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# The Revelation of Jesus Christ - Number Seventeen

Ihishurwa rya Yesu Kristo - Umubare Cumi n’Irindwi

Awakening the Dry Bones: A Call to Purity and Faith in the Tarrying Time

Kubyutsa Amagufa Yumye: Umuhamagaro wo Kwezwa no Kwizera mu Gihe cyo Gutegereza

Author

Jeff Pippenger

Published

November 17, 2023

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The dry bones that are laying dead in the street, who hear the “voice” of the one who is crying in the wilderness, do so because the Comforter has come, in fulfillment of Jesus’ promise to send him. In the first disappointment of the Millerites, the Millerites came to understand that they were in the tarrying time of the virgin’s parable.

Amagufa yumye aryamye yapfuye mu muhanda, yumva “ijwi” ry’uwarangururira mu butayu, abikora kuko Umuhumuriza yaje, asohoza isezerano rya Yesu ryo kumwohereza. Mu gutenguha kwa mbere kw’Abamillerite, Abamillerite basobanukiwe ko bari mu gihe cyo gutinda kivugwa mu mugani w’abakobwa b’inkumi.

> “The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844.” Spiritual Gifts, volume 1, 153.

> Abacitse intege babonye muri Bibiliya ko bari mu gihe cyo gutinda, kandi ko bagombaga gutegereza bihanganye ko iyerekwa risohora. Ibihamya bimwe byatumye bategereza Umwami wabo mu 1843 ni byo byabateye kumwitega mu 1844.” Spiritual Gifts, volume 1, 153.

Those who have been typified by the Millerites repeat the experience of the first disappointment, and when they do, they must understand that they too, are in the tarrying time of the virgin’s parable. It is only the influence of the Comforter that allows them to see this truth. That recognition, brought about by the Comforter, is represented by the first prophecy that Ezekiel was instructed to proclaim to the valley of dry, dead bones.

Abagereranyijwe n’Abamirilayiti basubiramo ibyabaye mu gucika intege kwa mbere, kandi igihe babikora, bagomba gusobanukirwa ko na bo bari mu gihe cyo gutinda kivugwa mu mugani w’inkumi. Ni gusa ku bw’imbaraga z’Umuhumuriza babasha kubona uku kuri. Uko kukumenya, kuzanywe n’Umuhumuriza, kugaragazwa n’ubuhanuzi bwa mbere Ezekiyeli yategetswe gutangariza ikibaya cy’amagufwa yumye, yapfuye.

> Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:4–8.

> Yongera kumbwira ati: Hanuza kuri aya magufa, uyabwire uti: Yemwe magufa yumye, nimwumve ijambo ry’Uwiteka. Uku ni ko Umwami Imana abwira aya magufa ati: Dore, ngiye kubatezamo umwuka, maze muzabone ubugingo. Kandi nzabashyiraho imitsi, mbamekaho inyama, mbatwikize uruhu, mbashyiremo umwuka, maze muzabone ubugingo; kandi muzamenya yuko ndi Uwiteka. Nuko mpanura nk’uko nategetswe; maze nkiri guhanura, humvikana urusaku, kandi dore haba kunyeganyega, amagufa araterana, igufa rijya ku rindi. Maze nditegereza, mbona imitsi n’inyama bibyutseho, uruhu rubitwikira hejuru; ariko ntiharimo umwuka. Ezekiyeli 37:4–8.

The “noise” represents the Holy Spirit. At that point the virgins need to recognize that they are in the tarrying time. The biblical instructions of what the disappointed must do when they recognize they are in the tarrying time is abundant. Jeremiah teaches they must never return to the “assembly of mockers,” which in the message to Philadelphia, is the synagogue of Satan. They must also separate the precious from the vile. The precious contrasted with the vile has a dual meaning.

“Urusaku” rugereranya Umwuka Wera. Muri icyo gihe, abāri bagomba kumenya ko bari mu gihe cyo gutinda. Inyigisho za Bibiliya zerekeye icyo abacitse intege bagomba gukora igihe bamenye ko bari mu gihe cyo gutinda ni nyinshi cyane. Yeremiya yigisha ko batagomba na rimwe gusubira mu “iteraniro ry’abakobanyi,” ari ryo, mu butumwa bwo kuri Filadelifiya, isinagogi ya Satani. Kandi bagomba gutandukanya ikintu cy’igiciro n’ikinyandagaro. Icy’igiciro, gihushanyijwe n’ikinyandagaro, gifite ubusobanuro bubiri.

I learned for myself this prophetic distinction years ago, when I made an application of William Miller’s dream. I correctly defined the jewels as truths of God’s word, and the spurious jewels as corrupted doctrines. Thereafter, it was pointed out to me that James White had also made an application of William Miller’s dream, and in his application, he identified the jewels as God’s faithful people, and the spurious jewels as the false professors of truth. When I investigated what James White had taught about the dream, I realized we were both correct. The jewels can represent God’s faithful, and the counterfeit jewels, the unfaithful, but the jewels can also represent the truths of God’s word and the counterfeit jewels can be false doctrines. James White applied Miller’s dream to the history that James White was then living in, but I had approached the dream as the history of the last days. Together the two applications identify that men become what they believe, and should they choose to hold to erroneous doctrines, they will be swept out the window by the dirt brush man, along with the doctrines they have become associated with. We are what we eat.

Hashize ubwanjye iri tandukaniro ry’ubuhanuzi imyaka ishize, igihe nakoraga ishyirwa mu bikorwa ry’inzozi za William Miller. Nasobanuye neza ko amabuye y’agaciro ari ukuri kw’Ijambo ry’Imana, kandi ko amabuye y’agaciro y’ibihimbano ari inyigisho zononekaye. Nyuma yaho, nerekanyirijwe ko James White na we yari yarakoze ishyirwa mu bikorwa ry’inzozi za William Miller, kandi muri iryo shyirwa mu bikorwa, yagaragaje ko amabuye y’agaciro ari abantu b’Imana b’indahemuka, naho amabuye y’agaciro y’ibihimbano akaba ari abiyita ab’ukuri b’ibinyoma. Igihe nasesenguraga ibyo James White yari yarigishije kuri izo nzozi, nasanze twembi twari dufite ukuri. Amabuye y’agaciro ashobora kugereranya indahemuka z’Imana, kandi amabuye y’agaciro y’ibihimbano akagereranya abatari indahemuka, ariko kandi amabuye y’agaciro ashobora no kugereranya ukuri kw’Ijambo ry’Imana, naho amabuye y’agaciro y’ibihimbano akaba inyigisho z’ibinyoma. James White yashyize mu bikorwa inzozi za Miller ku mateka James White yari ari kubamo icyo gihe, ariko jyewe nari naritegereje izo nzozi nk’amateka y’iminsi y’imperuka. Ayo mashyirwa mu bikorwa yombi afatanyije agaragaza ko abantu bahinduka ibyo bizera, kandi nibahitamo gukomeza kwizirika ku nyigisho zirimo amakosa, bazahanagurwa basohorwa mu idirishya n’umugabo wahanaguzaga uburo, hamwe n’inyigisho bifatanyije na zo. Turi ibyo turya.

