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# Future for America and July 18, 2020 - Number One

Ahazaza ha Amerika n’itariki ya 18 Nyakanga 2020 - Nimero ya Mbere

Cavemen of Covenant: Moses & Elijah at the End of the World

Abatuye mu buvumo bw’Isezerano: Mose na Eliya ku iherezo ry’isi

Author

Jeff Pippenger

Published

August 23, 2023

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Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”

Mose na Eliya ni ibimenyetso by’ubuhanuzi bishobora buri kimwe gusobanurwa n’imbanzirizamvugo nk’ikimenyetso kimwe, kandi bishobora no gusobanurwa nk’ikimenyetso gikubiyemo abo bahanuzi bombi. Ikintu gishingwa n’ubuhamya bwa babiri, kandi mu Ibyahishuwe igice cya cumi na kimwe Mose na Eliya bagereranya abagabo babiri b’abahamya b’Isezerano rya Kera n’Isezerano Rishya. Ku musozi wo Guhindurirwaho ishusho, ugereranya Ukuza kwa Kabiri kwa Kristo, icyo kimenyetso cyombi kigereranya abarenga ibihumbi ijana na mirongo ine na bine (Eliya) n’abahowe ukwizera (Mose) bo mu gihe cy’ikibazo cy’itegeko ryo ku Cyumweru. Bafatanyije nk’ikimenyetso, mu buvumo bwa Horebu, bagereranya ubwoko bw’Imana ku iherezo ry’isi “bwumva,” “busoma” kandi “bukitondera” ubutumwa ari Ibyahishuwe by’imico y’Imana bukubiyemo imbaraga zo guhindura Umunyalawodikiya akamugira Umunyafiladelifiya. Vuba aha, (vuba cyane) hazagera igihe bitazaba bikigishoboka ko Abadiventisiti b’abapfapfa b’i Lawodikiya babasha kubona “amavuta” akenewe kugira ngo basubize neza ku gutaka ngo, “Dore Umukwe araje.”

> And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.

> Maze Mose abwira Uwiteka ati: “Dore, umbwira uti: ‘Jyana aba bantu ubazamure’; nyamara ntiwamenyesheje uwo uzohorana nanje. Kandi waravuze uti: ‘Ndakuzi mw’izina, kandi wabonye ubuntu imbere yanje.’ None rero ndakwinginze, nimba narabonye ubuntu imbere yawe, nyereka inzira yawe ubu, kugira ngo nkwiteho, kugira ngo ndonke ubuntu imbere yawe; kandi uzirikane yuko iri hanga ari ubwoko bwawe.” Na we aramubwira ati: “Ukubaho kwanje kuzohorana nawe, kandi nzoguha uruhuko.” Maze aramubwira ati: “Nimba ukubaho kwawe kutazohorana nanje, ntududukure hano. Kuko bizomenyekanira hehe yuko jewe n’ubwoko bwawe twabonye ubuntu imbere yawe? Mbega si uko ujana natwe? Ni ko tuzotandukanwa, jewe n’ubwoko bwawe, n’ayandi moko yose ari kw’isi.” Uwiteka abarira Mose ati: “Iki na co wavuze nzogikora, kuko wabonye ubuntu imbere yanje, kandi ndakuzi mw’izina.” Na we aramubwira ati: “Ndakwinginze, nyereka ubuninahazwa bwawe.” Na we ati: “Nzokuruhiriza imbere ineza yanje yose, kandi nzotangaza izina ry’Uwiteka imbere yawe; kandi nzogirira ubuntu uwo nzogirira ubuntu, kandi nzogirira imbabazi uwo nzogirira imbabazi.” Arongera ati: “Ntushobora kubona mu maso hanje, kuko ata muntu yoshobora kumbona ngo abeho.” Uwiteka arongera ati: “Dore, hari ahantu iruhande yanje, kandi uzohagarara kw’ibuye. Maze ubuninahazwa bwanje niburengana, nzogushira mu mwenge w’urutare, ndagutwikire n’ukuboko kwanje ndiko ndengana. Hanyuma nzokuraho ukuboko kwanje, maze uzobona inyuma hanje; ariko mu maso hanje ntihazobonwa.” Uwiteka abarira Mose ati: “Wibāze ibisate bibiri vy’amabuye bisa n’ivya mbere; nanje nzokwandika kuri ivyo bisate amajambo yari ku bisate vya mbere, ivyo wamennye. Kandi witegure kare mu gitondo, uzuke mu gitondo uduge ku musozi Sinayi, witandukanye unsezerereyo ku gasongero k’uwo musozi. Kandi ntihakagire umuntu n’umwe adugana nawe, kandi ntihagire n’umwe aboneka ku musozi wose; mbere n’imikuku canke amashyo ntibikagaburirwe imbere y’uwo musozi.” Nuko yibāza ibisate bibiri vy’amabuye bisa n’ivya mbere; Mose avyuka kare mu gitondo, aduga ku musozi Sinayi nk’uko Uwiteka yari yamutegetse, yitwaje mu minwe ibisate bibiri vy’amabuye. Uwiteka amanukana mu gicu, ahagararana na we aho, atangaza izina ry’Uwiteka. Uwiteka aca arengana imbere yiwe, atangaza ati: “Uwiteka, Uwiteka Imana y’imbabazi n’ubuntu, iteba kuraka, yuzuye ineza n’ukuri, ibikira imbabazi ibihumbi, ibabarira ukugabitanya n’igicumuro n’icaha; ariko ntihakagire ico ireka guhanira uwugira icaha, igahanira abana n’abuzukuru ibicumuro vya ba se gushika ku runganwe rwa gatatu no ku rwa kane.” Maze Mose aranyaruka, yubika umutwe wiwe hasi, arasenga. Aravuga ati: “Nimba ubu narabonye ubuntu imbere yawe, Mwami, ndakwinginze, Umwami wanje nagendagende hagati muri twebwe; kuko ari abantu b’amakosi akomantaye; utubabarire ukugabitanya kwacu n’icaha cacu, kandi utwegukane tube intoranwa yawe.” Na we ati: “Dore, ndagirana isezerano: imbere y’ubwoko bwawe bwose nzokora ibitangaza bitigeze gukorwa mw’isi yose canke mu rindi hanga iryo ari ryo ryose; kandi abantu bose uri hagati muri bo bazobona igikorwa c’Uwiteka, kuko ikintu nzokorana nawe ari ikiteye ubwoba.” Kuvayo 33:12–34:10.

Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”

Mose ahagarariye ubwoko bw’Imana ku mperuka y’isi. Abo ni bo, mu “minsi y’imperuka” y’urubanza rw’igenzura, basaba Imana ngo ibereke “inzira” yayo, “kugira ngo” bayimenye, kandi mu gusubiza bagahabwa n’Imana igisubizo gikubiyemo isezerano ry’uko “kubaho” kwayo “kuzajyana na” bo, kandi ko Imana izaha abo bantu “ikiruhuko.”

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Uku ni ko Uwiteka avuga ati: Nimuhagarare mu nzira, murebe, maze mubaze inzira za kera, mumenye aho inzira nziza iri, muyigendemo, ni bwo muzabona uburuhukiro bw’ubugingo bwanyu. Ariko baravuga bati: Ntituzayigendamo. Kandi nashyizeho abarinzi babarinda, mvuga nti: Nimwumve ijwi ry’impanda. Ariko baravuga bati: Ntiduteze kuryumva. Yeremiya 6:16, 17.

Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.

Yeremiya agaragaza ubwoko bw’abantu banga “kubona” no “kumva,” bityo ntibahabwe “ikiruhuko” cyasezeraniwe abashaka “inzira nziza” kandi “bakayigendamo.” Icyo kiruhuko Yesaya akigaragaza nk’“igaruza intege.”

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Ni nde azigisha ubwenge? Kandi ni nde azamenyesha inyigisho? Ni abamaze gucuka ku mashereka no kuva ku mabere. Kuko itegeko rigomba kuba ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; hano bikeya, na hariya bikeya: Kuko azavugana n’ubu bwoko akoresheje iminwa y’udutegwa n’urundi rurimi. Ni bo yabwiye ati, Iki ni cyo kiruhuko mushobozesha abarushye kuruhuka; kandi uku ni ko kugarurirwa intege: nyamara ntibashatse kumva. Ariko ijambo ry’Uwiteka ryababereye itegeko ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; hano bikeya, na hariya bikeya; kugira ngo bagende, bagwe basubira inyuma, bavunagurwe, bafatwe mu mutego, kandi bafatwe. Yesaya 28:9–13.

The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.

“Ikiruhuko” n’“ukugarurirwa intege” bishushanya imvura y’itumba yo mu mpera, isukwa mu gihe cy’itangazwa ry’ubutumwa bwa nyuma bw’imbuzi.

> “I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

> “Erekanywe nkerekezwaho ku gihe ubwo ubutumwa bw’umumarayika wa gatatu bwari buri kugera ku musozo. Imbaraga z’Imana zari zararuhukiye ku bwoko bwayo; zari zarasohoje umurimo wabwo kandi zari ziteguye isaha y’igikomeye cy’ibigeragezo byari bibategereje. Zari zarahawe imvura y’itumba, ari yo guhemburwa guturuka imbere y’Umwami, kandi ubuhamya buzima bwari bwarazuwe. Umuburo wa nyuma ukomeye wari wararangurukiye hose, kandi wari warakanguriye ndetse urakaza abatuye isi batashakaga kwemera ubwo butumwa.” Early Writings, 279.

The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.

Isezerano ry’“ikiruhuko” cyangwa iry’“kuruhurwa,” ari ryo “imvura y’itumba,” rikubiyemo isezerano ryahawe Mose mu buvumo ry’uko “kubaho” kw’Imana kuzhajyana n’ubwoko Bwayo.

> “The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)

