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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-Nine

Igitabo cya Yoweli n’Itorero ry’Abadivantisiti b’Umunsi wa Karindwi ry’i Lawodikiya - Nimero ya Mirongo Itatu n’Icyenda

Number Thirty-Nine

Umubare wa Mirongo Itatu n’Icyenda

Author

Jeff Pippenger

Published

February 2, 2026

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The internal omega capstone test that follows the external alpha foundation test of 2024, requires a definition of the “storehouse,” and of the “meat” that is kept in the storehouse. The test is prophetic, and has an internal and external line of truth. Are the jewels James White’s remnant, or are they the truths if God’s Word? They are both.

Ikigeragezo cy’imbere cy’umutwe wa omega gikurikira ikigeragezo cy’inyuma cy’urufatiro rwa alpha cyo mu 2024, gisaba gusobanura “ububiko,” n’“ibyokurya” bibitswe muri ubwo bubiko. Icyo kigeragezo ni icy’ubuhanuzi, kandi gifite umurongo w’ukuri w’imbere n’uwo hanze. Mbese imitako y’agaciro ni abasigaye ba James White, cyangwa se ni ukuri kwo mu Ijambo ry’Imana? Ni byombi.

At 9/11, God’s people were called to eat the little book and return to Jeremiah’s old paths, where the foundations were then laid. At 9/11, it was seen that when John, in Revelation chapter eleven was told to measure, he was told to measure two things. He was told to measure both the temple, and the worshippers therein. He was told to leave off the courtyard of the 1,260 years of the Gentiles trampling down the sanctuary and host. The sanctuary and the host are the temple and the worshippers therein.

Mu 9/11, ubwoko bw’Imana bwahamagariwe kurya agatabo gato no gusubira mu nzira za kera za Yeremiya, aho ari ho hashinzwe urufatiro icyo gihe. Mu 9/11, byabonetse ko igihe Yohana, mu Ibyahishuwe igice cya cumi na kimwe, yabwirwaga gupima, yabwirwaga gupima ibintu bibiri. Yabwirwaga gupima urusengero, n’abarusengeramo. Yabwirwaga gusiga urugo rw’inyuma rw’imyaka 1,260, igihe Abanyamahanga bakandagiraga ubuturo bwera n’ingabo. Ubuturo bwera n’ingabo ni urusengero n’abarusengeramo.

In 2023, the same angel that had descended at 9/11 descended again, unsealing the message of the Midnight Cry, and then in 2024 the external foundational test of whether the symbol of Rome still establishes the vision as it had for the Millerites.

Mu 2023, wa mumalayika umwe wari waramanutse kuri 9/11 yongeye kumanuka, akuraho ikimenyetso ku butumwa bw’Induru ya Saa Sita z’Ijoro, hanyuma mu 2024 haza ikigeragezo cy’ishingiro cyo hanze cyo kumenya niba ikimenyetso cya Roma kikiri gishyiraho iyerekwa nk’uko cyabigenje ku ba-Millerite.

The “open windows” of heaven identify the arrival of the internal omega test of the temple and the call to “return.” The test requires identifying two symbols. When the third angel arrived in 1844, and then again at 9/11, John is told to measure the temple and the worshippers therein, thus identifying a prophetic work of measuring the temple and worshippers in 2023. Malachi raises the question of what is the “storehouse,” and what is the “meat?” These same questions in Miller’s dream would be, what is “the casket,” and what is “the jewels.”

“Amadirishya akinguye” yo mu ijuru agaragaza ukuza kw’ikigeragezo cy’imbere cya omega cy’urusengero n’umuhamagaro wo “kugaruka.” Icyo kigeragezo gisaba kumenya ibimenyetso bibiri. Igihe marayika wa gatatu yageraga mu 1844, hanyuma na none ku wa 9/11, Yohana abwirwa gupima urusengero n’abaruramiramo, bityo hagaragazwa umurimo w’ubuhanuzi wo gupima urusengero n’abaruramiramo mu 2023. Malaki abaza ikibazo cy’icyo “bigega” ari cyo, n’icyo “byokurya” ari cyo. Ibyo bibazo nyine mu nzozi za Miller byaba ari ibi: “agasanduku” ni iki, kandi “imitako” ni iki.

Miller’s dream identifies the open windows of heaven as the point where the church triumphant in Revelation nineteen is raised up in white linen to ride upon the white horses of the army of the Lord of hosts. The open windows are where Malachi’s blessing or curse is poured out. Miller’s open window is where the rubbish is removed and the jewels are gathered into the casket.

Inzozi ya Miller igaragaza amadirishya yuguruye yo mu ijuru nk’ahantu itorero rinanutse ryo mu Ibyahishuwe icumi n’icyenda rishyirwa hejuru ryambaye imyenda yera y’igitare cyiza kugira ngo rigendere ku mafarashi yera y’ingabo z’Uwiteka Nyiringabo. Ayo madirishya yuguruye ni ho umugisha cyangwa umuvumo byo muri Malaki bisukirwa. Idirishya ryuguruye rya Miller ni ho imyanda ikurwaho kandi imitako y’agaciro igateranirizwa mu isanduku yabugenewe.