When the disappointed find they are in the tarrying time, according to Jeremiah they are to separate the precious from the vile.

Iyo abacitse intege basanze bari mu gihe cyo gutinda, nk’uko Yeremiya abivuga, bagomba gutandukanya iby’igiciro n’ibitagira umumaro.

> “How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education?” Ministry of Healing, 440.

> “Ni gute abantu barwanya ubutegetsi bw’Imana babasha kugira ubwenge rimwe na rimwe bagaragaza? Satani ubwe yarezwe mu bikari byo mu ijuru, kandi azi icyiza kimwe n’ikibi. Avanga iby’igiciro n’ibidafite agaciro, kandi ibyo ni byo bimuha ubushobozi bwo kuyobya. Ariko se kuko Satani yambaye imyambaro y’umucyo wo mu ijuru, twamwemera nk’umumarayika w’umucyo? Umushukanyi afite ibikoresho bye, byatojwe hakurikijwe uburyo bwe, byahumetswe n’umwuka we, kandi byabonejwe umurimo we. Mbese twakorana na byo? Mbese twakwemera imirimo y’ibikoresho bye nk’ikintu cy’ingenzi kugira ngo umuntu abone uburezi?” Ministry of Healing, 440.

The precious and vile represents truth and error. It also represents two classes of men.

Icy’igiciro cyinshi n’icy’agasuzuguro bishushanya ukuri n’ikinyoma. Nanone bishushanya ibyiciro bibiri by’abantu.

> “‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.’ The ‘great house’ represents the Church. In the Church will be found the vile as well as the precious. The net cast into the sea gathers both good and bad.” Review and Herald, February 5, 1901.

> “‘Nyamara urufatiro rw’Imana ruhagaze rudashidikanywaho, rufite iki kimenyetso, ngo: Uwiteka azi abe. Kandi ngo: Umuntu wese uvuga izina rya Kristo ave mu bugome. Ariko mu nzu nini ntiharimo ibikoresho by’izahabu n’iby’ifeza byonyine, ahubwo harimo n’iby’ibiti n’ibumba; bimwe bigenewe icyubahiro, ibindi bigenewe igisuzuguriro.’ ‘Inzu nini’ ishushanya Itorero. Mu Itorero hazabonekamo abateye ishozi kimwe n’ab’igiciro cyinshi. Urushundura rujugunywa mu nyanja rukoranya amafi meza n’amabi.” Review and Herald, February 5, 1901.

Jeremiah was instructed that if he would return, he needed to separate from the foolish virgins, and he must also separate from the erroneous teachings of the foolish virgins. The one hundred and forty-four thousand are those who come into perfect unity. Jeremiah is representing the work that those called to be sealed by Ezekiel’s second message of the four winds must accomplish, if they are to be God’s “mouth,” when the vision speaks. The vision spoke in Millerite history when the judgment arrived, and it speaks in the history of the one hundred and forty-four thousand when the earth beast speaks, and the judgment of the third woe arrives. Then those who have accomplished the work identified by Jeremiah are lifted up as God’s watchmen.

Yeremiya yategetswe ko naramuka agarutse, yagombaga kwitandukanya n’abakobwa b’isugi b’abapfu, kandi yagombaga no kwitandukanya n’inyigisho z’ubuyobe z’abo bakobwa b’isugi b’abapfu. Abahumbi ijana na mirongo ine na bane ni abagera mu bumwe butunganye. Yeremiya ahagarariye umurimo abo bahamagarirwa gushyirwaho ikimenyetso n’ubutumwa bwa kabiri bwa Ezekiyeli bw’imiyaga ine bagomba gusohoza, niba bagomba kuba “akanwa” k’Imana, igihe iyerekwa rivuga. Iyerekwa ryavuze mu mateka y’Abamilerite igihe urubanza rwageraga, kandi rivuga mu mateka y’abahumbi ijana na mirongo ine na bane igihe inyamaswa y’isi ivuga, n’urubanza rwa kabiri rwa gatatu rugera. Maze abo basohoje umurimo werekanywe na Yeremiya barazamurwa bagashyirwa hejuru nk’abarinzi b’Imana.

When the Lord sends the Comforter to awaken the disappointed from their death, He identifies a work of purification they must accomplish if they are to be His spokesmen in the Sunday law crisis. Isaiah agrees with Jeremiah’s counsel.

Iyo Umwami iyo yohereje Umuhumuriza kugira ngo akangure abacitse intege abakure mu rupfu rwabo, yerekana umurimo wo kwezwa bagomba gusohoza niba bagomba kuba abavugizi Be mu gihe cy’akaga k’itegeko ryo ku cyumweru. Yesaya ahuje n’inama ya Yeremiya.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. Isaiah 52:7–9.

> Erega ukuntu ari meza ku misozi amaguru y’uzanye inkuru nziza, utangaza amahoro; uzanye inkuru nziza y’ibyiza, utangaza agakiza; ubwira Siyoni ati: Imana yawe iraganje! Abarinzi bawe bazarangurura ijwi; bazaririmbana icyarimwe n’ijwi rirenga, kuko bazarebana imbonankubone, ubwo Uwiteka azagarura Siyoni. Nimwishime cyane, muririmbane, mwa matongo y’i Yerusalemu mwe, kuko Uwiteka yahumurije ubwoko bwe, yacunguye Yerusalemu. Yesaya 52:7–9.

Those that “bringeth good tidings” and who “publish peace and salvation” lift up “their voices together,” for they “shall see eye to eye.”

Abazana “inkuru nziza” kandi “bamamaza amahoro n’agakiza” barangurura “amajwi yabo hamwe,” kuko “bazabonana imbonankubone.”

