leta Zunze Ubumwe za Amerika mu mperuka y’isi ni imwe mu nsanganyamatsiko z’ibanze z’ubuhanuzi bwa Bibiliya. Mu gusobanura amakuru ya Bibiliya agaragaza uruhare rwa Leta Zunze Ubumwe za Amerika mu buhanuzi bwa Bibiliya, tuzakoresha amahame aboneka muri Bibiliya ubwayo, kuko Ijambo ry’Imana ridakeneye gusobanurwa n’umuntu. Isirayeli ya kera yahawe amategeko y’imihango, amategeko y’ubuzima, amategeko cumi y’umuco, amategeko agenga ubuhinzi n’ibindi byinshi. Imana ikora ibintu mu buryo bufite gahunda.

> Let all things be done decently and in order. 1 Corinthians 14:40.

> Ibintu byose bikorwe mu buryo buboneye kandi kuri gahunda. 1 Abakorinto 14:40.

The biblical record supplies no witness that suggests that a person would be blessed by simply ignoring rules given by God. Who can expect to be blessed if they ignore the rules of prophetic interpretation established in and by the Bible for the purpose of prophetic study?

Ibyanditswe bya Bibiliya nta gihamya bitanga yerekana ko umuntu yahabwa umugisha ari uko yirengagije gusa amategeko yatanzwe n’Imana. Ni nde wakwitega guhabwa umugisha niba yirengagije amategeko yo gusobanura ubuhanuzi yashyizweho muri Bibiliya kandi nayo ubwayo ikayashyiraho, agamije kwigishwa ubuhanuzi?

> Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18.

> “Nimuze noneho, tujye impaka,” ni ko Uwiteka avuga; “nubwo ibyaha byanyu byaba bitukura nk’umutuku werurutse, bizahinduka byera nk’urubura; nubwo byaba bitukura nk’igitare gitukura, bizahinduka nk’ubwoya bw’intama.” Yesaya 1:18.

As we employ the biblical rules we will allow the Bible to establish and validate whether the rules are genuine or false. As with all of God’s various rules there is always a satanic counterfeit to the rules. It is therefore a necessity that when a rule is employed to establish a truth, that both the truth identified and the rule employed should be tested.

Mu gihe dukoresha amategeko ya Bibiliya, tuzareka Bibiliya ubwayo ishyireho kandi yemeze niba ayo mategeko ari ay’ukuri cyangwa ay’ibinyoma. Nk’uko bimeze ku mategeko yose anyuranye y’Imana, buri gihe haba hariho ikigana cya Satani gihabanye n’ayo mategeko. Ni cyo gituma biba ngombwa ko, igihe itegeko rikoreshejwe mu gushinga ukuri, ukuri kumenyekanishijwe ndetse n’itegeko ryakoreshejwe byombi bigomba kugeragezwa.

> Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 John 4:1.

> Bakundwa, ntimwemere buri mwuka wose, ahubwo mugerageze imyuka murebe yuko ari iy’Imana; kuko abahanuzi benshi b’ibinyoma basohotse bajya mu isi. 1 Yohana 4:1

Another purpose, beyond identifying the prophetic role of the United States in this study, is to identify the secret message from the book of Revelation that Jesus hid until this particular generation.

Indi ntego yindi, uretse kumenya uruhare rw’ubuhanuzi rwa Leta Zunze Ubumwe za Amerika muri iri somo, ni ukumenya ubutumwa bw’ibanga bwo mu gitabo cy’Ibyahishuwe Yesu yahishe kugeza kuri iki gisekuru cyihariye.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Ibihishwe ni iby’Uwiteka Imana yacu; ariko ibyahishuwe ni ibyacu n’abana bacu iteka ryose, kugira ngo twumvire amagambo yose y’iri tegeko. Gutegeka kwa Kabiri 29:29.

God’s prophetic secrets that are revealed are for the purpose of allowing those who receive the secret to keep His law. Men can only keep His law if it is written upon their heart. The secret that is being unsealed in the book of Revelation is part of the process of the Holy Spirit writing God’s law on our inward parts and hearts. The secret that is opened up to God’s people, when and if accepted by faith, establishes the new covenant.

Amabanga y’ubuhanuzi y’Imana ahishurwa kugira ngo abafashwe ayo mabanga bashobore gukomeza amategeko yayo. Abantu bashobora gukomeza amategeko yayo ari uko yanditswe mu mitima yabo. Ibanga ririmo guhindururwa mu gitabo cy’Ibyahishuwe ni kimwe mu bice bigize umurimo wa Mwuka Wera wo kwandika amategeko y’Imana mu nda zacu no mu mitima yacu. Iryo banga rihishurirwa ubwoko bw’Imana, iyo kandi ryakiriwe no kwizera, rishyiraho isezerano rishya.

> Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31–33.

> Dore, iminsi iraje, ni ko Uwiteka avuga, ubwo nzasezerana isezerano rishya n’inzu ya Isirayeli hamwe n’inzu ya Yuda: ritazamera nk’isezerano nasezeranye na ba sekuruza babo ku munsi nabafataga ukuboko ngo mbakure mu gihugu cya Egiputa; iryo sezerano ryanjye bararyishe, nubwo nari mbabereye umugabo, ni ko Uwiteka avuga: Ahubwo iri ni ryo sezerano nzasezerana n’inzu ya Isirayeli nyuma y’iyo minsi, ni ko Uwiteka avuga: Nzashyira amategeko yanjye mu mitima yabo, kandi nzayandika ku mitima yabo; kandi nzababera Imana, na bo bazambera ubwoko bwanjye. Yeremiya 31:31–33.

> “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 y’iherezo y’amateka y’isi, isezerano ry’Imana n’abantu bayo bitondera amategeko yayo rigomba kongera gushya.” Review and Herald, 26 Gashyantare 1914.

Revelation 1:1–3 The Final Warning Message:

Ibyahishuwe 1:1–3 Ubutumwa bwa nyuma bw’imbuzi:

> The Revelation of Jesus Christ, which God gave unto him, to shew 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 ngo yereke abagaragu bayo ibintu bigomba kuzabaho bidatinze; kandi iryo yabimenyekanishije, abinyujije ku mumarayika wayo, ku mugaragu wayo Yohana: ari we 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.

The first three verses of Revelation chapter one identify that the “Revelation of Jesus Christ” is the final message for mankind. It is clearly a message, because “the Revelation of Jesus Christ” was given to Him from the Heavenly Father to show his servants what “must shortly come to pass.”

Imirongo itatu ya mbere y’Ibyahishuwe igice cya mbere igaragaza ko “Ibyahishuwe bya Yesu Kristo” ari ubutumwa bwa nyuma bugenewe inyokomuntu. Ni ubutumwa mu buryo bugaragara, kuko “Ibyahishuwe bya Yesu Kristo” yabiherewe na Se wo mu Ijuru kugira ngo yereke abagaragu be ibikwiriye kubaho bidatinze.

We are told to consider that the “Holy Spirit has so shaped matters, both in the giving of the prophecy” and also “in the events portrayed.”.

Tubwirwa gutekereza ko “Mwuka Wera yateguye ibintu atyo, haba mu gutanga ubwo buhanuzi” kandi no “mu byabaye byerekanwe.”

> “The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> “Mwuka Wera yateguye ibintu muri ubwo buryo, haba mu gutangwa k’ubuhanuzi no mu byabaye bigaragajwemo, kugira ngo yigishe ko igikoresho cy’umuntu kigomba gukurwa mu maso y’abantu, kigahishwa muri Kristo, kandi ko Uwiteka Imana yo mu ijuru n’amategeko yayo ari bo bagomba gushyirwa hejuru. Soma igitabo cya Daniyeli. Ongera uzirikane, ingingo ku yindi, amateka y’ubwami bwahagarariwe muri cyo.” Testimonies to Ministers, 112.

The “events portrayed” and also the “giving of the prophecy” in the first three verses of Revelation chapter one specifically illustrates the step-by-step process of how God communicates to men, and also identifies that the message that is communicated is called “the Revelation of Jesus Christ.”

“Ibyabaye byerekanwe” ndetse no “gutanga ubuhanuzi” bivugwa mu mirongo itatu ya mbere y’Ibyahishuwe igice cya mbere, byerekana by’umwihariko uburyo Imana ibwirana n’abantu mu buryo bukurikirana intambwe ku yindi, kandi nanone bikagaragaza ko ubutumwa butangwa bwitwa “Ibyahishuwe bya Yesu Kristo.”

Jesus Christ then did two things with the message which he received from God. He sent the message by his angel and he also signified his message by that angel. His angel then took the message to the prophet John who wrote it down, and sent it to the churches for you and me. The first three verses were “so shaped” by “the Holy Spirit” as to emphasize both the “message” and “the process of communication” involved in delivering the message.

Nuko Yesu Kristo yakoze ibintu bibiri ku butumwa yahawe n’Imana. Yabwohereje akoresheje marayika we, kandi anabugaragaza binyuze kuri uwo marayika. Hanyuma marayika we ajyana ubwo butumwa ku muhanuzi Yohana, arabwandika, maze abwoherereza amatorero ku bwacu wowe nanjye. Imirongo itatu ya mbere “yaremewe” n’“Umwuka Wera” mu buryo bwashimangiraga icyarimwe “ubutumwa” n’“uburyo bwo kubugeza ku bandi” bwakoreshejwe mu kubutanga.

The three verses we are considering present the final message to mankind, but not simply the final message—more importantly, the three verses represent the final “warning” message to planet earth. The “warning” attribute of the message is identified when a class of persons are identified as “blessed” for having read, heard and kept “those things which are written therein.” There is a class of persons who will not read, nor hear a warning represented as “the Revelation of Jesus Christ”. It is impossible for them to be blessed. It is obvious that if there is a class that is blessed for reading, hearing and keeping those things which are written, then there is a class that is not blessed. Will a person read, hear and keep the message of the Revelation of Jesus Christ? If so, he will be blessed, if not he will be cursed.

Imirongo itatu turimo gusuzuma itanga ubutumwa bwa nyuma ku bantu, ariko si ubutumwa bwa nyuma gusa—ikiruta byose, iyo mirongo itatu ihagarariye ubutumwa bwa nyuma bw’“iburira” ku isi. Imiterere y’ubwo butumwa nk’“iburira” igaragazwa n’uko hari icyiciro cy’abantu kivugwa ko ari “abahirwa” kubera ko basomye, bumvise kandi bakitondera “ibiyanditswemo.” Hari icyiciro cy’abantu batazasoma kandi batazumva iryo burira rigaragazwa nk’“Ibyahishuwe bya Yesu Kristo”. Ntibishoboka ko bahirwa. Biragaragara ko niba hari icyiciro gihirwa no gusoma, no kumva, no kwitondera ibyo byanditswe, noneho hari n’ikindi cyiciro kitahirwa. Mbese umuntu azasoma, yumve kandi yitondere ubutumwa bw’Ibyahishuwe bya Yesu Kristo? Niba ari ko bizamera, azahirwa; niba atari ko bizamera, azavumwa.

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed.” The Great Controversy, 341.

> “Ni ko umuhanuzi avuga ati: ‘Hahirwa usoma’—hari abatazasoma; uwo mugisha si uwabo. ‘N’abumva’—hari bamwe na bo banga kumva ikintu cyose cyerekeye ubuhanuzi; uwo mugisha si uw’icyo cyiciro. ‘Kandi bakitondera ibyanditswemo’—benshi banga kwita ku miburo no ku mabwiriza bikubiye mu Ibyahishuwe; nta n’umwe muri abo ushobora kwiyitirira uwo mugisha wasezeranijwe. Abaseka ingingo z’ubuhanuzi kandi bagakoba ibimenyetso byatanzwe hano mu buryo bukomeye, abanga guhindura imibereho yabo no kwitegura ukuza k’Umwana w’umuntu, ntibazahabwa uwo mugisha.” The Great Controversy, 341.

The expression “the time is at hand” in verse three identifies that it is a specific time when the last warning message arrives in history. “The time,”—(a specific time) “is at hand.” A specific time is about to arrive, for it is at hand, and God’s people (represented by John) understand the message before the “time” arrives. John penned the book of Revelation around the end of the first century, yet these verses identify that there will be a point in the history long after the year 100, when the final warning message will be proclaimed. When that “time is” “at hand,” the message that identifies the “things which must shortly come to pass” will be revealed to God’s servants.

Imvugo ngo “igihe kiri hafi” iboneka mu murongo wa gatatu igaragaza ko ari igihe cyihariye ubwo ubutumwa bwa nyuma bw’imbuzi bugera mu mateka. “Igihe,”—(igihe cyihariye) “kiri hafi.” Igihe cyihariye kiri hafi kugera, kuko kiri hafi, kandi ubwoko bw’Imana (bugereranywa na Yohana) busobanukirwa ubutumwa mbere y’uko icyo “gihe” kigera. Yohana yanditse igitabo cy’Ibyahishuwe ahagana ku iherezo ry’ikinyejana cya mbere, nyamara iyi mirongo igaragaza ko hazabaho ingingo runaka mu mateka, nyuma cyane y’umwaka wa 100, ubwo ubutumwa bwa nyuma bw’imbuzi buzatangazwa. Igihe icyo “gihe” “kiri” “hafi,” ubutumwa bugaragaza “ibikwiriye kubaho vuba” buzahishurirwa abagaragu b’Imana.

In this series of articles, the Bible and the writings of Ellen White will be used as the authority to uphold the explanation of the biblical passages we cite.

Muri uru ruhererekane rw’inyandiko, Bibiliya n’inyandiko za Ellen White ni byo bizakoreshwa nk’ubutware bwo gushyigikira ubusobanuro bw’imirongo ya Bibiliya tuzavuga.

We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.

Tuzifashisha kandi ku mategeko yo gusobanura ubuhanuzi yakusanyijwe na William Miller no ku mategeko yagaragajwe mu ikusanyirizo ryiswe Prophetic Keys. Tuzanakoresha kandi inyigisho y’ubuhanuzi yitwa Imbonerahamwe za Habakkuk.

We do not intend to define every rule we employ. For brevity we will simply reference the Prophetic Keys compilation for any who wish to read a more detailed proof of the rule. With the Habakkuk’s Tables series, we intend to point out certain presentations where a subject we will briefly touch upon, is taken up in greater depth.