> “Igikorwa kizasa n’icyo ku munsi wa Pentekote. Nk’uko ‘imvura y’umuhindo’ yatanzwe, mu gusukwa kwa Mwuka Wera mu itangira ry’ubutumwa bwiza, kugira ngo imbuto y’igiciro kidasanzwe imere, ni ko na ‘imvura y’itumba’ izatangwa ku iherezo ryabwo, kugira ngo isarura rigeze ku gukura. ‘Ni bwo tuzamenya, nituramuka dukomeje kumenya Uwiteka; kuza kwe kwiteguwe nk’umuseke; kandi azatugeraho nk’imvura, nk’imvura y’itumba n’iy’umuhindo ku isi.’ (Hoseya 6:3.) ‘Nuko rero mwa bana ba Siyoni mwe, munezerwe, mwishimire Uwiteka Imana yanyu; kuko yabahaye imvura y’umuhindo ku rugero rukwiriye, kandi azabamanuriraho imvura, imvura y’umuhindo n’imvura y’itumba.’ (Yoweli 2:23.) ‘Mu minsi ya nyuma, ni ko Imana ivuga, nzabasukira ku Mwuka wanjye ku bafite umubiri bose.’ ‘Kandi bizaba yuko umuntu wese uzambaza izina ry’Umwami azakizwa.’ (Ibyakozwe 2:17, 21.) Igikorwa gikomeye cy’ubutumwa bwiza ntikizasoza kigaragaje imbaraga z’Imana mu buryo buke kurusha uko byaranze itangira ryabwo. Ubuhanuzi bwasohoye mu gusukwa kw’imvura y’umuhindo mu itangira ry’ubutumwa bwiza, buzongera busohore mu mvura y’itumba ku iherezo ryabwo. Aha ni ho hari ‘ibihe byo guhemburwa’ intumwa Petero yarebaga imbere igihe yavugaga iti, ‘Nuko nimwihane, muhindukire, kugira ngo ibyaha byanyu bihanagurweho [mu Rubanza rw’Iperereza], igihe ibihe byo guhemburwa bizaturuka imbere y’Umwami; kandi azabatumirire Yesu.’ (Ibyakozwe 3:19–20.)”

> “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

> “Abagaragu b’Imana, bafite mu maso habo harabagiranijwe kandi hahishijwe n’ukwiyegurira kwera, bazihutira kuva ahantu hamwe bajya ahandi gutangaza ubutumwa buva mu Ijuru. Binyuze mu bihumbi by’amajwi, hirya no hino ku isi yose, umuburo uzatangwa. Ibitangaza bizakorwa, abarwayi bazakizwa, kandi ibimenyetso n’ibitangaza bizaherekeza abizera. Satani na we akora ibitangaza by’ibinyoma, ndetse akamanura umuriro awukuye mu ijuru abantu babireba. (Ibyahishuwe 13:13.) Ni ko abatuye isi bazagezwa aho bafata icyemezo cyabo.” The Great Controversy, 611, 612.

The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.

Ugusukwa kwa Mwuka Wera mu minsi y’imperuka kwarashushanyijwe n’ugusukwa kwa Mwuka Wera mu ntangiriro y’itangazwa ry’ubutumwa bwiza. “Ijambo ry’Uwiteka ribagenewe” abatita ku byo Mwuka abwira amatorero, ryari ihame ry’ubuhanuzi ryo kongeraho umurongo umwe w’amateka y’ubuhanuzi ku wundi murongo w’amateka y’ubuhanuzi kugira ngo herekanwe iherezo ry’isi. Nta kindi riri cyo uretse ihame ry’uko iherezo ry’ikintu risobanurwa n’intangiriro yacyo. Iri tegeko ry’ubuhanuzi ryanzwe n’abantu b’abapfu b’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya. Iyo ryakiriwe, Imana ishobora “kwigisha ubwenge,” ibyo Daniyeli agaragaza ko byiyongera mu gihe cy’imperuka, kandi ubwo bwenge nyine Hoseya avuga ko abantu b’Imana barimbuzwa no kubwanga. Itsinda ryo muri Yesaya na Yeremiya ryanga kumva cyangwa kubona, ryanga “ukuruhura,” ari ko “kuruhuka” Imana isezeranira abantu bayo bo “mu minsi ya nyuma” kugira ngo bashobore kuyobora amahoro mu kaga ko ku mperuka y’iminsi.

The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.

“Izina ry’Umwami” (kamere) Imana yatangarije Mose ni iri ngo “Uwiteka Imana” ni “inyambabazi n’umunyabuntu, yihangana, kandi igwira kugira neza n’ukuri.” Kamere yayo ni imbabazi n’ukuri. Ukuri guhagararira kamere yayo buri gihe kujyanwa n’imbabazi zayo, kuko nta muntu uzasobanukirwa ukuri kwayo keretse Imana ibanje kumugirira imbabazi, kuko bose bakoze ibyaha kandi basigaye inyuma y’ubwiza (kamere) bw’Imana. Ukuri kw’uko Yesu Kristo ari Alufa na Omega kumenywa kandi kukubahirizwa n’abo Imana yababariye gukiranirwa kwabo n’icyaha cyabo. Ukwo kubabarirwa kuba mu bihe bya nyuma by’urubanza rw’igenzura. Abo abagirira imbabazi, bityo akabababarira ibyaha byabo, abajyana ho umwandu wayo kandi akinjirana na bo isezerano.

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

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

All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”

Abahanuzi bose, Mose arimo, bagaragaza iminsi y’imperuka y’urubanza rw’igenzura, igihe Imana ivugurura isezerano ryayo n’abamenyekanye nk’igihumbi ijana na mirongo ine na bine. Kandi igihe iryo sezerano rishyizweho, Imana “izakora ibitangaza bitigeze gukorwa mu isi yose, cyangwa mu ishyanga iryo ari ryo ryose: kandi abantu bose muri bo uri bazabona umurimo w’Uwiteka: kuko ari ikintu giteye ubwoba nzagukoresha.”

Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.