> “A few others were shown me as joining their influence with those I have mentioned, and together they do what they can to draw off from the body and cause confusion; and their influence brings the truth of God into disrepute. Jesus and holy angels are bringing up and uniting God’s people into one faith, that they may all have one mind and one judgment. And while they are being brought into the unity of the faith, to see eye to eye upon the solemn, important truths for this time, Satan is at work to oppose their advancement. Jesus is at work through His instruments to gather and unite. Satan works through his instruments to scatter and divide. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’

> “Abandi bake na bo beretswe ko bahuza imbaraga z’uruhande rwabo n’abo navuze, kandi hamwe bakora ibyo bashoboye byose kugira ngo bakure bamwe ku mubiri kandi bateze urujijo; kandi ingaruka z’uruhande rwabo zitera ukuri kw’Imana gusuzugurika. Yesu n’abamarayika bera barimo kuzamura no guhuza abantu b’Imana mu kwizera kumwe, kugira ngo bose babe bafite umutima umwe n’urubanza rumwe. Kandi mu gihe barimo kugezwa mu bumwe bwo kwizera, kugira ngo babone ibintu kimwe ku byerekeye ukuri gukomeye, gukomeye cyane kw’iki gihe, Satani ari ku murimo wo kurwanya gutera kwabo imbere. Yesu ari ku murimo binyuze mu bikoresho bye kugira ngo ateranye kandi ahuze. Satani akora anyuze mu bikoresho bye kugira ngo atatanye kandi acemo ibice. ‘Kuko, dore, nzategeka, kandi nzagosora inzu ya Isirayeli mu mahanga yose, nk’uko ingano zosorerwa mu rugari, nyamara nta na kamwe mu tubuto duto kazagwa hasi ku isi.’”

> “God is now testing and proving His people. Character is being developed. Angels are weighing moral worth, and keeping a faithful record of all the acts of the children of men. Among God’s professed people are corrupt hearts; but they will be tested and proved. That God who reads the hearts of everyone, will bring to light hidden things of darkness where they are often least suspected, that stumbling blocks which have hindered the progress of truth may be removed, and God have a clean and holy people to declare His statutes and judgments.

> “Ubu Imana iri kugerageza no kwemeza ubwoko bwayo. Imico iri kuremwa. Abamarayika bari gupima agaciro k’imyifatire mboneragisubizo, kandi bandika mu budahemuka ibyakozwe byose n’abana b’abantu. Mu bantu biyita ubwoko bw’Imana harimo imitima yononekaye; ariko bazageragezwa kandi bemezwe. Iyo Mana isoma imitima ya buri wese izashyira ahagaragara ibyari byihishe mu mwijima aho akenshi bitakekwa na mba, kugira ngo ibigusha byabujije ukuri gutera imbere bikurweho, maze Imana igire ubwoko butanduye kandi bwera bwo gutangaza amategeko yayo n’amateka yayo.”

> “The Captain of our salvation leads His people on step by step, purifying and fitting them for translation, and leaving in the rear those who are disposed to draw off from the body, who are not willing to be led, and are satisfied with their own righteousness. ‘If therefore the light that is in thee be darkness, how great is that darkness!’ No greater delusion can deceive the human mind than that which leads men to indulge a self-confident spirit, to believe that they are right and in the light, when they are drawing away from God’s people, and their cherished light is darkness.” Testimonies, volume 1, 332, 333.

> “Umugaba w’agakiza kacu ayobora ubwoko Bwe intambwe ku yindi, abatunganya kandi abategurira kuzahindurwa, maze agasiga inyuma abafite kamere yo kwikura ku mubiri, abatari bashaka kuyoborwa, kandi bishimira gukiranuka kwabo bwite. ‘Nuko rero niba umucyo uri muri wowe ari umwijima, uwo mwijima uba ukomeye ute!’ Nta bushukanyi bukomeye burusha ubuyobyi bushobora kuyobya umutima w’umuntu nk’ubumugeza ku kwishyira icyizereho, akizera ko ari ukuri kandi ko ari mu mucyo, kandi nyamara agenda yitandukanya n’ubwoko bw’Imana, mu gihe umucyo akomeyeho ari umwijima.” Testimonies, volume 1, 332, 333.

The phrase “bringeth good tidings” is repeated twice in the passage of Isaiah to identify the history of the Midnight Cry, as does the verses that lead to Isaiah’s description of the unity that is accomplished when the precious is separated from the vile.

Imvugo ngo “azana ubutumwa bwiza” isubirwamo incuro ebyiri muri uwo murongo wo muri Yesaya kugira ngo igaragaze amateka y’Induru yo mu Gicuku, nk’uko n’imirongo ibanziriza ibisobanuro bya Yesaya ibikora, yerekana ubumwe bugerwaho igihe icy’igiciro gitandukanyijwe n’ikigawa.

> Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Isaiah 52:1, 2.

> Kanguka, kanguka; ambara imbaraga zawe, wa Siyoni we; ambara imyambaro yawe myiza, wa Yerusalemu, umujyi wera we: kuko uhereye noneho ntihazongera kwinjiramo abatakebwe n’abanduye. Ihungutire umukungugu; haguruka, wicare, wa Yerusalemu we: iyambure iminyururu yo ku ijosi ryawe, wa mukobwa wa Siyoni wajyanywe mu bunyage we. Yesaya 52:1, 2.

Jeremiah represents those in the first disappointment, that recognize they are in the tarrying time. Isaiah commands those same persons to “awake, awake.” They awake and ultimately arrive to a point where there will no longer be any uncircumcised and unclean in God’s church, for they will have accomplished the work of separating the precious and the vile. “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Yeremiya ashushanya abari mu gucika intege kwa mbere, bamenya yuko bari mu gihe cyo gutinda. Yesaya ategeka abo bantu nyene ati: “Kanguka, kanguka.” Barakanguka kandi amaherezo bagashika ahantu hatazoba hakirangwamwo abatakebwe n’abahumanye mw’ishengero ry’Imana, kuko bazoba barangije igikorwa co gutandukanya ikigiciro n’ikigayitse. “Umwami yoshaka ko ishengero ryiwe ryezwa, imbere y’uko imanza ziwe zigwa ku buryo burushirije kugaragara kw’isi.”

> “We are rapidly nearing the close of this earth’s history. The end is very near, much nearer than many suppose, and I feel burdened to urge upon our people the necessity of seeking the Lord earnestly. Many are asleep, and what can be said to arouse them from their carnal slumber? The Lord would have his church purified, before his judgments shall fall more signally upon the world.

> “Turi kwegera byihuse cyane iherezo ry’amateka y’iyi si. Imperuka iri hafi cyane, hafi kurusha uko benshi babitekereza, kandi numva naremerewe no gushishikariza ubwoko bwacu ko ari ngombwa gushaka Uwiteka bashyizeho umwete mwinshi. Benshi barasinziriye, kandi ni iki cyavugwa ngo kibakangure kibakure mu bitotsi byabo bya kamere? Uwiteka yifuza ko Itorero rye ryezwa, mbere y’uko imanza ze zigwira isi ku buryo burushijeho kugaragara.”

> “‘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.’