The first reference to the windows of heaven is in the story of Noah, and when those windows were opened, there was rain for forty days and forty nights. When the windows are opened eight souls are on the ark. The baptism at the Red Sea introduced forty years of wandering until the Jordan was crossed. When Christ was later baptized at that very spot, He was driven into the wilderness for forty days. When He was resurrected, as typified by His baptism He taught the disciples for forty days before He ascended to heaven.

Ishusho rya mbere rivuga amadirishya yo mu ijuru riboneka mu nkuru ya Nowa, kandi igihe ayo madirishya yafungurwaga, haguye imvura iminsi mirongo ine n’amajoro mirongo ine. Igihe ayo madirishya afunguwe, abantu umunani bari mu nkuge. Umubatizo wo ku Nyanja Itukura watangije imyaka mirongo ine yo kuzerera kugeza igihe Yorodani yambukirwaga. Nyuma, ubwo Kristo yabatizwaga kuri aho hantu nyine, yajyanywe mu butayu iminsi mirongo ine. Amaze kuzuka, nk’uko byashushanywaga n’umubatizo We, yigishije abigishwa iminsi mirongo ine mbere y’uko azamurwa ajyanwa mu ijuru.

When the church changes from the church militant unto the church triumphant, thirty-year-old king David will reign for forty years. The church triumphant is represented with a prophet, a priest and a king. The prophet who was thirty years old when he began his ministry of twenty-two years was Ezekiel, and he began that ministry, when the heavens were opened.

Iyo itorero rihindutse rikava ku itorero rirwana rikajya ku itorero rinesha, umwami Dawidi w’imyaka mirongo itatu azategeka imyaka mirongo ine. Itorero rinesha rigereranywa n’umuhanuzi, umutambyi n’umwami. Umuhanuzi wari ufite imyaka mirongo itatu igihe yatangiraga umurimo we wamaze imyaka makumyabiri n’ibiri ni Ezekiyeli, kandi uwo murimo yawutangiye igihe ijuru ryakingukaga.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Nuko mu mwaka wa mirongo itatu, mu kwezi kwa kane, ku munsi wa gatanu w’uko kwezi, nkiri hagati y’imbohe ku mugezi wa Kebari, ijuru rirakinguka, mbona ibyerekanywe n’Imana. Ezekiyeli 1:1.

At thirty years old Joseph began to reign as priest and he was confronted with the east wind of Islam bringing an escalating crisis that allowed Egypt, the dragon that lieth in the sea, to implement a one-world government. In that crisis Joseph gathered the meat into the storehouses.

Ku myaka mirongo itatu Yozefu yatangiye gutegeka nk’umutambyi, kandi ahura n’umuyaga w’iburasirazuba wa Isilamu wazanye ikibazo cyarushagaho gukomera, cyahaye Egiputa, ikiyoka kiryamye mu nyanja, uburyo bwo gushyiraho ubutegetsi bw’isi imwe. Muri icyo kibazo Yozefu yakusanyije ibiribwa mu bigega.

In July of 2023, a voice was heard in the wilderness, then the Lion of the tribe of Judah began to unseal the message of the Midnight Cry. In 2024, the foundational external alpha test separated two classes, and the process of unsealing continued. Now in 2026, the temple internal omega test that will once again separate two classes has arrived.

Muri Nyakanga 2023, ijwi ryumvikanye mu butayu, hanyuma Intare yo mu muryango wa Yuda itangira gukingura ubutumwa bwo Gutaka kwa Saa Sita z’Ijoro. Mu mwaka wa 2024, ikigeragezo fatizo cyo hanze cya alufa cyatandukanije ibyiciro bibiri, kandi inzira yo gukingura irakomeza. Ubu mu mwaka wa 2026, ikigeragezo cy’imbere cyo mu rusengero cya omega kizongera gutandukanya ibyiciro bibiri kigeze.

The sacred week that Christ, as the Messenger of the Covenant, confirmed the covenant with many is the courtyard, and the holy place. October 22, 1844 until Michael stands up (as He did at the end of that sacred week when Stephen was stoned) is the Most Holy Place. The spring feasts were fulfilled in the sacred week, and are the alpha of the feasts, and the fall feasts of the trumpets on the first day, the day of Atonement on the tenth day, and then the feast of tabernacles from the fifteenth to twenty-second day are the omega of the feasts.

Icyumweru cyera Kristo, nk’Umumarayika w’Isezerano, yemeje isezerano na benshi, ni urugo, n’Ahera. Kuva ku wa 22 Ukwakira 1844 kugeza igihe Mikayeli azahagurukira (nk’uko yabigenje ku iherezo ry’icyo cyumweru cyera ubwo Sitefano yaterwaga amabuye) ni Ahera Cyane. Iminsi mikuru yo mu mpeshyi yasohorejwe muri icyo cyumweru cyera, kandi ni yo alfa y’iminsi mikuru; naho iminsi mikuru yo mu gihe cy’umuhindo, ari yo impanda ku munsi wa mbere, umunsi w’Impongano ku munsi wa cumi, hanyuma umunsi mukuru w’Ingando kuva ku munsi wa cumi na gatanu kugeza ku wa makumyabiri na kabiri, ni yo omega y’iminsi mikuru.