Ntidushaka gusobanura buri hame ryose dukoresha. Kugira ngo tugabanye uburebure bw’inyandiko, tuzajya twerekeza gusa ku cyegeranyo cyitwa Prophetic Keys ku muntu uwo ari we wese wifuza gusoma gihamya irambuye kurushaho y’iryo hame. Muri uruhererekane rwa Habakkuk’s Tables, dushaka kugaragaza bimwe mu biganiro aho ingingo tuzavugaho mu magambo make, isobanurwa mu buryo bwimbitse kurushaho.

As we work through a study of the book of Revelation we encourage public response, but we will only respond to input that contributes to the ongoing study. The scope of our discussion will involve the current series of presentations, the prophetic rules we exercise and the information found in Habakkuk’s Tables.

Mu gihe dukora inyigisho y’igitabo cy’Ibyahishuwe, turashishikariza abantu gutanga ibitekerezo ku mugaragaro, ariko tuzasubiza gusa ku byo batanga bifasha gukomeza iyi nyigisho iriho. Ibiganiro byacu bizibanda ku ruhererekane rw’inyigisho turimo gutanga ubu, ku mategeko y’ubuhanuzi dukurikiza, no ku makuru aboneka mu Mbonerahamwe za Habakuki.

> The Revelation of Jesus Christ, which God gave unto him, to shew 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 bwa Yesu Kristo, ubwo Imana yamuhaye kugira ngo yereke abagaragu bayo ibintu bigomba kubaho bidatinze; maze arabituma, abimenyesha umugaragu wayo Yohana abinyujije ku mumalayika wayo: ari we wahamije ijambo ry’Imana, n’ubuhamya bwa Yesu Kristo, n’ibyo yabonye byose. Hahirwa usoma, hahirwa n’abumva amagambo y’ubu buhanuzi kandi bakitondera ibyanditswe muri bwo; kuko igihe kiri bugufi. Ibyahishuwe 1:1–3.

The Greek word translated as “signified” means to “indicate”. He sent the message by “his” angel and he signified it by “his” angel. “His” angel is Gabriel.

Ijambo ry’Ikigiriki ryahinduwemo “yerekanye” risobanura “kugaragaza”. Yohereje ubutumwa abunyujije kuri marayika “we”, kandi abugaragaza abinyujije kuri marayika “we”. Marayika “we” ni Gaburiyeli.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Amagambo y’umumarayika ati: ‘Ndi Gaburiyeli, mpagaze imbere y’Imana,’ agaragaza ko afite umwanya w’icyubahiro cyo hejuru mu bikari byo mu ijuru. Igihe yazanaga ubutumwa kuri Daniyeli, yaravuze ati: ‘Nta n’umwe umfatanije muri ibyo bintu keretse Mikayeli [Kristo], Umutware wanyu.’ Daniyeli 10:21. Ku byerekeye Gaburiyeli, Umukiza avuga mu Ibyahishuwe ati: ‘Yabimumenyesheje, abyohereje abinyujije ku mumarayika we ngo abigeze ku mugaragu we Yohana.’ Ibyahishuwe 1:1.” The Desire of Ages, 99.

The angel Gabriel is sent with the message and the angel Gabriel also represents the message. When mankind arrives at the point in history when “the time is at hand” for the final warning message to be proclaimed, that final message is represented by an angel. In the book of Revelation “messages” are often represented as angels, and of course the Greek word translated as “angel” in Revelation means messenger.

Malayika Gaburiyeli yoherezwa azanye ubutumwa, kandi malayika Gaburiyeli na we ubwe ahagarariye ubwo butumwa. Igihe abantu bageze kuri ya ngingo y’amateka aho “igihe kiri bugufi” kugira ngo ubutumwa bwa nyuma bw’imbuzi butangazwe, ubwo butumwa bwa nyuma bugaragazwa na malayika. Mu gitabo cy’Ibyahishuwe, “ubutumwa” kenshi bugaragazwa nk’abamalayika, kandi koko ijambo ry’Ikigiriki risobanurwa ngo “malayika” mu Ibyahishuwe risobanura intumwa.

Every revelation of God’s truth that has arrived in history is certainly a revelation of Jesus Christ, but the Revelation of Jesus Christ in Revelation chapter one is the final warning for mankind and it occurs at a specific moment that is represented as being a “time.” There is another passage in the book of Revelation where John references that “the time is at hand”. That other passage provides a second witness to test the initial claims I have made about verses one through three.

Ihishurwa ryose ry’ukuri kw’Imana ryageze mu mateka, by’ukuri ni ihishurwa rya Yesu Kristo; ariko Ihishurwa rya Yesu Kristo ryo mu Ibyahishuwe igice cya mbere ni umuburo wa nyuma ku bantu, kandi ribaho mu gihe cyihariye kigereranywa nk’“igihe.” Hari undi murongo mu gitabo cy’Ibyahishuwe aho Yohana avuga ko “igihe kiri bugufi.” Uwo wundi murongo utanga umuhamya wa kabiri wo kugerageza ibyo navuze mbere ku byerekeye imirongo ya mbere kugeza ku ya gatatu.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> Nuko arambwira ati: “Aya magambo ni ayo kwizerwa kandi ni ay’ukuri; kandi Umwami Imana y’abahanuzi bera yatumye marayika wayo kugira ngo yerekane abagaragu bayo ibintu bigomba kubaho vuba. Dore, ndaza bidatinze; hahirwa ukomeza amagambo y’ubuhanuzi bw’iki gitabo.”

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.

> Nanjye Yohana mbona ibyo, kandi ndabyumva. Maze numvise kandi nkabona, nikubita hasi ngo nsenge imbere y’ibirenge by’umumarayika wanyeretse ibyo bintu.

> Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Nuko arambwira ati: “Ntukabikore rwose; kuko ndi umugaragu mugenzi wawe, n’uw’abavandimwe bawe b’abahanuzi, n’abitondera amagambo y’iki gitabo; Imana abe ari yo uramya.”

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:6–11.

> Arambwira ati: “Ntugafateho ikimenyetso amagambo y’ubuhanuzi bw’iki gitabo, kuko igihe kiri bugufi. Ukiranirwa nagume akiranirwa; uwanduye nagume yandure; umukiranutsi nagume akiranuke; n’uwera nagume yere. Ibyahishuwe 22:6–11.”

At the end of the book of Revelation we find the same subject as in the beginning of Revelation. The communication process and message are once again referred to when “the Lord God” “sent his angel to shew unto his servants the things which must shortly be done.” And just as soon as the servants are shown the message identifying “things which must shortly be done” Christ announces that He is coming quickly. This is the message that precedes Christ’s second coming, and it therefore is the final warning message—the very same message represented as “the Revelation of Jesus Christ” in verse one of chapter one. The blessing that is promised in the first three verses of Revelation is repeated with the statement of “blessed is he that keepeth the sayings of the prophecy of this book.”

Ku iherezo ry’igitabo cy’Ibyahishuwe dusangamo ingingo imwe n’iyo ku itangiriro ry’Ibyahishuwe. Inzira y’itumanaho n’ubutumwa byongeye kuvugwaho ubwo “Umwami Imana” “yatumaga marayika wayo kwereka abagaragu bayo ibikwiriye kubaho vuba.” Kandi abagaragu bakimara kwerekwa ubutumwa bugaragaza “ibikwiriye kubaho vuba,” Kristo ahita atangaza ko aza vuba. Ubu ni bwo butumwa bubanziriza ukuza kwa kabiri kwa Kristo, bityo rero ni bwo butumwa bwa nyuma bwo kuburira—ari na bwo butumwa nyir’izina bwashushanyijwe nk’“Ibyahishuwe bya Yesu Kristo” mu murongo wa mbere w’igice cya mbere. Umugisha wasezeranyijwe mu mirongo itatu ya mbere y’Ibyahishuwe wongera gusubirwamo n’amagambo agira ati: “hahirwa uwitondera amagambo y’ubuhanuzi bw’iki gitabo.”

In these verses we find an expansion of the process of communication set forth in chapter one, for we find that after Gabriel delivers the message to John, John is so overwhelmed with the message that he seeks to worship Gabriel, who then uses John’s misunderstanding to identify that heavenly angels, earthly prophets, and all that keep the sayings of the message, are “fellow servants” who are to worship the Creator-God, not the creation of God.

Muri iyi mirongo tubonamo isobanurampamvu ry’inzira y’itumanaho ryashyizwe ahagaragara mu gice cya mbere, kuko tubona ko nyuma y’uko Gaburiyeli agejeje ubutumwa kuri Yohana, Yohana yuzura ubwoba n’igitangaza cyane kubera ubwo butumwa ku buryo ashaka kuramya Gaburiyeli; ni bwo Gaburiyeli akoresha uko kutumva neza kwa Yohana agaragaza ko abamarayika bo mu ijuru, abahanuzi bo mu isi, n’abitondera amagambo y’ubwo butumwa bose ari “abagaragu bagenzi” bagomba kuramya Imana Umuremyi, atari ibyaremwe by’Imana.

These verses are describing the same events and message that we are considering in chapter one. They are repeating the faithful and true sayings that show God’s servants what must shortly be done. The message is once again set in the context of the process of communication between God and His servants. In chapter twenty-two we find more evidence that the message is the final warning message, for the “time” that is “at hand” is marked as taking place right before human probation closes, for the pronouncement that 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,” marks the close of probation, marking the beginning of the seven last plagues, which in turn conclude with the Second Coming of Christ.

Iyi mirongo irimo ivuga ibyabaye bimwe n’ubutumwa bumwe turimo gusuzuma mu gice cya mbere. Irongera amagambo y’ukuri kandi yizerwa agaragaza abagaragu b’Imana ibyo bigomba gukorwa vuba. Ubutumwa bwongeye gushyirwa mu rwego rw’inzira y’itumanaho hagati y’Imana n’abagaragu bayo. Mu gice cya makumyabiri na kabiri dusangamo ibindi bimenyetso byerekana ko ubwo butumwa ari ubutumwa bwa nyuma bwo kuburira, kuko “igihe” kiri “hafi” kigaragazwa nk’igihe kibaho mbere gato y’uko igihe cy’igeragezwa cy’abantu kirangira; kuko itangazo rivuga ngo “ukiranirwa nagume mu bukiranirwa bwe: n’uwanduye nagume mu kwandura kwe: kandi ukiranuka nagume mu gukiranuka kwe: n’uwera nagume mu kwezwa kwe,” rigaragaza irangira ry’igihe cy’igeragezwa, bikaranga itangira ry’ibyago birindwi bya nyuma, na byo bikazasoza no Kugaruka kwa Kabiri kwa Kristo.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> “‘Muri icyo gihe Mikayeli azahaguruka, umutware ukomeye uhagararira abana b’ubwoko bwawe; kandi hazabaho igihe cy’amakuba, atigeze kubaho uhereye aho habereyeho ishyanga kugeza muri icyo gihe nyine; kandi muri icyo gihe ubwoko bwawe buzacungurwa, umuntu wese uzasangwa yanditswe mu gitabo.’ Daniyeli 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘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. Every case has been decided for life or death.” The Great Controversy, 613.

> “Iyo ubutumwa bw’umumarayika wa gatatu busoza, imbabazi ntiziba zigikomeje kwinginga ku bw’abatuye isi bafite icyaha. Ubwoko bw’Imana buba bwarasohoje umurimo wabwo. Buba bwarahawe ‘imvura y’itumba,’ ‘ugusubizwamo imbaraga guturuka imbere y’Umwami,’ kandi buba bwiteguye isaha y’igeragezwa iri imbere yabwo. Abamarayika baba bihutira kujya hirya no hino mu ijuru. Umumarayika ugarutse avuye ku isi atangaza ko umurimo we urangiye; ikigeragezo cya nyuma kiba cyazaniwe ab’isi, kandi abamaze kwigaragaza ko bakiranukiye amategeko y’Imana bose baba barahawe ‘ikimenyetso cy’Imana ihoraho.’ Hanyuma Yesu ahagarika umurimo We wo kutuvuganira ahera ho mu ijuru. Arazamura amaboko Ye, maze akavuga ijwi riranguruye ati: ‘Birarangiye;’ kandi umutwe wose w’abamarayika ukuraho amakamba yawo ubwo atangaza iryo jambo rikomeye ati: ‘Ukiranirwa ni akomeze gukiranirwa: n’uwanduye ni akomeze kwandura: kandi umukiranutsi ni akomeze gukiranuka: n’uwera ni akomeze kwezwa.’ Ibyahishuwe 22:11. Buri rubanza rwose ruba rwaramaze gucibwa rw’ubugingo cyangwa urupfu.” Intambara Ikomeye, 613.

At the beginning of the book of Revelation and at the end of the book of Revelation the same story is presented. Combining the two passages allows us to understand that the “Revelation of Jesus Christ” is the final warning message to mankind before Christ’s Second Coming. The message is symbolically represented by an angel that arrives just before the close of probation. The message divides mankind into two classes based upon whether they read, hear and keep the message that is unsealed when the “time is at hand,”—just before probation closes.

Mu ntangiriro y’igitabo cy’Ibyahishuwe no ku mpera y’igitabo cy’Ibyahishuwe, herekanwa inkuru imwe. Guhuza iyo mirongo yombi bidushoboza gusobanukirwa yuko “Ibyahishuwe bya Yesu Kristo” ari ubutumwa bwa nyuma bwo kuburira abantu bose mbere yo Kugaruka kwa Kabiri kwa Kristo. Ubu butumwa bugaragazwa mu buryo bw’ikigereranyo n’umumarayika uza mbere gato y’iherezo ry’igihe cy’imbabazi. Ubu butumwa bugabanya abantu mo ibyiciro bibiri, hashingiwe ku kuba basoma, bumva kandi bakomeza ubu butumwa bukurwaho ikimenyetso iyo “igihe kiri bugufi,”—mbere gato y’uko igihe cy’imbabazi kirangira.

> “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study.

> “Mu gihe twegera iherezo ry’amateka y’iyi si, ubuhanuzi bwerekeye iminsi y’imperuka by’umwihariko budusaba kubwiga. Igitabo cya nyuma cyo mu Isezerano Rishya cyuzuyemo ukuri dukeneye gusobanukirwa. Satani yahumye ubwenge bwa benshi, ku buryo bishimiye urwitwazo urwo ari rwo rwose rwo kutagira Ibyahishuwe icyigwa cyabo.