> “Ni nde uzashobora kwihanganira umunsi wo kuza kwe? Kandi ni nde uzahagarara igihe azabonekera? Kuko ameze nk’umuriro w’umucuzi usukura, kandi nk’isabune y’umumeshi: kandi azicara nk’utunganya kandi usukura ifeza; kandi azeza bene Lewi, abakureho umwanda nk’uko bakura ku izahabu no ku ifeza, kugira ngo batambire Uwiteka igitambo cyo gukiranuka.”

> “Christ will remove every pretentious cloak. No mingling of the true with the spurious can deceive him. ‘He is like a refiner’s fire,’ separating the precious from the vile, the dross from the gold.

> “Kristo azakuraho umwitero wose wo kwiyerurutsa. Nta kuvanga ukuri n’ibihimbano byabasha kumushuka. ‘Ameze nk’umuriro w’umutyorora,’ atandukanya iby’igiciro n’ibitagira umumaro, inkamba n’izahabu.

> “Like the Levites, God’s chosen people are set apart by him for his special work. Every true Christian bears priestly credentials. He is honored with the sacred responsibility of representing to the world the character of his Heavenly Father. He is to heed well the words, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’

> “Nk’Abalewi, ubwoko bwatoranyijwe n’Imana bwatandukanijwe na yo ku bw’umurimo wayo wihariye. Buri Mukristo w’ukuri afite uburenganzira bw’ubutambyi. Yubahishijwe inshingano yera yo kugaragariza isi imico ya Se wo mu ijuru. Agomba kwitondera neza aya magambo ati: ‘Nuko mube mutunganye, nk’uko So wo mu ijuru atunganye.’”

> “‘But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.

> “Ariko kuri mwebwe abubaha izina ryanjye, Izuba ryo Gukiranuka rizabarasira rifite gukiza mu mababa yaryo; kandi muzajya hanze, mukure nk’inyana zororewe mu kiraro. Kandi muzatsinda abanyabyaha, kuko bazamera nk’ivu munsi y’ibirenge byanyu ku munsi nzabikoreraho, ni ko Uwiteka Nyiringabo avuga.

> “‘Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and the judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.’” Review and Herald, November 8, 1906.

> “‘Mwibuke amategeko ya Mose umugaragu wanjye, ayo namutegetse i Horebu ku bwa Abisirayeli bose, hamwe n’amategeko n’amateka. Dore, nzaboherereza Eliya umuhanuzi, mbere y’uko umunsi ukomeye kandi uteye ubwoba w’Uwiteka uza; kandi azahindura imitima y’ababyeyi ikagarukira abana, n’imitima y’abana ikagarukira ababyeyi babo, kugira ngo ntazaza nkubite isi umuvumo.’” Review and Herald, November 8, 1906.

Those that hold to false doctrines will be separated in the history that begins with the “voice” crying in the wilderness. Those who refuse to allow the creative power of God to produce a personal sanctified experience, will be separated from the “gold” in the history that begins with the “voice” crying in the wilderness. They will remain as Laodiceans, right at the point where Laodicea transcends into Philadelphia.

Abakomeje gukomera ku nyigisho z’ibinyoma bazatandukanywa mu mateka atangirana n’“ijwi” rirangurura mu butayu. Abanga kwemera ko imbaraga y’irema y’Imana ibazanira uburambe bw’umuntu ku giti cye bwejejwe, bazatandukanywa n’“izahabu” mu mateka atangirana n’“ijwi” rirangurura mu butayu. Bazakomeza kuba ab’i Lawodikiya, kuri ya ngingo nyir’izina aho Lawodikiya ihindukira Filadelifiya.

The work of separating the precious from the vile is almost totally the work of the messenger of the covenant who comes suddenly to purify the sons of Levi, but we must participate.

Igikorwa cyo gutandukanya iby’igiciro cyinshi n’ibitagira umumaro ni hafi ya cyose umurimo w’Intumwa y’isezerano iza itunguranye kugira ngo yeze abahungu ba Lewi, ariko natwe tugomba kubigiramo uruhare.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Nuko rero, bakundwa banjye, nk’uko mwahoraga mwumvira, atari mu gihe cyose nkiri kumwe namwe gusa, ahubwo noneho birushijeho mu gihe ntari kumwe namwe, mukore agakiza kanyu mubikoranye ubwoba no guhinda umushyitsi. Kuko Imana ari yo ikorera muri mwe, ibaha ubushake no gukora ibiyishimisha. Mukore byose mutitotomba kandi mutajyaga impaka, kugira ngo mube abanyabugingo butunganye kandi b’inyangamugayo, abana b’Imana batariho umugayo, hagati y’igisekuru kigoramye kandi cyononekaye, abo murabagiraniramo nk’amatabaza mu isi. Abafilipi 2:12–15.

Jeremiah was told to separate the precious from the vile if he desired to be God’s spokesman in the coming judgment. The fact that Jeremiah was hearing God’s counsel to him, demonstrated the presence of the Comforter was already available if he chose to take up the work.

Yeremiya yabwiwe gutandukanya icy’igiciro n’ikizira niba yifuzaga kuba umuvugizi w’Imana mu rubanza rwari rugiye kuza. Kuba Yeremiya yarumvaga inama Imana yamugiraga, byagaragazaga ko Kuba Hafi kw’Umufasha byari bisanzwe biboneka iyo yahitagamo gufata uwo murimo.

> “The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner. This is necessary for the formation of right principles in the character. Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success. Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works. Resistance of temptation must come from man, who must draw his power from God. On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness.

> “Umurimo wo kubona agakiza ni umurimo w’ubufatanye, igikorwa gihuriweho. Hagomba kubaho ubufatanye hagati y’Imana n’umunyabyaha wihannye. Ibi ni ngombwa kugira ngo mu mico habeho gushingwa kw’amahame akwiriye. Umuntu akwiriye kugira umuhati ukomeye wo kunesha ibimubangamira kugera ku butungane. Ariko ku byerekeye gutsinda, yishingikiriza ku Mana rwose. Umuhati w’umuntu, ubwawo, ntuhagije. Hatabayeho ubufasha bw’imbaraga z’ijuru, nta cyo umarira na busa. Imana ikora kandi n’umuntu agakora. Kurwanya ibishuko bigomba guturuka ku muntu, kandi agomba gukura imbaraga ze ku Mana. Ku ruhande rumwe hari ubwenge butagira iherezo, impuhwe, n’imbaraga; ku rundi ruhande hakabaho intege nke, icyaha, no kutagira gifasha rwose.”

> “God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations into harmony with the will of God; but if we are ‘willing to be made willing,’ the Saviour will accomplish this for us, ‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.