> “In like manner the types which relate to the second advent must be fulfilled at the time pointed out in the symbolic service. Under the Mosaic system the cleansing of the sanctuary, or the great Day of Atonement, occurred on the tenth day of the seventh Jewish month (Leviticus 16:29–34), when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people. So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great Day of Atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord’s coming. This was in harmony with the proofs already presented that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible.

> “Mu buryo nk’ubwo, ibigereranyo byerekeza ku kuza kwa kabiri bigomba gusohozwa mu gihe cyerekanwe mu murimo w’ikigereranyo. Mu migirire ya Mose, kwezwa kw’ahera, cyangwa Umunsi Mukuru w’Impongano, byabaga ku munsi wa cumi w’ukwezi kwa karindwi kw’Abayuda (Abalewi 16:29–34), ubwo umutambyi mukuru, amaze gukorera Isirayeli yose impongano, bityo akavanaho ibyaha byabo mu ahera, yasohokaga akaha umugisha abantu. Ni ko byizerwaga ko Kristo, Umutambyi Mukuru wacu ukomeye, azaboneka kugira ngo yeze isi ayikureho icyaha n’abanyabyaha ibinyujije mu kurimburwa kwabo, kandi aheshe umugisha ubwoko bwe bumutegereje, abuboneremo kudapfa. Umunsi wa cumi w’ukwezi kwa karindwi, Umunsi Mukuru w’Impongano, igihe cyo kwezwa kw’ahera, ari na wo mu mwaka wa 1844 wagwaga ku wa makumyabiri na kabiri Ukwakira, wafatwaga nk’igihe cyo kuza k’Umwami. Ibyo byari bihuje n’ibihamya byari bimaze gutangwa ko iyo minsi 2300 yari kuzarangirira mu gihe cy’itumba ritangiye, kandi uwo mwanzuro wasaga n’udasubirwaho.”

> “In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the ‘midnight cry’ was heralded by thousands of believers.

> “Mu mugani wo muri Matayo 25, igihe cyo gutegereza no gusinzira gikurikirwa no kuza kw’umukwe. Ibi byari bihuje n’ingingo zari zimaze gutangwa, zishingiye ku buhanuzi no ku bishushanyo. Byatumaga abantu bemezwa cyane ukuri kwabyo; kandi ‘induru yo mu gicuku’ yatangajwe n’ibihumbi by’abizera.

> “Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400.

> “Nk’umuraba ukomeye w’inyanja, uwo mutwe warakwirakwiriye mu gihugu hose. Wavuye mu mujyi ujya mu wundi, uva mu mudugudu ujya mu wundi, ndetse ugera no mu turere tw’icyaro twa kure, kugeza ubwo abantu b’Imana bari bategereje babyutswe rwose. Ubufanatike bwazimanganiye imbere y’iri tangazo nk’uko ubukonje bwo mu gitondo bushira izuba rirashe. Abizera babonye gushidikanya kwabo no kujagarara kwabo bivanwaho, kandi ibyiringiro n’ubutwari byuzura imitima yabo. Uwo murimo wari udafite bya bihe bikabije bikunze kugaragara igihe haba hari umunezero wa kimuntu udafite ubushobozi buyobora bw’Ijambo n’Umwuka by’Imana. Mu mimerere yawo wari usa n’ibihe byo kwicisha bugufi no kugarukira Uwiteka, byakurikiraga mu Bisirayeli ba kera ubutumwa bwo gucyaha bwazanywaga n’abagaragu Be. Wari ufite ibimenyetso biranga umurimo w’Imana mu bihe byose. Nta munezero mwinshi w’isesekara wari uhari, ahubwo hariho kwisuzuma kwimbitse k’umutima, kwatura ibyaha, no kureka iby’isi. Kwitegura guhura n’Umwami ni byo byari umutwaro w’imitima yari mu mubabaro ukomeye. Hariho gusenga kudacogora no kwiyegurira Imana nta cyo wizigamye.” Intambara Ikomeye, 400.

The spring feasts were fulfilled in the sacred week, and the early or alpha rain was then poured out at Pentecost, thus typifying the outpouring of the latter rain in the fall feasts. Those spring feasts are set forth in Leviticus 23, verses one through twenty-two. The fall feasts are in verses 23 to 44. 2300 years brings you to 1844. Twenty-two verses for the spring feasts and twenty-two verses for the fall feasts. Two sets of twenty-two in chapter twenty-three.