> “The book of Revelation, in connection with the book of Daniel, demands close study. Let every God-fearing teacher consider how most clearly to comprehend and present the Gospel that our Saviour came in person to make known to His servant John,—‘The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.’ None should become discouraged in their study of Revelation because of its apparently mystical symbols. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.’ ‘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.’ We are to proclaim to the world the great and solemn truths contained in the book of Revelation. Into the very designs and principles of the church of God these truths are to enter. There should be a closer and more diligent study of this book, a more earnest presentation of the truths it contains, truths which concern all who are living in these last days. All who are preparing to meet their Lord should make this book the subject of earnest study and prayer. It is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history. John, because of his faithful trust in the word of God, and the testimony of Christ, was banished to the Isle of Patmos. But his banishment did not separate him from Christ. The Lord visited His faithful servant in his banishment, and gave him instruction regarding what was to come upon the world.

> “Igitabo cy’Ibyahishuwe, gifitanye isano n’igitabo cya Daniyeli, gisaba kwigwa byimbitse. Buri mwigisha wubaha Imana narebe uko yarushaho neza gusobanukirwa no kugaragaza Ubutumwa Bwiza Umukiza wacu yaje ubwe kumenyesha umugaragu We Yohana,—‘Ibyahishuwe bya Yesu Kristo, ibyo Imana yamuhaye kugira ngo yereke abagaragu bayo ibyenda kubaho vuba.’ Nta muntu ukwiriye gucika intege mu kwiga Ibyahishuwe bitewe n’ibimenyetso byabyo bisa n’ibirimo ubwiru. ‘Ariko nimba hariho umuntu wo muri mwe ubuze ubwenge, abusabe Imana, iha abantu bose itimana kandi itabacyaha.’ ‘Hahirwa usoma, hahirwa n’abumva amagambo y’ubu buhanuzi, kandi bakitondera ibyanditswe muri bwo; kuko igihe kiri bugufi.’ Dukwiriye kwamamaza isi yose ukuri gukomeye kandi gukomeye kwuzuye mu gitabo cy’Ibyahishuwe. Uko kuri kugomba kwinjira mu migambi n’amahame by’Itorero ry’Imana. Hakwiye kubaho kwiga iki gitabo birushijeho kwegera kandi kwitonda, no kurushaho gushyira imbere ukuri gikubiyemo, ukuri kwerekeye abantu bose bariho muri iyi minsi y’imperuka. Abitegura guhura n’Umwami wabo bose bakwiriye kugira iki gitabo ingingo yo kwiga no gusenga babishyizeho umutima. Ni cyo rwose izina ryacyo risobanura,—ihishurirwa ry’ibyabaye by’ingenzi cyane bigomba kuzaba muri iyi minsi y’imperuka y’amateka y’isi. Yohana, kubera ukwiringira kwe gukiranuka ijambo ry’Imana, n’ubuhamya bwa Kristo, yaciriwe ku kirwa cy’i Patimo. Ariko uko gucirwa kwe ntikwamutandukanije na Kristo. Umwami yasuye umugaragu We wizerwa aho yari aciriwe, amuha amabwiriza yerekeye ibyari bigiye kuza ku isi.”

> “This instruction is of the greatest importance to us; for we are living in the last days of this earth’s history. Soon we shall enter upon the fulfilment of the events which Christ showed John were to take place. As the messengers of the Lord present these solemn truths, they must realize that they are handling subjects of eternal interest, and they should seek for the baptism of the Holy Spirit, that they may speak, not their own words, but the words given them by God.

> Aya mabwiriza afite akamaro gakomeye cyane kuri twe; kuko turiho mu minsi y’imperuka y’amateka y’isi. Vuba tuzinjira mu isohozwa ry’ibyabaye Kristo yeretse Yohana ko byagombaga kubaho. Uko intumwa z’Umwami zitangaza uku kuri gukomeye kandi guteye ubwoba bwera, zigomba kumenya ko zifashe ingingo zifite inyungu y’iteka ryose, kandi zigomba gushaka umubatizo w’Umwuka Wera, kugira ngo zitavuga amagambo yazo bwite, ahubwo zivuge amagambo bahawe n’Imana.

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> “Igitabo cy’Ibyahishuwe kigomba gukingurirwa abantu. Benshi bigishijwe ko ari igitabo gifunzwe, ariko gifunzwe gusa ku banze ukuri n’umucyo. Ukuri gikubiyemo kugomba gutangazwa, kugira ngo abantu babone uburyo bwo kwitegurira ibintu bigiye kubaho vuba cyane. Ubutumwa bw’Umumarayika wa Gatatu bugomba gushyikirizwa nk’ibyiringiro byonyine by’agakiza k’isi irimbuka.

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> “Akaga k’ibihe bya nyuma katugeramiye, kandi mu murimo wacu tugomba kuburira abantu iby’akaga barimo. Ibyo byerekanwa bikomeye ubuhanuzi bwahishuye ko bigiye kubaho vuba, ntibikarekerweho kutavugwaho. Turi intumwa z’Imana, kandi nta gihe dufite cyo guta. Abashaka kuba abafatanyabikorwa na Databuja wacu Yesu Kristo bazagaragaza ko bashishikajwe cyane n’ukuri kuboneka muri iki gitabo. Bakoresheje ikaramu n’ijwi bazihatira gusobanura neza ibintu bitangaje Kristo yavuye mu ijuru ahishura.” Signs of the Times, July 4, 1906.

Over a hundred years ago, in 1906, we were informed that soon “we shall enter upon the fulfilment of the events which Christ showed John were to take place.” The message was still sealed up in 1906. It is important to understand that the message of the Revelation of Jesus Christ is opened up to God’s people just before the events take place. We are told the book of Revelation “is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history.”

Hashize imyaka irenga ijana ishize, mu wa 1906, twamenyeshejwe ko bidatinze “tuzinjira mu isohozwa ry’ibyabaye Kristo yeretse Yohana ko byari kuzabaho.” Ubutumwa bwari bugifunze mu wa 1906. Ni iby’ingenzi gusobanukirwa ko ubutumwa bw’Ibyahishuwe bya Yesu Kristo buhishurirwa ubwoko bw’Imana mbere gato y’uko ibyo byabaye bibaho. Tubwirwa ko igitabo cy’Ibyahishuwe “ari cyo rwose izina ryacyo risobanura,—ihishurwa ry’ibyabaye by’ingenzi cyane bigomba kuzabaho mu minsi ya nyuma y’amateka y’iyi si.”

They are opened up so that God’s people might give the warning so those who are hearing the warning might “have an opportunity to prepare for the events which are so soon to take place.” It is worth noting (for John represents God’s people in the history when the message is to be proclaimed), that John identifies the two issues which he was being persecuted over. It was “because of his faithful trust in the word of God, and the testimony of Christ,” that he “was banished to the Isle of Patmos.” He was banished because he accepted both the Bible and the Spirit of Prophecy, which is the “testimony of Jesus.”

Zarafunguwe kugira ngo ubwoko bw’Imana butange umuburo, bityo abawumva babone “umwanya wo kwitegura ibyabaye bigiye kuba vuba cyane.” Ni iby’ingenzi kwitondera yuko (kuko Yohana ahagarariye ubwoko bw’Imana mu mateka igihe ubu butumwa bugomba kwamamazwa), Yohana agaragaza ibibazo bibiri byatumaga arenganywa. Yari “kubera ukwizera kwe gukomeye mu ijambo ry’Imana no mu buhamya bwa Kristo” ari byo “byatumye ajyanwa ku kirwa cya Patimo.” Yajyanyweyo kuko yemeye Bibiliya n’Umwuka w’Ubuhanuzi, ari bwo “buhamya bwa Yesu.”

> And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

> Nuko ngwa ku birenge bye ngo musenge. Ariko arambwira ati: “Ntugire utyo ubikora; ndi umugaragu mugenzi wawe, kandi ndi uwo muri bene so bafite ubuhamya bwa Yesu. Imana abe ari yo usenga; kuko ubuhamya bwa Yesu ari bwo mwuka w’ubuhanuzi.” Ibyahishuwe 19:10.

John is representing a people at the end of the world who understand the message of the Revelation of Jesus Christ, and who are persecuted for upholding both the Bible and the Spirit of Prophecy.

Yohana ahagarariye abantu bo ku mperuka y’isi basobanukiwe ubutumwa bw’Ibyahishuwe bya Yesu Kristo, kandi batotezwa bazira gukomera ku Byanditswe Byera no ku Mwuka w’Ubuhanuzi.

In the first three verses of chapter one the communication process between God the Father and his servants is emphasized. Chapter twenty-two adds to the narrative of the communication process. The two passages represent the beginning and the ending of the book Revelation and together they detail the role of John in the prophetic illustration. He is not simply the one who wrote the words of Revelation, but he also represents those at the end of the world who communicate the final warning message.

Mu mirongo itatu ya mbere y’igice cya mbere, hatangwaho ishimikiro ku nzira y’itumanaho hagati y’Imana Data n’abagaragu bayo. Igice cya makumyabiri na kabiri cyongeraho ku nkuru y’iyo nzira y’itumanaho. Ibyo bice byombi bihagarariye intangiriro n’iherezo by’igitabo cy’Ibyahishuwe, kandi hamwe bisobanura mu buryo burambuye uruhare rwa Yohana muri wa mugani w’ubuhanuzi. Ntiyari gusa uwanditse amagambo y’Ibyahishuwe, ahubwo anagereranya abari ku iherezo ry’isi batangaza ubutumwa bwa nyuma bw’umuburo.

> The Lord gave the word: great was the company of those that published it. Psalms 68:11

> Uwiteka yatanze ijambo; abaryamamaje bari umutwe munini cyane. Zaburi 68:11

John “saw” and “heard” the “things” that make up the message and was commanded to write and send the message to the churches.

Yohana “yabonye” kandi “yumva” “ibintu” bigize ubu butumwa, ategekwa kubwandika no kubwoherereza amatorero.

> 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 1:19.

> Iravuga nti: Ni jye Alufa na Omega, uwa mbere n’uwa nyuma; kandi iti: Ibyo ubona ubyandike mu gitabo, ubyoherereze amatorero arindwi yo muri Aziya; ari yo ayo muri Efeso, n’ayo muri Sumuruna, n’ayo muri Perugamo, n’ayo muri Tiyatira, n’ayo muri Sarudi, n’ayo muri Filadelufiya, n’ayo muri Lawodikiya. Ibyahishuwe 1:19.

What he “heard” and “saw” he was commanded to write down and send to the seven churches of Asia minor, but when it came to the individual churches Jesus dictated the messages directly to John, for every message to each of the seven churches begins with the phrase “And unto the angel of the church in … write.” Jesus dictated the individual messages to the churches.

Ibyo “yumvise” kandi “yabonye” yategetswe kubyandika no kubyoherereza amatorero arindwi yo muri Aziya Ntoya, ariko ageze ku matorero ku giti cyayo Yesu yategetse Yohana ubutumwa mu buryo butaziguye, kuko buri butumwa bwo kuri buri torero muri ayo arindwi butangirwa n’amagambo ngo “Kandi wandikire marayika w’itorero ryo muri … uti.” Yesu ni we wategetse ubutumwa bwihariye bwohererezwaga ayo matorero.

Jesus dictated to John, and also Jesus told John to write what he saw and heard, and once Jesus told John “not” to write what he had heard.

Yesu yabwiye Yohana ibyo yandika, kandi kandi Yesu yabwiye Yohana kwandika ibyo yabonye n’ibyo yumvise, kandi rimwe Yesu yabwiye Yohana “kutandika” ibyo yari yumvise.

> And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

> Nuko avuza induru n’ijwi rirenga, nk’igihe intare itontoma; amaze kuvuza iyo nduru, inkuba ndwi zivuga amajwi yazo. Inkuba ndwi zimaze kuvuga amajwi yazo, nari ngiye kubyandika; maze numva ijwi rivuye mu ijuru rimbwira riti: “Funga ikimenyetso ibyo inkuba ndwi zavuze, kandi ntukabyandike.” Ibyahishuwe 10:3, 4.

John was told to seal up what the seven thunders uttered and in so doing he was sealing up the message of the seven thunders, just as Daniel was commanded to seal up his book until the time of the end.

Yohana yabwiwe gushira ikimenyetso ku vyo ya nkuba ndwi zavuze, kandi mu kubigira atyo yariko ashira ikimenyetso ku butumwa bw’izo nkuba ndwi, nk’uko Daniyeli yategetswe gushira ikimenyetso ku gitabu ciwe gushitsa igihe c’iherezo.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . . . And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Daniel 12:4, 9.

> Ariko wowe, yewe Daniyeli, hisha ayo magambo, kandi ushire ikimenyetso kuri icyo gitabo, kugeza mu gihe cy’imperuka: benshi bazagenda hirya no hino, kandi ubumenyi buziyongera.... Nuko aravuga ati: Genda inzira yawe, Daniyeli; kuko ayo magambo ahishwe kandi ashyizweho ikimenyetso kugeza mu gihe cy’imperuka. Daniyeli 12:4, 9.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Nyuma y’uko ayo marindwi y’inkuba avuze amajwi yayo, Yohana ahabwa itegeko nk’irya Daniyeli ku byerekeye agatabo gato ngo: ‘Shyira ikimenyetso ku bintu bya rya marindwi y’inkuba yavuze.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

What we are identifying is that at both the end and beginning of the book of Revelation a message is identified. The process of communicating that message is also identified. The part which John plays in communicating the message is specifically addressed. Sometimes he simply wrote what he saw and heard. Other times he was dictated to, and once he was told to not write what he had heard. The message of the Revelation of Jesus Christ is given by the Father, to Jesus, to Gabriel and then to the prophet John who was given the responsibility of writing the message and sending it to the churches.

Icyo turimo kugaragaza ni uko haba ku iherezo no ku itangiriro by’igitabo cy’Ibyahishuwe hamenyekanishwa ubutumwa. Uburyo bwo kugeza kuri ubwo butumwa na bwo buramenyekanishwa. Uruhare Yohana agira mu gutangaza ubwo butumwa ruvugwaho by’umwihariko. Rimwe na rimwe yandikaga gusa ibyo yabonye n’ibyo yumvise. Ikindi gihe yategekwaga ibyo yandika, kandi rimwe yabwiwe kutandika ibyo yari yumvise. Ubutumwa bw’Ibyahishuwe bya Yesu Kristo butangwa na Data, bukagezwa kuri Yesu, bukava kuri Gaburiyeli, hanyuma bukagera ku muhanuzi Yohana, waherejwe inshingano yo kwandika ubwo butumwa no kubwoherereza amatorero.

> Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.

> Andika ibintu wabonye, n’ibiriho, n’ibizabaho hanyuma y’ibi. Ibyahishuwe 1:19.

It might be possible to read the verse and not recognize the prophetic principle identified within the command for John to write. Writing down “things” seen and heard is to record current history, for in John’s time those “things” were. Recording current history, and in so doing simultaneously writing down the things that shall be in the future, is the primary prophetic rule in the book of Revelation. John is used to emphasize and illustrate that very principle and its importance for he was essentially told to write “the things which are, and” in so doing you shall be writing “the things which shall be hereafter” because history repeats. This prophetic technique is Jesus’ signature, for a signature is a name and His name in chapter one of Revelation is the Alpha and Omega. He identifies the end with the beginning.

Birashoboka ko umuntu yasoma uwo murongo ntamenye ihame ry’ubuhanuzi rigaragarira mu itegeko Yohani yahawe ryo kwandika. Kwandika hasi “ibintu” byabonwe kandi byumviswe ni ugushyira mu nyandiko amateka y’igihe icyo ari cyo, kuko mu gihe cya Yohani ibyo “bintu” byariho. Gushyira mu nyandiko amateka y’igihe icyo ari cyo, kandi muri uko kubikora ugahita icyarimwe wandika n’ibintu bizabaho mu gihe kizaza, ni ryo tegeko nyamukuru ry’ubuhanuzi riri mu gitabo cy’Ibyahishuwe. Yohani yakoreshejwe kugira ngo ashimangire kandi agaragaze iryo hame nyine n’akamaro karyo, kuko mu by’ukuri yabwiwe kwandika “ibintu biriho, kandi” muri uko kubikora uzaba wanditse “ibintu bizabaho hanyuma y’ibyo,” kuko amateka yisubiramo. Ubu buryo bw’ubuhanuzi ni cyo kirango cya Yesu, kuko umukono ari izina, kandi izina rye mu gice cya mbere cy’Ibyahishuwe ni Alufa na Omega. Aranga iherezo ahereye ku ntangiriro.

We are just beginning the study of “The Revelation of Jesus Christ” and we are currently considering the first three verses of chapter one. The final warning message titled “The Revelation of Jesus Christ” is communicated from the heavenly Father unto Jesus unto Gabriel unto John who records it in a book to be sent to the churches. Because the message is so directly named as “The Revelation of Jesus Christ” it is important to note that of all the elements that have been written to men through the inspired Word revealing Christ, the one characteristic of who and what Jesus is, is illustrated in the activity of John in recording the message. As he wrote the things that then were, he was also writing the things that would yet be.

Turi gutangira kwiga “Ibyahishuwe bya Yesu Kristo,” kandi ubu turi gusuzuma imirongo itatu ya mbere y’igice cya mbere. Ubutumwa bwa nyuma bw’umuburo bwiswe “Ibyahishuwe bya Yesu Kristo” buturuka ku Data wo mu ijuru bukagera kuri Yesu, bukava kuri Yesu bukagera kuri Gaburiyeli, bukava kuri Gaburiyeli bukagera kuri Yohana, maze akabwandika mu gitabo kigomba kohererezwa amatorero. Kubera ko ubwo butumwa bwiswe mu buryo butaziguye “Ibyahishuwe bya Yesu Kristo,” ni ngombwa kuzirikana ko mu bintu byose byandikiwe abantu binyuze mu Ijambo ryahumetswe rihishura Kristo, wa mwihariko umwe uranga uwo Yesu ari we n’icyo ari cyo, ugaragarizwa mu gikorwa cya Yohana cyo kwandika ubwo butumwa. Ubwo yandikaga ibyariho icyo gihe, ni na ko yandikaga n’ibyagombaga kuzabaho.

The truth of repeating history is represented when John writes out a warning for his day and age, which is also a warning for a future time. When John wrote to the seven churches at the beginning of the Christian church, he was also penning a warning for the Christian church at the end of the world. This attribute of Christ’s character is represented when Christ is called the Alpha and Omega, or the beginning and the ending, or the first and the last. In fact, the Bible identifies this attribute of Christ’s character as what proves that he is the only God.

Ukuri kw’uko amateka yisubiramo kugaragazwa igihe Yohana yandika umuburo ugenewe ibihe bye, ari na wo muburo ugenewe igihe kizaza. Igihe Yohana yandikiraga amatorero arindwi mu ntangiriro z’itorero rya Gikristo, yari anandikira umuburo ugenewe itorero rya Gikristo ryo ku mperuka y’isi. Uyu mwimerere w’imico ya Kristo ugaragazwa igihe Kristo yitwa Alufa na Omega, cyangwa intangiriro n’iherezo, cyangwa uwa mbere n’uwa nyuma. Mu by’ukuri, Bibiliya igaragaza uyu mwimerere w’imico ya Kristo nk’icyo gihamya yuko ari we Mana yonyine.

In the first chapter of Revelation we find Jesus identifying Himself as the Alpha and Omega.

Mu gice cya mbere cy’Ibyahishuwe dusangamo Yesu yimenyekanisha ko ari Alufa na Omega.

> 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.

> Ku munsi w’Umwami, nari ndi mu Mwuka; numva inyuma yanjye ijwi rirenga nk’iry’impanda, rivuga riti: Ndi Alufa na Omega, uwa mbere n’uwa nyuma; kandi ibyo ubona ubyandike mu gitabo, ubyohereze amatorero arindwi yo muri Aziya: i Efeso, n’i Simuruna, n’i Perugamo, n’i Tiyatira, n’i Sarudi, n’i Filadelifiya, n’i Lawodikiya.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.

> Nuko ndahindukira kugira ngo ndebe ijwi ryavuganaga nanjye. Maze mpindukiye, mbona ibitereko by’amatabaza birindwi by’izahabu; kandi hagati y’ibyo bitereko by’amatabaza birindwi mbona usa n’Umwana w’umuntu, yambaye umwenda ugera ku birenge, kandi akenyeye ku gituza umukandara w’izahabu. Umutwe we n’imisatsi ye byari byera nk’ubwoya bw’intama, byera nk’urubura; kandi amaso ye yari ameze nk’urubeya rw’umuriro; kandi ibirenge bye byari bisa n’umuringa usukuye cyane, nk’aho watwikirwaga mu itanura; kandi ijwi rye ryari nk’urusaku rw’amazi menshi. Kandi yari afite mu kuboko kwe kw’iburyo inyenyeri ndwi; kandi mu kanwa ke havuyemo inkota ityaye ifite ubugi bubiri; kandi mu maso he hari hameze nk’izuba rirasira mu mbaraga zaryo.

> And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:10–17.

> Maze kumubona, nikubita hasi ku birenge bye meze nk’upfuye. Nuko arambikaho ukuboko kwe kw’iburyo, arambwira ati: Witinya; ni jye Mbere n’Iherezo. Ibyahishuwe 1:10–17.

There is much truth within these verses, but here I would simply point out that when John heard Christ’s trumpet-like voice and turned to see Who it was that spoke to him, he saw Jesus Christ as the heavenly High Priest within the holy place of the heavenly sanctuary. Jesus then identified Himself as Alpha and Omega and as the first and the last. In the message and its communication in the first three verses we found a line of truth that corresponded with the line of truth at the end of Revelation. As the Alpha and Omega Jesus illustrates the end with the beginning, the last with the first. At the end of the book of Revelation as in the beginning He once again identifies Himself as the Alpha and Omega.

Muri iyi mirongo harimo ukuri kwinshi, ariko hano ndashaka gusa kugaragaza yuko igihe Yohana yumvaga ijwi rya Kristo rimeze nk’iry’impanda maze agahindukira kugira ngo arebe Uwo wari uvuganye na we, yabonye Yesu Kristo ari Umutambyi Mukuru wo mu ijuru ari ahera h’urusengero rwo mu ijuru. Hanyuma Yesu yivuzeho ubwe ko ari Alufa na Omega, kandi ko ari uw’imbere n’uw’imperuka. Mu butumwa no mu buryo bwabushyikirijwemo mu mirongo itatu ya mbere twabonye umurongo w’ukuri wahuzaga n’umurongo w’ukuri uri ku iherezo ry’Ibyahishuwe. Nk’Alufa na Omega, Yesu agaragaza iherezo akoresheje intangiriro, n’uw’imperuka akoresheje uw’imbere. Ku iherezo ry’igitabo cy’Ibyahishuwe nk’uko no ku ntangiriro, yongeye kwivuga ko ari Alufa na Omega.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> Arambwira ati: “Aya magambo ni ayo kwizerwa kandi ari ay’ukuri; kandi Umwami Imana y’abahanuzi bera yatumye marayika wayo kugira ngo yereke abagaragu bayo ibyenda kubaho vuba. Dore, ndaza vuba; hahirwa uwitondera amagambo y’ubuhanuzi bw’iki gitabo.”

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Nuko jye Yohana mbona ibyo bintu, kandi ndabyumva. Maze mbyumvise kandi mbibonye, nikubita hasi kugira ngo nsenge imbere y’ibirenge by’umumarayika wanyeretse ibyo bintu. Ariko arambwira ati: “Reka kubikora, kuko ndi umugaragu mugenzi wawe, n’uwa bene so bahanuzi, n’uw’abitondera amagambo y’iki gitabo: usenge Imana.”

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

> Arambwira ati: “Ntugafungirizeho ikimenyetso amagambo y’ubuhanuzi bw’iki gitabo, kuko igihe kiri bugufi.”

> 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.

> Ukiranirwa akarengane, nakomeze akarengane ukundi; kandi uwanduye, nakomeze kwandura ukundi; kandi umukiranutsi, nakomeze gukiranuka ukundi; kandi uwera, nakomeze kwezwa ukundi.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:7–13.

> Kandi dore, ndaza vuba; kandi mfite ingororano yanjye, kugira ngo mpe umuntu wese ibikwiriye umurimo we. Ndi Alufa na Omega, intangiriro n'iherezo, uw'imbere n'uw'anyuma. Ibyahishuwe 22:7–13.

The book of Revelation carefully describes that when John records the message that the message would be premised upon the principle of the beginning illustrating the end. The message is the first truth opened up in the book of Revelation and the very same truth is the last to be spoken in the book. And in the testimony at the beginning and at the ending of the book of Revelation, Jesus identifies Himself as the Alpha and Omega, the beginning and ending and as the first and the last.

Igitabo cy’Ibyahishuwe gisobanura mu bwitonzi ko, igihe Yohana yandika ubutumwa, ubwo butumwa bwari bushingiye ku ihame ry’uko intangiriro ishushanya iherezo. Ubutumwa ni ukuri kwa mbere guhishurwa mu gitabo cy’Ibyahishuwe, kandi uko kuri nyako ni na ko kwa nyuma kuvugwa muri icyo gitabo. Kandi mu buhamya bwo ku ntangiriro no ku iherezo by’igitabo cy’Ibyahishuwe, Yesu yivuga ko ari Alufa na Omega, intangiriro n’iherezo, kandi ko ari uwa mbere n’uwa nyuma.

The first three verses of the book of Revelation identify the final warning message for mankind. It is the warning that precedes the seven last plagues and the Second Coming of Christ. The message of the Revelation of Jesus Christ was “sent and signified” “by his angel.”

Imirongo itatu ya mbere y’igitabo cy’Ibyahishuwe igaragaza ubutumwa bwa nyuma bwo kuburira abantu. Ni bwo burinzi bubanziriza ibyago birindwi bya nyuma no Kugaruka kwa Kristo ku ncuro ya kabiri. Ubutumwa bw’Ibyahishuwe bya Yesu Kristo “bwatumwe kandi bwerekanwa” “n’umumarayika we.”

That same warning message is then identified in the last passage of Revelation, and it is also represented as the third angel of Revelation fourteen.

Ubutumwa bw’uwo muburo nyine ni bwo buhita bugaragazwa mu gace ka nyuma k’Ibyahishuwe, kandi bugahagararirwa n’umumarayika wa gatatu uvugwa mu Byahishuwe cumi na bine.

> And the third angel followed them, saying with a loud voice, 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; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.

> Marayika wa gatatu arabakurikira, avuga ijwi rirenga ati: Nihagira umuntu usenga ya nyamaswa n’igishushanyo cyayo, kandi akakira ikimenyetso cyayo mu ruhanga rwe cyangwa ku kuboko kwe, uwo na we azanywa ku nzoga z’uburakari bw’Imana, zasutswe zitavanze mu gikombe cy’umujinya wayo; kandi azababazwa n’umuriro n’amazuku imbere y’abamarayika bera n’imbere y’Umwana w’Intama. Kandi umwotsi w’umubabaro wabo uzamuka iteka ryose; kandi nta buruhukiro bagira ku manywa cyangwa nijoro, abasenga ya nyamaswa n’igishushanyo cyayo, n’umuntu wese wakira ikimenyetso cy’izina ryayo. Ibyahishuwe 14:9–11.

The final warning message is the message represented as the third angel. It’s the final warning for it directly identifies the last test for mankind. There is another angel that follows and joins the third angel, and that angel is also the final warning message.

Ubutumwa bwo kuburira bwa nyuma ni bwo butumwa bugereranywa n’umumarayika wa gatatu. Ni uburira bwa nyuma kuko bugaragaza mu buryo butaziguye ikigeragezo cya nyuma ku bantu. Hari undi mumarayika ukurikiraho akifatanya n’umumarayika wa gatatu, kandi uwo mumarayika na we ni ubutumwa bwo kuburira bwa nyuma.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

> Hanyuma y’ibyo mbona undi mumarayika amanuka ava mu ijuru, afite ubutware bukomeye; isi imurikirwa n’ubwiza bwe. Arangurura ijwi rikomeye cyane, ati: Babuloni ikomeye iraguye, iraguye, ihindutse ubuturo bw’abadayimoni, n’indiri ya buri mwuka wanduye, n’akazu ka buri nyoni yanduye kandi yangwa. Kuko amahanga yose yanyoye kuri divayi y’uburakari bw’ubusambanyi bwayo, kandi abami bo mu isi basambanye na yo, n’abacuruzi bo mu isi bakungahajwe n’ubwinshi bw’ibinezeza byayo.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

> Nuko numva irindi jwi rivuye mu ijuru, rivuga riti: Nimusohoke muri we, bwoko bwanjye, kugira ngo mutifatanya n’ibyaha bye, kandi kugira ngo mutazahabwa ku byago bye. Kuko ibyaha bye byageze ku ijuru, kandi Imana yibutse gukiranirwa kwe. Ibyahishuwe 18:1–5.