Ibyabaye kuri Mose mu buvumo ku Musozi wa Horebu, uzwi kandi nk’Umusozi wa Sinayi, byashyizwe mu rwego rw’umubabaro wa Mose mu mikoranire ye n’ubwoko bw’Imana. Umubabaro we wari uwo gusohoza inshingano Imana yari yaramuhaye. Mose yari mu rugamba rwerekeye ubutumwa bw’Imana ku isi. Mbere gato y’uko Uwiteka yerēka Mose ubwiza bwe, dusanga Mose akoresha ingingo zishingiye ku bitekerezo mu kujya impaka n’Uwiteka, agaragaza ko niba Uwiteka yarimburaga abagomeye bari bamaze kubyinira ikimasa cya zahabu cya Aroni, kurimbuka kw’abo bagomeye kwari kurimbura ubutumwa bwagaragazaga imbaraga z’Imana.

> And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.

> Uhoraho abwira Mose ati: “Nabonye ubu bwoko, kandi dore, ni ubwoko bw’ingingo z’ijosi zikomeye. Nuko none ndyama, kugira ngo uburakari bwanjye bubatumburukire, mbatsembeho rwose; maze wowe nzakugiremo ishyanga rikomeye.” Mose yinginga Uhoraho Imana ye, aravuga ati: “Uhoraho, ni iki gituma uburakari bwawe butumburukira ubwoko bwawe, abo wavanye mu gihugu cya Egiputa ubakujeyo imbaraga zikomeye n’ukuboko gukomeye? Kuki Abanyegiputa bavuga bati: ‘Yabavanyeeyo agamije kubagirira nabi, kugira ngo abicire mu misozi no kugira ngo abatsembe ku isi’? Reka uburakari bwawe bukaze, wihane iyi nabi ushaka kugirira ubwoko bwawe. Wibuke Aburahamu, Isaka na Isirayeli, abagaragu bawe, abo warahiye ubwawe ukababwira uti: ‘Nzagwiza urubyaro rwanyu nk’inyenyeri zo mu ijuru, kandi iki gihugu cyose navuze nzagiha urubyaro rwanyu, kandi bazakiragwa iteka ryose.’” Nuko Uhoraho yihana inabi yari yavuze ko azagirira ubwoko bwe. Kuva 32:9–14.

Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.

Ibyabaye kuri Mose byabereye mu buvumo bikubiyemo ubutumwa Mose yari yaratoranirijwe kugeza ku isi. Ubuhamya bw’Uwiteka anyura imbere ya Mose kandi atangaza imico Ye bushyizwe mu rwego rw’ubutumwa bw’imbere bwerekeye ubwoko bw’Imana bwigometse (bw’i Lawodikiya), kandi urwego rw’ibyabaye kuri Eliya mu buvumo rwashyizwe mu ntambara ye na Yezebeli, cyangwa ubumwe bw’inshuro eshatu bw’Amerika, Ubupapa n’Umuryango w’Abibumbye. Kimwe gishushanya ubutumwa bw’imbere bugenewe itorero, ikindi kikaba ubutumwa bwo hanze bugenewe isi, ariko abagabo babiri b’abahamya, Mose na Eliya, bari mu buvumo bumwe bw’i Horebu, kandi bombi bashushanyirizwa muri ubwo buvumo ku mperuka y’isi.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.

> Nuko Ahabu abwira Yezebeli ibyo Eliya yakoze byose, n’uko yicishije inkota abahanuzi bose. Maze Yezebeli atuma intumwa kuri Eliya, ati: “Imana zinkore zityo, kandi zindusheho, niba ejo nk’iki gihe ntazagira ubugingo bwawe nk’ubw’umwe muri bo.” Abyumvise arahaguruka, arahunga ngo aramire amagara ye, agera i Bērisheba ho mu Buyuda, asiga umugaragu we aho. Ariko we ubwe ajya urugendo rw’umunsi umwe mu butayu, araza yicara munsi y’umunyinya; yisabira gupfa, ati: “Birahagije; noneho, Uwiteka, kura ubugingo bwanjyeho, kuko ntarusha ba data kuba mwiza.” Nuko aryama asinzira munsi y’umunyinya; maze dore, marayika aramukoraho, aramubwira ati: “Haguruka urye.” Araranganya, maze dore, iruhande rw’umutwe we hariho umugati wotswe ku makara, n’icupa ry’amazi. Nuko ararya aranywa, yongera kuryama. Marayika w’Uwiteka agaruka ubwa kabiri, aramukoraho, aramubwira ati: “Haguruka urye, kuko urugendo rugukomereye cyane.” Nuko arahaguruka, ararya aranywa, agenda ku mbaraga z’ibyo kurya iminsi mirongo ine n’amajoro mirongo ine, ageza i Horebu, umusozi w’Imana. Nuko ahagera, yinjira mu buvumo, aharara. Maze dore, ijambo ry’Uwiteka rimugeraho, riramubwira riti: “Eliya, ukora iki hano?” Aramusubiza ati: “Nagiriye ishyaka ryinshi Uwiteka Imana Nyiringabo; kuko Abisirayeli baretse isezerano ryawe, basenya ibicaniro byawe, kandi biciye abahanuzi bawe inkota; hasigaye jyewe jyenyine, kandi bashaka kunyica.” Aramubwira ati: “Sohoka, uhagarare ku musozi imbere y’Uwiteka.” Maze dore, Uwiteka arahita; umuyaga ukomeye kandi ufite imbaraga utanyaguza imisozi, umenagura ibitare imbere y’Uwiteka; ariko Uwiteka ntiyari mu muyaga. Hanyuma y’umuyaga habaho igishyitsi cy’isi; ariko Uwiteka ntiyari mu gishyitsi cy’isi. Hanyuma y’igishyitsi cy’isi habaho umuriro; ariko Uwiteka ntiyari mu muriro. Hanyuma y’umuriro haza ijwi rituje, rito. Eliya amaze kuryumva, yipfuka mu maso n’umwitero we, arasohoka, ahagarara mu muryango w’ubuvumo. Maze dore, ijwi rimugeraho, riramubwira riti: “Eliya, ukora iki hano?” Aramusubiza ati: “Nagiriye ishyaka ryinshi Uwiteka Imana Nyiringabo; kuko Abisirayeli baretse isezerano ryawe, basenya ibicaniro byawe, kandi biciye abahanuzi bawe inkota; hasigaye jyewe jyenyine, kandi bashaka kunyica.” Uwiteka aramubwira ati: “Genda, usubire mu nzira yawe ugana mu butayu bw’i Damasiko; nuhagera, usige amavuta kuri Hazayeli ngo abe umwami wa Siriya. Kandi Yehu mwene Nimushi uzamwimikishe amavuta ngo abe umwami wa Isirayeli; na Elisha mwene Shafati w’i Abelimehola uzamusigeho amavuta ngo abe umuhanuzi mu mwanya wawe. Kandi uzacika inkota ya Hazayeli azicwa na Yehu; n’uzacika inkota ya Yehu azicwa na Elisha. Nyamara nisigarije mu Isirayeli abantu ibihumbi birindwi, amavi yose atapfukamiye Bāli, n’umunwa wose utaramusoma.” 1 Abami 19:1–18.

Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.

Ibyabaye kuri Eliya mu buvumo bigaragaza ugucika intege k’umuhanuzi ku byerekeye ubutumwa n’ingaruka yabonaga ko ubutumwa bwe n’umurimo we byagize. Mose yari ahagarariye ubutumwa Imana yari yaravuze, naho Eliya yari yararetse ubutumwa. Ni ubutumwa bumwe, usibye ko bumwe bwerekeye imbere mu itorero, ubundi bukaba bwerekeye hanze y’itorero. Nyamara mu buryo bw’ubuhanuzi, byombi hamwe byerekana ubutumwa bubiri bw’Ibyahishuwe cumi n’umunani. Icyo ngomba gushimangira ku byerekeye ukuri kose gufitanye isano n’ubuvumo ni uko mu “minsi y’imperuka,” ugucika intege kugaragazwa muri buri kibazo cyombi kuba ari ku byerekeye ubutumwa n’ingaruka yabwo.

Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.

Mose na Eliya bombi bahagarariye abumva kandi bakabona “ijwi,” ari ryo “ijambo ry’Umwami.” Iryo “jambo” rihagarariye imico ye y’imbabazi n’ukuri. Umwanditsi wa Zaburi na we asaba kwerekwa imbabazi z’Imana, ari zo mico yayo. Kugira ngo abone “imbabazi” zayo, umwanditsi wa Zaburi asezeranya “kumva” ibyo Umwuka abwira amatorero.

> To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.

> Ku muyobozi w’abaririmbyi. Zaburi y’abana ba Kora. Uwiteka, wagiriye neza igihugu cyawe; wagaruye imbohe za Yakobo [wahinduye uko kunyagwa kwe kwari kumeze]. Wababaririye gukiranirwa kw’ubwoko bwawe, utwikira ibyaha byabo byose. Sela. Wakuyeho uburakari bwawe bwose; warekeye aho ubukana bw’inkongi y’umujinya wawe. Twigarurire, Mana y’agakiza kacu, kandi utume umujinya wawe kuri twe ushira. Mbese uzatugaragaraho uburakari iteka ryose? Uzageza umujinya wawe ku bihe byose by’abazadukomokaho? Mbese ntuzatugaruramo ubugingo nanone, kugira ngo ubwoko bwawe bunezererwe muri wowe? Utwereke imbabazi zawe, Uwiteka, kandi uduhe agakiza kawe. Nzumva icyo Imana Uwiteka izavuga; kuko izabwira amahoro ubwoko bwayo n’abera bayo; ariko be gusubira mu busazi. Ni ukuri, agakiza kayo kari hafi y’abayubaha, kugira ngo icyubahiro giture mu gihugu cyacu. Imbabazi n’ukuri byahuriye hamwe; gukiranuka n’amahoro byarasomanye. Ukuri kuzamera gushinga mu isi; no gukiranuka kuzarebera hasi guhereye mu ijuru. Koko Uwiteka azatanga icyiza; kandi igihugu cyacu kizera umwero wacyo. Gukiranuka kuzamujya imbere; kandi kuzakomeza ibirenge byacu mu nzira y’intambwe ze. Zaburi 85:1–13.

Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.

Menya yuko “imbabazi n’ukuri,” (kandi “ukuri” ni ijambo ry’Igiheburayo *’emet’* twagiye tuvugaho) bitanga gukiranuka n’amahoro, “byarasomanye.” Byahujwe. Umwanditsi wa Zaburi ashyira indirimbo ye mu minsi ya nyuma y’urubanza rw’igenzura, igihe Imana “yababariye gukiranirwa kwa” “ubwoko” bwayo. Icyifuzo ni uko Uwiteka “yakangura ubuzima bushya” mu bwoko bwe.

> “A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.