> “Imana yifuza ko twigenzura ubwacu. Ariko ntishobora kudufasha tudatanze ukwemera kwacu no kudafatanya na Yo. Umwuka w’Imana akorera mu bushobozi no mu mpano umuntu yahawe. Ku bwacu ubwacu, ntidushobora guhuza imigambi, ibyifuzo n’intego z’imitima yacu n’ubushake bw’Imana; ariko nituba ‘twemera guhindurwa abashaka kubishaka,’ Umukiza azadukorera ibyo, ‘dusenya ibitekerezo n’ikintu cyose cyishyira hejuru kirwanya kumenya Imana, kandi dushyira mu bunyage igitekerezo cyose ngo cyumvire Kristo.’ 2 Abakorinto 10:5.” Ibyakozwe n’Intumwa, 482.

The three and a half days of Revelation eleven, when the dry bones are dead in the street, is a symbol of a “wilderness,” and a “wilderness” represents the “seven times” of Leviticus twenty-six. At the end of the scattering of the three and a half days, those called to be among the one hundred and forty-four thousand are to “awake” and “shake off the dust.” Sister White says “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Iminsi itatu n’igice yo mu Ibyahishuwe igice cya cumi na kimwe, igihe amagufwa yumye aba apfiriye mu muhanda, ni ikimenyetso cy’“ubutayu,” kandi “ubutayu” bugereranya “ibihe birindwi” byo mu Balewi igice cya makumyabiri na gatandatu. Ku iherezo ry’ugutatanwa kw’iyo minsi itatu n’igice, abahamagarirwa kuba mu bihumbi ijana na mirongo ine na bine bagomba “kubyuka” no “kwikunkumura umukungugu.” Mushiki wacu White aravuga ati: “Uwiteka ashaka ko itorero rye ryezwa, mbere y’uko imanza ze zigwa ku buryo burushijeho kugaragara ku isi.”

In connection with a “purified church” she references Jeremiah’s separation process that removes the “precious from the vile.” She also connects it with Malachi chapter three, where a messenger prepares the way for the messenger of the covenant. The messenger that prepares the way is Isaiah’s “voice crying in the wilderness.” The messenger of the covenant is Christ, who is preparing to enter into covenant with the one hundred and forty-four thousand, who “like” “the Levites,” “are set apart by him for his special work.” She then identifies them as priests, and quotes Jesus who says, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”

Mu isano n’“itorero ryezejwe,” yerekeza ku murimo wo gutandukanya wo muri Yeremiya ukura “icy’agaciro mu kibi.” Kandi anabihuza n’igice cya gatatu cya Malaki, aho intumwa itegura inzira y’intumwa y’isezerano. Intumwa itegura inzira ni “ijwi rirangurura mu butayu” rya Yesaya. Intumwa y’isezerano ni Kristo, uri kwitegura kugirana isezerano n’ibihumbi ijana na mirongo ine na bine, bo “nk’” “Abalewi,” “abatandukanyirijwe na we umurimo we wihariye.” Hanyuma ababwira ko ari abatambyi, maze akavuga amagambo ya Yesu ugira ati: “Nuko mube mutunganye, nk’uko So wo mu ijuru atunganye.”

There is a purification process that is marked at the end of the period of the tarrying time, for the Lord has a special work for the one hundred and forty-four thousand to accomplish, and He will have a purified church before “his judgments shall fall more signally upon the world.” His judgments are already in the world, but at the Sunday law, “God’s destructive judgments” begin to fall.

Hariho inzira yo kwezwa irangwa ku iherezo ry’igihe cyo gutinda, kuko Uwiteka afite umurimo wihariye w’abo ibihumbi ijana na mirongo ine na bine ugomba gukorwa, kandi azaba afite itorero ryejejwe mbere y’uko “imanza ze zizagwira isi mu buryo bugaragara kurushaho.” Imanza ze zisanzwe ziri mu isi, ariko ku itegeko ryo ku Cyumweru, “imanza z’Imana zo kurimbura” zizatangira kugwa.

Those judgments are a “time of mercy for those who have never known the truth.” But there is no mercy in those judgments for those who would not enter into the necessary purification process. The “judgments,” which “fall more signally” identify judgments that are signs. They represent a signal, and the Holy Spirit uses the chaos and confusion accomplished by those judgments, to mark a distinction between those who keep “the spurious rest day” and those who “conscientiously keep the Sabbath of the Lord,” for this is the only way the “world can be warned.” The judgments that are signals are the backdrop that the Holy Spirit uses to direct God’s children that are still in Babylon, to recognize the ensign of the one hundred and forty-four thousand.

Izo manza ni “igihe cy’imbabazi ku batigeze bamenya ukuri.” Ariko muri izo manza nta mbabazi zirimo ku banze kwinjira mu gikorwa cy’ubutunganirizwa cya ngombwa. “Imanza,” “zigwa ku buryo bugaragara kurushaho,” zigaragaza imanza ari ibimenyetso. Zihagarariye ikimenyetso, kandi Umwuka Wera akoresha akaduruvayo n’urujijo byatewe n’izo manza kugira ngo atandukanye abubahiriza “umunsi w’ikiruhuko w’ikinyoma” n’ab “bakurikiza Isabato y’Umwami babigiranye umutimanama utanduye,” kuko ari bwo buryo bwonyine “isi ishobora kuburirwa.” Imanza ari ibimenyetso ni zo mbuganyuma Umwuka Wera akoresha kugira ngo ayobore abana b’Imana bakiri i Babuloni, bamenye ibendera ry’abantu ibihumbi ijana na mirongo ine na bine.

But Sister White doesn’t simply reference Malachi chapter three, she also includes the closing verses of the book of Malachi chapter four, and once again references the “voice” that was to prepare the way for the messenger of the covenant. Those closing verses are not about the preparation for the messenger of the covenant, they are about remembering the law of Moses, and the turning of the hearts of the fathers to the children and vice versa. The “voice” first prepares for Christ, as the messenger of the covenant, to suddenly come to His temple and purify His disappointed people who have been awakened, that they might accomplish the work of the ensign. Then Malachi addresses another aspect of the work of the “voice.”

Ariko Mushiki wa White ntiyerekeza gusa kuri Malaki igice cya gatatu, ahubwo anashyiramo imirongo isoza igitabo cya Malaki igice cya kane, kandi akongera kwerekeza ku “jwi” ryagombaga gutegura inzira y’intumwa y’isezerano. Iyo mirongo isoza ntivuga iby’ugutegurirwa intumwa y’isezerano, ahubwo ivuga kwibuka amategeko ya Mose, no guhindukiza imitima ya ba se kuyerekeza ku bana n’imitima y’abana kuyerekeza kuri ba se. “Jwi” ribanza gutegurira Kristo, nk’intumwa y’isezerano, kuza mu rusengero Rwe gitunguranye no kweza ubwoko Bwe bwacitse intege ariko bwamaze gukangurwa, kugira ngo babashe gusohoza umurimo w’ikimenyetso. Hanyuma Malaki akavuga ku yindi ngeri y’umurimo w’“jwi.”