Iminsi mikuru yo mu mpeshyi yasohorejwe mu cyumweru cyera, kandi imvura y’umuhindo wa mbere cyangwa iya alpha ni bwo yasesekajwe kuri Pentekote, bityo ishushanya ugusesekazwa kw’imvura y’itumba ya nyuma mu minsi mikuru yo mu gihe cy’itumba. Iyo minsi mikuru yo mu mpeshyi igaragarizwa mu Balewi 23, umurongo wa mbere kugeza ku wa makumyabiri na kabiri. Iminsi mikuru yo mu gihe cy’itumba iri mu mirongo ya 23 kugeza ku wa 44. Imyaka 2300 ikugeza ku wa 1844. Imirongo makumyabiri n’ibiri y’iminsi mikuru yo mu mpeshyi, n’imirongo makumyabiri n’ibiri y’iminsi mikuru yo mu gihe cy’itumba. Amatsinda abiri y’imirongo makumyabiri n’ibiri mu gice cya makumyabiri na gatatu.

The feast of trumpets was a warning that judgment would occur in ten days, and the feast of tabernacles was a celebration of joy for sins that were forgiven on the Day of Atonement. The Sabbath and eighth day after the feast represent the earth’s thousand-year Sabbath rest.

Umunsi mukuru w’amakondera wari umuburo w’uko urubanza rwari kuzaba mu minsi icumi, kandi Umunsi mukuru w’Ingando wari umunsi wo kwishimira ibyishimo by’ibyaha byababariwe ku Munsi w’Impongano. Isabato n’umunsi wa munani bikurikira uwo munsi mukuru bigereranya Isabato y’isi yo kuruhuka y’imyaka igihumbi.

> But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 2 Peter 3:8.

> Ariko, bakundwa, ntimukirengagize iki kintu kimwe, yuko ku Mwami umunsi umwe umeze nk’imyaka igihumbi, kandi n’imyaka igihumbi ikamera nk’umunsi umwe. 2 Petero 3:8.

The first angel announced the opening of the judgment, and at that prophetic level, 1798, which was Daniel’s “time of the end,” is the fulfillment of the feast of trumpets, but on August 11, 1840, the unsealed message of the first angel of 1798, was empowered with the fulfillment of the prophecy of the second woe. Islam is part of the warning of the feast of trumpets, that announces the approaching day of judgment.

Marayika wa mbere yatangaje gutangira kw’urubanza, kandi kuri urwo rwego rw’ubuhanuzi, 1798, ari wo “igihe cy’imperuka” cya Daniyeli, ni isohozwa ry’umunsi mukuru w’amakondera, ariko ku wa 11 Kanama 1840, ubutumwa bwa marayika wa mbere bwo mu 1798 bwari butarafungurwa, bwahawe imbaraga n’isohozwa ry’ubuhanuzi bw’ishyano rya kabiri. Isilamu ni kimwe mu bigize umuburo w’umunsi mukuru w’amakondera, utangaza umunsi w’urubanza wegereje.

For those who are willing to see, the fall feasts of trumpets and tabernacles represent alpha and omega feasts, with judgment in the middle. It is not an accident that these feasts are identified in Leviticus twenty-three. Twenty-three is the symbol of the atonement. It is not an accident that the first feast is on the first day of the seventh month and that the last feast ends on the twenty-second day. The feast of trumpets is the first letter of the Hebrew alphabet, the day of Atonement is middle letter and the feast of tabernacles is the twenty-second letter of the Hebrew alphabet.

Ku bantu bafite ubushake bwo kubona, iminsi mikuru yo mu gihe cy’itumba y’amakondera n’iy’amahema ihagarariye iminsi mikuru ya alfa na omega, urubanza rukaba ruri hagati. Si impanuka ko iyi minsi mikuru ivugwa muri Abalewi makumyabiri na gatatu. Makumyabiri na gatatu ni ikimenyetso cy’impongano. Si impanuka ko umunsi mukuru wa mbere uba ku munsi wa mbere w’ukwezi kwa karindwi kandi ko umunsi mukuru wa nyuma urangira ku munsi wa makumyabiri na kabiri. Umunsi mukuru w’amakondera ni inyuguti ya mbere y’inyuguti z’Igiheburayo, umunsi w’Impongano ni inyuguti yo hagati, kandi umunsi mukuru w’amahema ni inyuguti ya makumyabiri na kabiri y’inyuguti z’Igiheburayo.

Chapter twenty-three, verses 23 through 44 of Leviticus is twenty-two verses set within the “framework of truth.” The tenth day in the middle identifies a test, for ten is a symbol of a test, and the day of Atonement is where the rebellion of the lost is registered and resolved, and that rebellion is represented by the thirteenth letter of the Hebrew alphabet. The middle letter of the Hebrew word truth is the thirteenth, and it aligns with the tenth day of the seventh month, and as a waymark it possesses the prophetic attributes of the Hebrew alphabet and specific day. Ten plus thirteen is twenty-three. Seventy is the sum of 10 times 7, and the tenth day of the seventh month also equates to seventy, which is a symbol of the end of probation.