> “Ububyutse n’ivugurura bigomba kuba, binyuze mu murimo wa Mwuka Wera. Ububyutse n’ivugurura ni ibintu bibiri bitandukanye. Ububyutse busobanura kongera gushya k’ubugingo bwo mu mwuka, gukangurwa kw’imbaraga z’ubwenge n’umutima, kuzuka uvuye mu rupfu rwo mu mwuka. Ivugurura risobanura kongera gutunganya ibintu, guhinduka kw’ibitekerezo n’inyigisho, kw’imico n’imigenzereze. Ivugurura ntirishobora kwera imbuto nziza zo gukiranuka keretse rihujwe n’ububyutse bwa Mwuka. Ububyutse n’ivugurura bigomba gukora umurimo wabyo byagenewe, kandi mu gukora uwo murimo bigomba kwivanga.” Selected Messages, igitabo cya 1, 128.

The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.

“Ububyutse” Umwanditsi wa Zaburi asaba bugaragaza ugusaba k’umuntu uzi yuko yapfuye. Ububyutse Umwanditsi wa Zaburi asaba ni ugusaba kugoye cyane ko Umunya-Lawodikiya yabaza, kuko Umunya-Lawodikiya atazi ko yapfuye mu buryo bw’umwuka; nyamara iyo aba atarapfuye, ntaba akeneye kubyutswa. Ubwo bubyutse bugerwaho no kwemera “kumva icyo Imana Uwiteka ivuga,” kandi nta wundi murimo ukwiriye kuza mbere yo kwireherezaho uko kubyuka kuza iyo Umwuka Wera aducumbikiyemo.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

> “Ububyutse bw’ubumana nyakuri muri twe ni bwo bukene bukomeye kuruta ubundi bwose kandi bwihutirwa cyane kuruta ubundi bwose dufite. Kubushaka ni byo byagombye kuba umurimo wacu wa mbere.” Selected Messages, igitabo cya 1, 121.

Speaking of the book of Revelation Sister White states the following.

Avuga iby’igitabo cy’Ibyahishuwe, Mushiki wa White avuga ibi bikurikira.

> “When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

> “Igihe twe nk’ubwoko tuzasobanukirwa icyo iki gitabo kidusobanurira, hazagaragara muri twe ububyutse bukomeye.” Testimonies to Ministers, 113.

The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.

Ijambo “ububyutse” risobanurwa nk’ugusubizwa mu bugingo. Abo batoranyirijwe kuba mu bihumbi ijana na mirongo ine na bine bagomba kubanza kumenya ko bapfuye kandi ko bakeneye ububyutse. Kuba abo bihumbi ijana na mirongo ine na bine bapfuye ni igice gikomeye cy’ubutumwa bupfundururwa mbere gato y’uko igihe cy’igeragezwa gifungwa. Hari byinshi cyane tugifite byo kuvuga kuri uku kuri. Icyo kibahagurutsa ni “imbabazi” Imana ibagirira igihe “ibahagurutsa” ikabaha gukiranuka kwayo. Icyo kibahagurutsa ni ukuri ko Yesu ari Alufa na Omega, kandi uko gusobanukirwa kubazanamo “amahoro” aruta uko umuntu wese yabasha kuyasobanukirwa. Isezerano ni uko “ukuri” “kuzamera ku isi.” Ubutumwa bugereranywa n’“ukuri,” ari bwo Alufa na Omega, bukomoka muri Leta Zunze Ubumwe z’Amerika, kuko buzamuka “mu isi.” Ubutumwa bwo mu ntangiriro bwaturutse muri Leta Zunze Ubumwe z’Amerika kandi n’ubutumwa bwo ku iherezo buzamuka buvuye aho hantu nyine.

With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.

Mu rwego rw’uko abavumvuri b’Imana ari ikimenyetso, turaza kureba n’abandi bahanuzi babaye mu buvumo bw’ikigereranyo. Yesu yerekanye ko Yohana Umubatiza ari Eliya, kandi Yohana yari ari mu nzu y’imbohe igihe yari akeneye kumenya niba Yesu ari we Mesiya wagombaga kuza. Yari akeneye kumenya imico nyakuri ya Yesu. Yari akeneye kumenya niba ubutumwa yari yaratangaje n’ubwo Yesu yakomeje gutangaza ari bwo butumwa nyakuri. Yohereje abigishwa be kubaza Yesu icyo kibazo, maze Yesu arenga kuri icyo kibazo cyabo, akomeza kubereka icyubahiro cye.

> “Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.

> Bityo uwo munsi urashira, abigishwa ba Yohana babibona byose kandi babyumva. Amaherezo Yesu arabahamagara ngo baze aho ari, ababwira gusubira kubwira Yohana ibyo biboneye, yongeraho ati: “Hahirwa utazagwa ku bwange.” Luka 7:23. Ikimenyetso cy’ubumana bwe cyagaragariye mu buryo yahuzaga umurimo we n’ibikenewe by’ikiremwamuntu kibabara. Icyubahiro cye cyagaragariye mu kwicisha bugufi kwe akemera kwishyira ku rwego rwacu rwo hasi.

> “The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.