The message that is the Revelation of Jesus Christ is represented in chapter one, chapter fourteen, chapter eighteen and chapter twenty-two. The message is signified by an angel that is identified in the first and the last reference in Revelation as the angel Gabriel, and then in chapters fourteen and eighteen the message is symbolically represented by an angel flying in heaven or coming down out of heaven.

Ubutumwa ari bwo Ibyahishuwe bya Yesu Kristo bugaragazwa mu gice cya mbere, igice cya cumi na kane, igice cya cumi n’umunani, n’igice cya makumyabiri na kabiri. Ubutumwa busobanurwa n’umumarayika ugaragazwa, mu murongo wa mbere n’uwa nyuma wo mu Ibyahishuwe, ko ari marayika Gaburiyeli; hanyuma mu bice bya cumi na kane na cumi n’umunani ubwo butumwa bugashushanywa mu buryo bw’ikigereranyo n’umumarayika uguruka mu ijuru cyangwa amanuka ava mu ijuru.

The angel that comes down out of heaven in chapter eighteen is typified earlier in chapter ten when an angel descends and places one foot on the land and another on the sea. That angel has a book that John is commanded to eat that makes his mouth sweet and his belly bitter. The book John eats is a message, and the message represented by the little book typifies the message of the angel of Revelation eighteen, so it too is a representation of the final warning message.

Umumarayika umanuka ava mu ijuru uvugwa mu gice cya cumi n’umunani yabanje kugereranywa mbere mu gice cya cumi, aho umumarayika amanuka agashyira ikirenge kimwe ku butaka ikindi ku nyanja. Uwo mumarayika afite igitabo Yohana ategetswe kurya, kikamubera kiza mu kanwa ariko kikamurura mu nda. Igitabo Yohana arya ni ubutumwa, kandi ubutumwa bugereranywa n’ako gatabo bugaragaza mbere ubutumwa bw’umumarayika wo mu Byahishuwe igice cya cumi n’umunani; bityo na bwo bukaba ishusho y’ubutumwa bwa nyuma bw’imbuzi.

We are told that God’s message was sent and signified by an angel and when we closely look for the final warning message to be illustrated in the book of Revelation, we find that seven times an angel signifies the final warning message. In the first and the last instances it was the angel, Gabriel. Then in Revelation ten we have an angel come down with a little book in his hand. In Revelation fourteen we have three more angels, all representing the final warning message. Then in Revelation eighteen we have another angel representing the very same final warning message. Seven final warning messages are represented by angels. The first and the last are the angel Gabriel and the five angels in the middle of the first and last are symbolic angels.

Tubwirwa ko ubutumwa bw’Imana bwoherejwe kandi bugaragazwa n’umumarayika; kandi iyo dusuzumye twitonze aho ubutumwa bwa nyuma bw’umuburo bugaragarizwa mu gitabo cy’Ibyahishuwe, dusanga inshuro zirindwi umumarayika agaragaza ubwo butumwa bwa nyuma bw’umuburo. Mu rugero rwa mbere no mu rwa nyuma, yari wa mumarayika, Gaburiyeli. Hanyuma mu Byahishuwe 10 tubona umumarayika amanuka afite agatabo gato mu kuboko kwe. Mu Byahishuwe 14 tubona abandi bamarayika batatu, bose bagereranya ubutumwa bwa nyuma bw’umuburo. Hanyuma mu Byahishuwe 18 tubona undi mumarayika ugereranya ubwo butumwa nyine bwa nyuma bw’umuburo. Ubutumwa burindwi bwa nyuma bw’umuburo bugereranywa n’abamarayika. Uwa mbere n’uwa nyuma ni wa mumarayika Gaburiyeli, naho abamarayika batanu bari hagati y’uwa mbere n’uwa nyuma ni abamarayika b’ikigereranyo.

Of course, each of the seven churches have an angel as well, but they are carrying a message to the churches, whereas the final warning message we have been discussing is a message which includes the entire world as its audience.

Birumvikana, buri torero muri ya matorero arindwi na ryo rifite marayika waryo, ariko abo bitwaje ubutumwa bugenewe ayo matorero; naho ubutumwa bwa nyuma bw’imbuzi twagiye tuvuga ni ubutumwa bukubiyemo isi yose nk’ababugenewe.

Each of the seven prophetic lines representing the final warning message should be closely evaluated and aligned with each other, but at this juncture I wish to simply define a basic principle of Alpha and Omega. The first time a subject is mentioned in God’s word is the most important reference. The first time “seed” is mentioned in the Bible is in Genesis 1:11 where we are told that the seed would produce “after its kind.” The first mention of the seed emphasizes that it has the DNA necessary to reproduce itself. Jesus identified God’s Word as a seed.

Buri murongo ndwi bw’ubuhanuzi bugaragaza ubutumwa bw’umuburo wa nyuma bugomba gusuzumanwa ubwitonzi no guhuza neza n’indi, ariko muri iki gihe ndifuza gusa gusobanura ihame ry’ibanze rya Alufa na Omega. Igihe cya mbere ingingo ivugwa mu Ijambo ry’Imana ni cyo cyerekezo cy’ingenzi kurusha ibindi. Igihe cya mbere “urubuto” ruvugwa muri Bibiliya ni mu Itangiriro 1:11, aho tubwirwa ko urubuto ruzera “rukurikije ubwoko bwarwo.” Uku kuvugwa bwa mbere kw’urubuto gushimangira ko rufite kamere-mimerere ya ngombwa yo kongera kwibyaza umusaruro nk’urwo. Yesu yagaragaje ko Ijambo ry’Imana ari urubuto.

> The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying,

> Kuri uwo munsi, Yesu ava mu nzu, ajya kwicara ku nkombe y’inyanja. Maze abantu benshi cyane baramukikiza, bituma yinjira mu bwato aricara; abantu bose bahagarara ku nkombe. Nuko ababwira byinshi mu migani, ati,

> Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.

> Dore, umubibyi yarasohotse ajya kubiba; maze amaze kubiba, zimwe mu mbuto zigwa iruhande rw’inzira, inyoni ziraza zirazimira. Izindi zigwa ahari amabuye, aho zitari zifite ubutaka bwinshi; zimerana vuba, kuko zitari zifite ubutaka bwimbitse. Ariko izuba rimaze kurasa, zirashya; kandi kuko zitari zifite imizi, ziruma. Izindi zigwa mu mahwa; amahwa arakura arazinaniza. Ariko izindi zigwa mu butaka bwiza, zera imbuto, zimwe ijana, izindi mirongo itandatu, izindi mirongo itatu. Ufite amatwi yo kwumva, niyumve.

> And the disciples came, and said unto him, Why speakest thou unto them in parables?

> Maze abigishwa begera bamubaza bati: “Ni iki gituma ubabwira mu migani?”

> He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

> Arabasubiza ati: Ni mwe mwahawe kumenya amayobera y’ubwami bwo mu ijuru, ariko bo ntibabihawe. Kuko ufite wese azahabwa, kandi azarushaho kugira byinshi; ariko udafite wese, n’icyo afite azacyamburwa. Ni cyo gituma mbabwira mu migani: kuko bareba ntibabone, kandi bumva ntibumve, kandi ntibasobanukirwe. Kandi muri bo harasohorera ubuhanuzi bwa Yesaya, buvuga buti: Kumva muzumva, ariko ntimuzasobanukirwa; kandi kureba muzareba, ariko ntimuzamenya. Kuko umutima w’ubu bwoko wabaye ikinure, kandi amatwi yabo yabaye ibiragi byo kumva, kandi amaso yabo bayahumye; kugira ngo hatazagira igihe babona n’amaso yabo, kandi bumva n’amatwi yabo, kandi basobanukirwa n’umutima wabo, maze bagahinduka, nanjye nkabakiza.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

> Ariko hahirwa amaso yanyu, kuko abona; n’amatwi yanyu, kuko yumva. Kuko ni ukuri ndababwira yuko abahanuzi benshi n’abakiranutsi bifuje kubona ibyo mureba, ariko ntibabibona; no kumva ibyo mwumva, ariko ntibabyumva.

> Hear ye therefore the parable of the sower.

> Nuko rero nimwumve umugani w’umubibyi.

> When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

> Iyo umuntu wese yumvise ijambo ry’ubwami ntaryumve, umubi araza akanyaga ibyabibwe mu mutima we. Uwo ni we wahawe imbuto ku nkengero z’inzira.

> But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.

> Ariko uwabibwe mu hantu h’amabuye, ni wa wundi wumva ijambo, akongera akaryakirana umunezero uwo mwanya; nyamara nta mizi afite muri we, ahubwo amara igihe gito gusa; kuko iyo habonetse amakuba cyangwa kurenganywa bitewe n’ijambo, aherako agwa.

> He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

> N’uwakiriye imbuto mu mahwa ni wa wundi wumva ijambo; ariko amaganya y’iyi si n’uburyarya bw’ubutunzi bikaniga iryo jambo, na we ntabe akera imbuto.

> But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:1–23.

> Ariko uwabibwe mu butaka bwiza ni uwumva ijambo akaryumva; ni na we wera imbuto, akazera, umwe ijana, undi mirongo itandatu, undi mirongo itatu. Matayo 13:1–23.

A seed, which is God’s Word, has all the DNA necessary to produce a complete plant. The first mention of a subject in God’s Word includes all the elements of that subject that there is. This fact is identified as “the rule of first mention.” The closer this rule is examined the surer it becomes.

Imbuto, ari yo Jambo ry’Imana, ifite ADN yose ikenewe kugira ngo havemo igihingwa cyuzuye. Ukuvugwa kwa mbere kw’ikintu runaka mu Ijambo ry’Imana kuba kurimo ibintu byose bigize icyo kintu uko cyakabaye. Iyi ngingo imenyekana nk’“itegeko ryo kuvugwa bwa mbere.” Uko iri tegeko rirushaho gusuzumwa byimbitse, ni ko rirushaho kugaragara ko ari ukuri kudashidikanywaho.

Before we continue on in our explanation of the Alpha and Omega and the definition of God’s Word as a seed, it is worth considering from the passage we just cited in Matthew some relevant points in our consideration of the book of Revelation. All the prophets are speaking of the end of the world.

Mbere y’uko dukomeza mu bisobanuro byacu ku bijyanye na Alufa na Omega no ku nsobanuro y’Ijambo ry’Imana nk’imbuto, birakwiye ko dusuzuma, dukurikije igice tumaze kuvuga cyo muri Matayo, ingingo zimwe zifitanye isano n’isesengura ryacu ry’igitabo cy’Ibyahishuwe. Abahanuzi bose bavuga iby’iherezo ry’isi.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Buri umwe mu bahanuzi ba kera yavugiye igihe cyabo mu rugero ruto kurusha uko yavugiye igihe cyacu, bityo ubuhanuzi bwabo bukaba bufite imbaraga kuri twe. ‘Noneho ibyo byose byababereyeho ngo bibabere ingero: kandi byandikiwe kuduhanangiriza, twebwe abo imperuka z’isi zigezeho.’ 1 Abakorinto 10:11. ‘Si bo ubwabo bakorerwaga ibyo, ahubwo ni twe, ibyo ubu byababwiwe n’abababwirije ubutumwa bwiza ku bw’Umwuka Wera woherejwe ava mu ijuru; ari byo n’abamarayika bifuza kurebamo.’ 1 Petero 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Bibiliya yakusanyije kandi ihuriza hamwe ubutunzi bwayo ku bw’iki gisekuru cya nyuma. Ibyabaye byose bikomeye n’ibikorwa byose bikomeye kandi biteye ubwoba by’amateka yo mu Isezerano rya Kera byarabaye, kandi birimo birisubiramo mu itorero muri iyi minsi y’imperuka.” Selected Messages, book 3, 338, 339.

This passage provides three witnesses, (Paul, Peter and Ellen White) testifying to the fact that all the prophets are speaking about the end of the world, which is the very time when the secret in the book of Revelation is unsealed. Therefore, in Matthew thirteen when Jesus said, “blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them,” He was expressing the same blessing that is noted in the first three verses of Revelation chapter one.

Iki gice gitanga abahamya batatu, (Pawulo, Petero na Ellen White) bahamya ukuri kw’uko abahanuzi bose bavuga iby’iherezo ry’isi, ari ryo gihe nyir’izina ibanga ryo mu gitabo cy’Ibyahishuwe rihishurirwa. Ni cyo gituma, muri Matayo cumi na gatatu, ubwo Yesu yavugaga ati: “hahirwa amaso yanyu, kuko abona: n’amatwi yanyu, kuko yumva. Kuko ni ukuri ndababwira yuko abahanuzi benshi n’abakiranutsi bifuje kubona ibyo mureba, ntibabibona; no kumva ibyo mwumva, ntibabyumva,” yerekanaga uwo mugisha nyine uvugwa mu mirongo itatu ya mbere y’igice cya mbere cy’Ibyahishuwe.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Hahirwa usoma, n’abumva amagambo y’ubu buhanuzi, kandi bakitondera ibyanditswemo; kuko igihe kiri bugufi. Ibyahishuwe 1:3.

Jesus presented the parable of the Sower and then the disciples are led to engage him on the parable. But before they are brought into interaction with Jesus, He stated for them and more importantly for us, “Who hath ears to hear, let him hear.”

Yesu yatanze umugani w’Umubibyi, maze hanyuma abigishwa bayoborwa kujya kumubaza kuri uwo mugani. Ariko mbere y’uko bayoborwa kugirana na Yesu icyo kiganiro, yababwiye, kandi icy’ingenzi kurushaho akaba ari twe yabwiraga ati: “Ufite amatwi yo kumva niyumve.”