Igice cya makumyabiri na gatatu, umurongo wa 23 kugeza ku wa 44 wo mu gitabo cy’Abalewi kigizwe n’imirongo makumyabiri n’ibiri ishyizwe mu “rwego rw’ukuri.” Umunsi wa cumi uri hagati werekana ikigeragezo, kuko icumi ari ikimenyetso cy’ikigeragezo, kandi Umunsi w’Impongano ni wo ahantu ubugome bw’abarimbuka bwandikwa kandi bugakemurwa, kandi ubwo bugome bugereranywa n’inyuguti ya cumi na gatatu y’inyuguti z’Igiheburayo. Inyuguti yo hagati y’ijambo ry’Igiheburayo risobanura ukuri ni iya cumi na gatatu, kandi ihura n’umunsi wa cumi w’ukwezi kwa karindwi, kandi nk’ikimenyetso cy’inzira ifite ibiranga ubuhanuzi by’inyuguti z’Igiheburayo n’uwo munsi wihariye. Cumi hiyongereyeho cumi na gatatu bingana na makumyabiri na gatatu. Mirongo irindwi ni igiteranyo cya 10 gukuba 7, kandi umunsi wa cumi w’ukwezi kwa karindwi na wo uhwanye na mirongo irindwi, ari na cyo kimenyetso cy’iherezo ry’igihe cy’imbabazi.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.

> Maze Petero araza aramwegera, aramubaza ati: Mwami, mwene Data nancumurako kangahe nkamubabarira? Mbese ni ukugeza ku ncuro zirindwi? Yesu aramwishura ati: Si ukugeza ku ncuro zirindwi nkubwira, ahubwo ni ukugeza kuri mirongo irindwi incuro zirindwi. Matayo 18:21, 22.

Four hundred and ninety years were cut off for ancient Israel. Those years were cut off from the twenty-three hundred years and were represented as seventy weeks, so Jesus identified that the limit of probationary time is four hundred and ninety, that is represented by “seventy” weeks in Daniel nine.

Imyaka magana ane na mirongo icyenda yari yaragenewe Isirayeli ya kera. Iyo myaka yakuwe kuri ya myaka ibihumbi bibiri na magana atatu, kandi igereranywa n’ibyumweru mirongo irindwi; bityo Yesu yagaragaje ko iherezo ry’igihe cy’igeragezwa ari imyaka magana ane na mirongo icyenda, igereranywa n’“ibyumweru mirongo irindwi” muri Daniyeli 9.

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

> Ibyumweru mirongo irindwi byagenewe ubwoko bwawe n’umurwa wawe wera, kugira ngo kurangiza igicumuro, no gukuraho ibyaha, no gukora impongano y’ubugome, no kuzana gukiranuka kw’iteka ryose, no gushyiraho ikimenyetso kuri iyerekwa no ku buhanuzi, no gusiga amavuta Ahera Cyane. Daniyeli 9:24.

The Hebrew word translated as “cut off” is only used in this verse in the Old Testament, and it means “determined or decreed.” It is different than the word typically employed that is translated as “cut off,” which is based on Abram cutting the offerings in the first step of the covenant in Genesis fifteen. It was “determined” and “decreed” that Israel would have four hundred and ninety years of probationary time, and then they would be cut off as God’s covenant people. Two different “cut offs;” one that represents the period as a probationary period that was “cut off” of a larger number by the number seventy, and when Joel’s “new wine” is “cut off” from their mouths, probation closes. Seventy represents the close of probation.

Ijambo ry’Igiheburayo ryahinduwemo ngo “gukatwa” rikoreshwa gusa muri uyu murongo mu Isezerano rya Kera, kandi risobanura “kugenwa cyangwa gutegekwa.” Ritandukanye n’ijambo risanzwe rikoreshwa rihindurwamo ngo “gukatwa,” rishingiye kuri Aburamu watemye ibitambo mu ntambwe ya mbere y’isezerano muri Itangiriro cumi na gatanu. Byari “byaragenwe” kandi “byarategetswe” ko Isirayeli izahabwa imyaka magana ane na mirongo cyenda y’igihe cy’igeragezwa, hanyuma igacibwa nk’ubwoko bw’isezerano bw’Imana. “Gukatwa” kubiri gutandukanye; kumwe kugaragaza icyo gihe nk’igihe cy’igeragezwa “cyaciwe” ku mubare munini kuramutse hakoreshejwe umubare mirongo irindwi, kandi igihe “vino nshya” ya Yoweli “iciweho” ku kanwa kabo, igihe cy’igeragezwa kirarangira. Mirongo irindwi ishushanya irangira ry’igihe cy’igeragezwa.

The fall feasts possess the three steps of the Hebrew word “truth.” The fall feasts begin in Leviticus 23:23, the middle waymark of the Day of Atonement is the tenth day and the thirteenth letter, equating to 23, and the feast of Tabernacles ends on the twenty-second day, and then a high Sabbath that follows the feast, and the passage ends at 23:44.