He “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and He will do this work in relation to the law given at Horeb. Elijah, who is also Isaiah’s “voice,” will identify the sins of God’s people. It is part of the purification process. There is only one definition of sin, that being the transgression of the law given at Horeb. John the Baptist was Elijah, and his work included that very element.

Azagarura “imitima y’ababyeyi ku bana, n’imitima y’abana ku babyeyi babo,” kandi azakora uwo murimo awuhuza n’amategeko yatangiwe i Horebu. Eliya, ari na we “ijwi” rya Yesaya, azagaragaza ibyaha by’ubwoko bw’Imana. Ibyo ni umwe mu migabane y’umurimo wo kwezwa. Hariho igisobanuro kimwe gusa cy’icyaha, ari cyo kurenga ku mategeko yatangiwe i Horebu. Yohana Umubatiza yari Eliya, kandi umurimo we warimo na cyo kintu nyine.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

> Muri iyo minsi haje Yohana Omubatiza, ng’abuulira mu ddungu lya Buyudaaya, ng’agamba nti, Mwenenye: kubanga obwakabaka obw’omu ggulu busembedde. Kubanga ono ye yayogerwako nnabbi Isaaya, ng’agamba nti, Eddoboozi ly’oyo ayogerera waggulu mu ddungu nti, Mulongoose ekkubo lya Mukama, mugolole amakubo ge. Era Yohana oyo yalinanga ekyambalo eky’ebyoya by’eŋŋamira, n’olukoba olw’amaliba mu kiwato kye; era emmere ye yali nzige n’omubisi gw’enjuki ez’omu nsiko. Awo Yerusaalemi n’e Buyudaaya yonna n’ensi yonna eyetoolodde Yorudaani ne bavaayo ne bajja gy’ali, ne babatizibwa naye mu Yorudaani, nga baatula ebibi byabwe. Naye bwe yalaba bangi ku Bafalisaayo n’Abasaddukaayo nga bajja eri okubatizibwa kwe, n’abagamba nti, Mmwe abaana b’embalasaasa, ani eyabalabudde okudduka obusungu obugenda okujja?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:1–12.

> Nuko mwerere imbuto zikwiriye kwihana; kandi ntimwibwire muti mu mitima yanyu muti: Dufite Aburahamu ho data; kuko ndababwira yuko Imana ishobora no muri aya mabuye kubyarira Aburahamu abana. Kandi none ishoka yamaze gushyirwa ku mizi y’ibiti; nuko rero igiti cyose kitera imbuto nziza kiracibwa, kikajugunywa mu muriro. Jyewe mbabatiriza n’amazi kugira ngo mwihane; ariko uza nyuma yanjye andusha imbaraga, uwo ntakwiriye no kumutwarira inkweto ze; ni we uzababatiza muri Mwuka Wera no mu muriro. Urutaro rwe ruri mu kuboko kwe, kandi azasukura neza imbuga ye yo guhura; aze ahunikire ingano ze mu kigega, ariko umushwaho azawutwika umuriro utazima. Matayo 3:1–12.

John the Baptist came to the “wilderness” of the three and a half days of Revelation eleven, for all the prophets are speaking more of the last days, than the days in which they lived. He brought a message to repent from sin, for the kingdom of heaven was at hand, just as the Revelation of Jesus Christ is opened up when “the time is at hand.” John the Baptist illustrates the work of the “voice,” for according to Jesus, he was also Elijah that was to come.

Yohana Umubatiza yaje mu “butayu” bw’iminsi itatu n’igice yo mu Byahishuwe igice cya cumi na kimwe, kuko abahanuzi bose bavuga cyane kurushaho iby’iminsi y’imperuka kuruta iminsi babayemo. Yazanye ubutumwa bwo kwihana ibyaha, kuko ubwami bwo mu ijuru bwari buri hafi, nk’uko no guhishurwa kwa Yesu Kristo gufungurwa iyo “igihe kiri hafi.” Yohana Umubatiza agaragaza umurimo w’“ijwi,” kuko nk’uko Yesu yabivuze, na we yari Eliya wagombaga kuza.

> For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.

> Kuko abahanuzi bose n’amategeko bahanuriye kugeza kuri Yohana. Kandi niba mushaka kubyemera, uyu ni Eliya wagombaga kuza. Ufite amatwi yo kumva niyumve. Matayo 11:13–15.

Jesus identifies that the prophetic identity of John the Baptist was a test. He states directly, “if ye will receive it”. Then Jesus encourages His disciples to receive it by saying, “He that hath ears to hear, let him hear.” Let him hear what? Let him hear who the voice is that comes to the final wilderness of the Bible, and prepares the way for the messenger of the covenant to prepare the one hundred and forty-four thousand to do a special work during a time of the signal judgments of God.

Yesu agaragaza ko kamere y’ubuhanuzi ya Yohana Umubatiza yari ikigeragezo. Avuga yeruye ati: “niba mushaka kubyakira”. Maze Yesu agatera abigishwa be umwete wo kubyakira avuze ati: “Ufite amatwi yo kumva niyumve.” Yumve iki? Yumve uwo iryo jwi ari ryo riza mu butayu bwa nyuma bwa Bibiliya, kandi rigategura inzira y’intumwa y’isezerano kugira ngo itegure abo igihumbi ijana na mirongo ine na bine gukora umurimo wihariye mu gihe cy’imanza z’ikimenyetso z’Imana.

John wore “a raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” His “meat” was the message of Islam, for the word “locusts” represents Islam, and honey is the word of God, that was sweet in his mouth. The sweet message he ate was about the “wild” Arabian ass, the very first symbol of Islam in the Scriptures. The sweet message of the wild Arabian ass of Islam, which is also represented by “locusts” was also woven into his raiment, for camel’s are another symbol of Islam. It is not a wresting of the word “locusts” to use it as a symbol of Islam, even if the food John ate was referencing the locust tree, and not the insects. The word “locusts” is a symbol of Islam, and John was not representing the eating of any physical food, his diet was a symbol of the prophetic message he had eaten.