> “Abigishwa batwaye ubwo butumwa, kandi byari bihagije. Yohana yibutse ubuhanuzi buvuga ibyerekeye Mesiya ati: ‘Uwiteka yansizeho amavuta ngo mbwirize abagwaneza ubutumwa bwiza; yantumye kuvura abafite imitima imenetse, no kubwira imbohe ko zibohowe, no kubwira ababoshywe ko bafunguwe; no kwamamaza umwaka wemerwa n’Uwiteka.’ Yesaya 61:1, 2. Imirimo ya Kristo ntiyatangazaga gusa ko ari we Mesiya, ahubwo yanagaragazaga uburyo ubwami bwe bwagombaga gushingwa. Yohana yahishuriwe uko kuri kwamaze kuza kuri Eliya ari mu butayu, igihe ‘umuyaga ukomeye ufite imbaraga wataburaga imisozi, ugashwanyaguza ibitare imbere y’Uwiteka; ariko Uwiteka ntiyari mu muyaga: hanyuma nyuma y’umuyaga haza umutingito; ariko Uwiteka ntiyari mu mutingito: hanyuma nyuma y’umutingito haza umuriro; ariko Uwiteka ntiyari mu muriro;’ maze nyuma y’umuriro Imana ivugana n’uwo muhanuzi mu ‘ijwi rito rituje.’ 1 Abami 19:11, 12. Ni ko na Yesu yagombaga gukora umurimo we, atari mu gutana kw’intwaro no mu guhirika intebe z’ubwami n’ubwami, ahubwo binyuze mu kuvugisha imitima y’abantu imibereho y’imbabazi no kwitanga.” _Uwifuzwa Ibihe Byose_, 217.

God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.

Imbaraga z’Imana zinyuzwa mu Ijambo Ryayo. Rishyikirizwa “imitima y’abantu.” Icyo ni cyo cyigisho cyari mu “ijwi rituje rito.” Nyamara ubutumwa bwa Eliya ni ubutumwa bwo hanze bugaragaza imbaraga ziri hanze y’ubwoko bw’Imana. Kristo yabwiraga Eliya ko mu “minsi y’imperuka” ijambo Rye ari ho imbaraga ziri, nyamara “uguhangana kw’intwaro no guhirikwa kw’intebe z’ubwami n’ubwami,” bigaragazwa n’umuyaga urimbura, n’umutingito, n’umuriro, bihagarariye imbaraga eshatu zo hanze zigaragazwa mu gitabo cy’Ibyahishuwe ubwoko bw’Imana buzahura na zo. “Umuyaga” urimbura ni ikimenyetso cya Isilamu mu buhanuzi bwa Bibiliya. “Umutingito” ni ubugome bwo kwigomeka n’akavuyo byo mu Mpinduramatwara y’Abafaransa. “Umuriro” ni ukurimbuka kwagejejwe kuri Sodomu na Gomora. Eliya yari yarahunze ubutegetsi bwa gikipapa kugira ngo agere mu buvumo, bityo Uwiteka amuhishurira ko n’ubwo hariho imbaraga zose z’ikibi zigize ihurizo ryo ku mperuka y’isi, ari mu ijwi rituje rito aho imbaraga z’Imana zibonerwa.

Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.

Mose, Eliya na Yohana Umubatiza bose bahamya ko babonye imico y’Imana bari mu buvumo. “Ubuvumo” ni cyo kimenyetso cyonyine kizahabwa igisekuru kibi kandi gisambanyi. Yesu yavuze iby’“igisekuru gisambanyi kandi kibi,” ari cyo gisekuru cy’“iminsi y’imperuka” y’urubanza rw’iperereza. Ikimenyetso cy’icyo gisekuru cyari umuhanuzi Yona wari waramaze iminsi itatu mu buvumo—mu nda y’urufi.

> And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.

> Maze abantu bateraniye hamwe ari benshi cyane, atangira kuvuga ati: Iki ni igisekuru kibi; kirashaka ikimenyetso, kandi nta kindi kimenyetso kizahabwa uretse ikimenyetso cya Yona umuhanuzi. Kuko nk’uko Yona yabereye Abaniniwe ikimenyetso, ni ko n’Umwana w’umuntu azabera iki gisekuru. Luka 11:29, 30.

Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.

Yona yamaze iminsi itatu n’amajoro atatu mu nda y’igifi kinini, nk’uko na Yesu yamaze iminsi itatu mu mva. Yona yari ikimenyetso, kandi na Yesu ni ko ameze. Bahagarariye ikimenyetso cy’umuzuko, ari wo, byanze bikunze, ukurikirana urupfu.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.

> Nuko bamwe mu banditsi n’Abafarizayo baramusubiza bati: Mwigisha, twifuza kubona ikimenyetso giturutse kuri wowe. Ariko arabasubiza ati: Iki gihe kibi kandi gisambana gishaka ikimenyetso; nyamara nta kindi kimenyetso kizagihabwa keretse ikimenyetso cy’umuhanuzi Yona. Kuko nk’uko Yona yamaze iminsi itatu n’amajoro atatu mu nda y’urufi, ni ko n’Umwana w’umuntu azamara iminsi itatu n’amajoro atatu mu mutima w’isi. Abantu b’i Nineve bazahagurukira muri urwo rubanza hamwe n’iki gihe, kandi bazagiciraho iteka; kuko bihannye ku bwo kubwiriza kwa Yona; kandi dore, uruta Yona ari hano. Matayo 12:38–41.

If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.