Iminsi y’Umuhindo ikubiyemo intambwe eshatu z’ijambo ry’Igiheburayo risobanura “ukuri.” Iminsi y’Umuhindo itangirira muri Abalewi 23:23, ikimenyetso cyo hagati cy’Umunsi w’Impongano ni umunsi wa cumi n’inyuguti ya cumi n’eshatu, bingana na 23, kandi umunsi mukuru w’Ingando urangira ku munsi wa makumyabiri na kabiri, hanyuma hagakurikiraho isabato ikomeye ikurikira uwo munsi mukuru, maze uwo murongo urangirira kuri 23:44.

Leviticus means the Levitical priesthood. The spring feasts are represented in chapter 23:1–22, then the fall feasts are represented in 23:23–44. The spring feasts are represented by twenty-two verses, and the Hebrew alphabet is twenty-two letters. The fall feasts are also set forth in twenty-two verses. The feast of trumpets announces the approach of judgment at the Day of Atonement. Then the feast of Tabernacles lasts for seven days, that ends on the twenty-second day of the seventh month. The first of the seven days was a ceremonial Sabbath, as was the eighth day, which was the day after the seven-day feast. The first and eighth day make the eighth day a symbol of the eighth that is of the seven.

Abalewi bivuga ubutambyi bw’Abalewi. Iminsi mikuru yo mu mpeshyi igaragazwa mu gice cya 23:1–22, hanyuma iminsi mikuru yo mu gihe cy’itumba ikagaragazwa muri 23:23–44. Iminsi mikuru yo mu mpeshyi igaragazwa n’imirongo makumyabiri n’ibiri, kandi inyuguti z’uruhererekane rw’Igiheburayo ni makumyabiri n’ebyiri. Iminsi mikuru yo mu gihe cy’itumba na yo ishyirwa ahagaragara mu mirongo makumyabiri n’ibiri. Umunsi mukuru w’impanda utangaza ko umunsi w’urubanza wegereje ku Munsi w’Impongano. Hanyuma umunsi mukuru w’Ingando umara iminsi irindwi, ukarangira ku munsi wa makumyabiri n’ibiri w’ukwezi kwa karindwi. Umunsi wa mbere muri iyo minsi irindwi wari Isabato y’umuhango, kandi n’umunsi wa munani ni ko wari umeze, ari wo munsi wakurikiraga uwo munsi mukuru w’iminsi irindwi. Umunsi wa mbere n’umunsi wa munani bituma umunsi wa munani uba ikimenyetso cya munani gikomoka kuri irindwi.

> Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. On the first day shall be an holy convocation: ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. … Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:34–36, 39.

> Vugana n’abana ba Isirayeli uti: Ku munsi wa cumi na gatanu w’ukwezi kwa karindwi hazaba umunsi mukuru w’ingando, umara iminsi irindwi, ugenewe Uwiteka. Ku munsi wa mbere hazaba iteraniro ryera; ntimuzagire umurimo w’uburetwa muzakora kuri wo. Mu minsi irindwi mujye mutambira Uwiteka igitambo cyoswa n’umuriro; ku munsi wa munani hazababere iteraniro ryera, kandi muzature Uwiteka igitambo cyoswa n’umuriro; ni iteraniro rikomeye, kandi ntimuzagire umurimo w’uburetwa muzakora kuri wo. … Kandi ku munsi wa cumi na gatanu w’ukwezi kwa karindwi, ubwo muzaba mweguriye imyaka y’imbuto z’icyo gihugu, muzajye mukorera Uwiteka umunsi mukuru umara iminsi irindwi; ku munsi wa mbere hazaba isabato, no ku munsi wa munani habeho isabato. Abalewi 23:34–36, 39.

The eighth-day ceremonial Sabbath, represents the Sabbath of the millennium, which follows the feast of Tabernacles. Ancient Israel’s wandering in the wilderness for forty years is commemorated by living in booths during the days of the feast of Tabernacles, and it represents not only the outpouring of the latter rain, but the time of Jacob’s trouble, when angels have led God’s faithful into the hills and mountains for protection.

Isabato y’imihango y’umunsi wa munani igereranya Isabato y’igihe cy’imyaka igihumbi, ikurikira umunsi mukuru w’Ingando. Kuzerera kwa Isirayeli ya kera mu butayu imyaka mirongo ine byibukwa no kuba mu ngando mu minsi y’umunsi mukuru w’Ingando, kandi ntibigereranya gusa gusukwa kw’imvura y’itumba ya nyuma, ahubwo binagereranya igihe cy’amakuba ya Yakobo, ubwo abamarayika bayoboye indahemuka z’Imana mu misozi no mu mpinga zayo kugira ngo zirindwe.

> “In the time of trouble, we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with the sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark heavy clouds came up, and clashed against each other. But there was one clear place of settled glory, from whence came the voice of God like many waters, which shook the heavens, and the earth. The sky opened and shut, and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot, and cast out stones upon the land. And as God spake the day and hour of Jesus’ coming, and delivered the everlasting covenant to his people, he spake one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upwards, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. At the end of every sentence, the saints shouted, Glory! Hallelujah! Their countenances were lighted up with the glory of God; and they shone with the glory as Moses’ face did when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God, in keeping his Sabbath holy, there was a mighty shout of victory over the Beast, and over his Image.