Yohana yari yambaye “umwambaro w’ubwoya bw’ingamiya, akenyeje urushwamo rw’uruhu mu rukenyerero rwe; kandi ibyokurya bye byari inzige n’ubuki bwo mu gasozi.” “Ibyokurya” bye byari ubutumwa bwa Isilamu, kuko ijambo “inzige” rishushanya Isilamu, kandi ubuki ni ijambo ry’Imana, ryari rimuryohereye mu kanwa ke. Ubutumwa buryoshye yari yariye bwavugaga iby’“indogobe” yo mu Arabiya “yo mu gasozi,” ari yo kimenyetso cya mbere cyane cya Isilamu mu Byanditswe. Ubutumwa buryoshye bw’iyo ndogobe yo mu Arabiya yo mu gasozi, ari na cyo gishushanywa n’“inzige,” na bwo bwari bubohewe mu mwambaro we, kuko ingamiya na zo ari ikindi kimenyetso cya Isilamu. Gukoresha ijambo “inzige” nk’ikimenyetso cya Isilamu si ukagoreka ijambo, kabone nubwo ibyokurya Yohana yariye byaba byarerekezaga ku giti cy’inzige aho kuterekeza ku dukoko. Ijambo “inzige” ni ikimenyetso cya Isilamu, kandi Yohana ntiyashushanyaga kurya ibyokurya bifatika ibyo ari byo byose; indyo ye yari ikimenyetso cy’ubutumwa bw’ubuhanuzi yari yariye.

His girdle was the “prophecy” represented in Habakkuk. That prophecy brings together the first disappointment, the tarrying time of the virgins, and the foundations of Adventism as represented upon the sacred charts. Habakkuk was the prophetic girdle that bound all those truths together.

Umukandara we wari “ubuhanuzi” bwerekanwe muri Habakuki. Ubwo buhanuzi buhuriza hamwe ugutenguha kwa mbere, igihe cyo gutinda kw’abakobwa b’inkumi, n’imfatiro z’Abadiventisime nk’uko zagaragajwe ku bishushanyo byera. Habakuki yari umukandara w’ubuhanuzi wahambiriye hamwe ayo kuri yose.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.

> Kuko iyerekwa rikiri iry’igihe cyagenwe; ariko ku mperuka rizavuga, kandi ntirizabeshya. Naho ryatinda, uritegereze; kuko rizaza rwose, ntirizatinda. Dore ubugingo bwe bwishyize hejuru ntibutunganye muri we; ariko umukiranutsi azabeshwaho no kwizera kwe. Habakkuk 2:3, 4.

The prophetic message that bound together as a girdle the messages that make up the warning of the “voice,” is the parable of the virgins in relation to the vision that tarried, but would speak. The vision of the Midnight Cry produces a distinction between the vile, whose “soul is lifted up” and the precious, who are justified by faith. Justification by faith is the girdle the “voice” wears.

Ubutumwa bw’ubuhanuzi bwahuje nk’umukandara ubutumwa bugize umuburo w’“ijwi,” ni wa mugani w’abakobwa b’inkumi ufitanye isano n’iyerekwa ryatinze, ariko ryari kuzavuga. Iyerekwa ry’Induru yo mu Gicuku ritandukanya umunyabyaha, we “ufite umutima wishyize hejuru,” n’umunyagaciro, ugirwa umukiranutsi no kwizera. Kugirwa umukiranutsi no kwizera ni wo mukandara “ijwi” ryambaye.

> And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Isaiah 11:5.

> Kandi gukiranuka kuzaba umukandara w’amatako ye, kandi ubudahemuka bube umukandara w’inkoro ze. Yesaya 11:5.

When the “voice crying in the wilderness” of the disappointment arrived, after the disappointment of July 18, 2020, his message was the same message that it had been since September 11, 2001. That message from Elijah to come, to the waiting disappointed dead dry bones is, that Islam is the “signal judgments,” that provide the backdrop for God’s other children in Babylon to learn righteousness.

Igihe “ijwi rirangurura mu butayu” ry’ugucika intege ryageraga, nyuma y’ugucika intege kwo ku wa 18 Nyakanga 2020, ubutumwa bwe bwari bwa butumwa nyine yari yarazanye kuva ku wa 11 Nzeri 2001. Ubwo butumwa buturutse kuri Eliya ugomba kuza, bugenewe ayo magufwa yumye yapfuye ategereje kandi yacitse intege, ni uko Isilamu ari “imanza z’ikimenyetso,” zitanga imiterere y’inyuma ituma abandi bana b’Imana bo muri Babuloni biga gukiranuka.

> The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

> Inzira y’abakiranutsi ni ubutungane; wowe, uri Umunyabutungane rwose, ugorora inzira y’abakiranutsi. Ni koko, mu nzira y’imanza zawe, Uwiteka, twagutegereje; ibyo umutima wacu wifuza ni izina ryawe no kukwibuka. Nakwifuje n’ubugingo bwanjye nijoro; ni koko, n’umwuka wanjye uri muri jye nzagushaka kare: kuko iyo imanza zawe ziri mu isi, abatuye isi biga gukiranuka. Yesaya 26:7–9.

John the Baptist, who was Elijah to come, is the “voice” in the “wilderness” of the three and a half days of Revelation chapter eleven. His work includes identifying the fourth and final generation of Adventism, whose souls are lifted up and who are trusting in the spiritual heritage of their fathers, but sense that the wrath of God is about to come. They are the fourth generation, for they have fully manifested into a generation that is just the opposite of Christ. They are the generation of vipers, but they still point to their father Abraham, to argue that they are actually the generation of the Lamb. The generation of the Lamb are Peter’s chosen generation, they are those who follow the Lamb whithersoever he goeth.

Yohana Umubatiza, wari Eliya wagombaga kuza, ni we “jwi” riri mu “butayu” bw’iminsi itatu n’igice yo mu Ibyahishuwe igice cya cumi na kimwe. Umurimo we ukubiyemo kumenya no kugaragaza igisekuru cya kane kandi cya nyuma cy’Abadiventisiti, abafite imitima yishyize hejuru kandi biringiye umurage wa mwuka wa ba sekuruza babo, nyamara bakumva ko uburakari bw’Imana buri hafi kuza. Ni bo gisekuru cya kane, kuko bamaze kwigaragaza byuzuye nk’igisekuru kinyuranye rwose na Kristo. Ni igisekuru cy’impiri, nyamara bagikomeza kwerekana se Aburahamu, kugira ngo bahamye ko mu by’ukuri ari igisekuru cy’Umwana w’intama. Igisekuru cy’Umwana w’intama ni cyo gisekuru cyatoranyijwe cya Petero; ni ba bandi bakurikira Umwana w’intama aho ajya hose.

John obviously presented the sins of those who came to hear his message, for they repented and were baptized. He also informed them that there is One who would follow him, that would thoroughly purge His floor. That Person is the messenger of the covenant, He is “the dirt brush man” who sweeps the counterfeit coins and jewels out the window and restores the original jewels, that then shine ten times brighter than they did when William Miller was directed by angels in the work of assembling the original jewels in the movement of the first angel.