Jesus gives the parable and concludes it with the warning for those who will—to hear. Then the disciples are led into the discussion where Jesus addresses at least three significant thoughts. He identifies a distinction between two classes of hearers, and in doing so he refers to a passage from the book of Isaiah to provide a second witness of two classes of hearers (for remember it is all set in the context of those that will hear). The third idea he sets forth, beyond the two classes of hearers and the book of Isaiah as a second witness, is the fact that the Word of God is a seed. The fact that the Word of God is a seed is therefore part of what is to be heard by those that hear the Revelation of Jesus Christ in Revelation chapter one. There are two hearers in the first three verses, just as there are two classes of hearers in Matthew thirteen. Matthew thirteen simply adds some insight to the various ways those who refuse to hear make the choice not to hear. And the witness of Isaiah adds even more to the message we are to hear.

Yesu atanga umugani, maze awusoze awukubiyemo umuburo ugenewe abazumva. Hanyuma abigishwa binjizwa mu kiganiro aho Yesu avugamo nibura ibitekerezo bitatu by’ingenzi. Agaragaza itandukaniro riri hagati y’amoko abiri y’abumva, kandi mu kubikora yifashisha igice cyo mu gitabo cya Yesaya kugira ngo atange umuhamya wa kabiri w’amoko abiri y’abumva (kuko mwibuke ko byose bishyizwe mu rwego rw’abazumva). Igitekerezo cya gatatu ashyira ahagaragara, kirenze ayo moko abiri y’abumva n’igitabo cya Yesaya nk’umuhamya wa kabiri, ni uko Ijambo ry’Imana ari imbuto. Kuba Ijambo ry’Imana ari imbuto rero biri mu bigomba kumvwa n’abumva Ibyahishuwe bya Yesu Kristo byo mu gice cya mbere cy’Ibyahishuwe. Hari abumva babiri mu mirongo itatu ya mbere, nk’uko no muri Matayo cumi na gatatu hari amoko abiri y’abumva. Matayo cumi na gatatu yongeraho gusa gusobanukirwa ku buryo bunyuranye abo banga kumva bahitamo kutumva. Kandi umuhamya wa Yesaya wongeraho ibirenzeho ku butumwa dukwiriye kumva.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.

> Mu mwaka umwami Uziya yapfiriyemo, naje kubona Umwami yicaye ku ntebe y’ubwami, ashyizwe hejuru kandi asumbabyose, kandi igice cy’umwenda we cyuzuye urusengero. Hejuru ye hahagararaga abaserafi; umwe wese yari afite amababa atandatu: kuri abiri yitwikaga mu maso, kuri abiri yitwikaga ku birenge, kandi kuri abiri yagurukaga. Nuko umwe ahamagara undi, aravuga ati: Yera, yera, yera, ni Uwiteka Nyiringabo: isi yose yuzuye ubwiza bwe. Inkingi z’umuryango zinyeganyezwa n’ijwi ry’uwahamagaraga, kandi inzu yuzura umwotsi.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.

> Nuko ndavuga nti: Mbaye ishyano! kuko ndimbutse; kuko ndi umuntu ufite iminwa ihumanye, kandi ntuye hagati y’ubwoko bufite iminwa ihumanye; kuko amaso yanjye abonye Umwami, Uwiteka Nyiringabo.

> Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.

> Nuko umwe mu baserafi arahaguruka ansanga, afite ikara ryaka mu ntoki ze, iryo yari yakuye ku gicaniro akoresheje ibifashi: arindambika ku munwa, aravuga ati: Dore, iri rikoze ku minwa yawe; kandi gukiranirwa kwawe kuvanyweho, n’icyaha cyawe kirahongererwa.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

> Nuko numva ijwi ry’Umwami rivuga riti: “Ni nde nzatuma, kandi ni nde uzaduhagararira akajya?” Maze ndavuga nti: “Ndi hano; ntuma.”

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

> Nuko aravuga ati: Genda, ubwire ubu bwoko uti: “Muzumva rwose, ariko ntimuzasobanukirwa; kandi muzabona rwose, ariko ntimuzamenya.” Uremerere imitima y’ubu bwoko, uzibikire amatwi yabo, upfuke amaso yabo; kugira ngo batabona n’amaso yabo, kandi batumva n’amatwi yabo, kandi badasobanukirwa n’imitima yabo, ngo bahinduke, bakire.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:1–13.

> Nuko ndabaza nti: Mwami, bizageza ryari? Aransubiza ati: Kugeza igihe imidugudu izaba yarabaye amatongo itakigaragaramo uyituyemo, n’amazu akaba adafite abantu, kandi igihugu kikaba cyarabaye umusaka rwose; kandi Uwiteka azaba yarajyanye abantu kure, maze hagati mu gihugu habe ugutakarira gukomeye. Ariko muri cyo hazasigara kimwe cya cumi, kizongera kigaruke, kandi kizamarwa: nk’igiti cya terebinti na nk’igiti cy’umushishi, ibisigazwa byabyo bikigumamo iyo byamaze guhanuka amababi; ni ko urubyaro rwera ruzaba ibisigazwa byacyo. Yesaya 6:1–13.

Of course, this passage from Isaiah is absolutely amazing in the depth of prophetic subjects it addresses. Many of these subjects have been repeatedly discussed in Habakkuk’s Tables, so we will simply summarize the points from the passage that support our consideration of Jesus’ reference to His word being a seed.

Birumvikana ko iki gice cyo muri Yesaya gitangaje cyane rwose ku bwimbitse bw’ingingo z’ubuhanuzi kivugaho. Inyinshi muri izo ngingo zagiye ziganirwaho kenshi mu Mbonerahamwe za Habakuki, bityo turaza kuzivuga mu ncamake gusa, twibanda ku ngingo zo muri iki gice zishyigikira uko dusuzuma amagambo ya Yesu avuga ko ijambo rye ari imbuto.

In has been established that Isaiah in the passage represents a prophet, and therefore God’s people at the end of time. More importantly for our point, Isaiah represents a people who were living in sin, while functioning within God’s church. Until Isaiah had the revelation of God’s glory, he did not recognize his own sinfulness. He was Laodicean, he was blind.

Byamaze kugaragazwa ko muri uwo murongo Yesaya ahagarariye umuhanuzi, bityo akaba ahagarariye ubwoko bw’Imana ku mperuka y’igihe. Ikirushaho kugira akamaro ku ngingo yacu ni uko Yesaya ahagarariye abantu babaga mu cyaha, mu gihe bakoraga umurimo wabo mu itorero ry’Imana. Kugeza igihe Yesaya yaboneye ihishurirwa ry’ubwiza bw’Imana, ntiyamenye icyaha cye bwite. Yari uwo i Lawodikiya, yari impumyi.

> “Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched man that I am! who shall deliver me from the body of this death?’

> Yesaya yari yaracyashye ibyaha by’abandi; ariko noneho abona ko na we ahishuwe ari mu rubanza rwo gucirwaho iteka yari yarabaciriye. Yari yaranyuzwe n’umuhango ukonje, utagira ubugingo, mu gusenga kwe Imana. Ibyo ntiyari yarabimenye kugeza ubwo yeretswe iyerekwa ry’Umwami. Mbega ukuntu ubwenge bwe n’impano ze byagaragaraga ko ari bike ubwo yarebaga ukwera n’icyubahiro by’ahera. Mbega ukuntu yari adakwiriye! Mbega ukuntu atari akwiriye umurimo wera! Uko yiyumvagamo kwashoboraga kugaragazwa mu magambo y’intumwa Pawulo ati: “Yewe muntu mubi ndi we! Ni nde uzankiza uyu mubiri unzanira uru rupfu?”

> “But relief was sent to Isaiah in his distress. ‘Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.

> “Ariko mu mubabaro we Yesaya yohererejwe ihumure. ‘Nuko umwe mu bamarayika serafimu ansanganira aguruka, afite mu kuboko kwe ikara ryaka yari yakuye ku gicaniro akoresheje ibifashi: Arinyegereza ku munwa, aravuga ati, Dore ibi bikoze ku minwa yawe; kandi gukiranirwa kwawe kukuweho, n’icyaha cyawe kirahongererwa.” Yesaya 6:6, 7.

> “The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.

> “Iyerekwa bahawe Yesaya kigereranya imimerere y’ubwoko bw’Imana mu minsi y’imperuka. Bafite umugisha wo kubona ku bwo kwizera umurimo ukomeje gukorerwa mu buturo bwo mu ijuru. ‘Nuko urusengero rw’Imana rwo mu ijuru rurakinguka, kandi isanduku y’isezerano ryayo iboneka mu rusengero rwayo.’ Uko barebana ukwizera Ahera Cyane, bakabona umurimo wa Kristo mu buturo bwo mu ijuru, bamenya ko ari ubwoko bufite iminwa ihumanye,—ubwoko iminwa yabwo yakunze kuvuga ibitagira umumaro, kandi impano zabwo ntizerazwe kandi ntizakoreshejwe ku bw’ikuzo ry’Imana. Ni koko bashobora gucika intege cyane iyo bagereranyije intege nke zabo no kudakwiriye kwabo n’ubutungane n’ubwiza by’imico ya Kristo y’icyubahiro. Ariko niba bo, nka Yesaya, bazemera icyo Uwiteka ashaka ko gikora ku mutima, niba bazacisha bugufi imitima yabo imbere y’Imana, hari ibyiringiro kuri bo. Umuheto w’isezerano uri hejuru y’intebe y’ubwami, kandi umurimo wakorewe Yesaya uzakorerwa muri bo. Imana izasubiza ibyo isabwa biva mu mutima wicishije bugufi.”

> “The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, [then] the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.

> “Intego y’uyu murimo ukomeye kandi w’iby’igikomeye w’Imana ni ugukoranyiriza hamwe imiganda ngo ishyirwe mu kigega cyo mu ijuru; kuko isi igomba kuzuzwa ubwiza bw’Umwami. Nuko rero ntihakagire n’umwe ucika intege abonye ubugome buganje kandi yumvise amagambo ava ku minwa ihumanye. Ubwo imbaraga z’umwijima zizishyira ku murongo zirwanya ubwoko bw’Imana; ubwo Satani azateranya ingabo ze ku bw’intambara ya nyuma ikomeye, kandi imbaraga ze zisa n’izikomeye kandi hafi yo kurengera byose, [icyo gihe] ukubonesha neza ubwiza bw’Imana, intebe y’ubwami yo hejuru kandi ishyizwe hejuru, igoswe n’umuheto w’isezerano, bizazana ihumure, ibyiringiro, n’amahoro.” Review and Herald, 22 Ukuboza 1896.

The vision “represents the condition of God’s people in the last days.” God’s people in the last days are Laodiceans.

Icyo iyerekwa “kigereranya imimerere y’ubwoko bw’Imana mu minsi ya nyuma.” Ubwoko bw’Imana bwo mu minsi ya nyuma ni Abalawodikiya.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

> Kandi umumarayika w’itorero ry’Abanyalawodikiya umwandikire uti: Uku ni ko uvuga Amen, umugabo wo guhamya ukiranuka kandi kw’ukuri, intangiriro y’ibyaremwe by’Imana: Nzi imirimo yawe, yuko utakonje kandi utashyushye: icyampa ukaba ukonje cyangwa ushyushye. Nuko rero kuko uri akazuyazi, utakonje kandi utashyushye, ngiye kukuruka mu kanwa kanjye. Kuko uvuga uti: Ndi umutunzi, ndatunganiwe, kandi nta cyo nkennyeho; ntumenye yuko uri umunyabyago, uteye agahinda, umukene, impumyi, kandi wambaye ubusa: ndakugira inama yo kunguraho izahabu yatunganirijwe mu muriro, kugira ngo ube umutunzi; n’imyenda yera, kugira ngo wambare, maze isoni z’ubwambure bwawe zitagaragara; kandi usige amaso yawe umuti wo ku maso, kugira ngo ubone kureba.

> As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

> Abo nkunda bose ndabacyaha kandi nkabakosora; nuko rero mugire umwete, mwihane. Dore mpagaze ku rugi ndakomanga; nihagira umuntu wumva ijwi ryanjye agakingura urugi, nzinjira iwe, dusangire ifunguro, we na njye. Unesha, nzamuha kwicarana nanjye ku ntebe yanjye y’ubwami, nk’uko nanjye nanesheje nkicarana na Data ku ntebe ye y’ubwami.

> He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Ufite ugutwi niyumve icyo Umwuka abwira amatorero. Ibyahishuwe 3:14–22.

> “The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time.

> “Ubutumwa bugenewe itorero ry’Abalawodikiya ni ugucyaha gutangaje, kandi bukoreshwa ku bwoko bw’Imana muri iki gihe cy’ubu.

> “‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “‘Kandi wandikire marayika w’itorero ry’Abalawodikiya uti: Uku ni ko Amen, Umuhamya w’indahemuka kandi w’ukuri, Intangiriro y’irema ry’Imana, avuga ati: Nzi imirimo yawe, yuko udakonje kandi ntunashyushye: icyampa ukaba ukonje cyangwa ushyushye. Nuko rero kuko uri akazuyazi, ntukonje kandi ntunashyushye, ngiye kukuruka mu kanwa Kanjye. Kuko uvuga uti: Ndi umutunzi, ngwije ubutunzi, kandi nta cyo nkennyeho; nyamara ntumenye ko uri umubabaro, kandi uteye agahinda, kandi uri umukene, kandi impumyi, kandi wambaye ubusa.’”

> “The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “Umwami hano atwereka yuko ubutumwa bugomba kugezwa ku bwoko Bwe n’abakozi b’Imana yahamagariye kuburira abantu atari ubutumwa bw’amahoro n’umutekano. Si ubutumwa bw’inyigisho gusa, ahubwo ni ubutumwa bw’ikorwa muri buri ngingo yose. Mu butumwa bugenewe Abalawodikiya, ubwoko bw’Imana bugaragazwa nk’uburi mu mimerere y’umutekano wa kamere. Buri mu ituze, bwizera ko buri mu rwego rwo hejuru rw’ibyo bwagezeho mu by’umwuka. ‘Kuko uvuga uti, Ndi umukire, ndatunganiwe, nta cyo nkennyeho; nyamara ntuzi yuko uri umutindi wo kubabarirwa, kandi ko uri umukene, n’impumyi, n’umwambure.’”

> “What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.