> “Mu gihe cy’amakuba, twese twarahunze tuva mu migi no mu byaro, ariko dukurikiranwa n’abanyabyaha, binjira mu mazu y’abera bafite inkota. Bamanuriyeho inkota kugira ngo batwice, ariko iravunika, igwa hasi idafite imbaraga nk’icyatsi. Hanyuma twese dutakambira agakiza ku manywa na nijoro, kandi gutaka kwacu kuzamuka kugera imbere y’Imana. Izuba ryarashe, ukwezi guhagarara aho kwari. Imigezi ihagarika gutemba. Ibicu byijimye kandi biremereye biraza, bigongana ubwabyo. Ariko hari ahantu hamwe harambuye h’umucyo uhagaze neza w’ikuzo, aho ijwi ry’Imana ryaturukaga nk’amazi menshi, rigatigisa ijuru n’isi. Ikirere cyarafungurukaga kandi kigafunga, kandi cyari mu gihirahiro gikomeye. Imisozi yatigise nk’urubingo mu muyaga, itera amabuye acikaguritse impande zose. Inyanja yarabize nk’inkono, ijugunya amabuye ku butaka. Maze ubwo Imana yavugaga umunsi n’isaha byo kuza kwa Yesu, kandi igaha ubwoko bwayo isezerano rihoraho, yavugaga interuro imwe, hanyuma ikaruhuka gato, amagambo yayo agisakara mu isi yose. Isirayeli y’Imana yahagararaga amaso ayerekeje hejuru, itega amatwi amagambo uko yavaga mu kanwa ka Yehova, agasakara mu isi nk’inkuba zikomeye cyane. Byari iby’igitinyiro gikomeye. Buri nteruro yarangiraga, abera bagasakuza bati, Ikuzo! Haleluya! Mu maso habo harabagiranaga ikuzo ry’Imana; kandi barabagiranaga iryo kuzo nk’uko mu maso ha Mose harabagiranaga igihe yamanukaga ava kuri Sinayi. Abanyabyaha ntibashoboraga kubareba kubera iryo kuzo. Kandi ubwo umugisha utazashira watangazwaga ku bari barubashye Imana, bakomeza Isabato yayo mu buryo bwera, habayeho isaku rikomeye ry’intsinzi ku Nyamaswa no ku Gishushanyo cyayo.”

> “Then commenced the jubilee, when the land should rest.” Review and Herald, July 21, 1851.

> “Ubwo ni bwo yubile yatangiye, igihe igihugu cyagombaga kuruhuka.” Review and Herald, 21 Nyakanga 1851.

Jesus returns and the earth rests for one thousand years, as typified by the seventh-year Sabbath of the land and the jubilee. In verse three, of Leviticus twenty-three the seventh-day Sabbath for man is identified as the introduction of the chapter that ends with the eighth, that is of the seven, and represents the seventh-year-Sabbath for the land resting.

Yesu agaruka kandi isi ikaruhuka imyaka igihumbi kimwe, nk’uko byagereranyijwe n’Isabato y’umwaka wa karindwi y’ihugu n’umwaka wa Yubile. Mu murongo wa gatatu wa Abalewi makumyabiri na gatatu, Isabato y’umunsi wa karindwi y’umuntu ivugwa nk’intangiriro y’icyo gice kirangirana n’umunani, ni ukuvuga uwo mu irindwi, kandi igereranya Isabato y’umwaka wa karindwi y’ihugu kiruhutse.

> And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings. Leviticus 23:1–3.

> Uwiteka abwira Mose ati: Bwira Abisirayeli, ubabwire uti: Ibyerekeye iminsi mikuru y’Uwiteka, iyo muzatangaza ko ari amateraniro yera, ngiyi iminsi mikuru yanjye. Mu minsi itandatu hazakorwa umurimo; ariko umunsi wa karindwi ni Isabato yo kuruhuka, ni iteraniro ryera; ntimuzagire umurimo muwukoraho: ni Isabato y’Uwiteka aho mutuye hose. Abalewi 23:1–3.

The alpha of chapter twenty-three is the seventh-day Sabbath, and the omega of the chapter is the thousand years of the earth being empty, which has been typified by the seventh-year Sabbath for the land and the jubilee. The alpha of the chapter is the spring feasts that begins with the seventh-day Sabbath and ends in verse twenty-two; whereas, the omega of the chapter ends on the twenty-second day of the seventh month, followed by the eighth day ceremonial Sabbath that represents the seventh-year Sabbath of the land.