Nituramuka dusobanukiwe ihame ry’isubirwamo ry’amateka, dufatanije n’ukuri k’uko amateka yose yera aranga iherezo ry’isi, noneho urupfu rwa Yona n’urupfu, ugushyingurwa n’umuzuko bya Kristo ni byo “kimenyetso” kandi ni na bwo butumwa bw’ubwoko bw’Imana ubu. Igihe Yona yasohorwaga mu nda y’urufi, yahise atangaza ubutumwa, nk’uko n’ubutumwa bw’umuzuko wa Kristo bwahise butangazwa ubwo marayika yakuragaho ibuye ku buvumo Kristo yari arimo. Abagereranywa na Mose, Eliya, Yona na Kristo ntibashushanya gusa ubwoko bw’Imana bwo mu “minsi y’imperuka,” ahubwo banashushanya ubutumwa buri wese muri bo yatanze.

The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.

Ikimenyetso cya Yona gikubiyemo n’ibyamubayeho mu buvumo, aho imico y’imbabazi ya Kristo igaragarizwa. Imbabazi nk’izo Yesu yagiriye Eliya ni zo yagiriye Yona ubwo yahungaga inshingano ye yo gutangaza ubutumwa. Hari byinshi cyane byavugwa kuri Yona, ariko ubu hakenewe ko hibandwa ku zindi ngingo.

The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.

Ubuvumo, mu bindi, bugereranya urupfu n’umuzuko. Abantu b’Imana b’isezerano bo mu minsi y’imperuka bagaragajwe n’ubuhamya bwinshi ko bari barapfuye hanyuma bakazurwa. Ni ukuri, Umukristo agomba kuvuka ubwa kabiri kugira ngo abone ubwami bw’Imana, kandi ibyo bigereranya urupfu rw’umuntu wa kera wa kamere, ariko mu buryo bw’ubuhanuzi bisobanura ibirenze ibyo. Bivuga ubutumwa bwahagaritswe bugahagarara aho bwari bugeze. Eliya yahagaritse kwamamaza ubutumwa, Yona arahunga areka kwamamaza ubutumwa. Yohana yajugunywe mu nzu y’imbohe kandi aricwa. Yesu yabambwe.

The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.

Bityo ikimenyetso cya Yona ntikivuga gusa urupfu n’umuzuko, ahubwo kivuga urupfu n’umuzuko by’ubutumwa; kandi ubutumwa bwose bwashushanyijwe mu Ijambo ry’Imana bugaragaza ubutumwa bwa nyuma bw’imbuzi Yesu yahawe na Data, hanyuma akabuha Gaburiyeli, na we akabuha umuhanuzi, na we akabwandika kandi akabwoherereza amatorero. Imana yari yiteguye guhagarika ubutumwa no kubutangiza bundi bushya mu byabaye mu buvumo kwa Mose. Eliya yarangije umurimo we nk’intumwa ahungira mu buvumo. Yona yahungiye i Tarushishi. Yohana Umubatiza yarishwe, nk’uko na Yesu yishwe. Ubu buhamya bwose bugomba kugezwa mu gitabo cy’Ibyahishuwe kandi bugahuza hamwe. Daniyeli n’Ibyahishuwe ni ibitabo bibiri, ariko “ubuhamya bwa Yesu” bugaragaza ko na none ari igitabo kimwe. Bifite ibiranga bimwe na Bibiliya. Ibitabo bibiri bigakora igitabo kimwe, n’abanditsi babiri bagahagararira abahamya babiri.

Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.

Daniyeli, wari warajyanywe i Babuloni hanyuma akagirwa imbohe n’Abamedi n’Abaperesi, yapfuye mu buryo bw’ikigereranyo igihe yajugunywaga mu rwobo rw’intare. Yona yapfuye mu buryo bw’ikigereranyo igihe yamirwaga n’igifi kinini. Yohana Umuhishuzi yapfuye mu buryo bw’ikigereranyo igihe yajugunywaga mu mavuta abira. William Miller yarapfuye, ariko afite isezerano ry’uko abamarayika bamutegereje ku mva ye ku bw’umuzuko w’abakiranutsi. Umurimo Future for America wapfuye mu buryo bw’ikigereranyo ku wa 18 Nyakanga 2020.

The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.

Ubutumwa bwa nyuma bwo kuburira bushyizwe mu rwego rw’igihe igikomere cyica cy’ubutegetsi bwa gipapa kizaba gikize. Gukira kw’icyo gikomere ni ingingo yihariye yo mu bice bya cumi na bitatu na cumi na birindwi by’Ibyahishuwe. Igihe igikomere cyica kizaba gikize, ubupapa bwazutse buzahinduka ubwami bwa munani bugaragazwa mu gice cya cumi na birindwi cy’Ibyahishuwe. Bugaragazwa nk’ubwa munani, ni ukuvuga ko bukomoka kuri biriya birindwi. Umubare munani ni ikimenyetso cy’umuzuko, kuko gukebwa, nk’ikimenyetso cy’umubano w’isezerano, byagombaga gukorwa ku munsi wa munani nyuma y’ivuka ry’umwana w’umuhungu. Uwo muhango wasimbuwe n’umubatizo mu gihe cya Gikristo, kandi umubatizo ugereranya urupfu, ugushyingurwa n’umuzuko bya Kristo. Kristo yazutse ku munsi ukurikiye umunsi wa karindwi. Bityo rero yazutse mu buryo bw’ubuhanuzi ku munsi wa munani. Nyuma y’imyaka igihumbi y’ikiruhuko, isi ihinduwe nshya izazurwa mu kinyagihumbi cya munani.

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