Biragaragara ko Yohana yagaragaje ibyaha by’abaje kumva ubutumwa bwe, kuko bihannye bakabatizwa. Kandi yabamenyesheje ko hariho Ugiye kumukurikira, uzasukura imbuga ye rwose. Uwo ni Intumwa y’isezerano, ni “umuntu wo gukubura umwanda” ukubura ibiceri n’imitako by’impimbano akabinyuza mu idirishya, maze agasubizaho imitako y’umwimerere, ari yo izahita irabagirana kurusha incuro icumi uko yarabagiranaga igihe William Miller yayoborwaga n’abamarayika mu murimo wo gukoranya hamwe imitako y’umwimerere mu rugendo rw’umumarayika wa mbere.

John the Baptist was direct in his denunciation of the Laodicean Adventist’s confidence in their father Abraham, for Elijah to come was to turn the hearts of the fathers to the children and vice versa. The principle of biblical application of the first and the last is represented in that work, but so too, is the remedy for those who find themselves in a scattered condition, in the enemies’ land, dead in the wilderness. They must recognize their sins, and the sins of their fathers and repent. In conjunction with recognizing their sins and the father’s sins, they must also admit that they had not been walking with the Lord during the period of the wilderness of three and a half days. Furthermore, they must admit that God was not walking with them during that history.

Yohana Umubatiza yavuze yeruye mu gucyaha icyizere Umwadiventisiti w’i Lawodikiya yagiriraga sekuruza Aburahamu, kuko Eliya wagombaga kuza yari uwo guhindura imitima y’ababyeyi bakayerekeza ku bana, n’iy’abana bakayerekeza ku babyeyi. Ihame rya Bibiliya ryo gukoresha ibyabanje n’ibizaheruka rigaragarira muri uwo murimo, ariko ni na wo muti w’abisanga bari mu mimerere yo gutatanywa, bari mu gihugu cy’abanzi, bapfiriye mu butayu. Bagomba kumenya ibyaha byabo n’ibyaha bya ba sekuruza babo, bakihana. Bifatanyije no kwemera ibyaha byabo n’ibya ba sekuruza babo, bagomba no kwemera ko batagendanye n’Umwami mu gihe cy’ubutayu bw’iminsi itatu n’igice. Byongeye kandi, bagomba kwemera ko Imana itagendanaga na bo muri ayo mateka.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Kandi abasigaye muri mwe bazahera mu bugome bwabo bari mu bihugu by’abanzi banyu; kandi bazaheranwa na bo no mu bugome bwa ba sekuruza babo. Nibatura icyaha cyabo, n’icyaha cya ba sekuruza babo, hamwe no gucumura kwabo bancumuyeho, kandi bakatura yuko bangendeyeho bagandariye; kandi nanjye yuko nabagendeyeho nkabagandarira, nkabajyana mu gihugu cy’abanzi babo; niba rero imitima yabo itakebwe yicishijwe bugufi, maze bakemera igihano cy’ubugome bwabo: ni bwo nzibuka isezerano ryanjye na Yakobo, kandi n’isezerano ryanjye na Isaka, kandi n’isezerano ryanjye na Aburahamu nzaryibuka; kandi nzibuka n’icyo gihugu. Abalewi 26:39–42.

The curse was because they didn’t remember the sabbaths of the land.

Umuvumo wari ukubera ko batibutse amasabato y’igihugu.

John the Baptist, who was Elijah to come, typified the “voice” in the wilderness of Revelation eleven’s three and a half days. He would direct the dead dry bones to “remember” Moses’ law at Horeb, and if they did, then the messenger of the covenant would “remember” the covenant of their fathers. But only if they confessed their sins, the sins of their fathers, and more humbling, they were to specify the trespasses “they trespassed against” God.

Yohana Umubatiza, wari Eliya wagombaga kuza, yagereranyaga “ijwi” riri mu butayu ryo mu minsi itatu n’igice yo mu Byahishuwe igice cya cumi na kimwe. Yari kuyobora ayo magufwa yumye yapfuye “kwibuka” amategeko ya Mose i Horebu, kandi nibabikora, intumwa y’isezerano na yo “yibuke” isezerano rya ba sekuruza babo. Ariko ibyo byashobokaga gusa ari uko biyemereye ibyaha byabo, n’ibyaha bya ba sekuruza babo, kandi ikirushaho kubacisha bugufi, bagombaga kugaragaza mu buryo busobanutse ibicumuro “bacumuriye” Imana.

They would also need to admit that they had been walking “contrary” to God, and that God had been walking “contrary” to them.

Byari bakeneye no kwemera ko bari baragendanye n’Imana “mu buryo bunyuranye,” kandi ko Imana na yo yari yaragendanye na bo “mu buryo bunyuranye.”

They would also need to recognize that they were the dead dry bones in the street of Revelation eleven, for they had to admit that God had brought them into the enemy’s land, and the enemy’s land is death.

Byari bakeneye kandi kwemera ko ari bo magufwa yumye yapfuye yari aryamye mu muhanda wo mu Byahishuwe igice cya cumi na kimwe, kuko bagombaga kwemera ko Imana yabazanye mu gihugu cy’umwanzi, kandi igihugu cy’umwanzi ni urupfu.

According to John the Baptist, they would also need to answer the question of who the “voice” crying in the “wilderness” is, for John asked, “Who hath warned you to flee from the wrath to come?”

Nk’uko Yohana Umubatiza yabivuze, bari no gukenera gusubiza ikibazo cy’uwari iryo “jwi” rirangurura mu “butayu,” kuko Yohana yabajije ati: “Ni nde wababuriye guhunga umujinya uzaza?”

We will continue these subjects in the next article.

Tuzakomeza izi ngingo mu nyandiko ikurikira.

> “The minister of God is commanded: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ The Lord says of these people: ‘They seek Me daily, and delight to know My ways, as a nation that did righteousness.’ Here is a people who are self-deceived, self-righteous, self-complacent, and the minister is commanded to cry aloud and show them their transgressions. In all ages this work has been done for God’s people, and it is needed now more than ever before.” Testimonies, volume 5, 299.

> “Umukozi w’Imana ategetswe ati: ‘Rangurura ijwi, ntukabihore, uzamure ijwi ryawe nk’impanda, kandi wereke ubwoko bwanjye ibicumuro byabwo, n’inzu ya Yakobo ibyaha byayo.’ Uwiteka avuga kuri aba bantu ati: ‘Banshaka uko bukeye, kandi bishimira kumenya inzira zanjye, nk’ishyanga ryakiranukaga.’ Aha hari abantu bishuka ubwabo, bihandagaza ko ari abakiranutsi, kandi banyuzwe na bo ubwabo, maze umukozi ategetswe kurangurura ijwi no kubereka ibicumuro byabo. Mu bihe byose uyu murimo wakorewe ubwoko bw’Imana, kandi ubu urakenewe kurusha ikindi gihe cyose cyabayeho.” Testimonies, volume 5, 299.

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