> “Ni ubuhe bushukanyi buruta ubundi bwashobora kuza ku mitima y’abantu kurusha ukwiringira ko bari mu kuri kandi nyamara bibeshya rwose! Ubutumwa bw’Umuhamya W’ukuri busanga ubwoko bw’Imana buri mu bushukanyi bubabaje, nyamara ari inyangamugayo muri ubwo bushukanyi. Ntibazi ko uko bahagaze biteye agahinda mu maso y’Imana. Mu gihe abo ubutumwa bubwirwa birata ko bari mu mimerere yo mu mwuka ishyizwe hejuru, ubutumwa bw’Umuhamya W’ukuri busenya icyizere cyabo cyirarikira binyuze mu kubacyaha gutangaje ku byerekeye imimerere yabo nyakuri yo guhuma mu by’umwuka, ubukene, n’ubworo. Ubuhamya, bukakaye kandi bukomeye bene ako kageni, ntibushobora kuba ikosa, kuko ari Umuhamya W’ukuri uvuga, kandi ubuhamya bwe bugomba kuba ari ubw’ukuri.

> “It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are flattering themselves that they are good Christians, who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit.” Testimonies, volume 3, 252, 253.

> “Biragoye ku bantu bumva ko bafite umutekano mu byo bagezeho, kandi bakibwira ko bakize mu bumenyi bw’iby’umwuka, kwakira ubutumwa bubamenyesha ko bibeshya kandi ko bakeneye buri buntu bwose bw’Umwuka. Umutima utarogejwe ni ‘umushukanyi kurusha ibindi byose, kandi wanduye bikabije.’ Neretswe ko benshi birata ko ari Abakristo beza, nyamara badafite n’akazuba na kamwe gaturuka kuri Yesu. Nta mibereho y’ukuri bafite muri bo ubwabo mu bugingo mvajuru. Bakeneye umurimo wimbitse kandi wuzuye wo kwicisha bugufi imbere y’Imana, mbere y’uko bumva uko bakeneye by’ukuri umuhati ukomeye kandi udacogora kugira ngo babone ubuntu bw’igiciro cyinshi bw’Umwuka.” Testimonies, volume 3, 252, 253.

Once Isaiah was converted out of his Laodicean condition, he volunteered to take the final warning message to the world. Verse three of chapter six connects Isaiah’s prophetic history with the prophetic history of Revelation eighteen when the angel descends and lightens the earth with its glory.

Yesaya amaze guhinduka avuye mu mimerere ye y’i Lawodikiya, yitangiye kujyana ku isi ubutumwa bwa nyuma bwo kuburira. Umurongo wa gatatu w’igice cya gatandatu uhuza amateka ya gihanuzi ya Yesaya n’amateka ya gihanuzi yo mu Ibyahishuwe igice cya cumi n’umunani, igihe marayika amanuka maze akamurikisha isi icyubahiro cyawo.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Kandi nyuma y’ibyo, mbona undi mumarayika amanuka ava mu ijuru, afite ubutware bukomeye; isi imurikirwa n’ubwiza bwe. Ibyahishuwe 18:1.

Isaiah is representing God’s people during the time when the angel of Revelation eighteen descends, for when he was taken into the heavenly sanctuary, he heard the seraphim proclaiming “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Isaiah, as with John in the Revelation, represent God’s people who proclaim the final warning message. John called God’s people “the remnant” and Isaiah referred to them as “a tenth,” or a tithe. The root word in the Hebrew means “to tithe.”

Yesaya aragereranya ubwoko bw’Imana mu gihe marayika wo mu Ibyahishuwe igice cya cumi n’umunani amanuka, kuko igihe yajyanwaga mu buturo bwera bwo mu ijuru, yumvise abaserafi batangaza bati: “Uwera, uwera, uwera ni Uwiteka Nyiringabo: isi yose yuzuye ubwiza bwe.” Yesaya, kimwe na Yohana wo mu Byahishuwe, bagereranya ubwoko bw’Imana butangaza ubutumwa bwa nyuma bw’imbuzi. Yohana yise ubwoko bw’Imana “abasigayeho,” naho Yesaya abwita “kimwe cya cumi,” cyangwa icya cumi. Ijambo ry’umuzi mu Giheburayo risobanura “gutanga icya cumi.”

The prophetic question of “how long?” that Isaiah asked is asked repeatedly in God’s word (and for brevity’s sake, the answer for the question of “how long?” is that it marks the arrival of the national Sunday law in the United States.) According to Ellen White, at that time “national apostasy will be followed by national ruin,” and according to Isaiah it is when “the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land.” The “great forsaking in the midst of the land” is the “many” who are overthrown at the Sunday Law according to Daniel 11:41. These are the persons of Isaiah six and Matthew thirteen that have eyes, but don’t see and have ears, but don’t hear, and also those in Revelation three that refuse the counsel to the Laodicean church.

Ikibazo cy’ubuhanuzi cy’“kugeza ryari?” Yesaya yabajije kibazwa kenshi mu Ijambo ry’Imana (kandi ku bw’impamvu zo kugabanya amagambo, igisubizo cy’ikibazo cy’“kugeza ryari?” ni uko kiranga ukuza kw’itegeko ryo ku Cyumweru ry’igihugu muri Leta Zunze Ubumwe z’Amerika.) Dukurikije Ellen White, muri icyo gihe “ubuhakanyi bw’igihugu buzakurikirwa no kurimbuka kw’igihugu,” kandi dukurikije Yesaya ni igihe “imigi izasigara ari amatongo, nta wayibamo, n’inzu nta muntu urimo, n’igihugu kikaba umusaka rwose. Kandi Uwiteka azaba yajyanye abantu kure cyane, kandi hagati mu gihugu habe ugutereranwa gukomeye.” “Ugutereranwa gukomeye hagati mu gihugu” ni ba “benshi” bahirikwa ku itegeko ryo ku Cyumweru dukurikije Daniyeli 11:41. Abo ni abantu bo muri Yesaya 6 na Matayo 13 bafite amaso, ariko ntibabone, kandi bafite amatwi, ariko ntibumve, kandi nanone ni abo mu Ibyahishuwe 3 banga inama yagiriwe itorero ry’i Lawodikiya.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41

> Azinjira no mu gihugu cy'ubwiza; kandi ibihugu byinshi bizahirikwa; ariko aba ni bo bazarokoka mu kuboko kwe: Edomu, na Mowabu, n'ab'ingenzi bo mu bana ba Amoni. Daniyeli 11:41

Isaiah had a vision of Jesus Christ in His sanctuary, as did John in the Revelation. Isaiah represents the “tenth” or tithe that “returns” and “shall be eaten” as a tree. The Hebrew word translated as “eaten” means to consume by fire. Yet the “tenth” have a “substance” within them that the fire does not consume. Evidently nine-tenths did not have that substance? The fire represented as eating up and consuming the teil and oak tree is the fire of the Messenger of the Covenant who comes suddenly to His temple in the book of Malachi.

Yesaya yabonye iyerekwa rya Yesu Kristo mu buturo Bwe bwera, nk’uko na Yohana yabigenje mu Ibyahishuwe. Yesaya ahagarariye “icya cumi” cyangwa kimwe cya cumi “gisubira” kandi “kizarya” nk’igiti. Ijambo ry’Igiheburayo ryahinduwemo ngo “kurya” risobanura kurimbura n’umuriro. Nyamara “icya cumi” gifite “umushorera” muri bo umuriro utarimbura. Biragaragara se ko ibice icyenda bya cumi byo bitari bifite uwo mushorera? Umuriro ushushanywa nk’udya kandi urimbura igiti cya teil n’umwelu ni wo muriro w’Intumwa y’Isezerano iza itunguranye mu rusengero rwayo mu gitabo cya Malaki.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> Dore, nzatuma intumwa yanjye, kandi izantunganiriza inzira imbere yanjye; kandi Umwami mushaka azaza mu rusengero rwe atunguranye, ni we Ntumwa y’isezerano mwishimira: dore, azaza, ni ko Uwiteka Nyiringabo avuze.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Ariko ni nde uzabasha kwihanganira umunsi wo kuza kwe? Kandi ni nde uzahagarara igihe azabonekera? Kuko ameze nk’umuriro w’umucuzi usukura ibyuma, kandi ameze nk’isabune y’abameshi. Kandi azicara nk’utunganya kandi usukura ifeza; kandi azatunganya bene Lewi, abatunganye nk’izahabu n’ifeza, kugira ngo batambire Uwiteka ituro mu gukiranuka. Ni bwo ituro ry’u Buyuda n’irya Yerusalemu rizashimisha Uwiteka, nk’uko byari biri mu minsi ya kera, no mu myaka ya mbere. Malaki 3:1–4.

Isaiah’s tenth, (which is a tithe) is also Malachi’s “offering in righteousness.” Malachi’s offering is God’s people, represented as “the sons of Levi” who are purified by fire to produce an “offering in righteousness” and those who are “eaten” by fire in Isaiah’s testimony are the tenth, or a tithe.

Icya cumi cya Yesaya, (ari cyo kimwe cya cumi) ni na cyo “ituro mu gukiranuka” rya Malaki. Ituro rya Malaki ni ubwoko bw’Imana, bugereranywa nk’“abana ba Lewi” batunganywa n’umuriro kugira ngo haboneke “ituro mu gukiranuka”; kandi ab “bariwe” n’umuriro mu buhamya bwa Yesaya ni bo cya cumi, ari cyo kimwe cya cumi.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

> Nk’uko ubuntu bw’Imana nahawe buri, jyewe nk’umwubatsi mukuru w’umunyabwenge nashyizeho urufatiro, undi na we arwubakaho. Ariko umuntu wese yirinde uko arwubakaho. Kuko nta wundi rufatiro umuntu ashobora gushyiraho uretse urwashyizweho, ari rwo Yesu Kristo. Nuko rero, niba umuntu yubakishije kuri uru rufatiro izahabu, ifeza, amabuye y’igiciro cyinshi, ibiti, ubwatsi, ibikenyeri; umurimo w’umuntu wese uzagaragazwa ku mugaragaro; kuko umunsi uzawumenyesha, kuko uzahishurwa n’umuriro; kandi umuriro uzagerageza umurimo w’umuntu wese uwo ari wo. 1 Abakorinto 3:10–13.

Paul here declares that every man’s works will be revealed by “fire”. In Malachi the fire burns away the dross. In Isaiah the purification of the “tenth” takes place “when” they cast off their leaves. Leaves are a symbol of hidden sin, pretension and presumption as testified to by Adam and Eve.

Hano Pawulo atangaza ko imirimo ya buri muntu izahishurwa n’“umuriro”. Muri Malaki, umuriro utwika ugakuraho imbyiro. Muri Yesaya, kwezwa kw’“icya cumi” kuba “igihe” amababi yacyo ahanuka. Amababi ni ikimenyetso cy’icyaha gihishwe, ukwiyerurutsa no kwihandagaza, nk’uko Adamu na Eva babihamije.

Isaiah’s “tenth” have a substance in them that cannot be burnt away, and that substance is the “holy seed”. They have Christ within them, the hope of glory. Isaiah is a “holy seed” himself and also the “tenth” that he identifies. Both the “holy seed” and the “tenth” return from a Laodicean condition to the Philadelphian condition through the Revelation of Jesus Christ in His sanctuary.

“icya cumi” cya Yesaya gifite muri cyo igisigara kidashobora gushya ngo kiyoyoke, kandi icyo gisigara ni “urubuto rwera”. Bafite Kristo muri bo, ari we byiringiro by’ubwiza. Yesaya ubwe ni “urubuto rwera”, kandi ni na cya “cya cumi” yivugaho. Byombi, “urubuto rwera” n’“icya cumi”, biva mu mimerere ya Lawodikiya bigasubira mu mimerere ya Filadelifiya binyuze mu Ihishurwa rya Yesu Kristo mu buturo bwe bwera.

The vision of God’s glory that causes Isaiah to cry out that he is undone, that he is a person that is unclean and a sinner in need of forgiveness, takes place in the heavenly sanctuary when the trees cast off their leaves. The word “cast” means to “throw out”, or to “cut down” a tree. The casting out of Laodicea is here represented. A “tenth” or remnant will go through the cleansing “fire” brought about by Malachi’s Messenger of the Covenant, thus having their human works spiritually burnt away, and thus leaving only “the substance” that can’t be burnt away which is the “Holy Seed”. Those that refuse to hear will be cast off like dead dry leaves, or spewed out of the mouth of the Lord.

Iyerekwa ry’ubwiza bw’Imana rituma Yesaya ataka avuga ko arimbutse, ko ari umuntu wanduye kandi umunyabyaha ukeneye kubabarirwa, ribera mu Buturo bwo mu ijuru igihe ibiti bihungura amababi yabyo. Ijambo “guhungura” risobanura “kujugunya hanze”, cyangwa “gutema” igiti. Kwajugunywa hanze kwa Lawodikiya ni ko kugereranywa hano. “Icya cumi” cyangwa abasigaye bazanyura mu “muriro” wo kwezwa uzanwa n’Intumwa y’Isezerano ya Malaki, bityo imirimo yabo ya kimuntu igashya mu buryo bw’umwuka, maze hagasigara gusa “umubumbe” udashobora gushya, ari wo “Urubuto Rwera”. Abanga kumva bazahungurwa nk’amababi yumye yapfuye, cyangwa baruke bavanwe mu kanwa k’Umwami.

Jesus is the Holy Seed, and a seed has all the necessary DNA to produce the entire plant. The Word of God is a seed, and therefore the first mention of a thing in the Word of God contains all the information necessary to bring that subject to full maturity in the believer, if rightly understood.

Yesu ni Urubuto Rwera, kandi urubuto ruba rurimo ADN yose ikenewe kugira ngo havemo igihingwa cyose. Ijambo ry’Imana ni urubuto; bityo rero, kuvugwa bwa mbere kw’ikintu mu Ijambo ry’Imana kuba kurimo amakuru yose akenewe kugira ngo iyo ngingo igeze ku bukure bwuzuye mu mwizera, iyo isobanuwe neza.

Isaiah chapter six identifies a people who will not “hear” in the time period when you MUST hear in order to be blessed with the message of the Revelation of Jesus Christ. The people who Jesus referred to were the chosen people of God, they were His wife, they were His covenant people, they were ancient Israel.

Igice cya gatandatu cya Yesaya kigaragaza abantu batazabasha “kumva” muri icyo gihe cyagenwe aho UGOMBA kumva kugira ngo uhabwe umugisha binyuze ku butumwa bw’Ibyahishuwe bya Yesu Kristo. Abantu Yesu yavugagaho bari ubwoko bwatoranyijwe bw’Imana, bari umugeni wayo, bari abantu b’isezerano bayo, bari Isirayeli ya kera.

Ancient Israel or the first Israel typifies modern Israel or the last Israel. The people of God at the end of the world are Seventh-day Adventists, His chosen people, His wife, His covenant people—modern Israel. The witness of Isaiah’s history, combined with the history of Christ, provides two witnesses that establish that at the end of the world Seventh-day Adventism will be in a lost and unsaveable “condition” represented in the message to Laodicea.

Isirayeli ya kera, cyangwa Isirayeli ya mbere, ni ikigereranyo cya Isirayeli ya none, cyangwa Isirayeli ya nyuma. Ubwoko bw’Imana buri ku mperuka y’isi ni Abadiventisiti b’Umunsi wa Karindwi, ubwoko Yitoranyirije, umugore We, ubwoko bw’isezerano Rye—ari bwo Isirayeli ya none. Uhamya w’amateka ya Yesaya, uhujwe n’amateka ya Kristo, utanga abagabo babiri bo guhamya bashyiraho ko ku mperuka y’isi Ubudiventisiti bw’Umunsi wa Karindwi buzaba buri mu “mimerere” yo kuzimira no kudashoboka gukizwa, ihagarariwe n’ubutumwa bugenewe Lawodikiya.

They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.

Mu by’ukuri si abantu badashobora gukizwa na gato, ahubwo ni abantu badashobora gukizwa bakiri mu mimerere yabo y’i Lawodikiya, nk’uko byari bimeze kuri Yesaya mbere y’ibyamubayeho, kandi nk’uko byari bimeze ku Bayuda bo mu gihe cya Kristo.

One of the things a Laodicean must “hear” is the parable of the Sower. He must “hear” in that parable that the Word of God is a “seed”, a holy seed. When that is “heard”, then there is a foundation laid that begins to open up the secret message of Revelation, for that message is wrapped up in the profound recognition that Jesus is the Alpha and Omega, the First and the Last, the Beginning and Ending. To understand the relationship of the end with the beginning includes understanding that Jesus is the Word, and He is the Seed.

Kimwe mu bintu Umunyalawodikiya agomba “kumva” ni umugani w’Umubibyi. Agomba “kumva” muri uwo mugani ko Ijambo ry’Imana ari “imbuto”, imbuto yera. Iyo ibyo “byumviswe”, ni bwo hashyirwaho urufatiro rutangira gufungura ubutumwa bw’ibanga bwo mu Ibyahishuwe, kuko ubwo butumwa bukubiye mu kumenya kwimbitse ko Yesu ari Alufa na Omega, Uwa Mbere n’Uwa Nyuma, Intangiriro n’Iherezo. Gusobanukirwa isano ihari hagati y’iherezo n’intangiriro bikubiyemo gusobanukirwa ko Yesu ari Ijambo, kandi ko ari Imbuto.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Mu ntangiriro hariho Jambo, kandi Jambo yari kumwe n’Imana, kandi Jambo yari Imana. Uwo ni we wari mu ntangiriro kumwe n’Imana. Ibintu byose byaremwe na we; kandi nta kintu na kimwe cyaremwe kitaremeshejwe na we. Muri we harimo ubugingo; kandi ubwo bugingo bwari umucyo w’abantu. Kandi umucyo urabonesha mu mwijima; ariko umwijima ntiwawusobanukiwe. Yohana 1:1–5.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16.

> Amasezerano yasezeraniwe Aburahamu n’urubyaro rwe. Ntiyavuze ati: “n’imbyaro,” nk’aho ari nyinshi; ahubwo yavuze nk’aho ari imwe ati: “n’urubyaro rwawe,” ari rwo Kristo. Abagalatiya 3:16.

To understand the relationship with the end and the beginning requires the understanding of the “rule of first mention.” The rule of first mention identifies that the beginning of a subject is the most important reference for it contains the entire story, for as the Word of God it is a seed. The last reference is the second in importance in the sense that it is there that all the elements of the story are tied together leaving no loose ends. But it is the middle references on a subject that add the strength and clarity to the story, and in that sense the middle is as essential as the beginning or the ending.

Gusobanukirwa isano riri hagati y’iherezo n’intangiriro bisaba gusobanukirwa “itegeko ryo kuvugwa bwa mbere.” Itegeko ryo kuvugwa bwa mbere rigaragaza ko intangiriro y’ingingo ari yo nkomoko y’ingenzi kurusha izindi, kuko iba ikubiyemo inkuru yose, kuko, nk’Ijambo ry’Imana, iba ari imbuto. Ahavugwa bwa nyuma ni ho haza ku mwanya wa kabiri mu by’ingenzi, mu buryo bw’uko ari ho ibice byose by’iyo nkuru bihurizwa hamwe, ku buryo nta gisigara kidafitanye isano n’ibindi. Ariko ahavugwa hagati ku byerekeye ingingo ni ho hongerera inkuru imbaraga n’ubusobanuro bunoze, kandi muri ubwo buryo ibyo byo hagati ni ingenzi nk’intangiriro cyangwa iherezo.

There is much more to address on this subject, but returning to the passage in Matthew thirteen we can note that Jesus identified two classes of persons who hear or don’t hear. He identifies more than one way to not hear, but he then pronounces a blessing upon those that do hear.

Hari byinshi cyane byakongerwaho kuri iyi ngingo, ariko dusubiye ku murongo wo muri Matayo cumi na gatatu dushobora kubona ko Yesu yagaragaje ibyiciro bibiri by’abantu bumva cyangwa batumva. Yagaragaje uburyo burenze bumwe bwo kutumva, ariko hanyuma ahesha umugisha abumva.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. Matthew 13:16–18.

> Ariko amaso yanyu ahiriwe, kuko abona; n’amatwi yanyu, kuko yumva. Kuko ni ukuri ndababwira yuko abahanuzi benshi n’abakiranutsi bifuje kubona ibyo mwebwe mubona, ariko ntibabibona; no kumva ibyo mwebwe mwumva, ariko ntibabyumva. Nuko rero nimwumve umugani w’umubibyi. Matayo 13:16–18.

Prophetically this “blessing” is therefore the very same blessing as Revelation 1:3:

Mu buryo bw’ubuhanuzi rero, iyi “migisha” ni yo migisha nyine ivugwa mu Ibyahishuwe 1:3:

> 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.

> Hahirwa usoma, n’abumva amagambo y’ubu buhanuzi, kandi bakitondera ibyanditswemo; kuko igihe kiri bugufi.

Jesus’ reference in Matthew thirteen to Isaiah six, in conjunction with the writings of Ellen White, confirms that there are things that are seen and heard at the end of the world that were so tremendous that many righteous men and prophets desired to live in that period of time when the final warning message was to be unsealed, and that people would then “see” and “hear” them.

Aho Yesu yerekejeho muri Matayo cumi na gatatu ku byo muri Yesaya gatandatu, ihujwe n’inyandiko za Ellen White, yemeza ko hari ibintu bibonwa kandi byumvwa ku iherezo ry’isi byari bikomeye cyane ku buryo abakiranutsi benshi n’abahanuzi bifuzaga kubaho muri icyo gihe ubwo ubutumwa bwa nyuma bwo kuburira bwagombaga guhishurwa, kandi ko abantu bari kuzabona kandi “bakumva” ibyo bintu.

John was told to seal up what the “Seven Thunders” uttered in chapter ten, and in chapter twenty-two the pronouncement is made to “Seal not the sayings of the prophecy of this book: for the time is at hand.” The next verse identifies the close of human probation. Just before probation closes there is a pronouncement to unseal the “Seven Thunders”, which is the only passage in the book of Revelation that is sealed up at that time. Of the “Seven Thunders” we are informed that they represent the beginning and ending of Adventism.

Yohana yabwiwe gushira ikidodo ku byo “Inkuba Ndwi” zavuze mu gice cya cumi, kandi mu gice cya makumyabiri na kabiri hatangwa iri tangazo ngo: “Ntugire ikidodo amagambo y’ubuhanuzi bw’iki gitabo: kuko igihe kiri bugufi.” Umurongo ukurikiyeho werekana irangira ry’igihe cy’igeragezwa ry’abantu. Mbere gato y’uko igihe cy’igeragezwa kirangira, hatangwa itangazo ryo gukuraho ikidodo ku “Nkuba Ndwi”, ari na yo ncamake yonyine iri mu gitabo cy’Ibyahishuwe yari ishyizweho ikidodo muri icyo gihe. Ku byerekeye “Inkuba Ndwi”, tubwirwa ko zigereranya intangiriro n’iherezo by’Abadiventisime.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> “Umucyo wihariye Yohana yahawe, kandi ukagaragazwa n’inkuba ndwi, wari ishusho y’ibizaba mu gihe cy’ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri....”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Nyuma y’uko iyo nkuba ndwi zivuze amajwi yazo, Yohana ahabwa itegeko nk’iryo Daniyeli yahawe ku byerekeye agatabo gato ngo: ‘Shyiraho ikimenyetso ku byo iyo nkuba ndwi yavuze.’ Ibyo bifitanye isano n’ibizabaho mu gihe kizaza, bizahishurwa uko bikurikirana.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The Seven Thunders represent the events during the beginning of Adventism in the history of the first and second angel’s message, from 1798 until October 22, 1844, and in the same article noted above we are informed that the Seven Thunders “relate to future events which will be disclosed in their order.” The beginning history of Adventism illustrates the ending of Adventism, for Jesus Christ, as the Alpha and Omega, places His signature upon the entire history of Adventism, for it is as sacred a history as was the history of ancient Israel.

Inkuba Ndwi ndwi zirindwi zigereranya ibyabaye mu ntangiriro z’Abadiventisiti mu mateka y’ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri, uhereye mu mwaka wa 1798 kugeza ku wa 22 Ukwakira 1844, kandi muri ya ngingo nyine yavuzwe haruguru tubwirwa ko Inkuba Ndwi ndwi “zifitanye isano n’ibizabaho mu gihe kizaza bizahishurwa hakurikijwe urutonde rwabyo.” Amateka y’intangiriro y’Abadiventisiti agaragaza iherezo ry’Abadiventisiti, kuko Yesu Kristo, ari We Alufa na Omega, ashyira umukono We ku mateka yose y’Abadiventisiti, kuko ari amateka yera nk’uko amateka ya Isirayeli ya kera yari yera.

According to Jesus in Matthew thirteen these events are what the prophets desired to see, and which the disciples were blessed for knowing. Those disciples represent God’s people at the end of the world who are blessed for what they see and hear. What they see and hear is the message of the Revelation of Jesus Christ, that is also represented by the message of the Seven Thunders, that represent both Millerite history and the history of the one hundred and forty-four thousand.

Nk’uko Yesu abivuga muri Matayo igice cya cumi na gatatu, ibyo bintu ni byo abahanuzi bifuzaga kubona, kandi ni byo abigishwa bahiriwe no kumenya. Abo bigishwa bagereranya ubwoko bw’Imana bo ku iherezo ry’isi, bahiriwe kubera ibyo babona n’ibyo bumva. Ibyo babona n’ibyo bumva ni ubutumwa bw’Ibyahishuwe bya Yesu Kristo, ari na bwo bugaragazwa n’ubutumwa bw’Inkuba Ndwi, zigereranya icyarimwe amateka y’Abamilerite n’amateka y’ab’ibihumbi ijana na mirongo ine na bine.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Ubutumwa bwose bwatanzwe kuva mu 1840–1844 bugomba kongera gutangazwa n’imbaraga ubu, kuko hari abantu benshi bayobye. Ubutumwa bugomba kugera ku matorero yose. ”

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kristo yaravuze ati: ‘Hahirwa amaso yanyu, kuko areba; n’amatwi yanyu, kuko yumva. Kuko ni ukuri ndababwira yuko abahanuzi benshi n’abakiranutsi bifuje kubona ibyo mwebwe mureba, ariko ntibabibona; no kumva ibyo mwebwe mwumva, ariko ntibabyumva’ [Matayo 13:16, 17]. Hahirwa amaso yabonye ibintu byabonetse mu wa 1843 no mu wa 1844.”

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Ubutumwa bwaratanzwe. Kandi ntihagomba kubaho gutinda mu kubusubiramo, kuko ibimenyetso by’ibihe biri gusohozwa; umurimo wo gusoza ugomba gukorwa. Umurimo ukomeye uzakorwa mu gihe gito. Vuba aha hazatangwa ubutumwa ku bw’igeno ry’Imana, buzazamuka bube ijwi riranguruye. Hanyuma Daniyeli azahagarara mu mugabane we, kugira ngo atange ubuhamya bwe.” Manuscript Releases, volume 21, 437.

Ellen White identifies the history which Christ identified as the history that righteous men desired to see, as the history of the Millerites from 1840 through 1844, and then says that a “message will soon be given by God’s appointment that will swell into a loud cry.” The “loud cry” symbolizes the final warning of the third angel, and when that message is given, it will repeat the history of the beginning of Adventism. The final warning message is the “messages” that are “to go to all the churches,” and all “the messages given from 1840–1844 are to be made forcible now.”

Ellen White agaragaza ko amateka Kristo yavuze ko abakiranutsiifuzaga kubona, nk’amateka y’Abamillerite kuva mu 1840 kugeza mu 1844, hanyuma akavuga ko “ubutumwa buzahita butangwa nk’uko Imana yabugeneye, kandi bukazaguka bukaba ijwi rirenga.” “Ijwi rirenga” rigereranya umuburo wa nyuma w’umumarayika wa gatatu, kandi igihe ubwo butumwa buzaba butanzwe, buzasubiramo amateka y’intangiriro y’Uwadiventisime. Ubutumwa bw’umuburo wa nyuma ni bwo “butumwa” “bugomba kujya mu matorero yose,” kandi “ubutumwa bwose bwatanzwe kuva mu 1840–1844 bugomba gukomezwa muri iki gihe.”

The Alpha and Omega illustrates the end with the beginning. Ellen White states that “the messages are to go to all the churches,” and Jesus told John “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.”

Alufa na Omeg a kigereranya iherezo n’itangiriro. Ellen White avuga ko “ubutumwa bugomba kugera ku matorero yose,” kandi Yesu abwira Yohana ati “Ndi Alufa na Omeg a, uwa mbere n’uwa nyuma; kandi ibyo ubona, ubyandike mu gitabo, 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.”

The messages of 1840 through 1844 are part of what is to be sent to the churches.

Ubutumwa bwo mu 1840 kugeza mu 1844 ni igice cy'ibigomba kohererezwa amatorero.

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