Alufa y’igice cya makumyabiri na gatatu ni Isabato y’umunsi wa karindwi, kandi omega y’icyo gice ni imyaka igihumbi isi imara idatuwemo, ibyo bikaba byaragereranyijwe n’Isabato y’umwaka wa karindwi y’ubutaka hamwe na yubile. Alufa y’icyo gice ni iminsi mikuru yo mu mpeshyi itangirana n’Isabato y’umunsi wa karindwi kandi igasozwa ku murongo wa makumyabiri na kabiri; naho omega y’icyo gice igasozwa ku munsi wa makumyabiri na kabiri w’ukwezi kwa karindwi, hagakurikiraho Isabato y’umunsi wa munani y’imihango, igereranya Isabato y’umwaka wa karindwi y’ubutaka.

Verses one to twenty-two represent Christ’s work as the Heavenly High Priest in the holy place; verses twenty-three to forty-four represent His work in the Most Holy Place. Leviticus is a symbol of the priests, and it represents Christ High Priestly ministry. The alpha Sabbath of the seventh-day reaches back to creation, and the omega seventh-year Sabbath reaches to the Earth made new. Leviticus twenty-three historically spans from creation to re-creation.

Imirongo ya mbere kugeza ku ya makumyabiri n’ibiri igereranya umurimo wa Kristo nk’Umutambyi Mukuru wo mu ijuru mu cyumba cyera; imirongo ya makumyabiri n’itatu kugeza ku ya mirongo ine n’ine igereranya umurimo We mu Cyumba Cyeranda Cyera cyane. Abalewi ni ikigereranyo cy’abatambyi, kandi ihagararira umurimo wa Kristo w’Ubutambyi Bukuru. Isabato ya alfa y’umunsi wa karindwi isubira inyuma ikagera ku irema, kandi Isabato ya omega y’umwaka wa karindwi irambura ikagera ku isi yahinduwe nshya. Abalewi makumyabiri na batatu mu mateka hakubiyemo kuva ku irema kugera ku byaremwe bundi bushya.

The joy or shame of the prophetic message is a symbol of those who have the message of the Midnight Cry or a counterfeit. Until this truth is factored into the narrative, the issue that produces the shame is missed. Those who possess the genuine oil, will not miss this point. The joy is represented by those whose sins have been removed, and they are presented by those who are celebrating the feast of tabernacles.

Ibyishimo cyangwa isoni by’ubutumwa bw’ubuhanuzi ni ikimenyetso cy’abafite ubutumwa bw’Induru yo mu Gicuku cyangwa ubwigano bwabwo. Kugeza ubwo uku kuri kwinjijwe mu nkuru, ikibazo gitera isoni ntikigaragara. Abafite amavuta nyakuri ntibazabura kubona iyi ngingo. Ibyishimo bishushanywa n’abavanyweho ibyaha byabo, kandi bahagarariwe n’abari kwizihiza umunsi mukuru w’Ingando.

> And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.

> Nuko Jambo yigira umuntu, abana natwe, (natwe twitegereza ubwiza bwe, ubwiza nk’ubw’Umwana w’ikinege ukomoka kuri Se,) yuzuye ubuntu n’ukuri. Yohana 1:14.

The Greek word translated as “dwelt” means “to tabernacle.” Jesus became flesh and tabernacled with us. He took our human nature, our tabernacle, our tent, our booth, our flesh. Peter said it this way:

Ijambo ry’Ikigereki ryahinduwemo ngo “yabanye” risobanura “gushinga ihema.” Yesu yabaye umubiri, ashinga ihema muri twe. Yafashe kamere yacu ya kimuntu, ihema ryacu, amahema yacu, ubwugamo bwacu, umubiri wacu. Petero yabivuze muri aya magambo:

> Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. 2 Peter 1:13, 14.

> Ni byo rwose, mbona bikwiriye ko, nkiri muri iyi hema, mbakangura mbibutsa; nzi yuko vuba ngiye kwiyambura iyi hema yanjye, nk’uko Umwami wacu Yesu Kristo yabinyeretse. 2 Petero 1:13, 14.

Paul said it this way:

Pawulo yabivuze muri ubu buryo:

> For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 2 Corinthians 5:1–4.

> Kuko tuzi ko niba inzu yacu yo ku isi, ari yo iyi ihema, isenyutse, dufite inyubako yavuye ku Mana, inzu itakozwe n’amaboko, ihoraho mu ijuru. Kuko muri iyi turaniwe, twifuza cyane kwambikwa ya nzu yacu iva mu ijuru; kugira ngo, nitwambikwa, tutazaboneka turi ubusa. Kuko twebwe abari muri iri hema turanihira, turemerewe n’umutwaro; si uko twifuza kwamburwa, ahubwo ni ukwambikwa hejuru y’ibyo twambaye, kugira ngo ibipfa bimizwe n’ubugingo. 2 Abakorinto 5:1–4.

The feast of tabernacles is symbolic of the sealing of the one hundred and forty-four thousand, which is accomplished when the windows of heaven are opened. When the sins of the one hundred and forty-four thousand are removed, the Holy Spirit will be poured out without measure upon the church triumphant. Judgment is finished for the one hundred and forty-four thousand and they that are sealed go forth to proclaim the loud cry of the third angel under the power of the Holy Spirit as represented with the feast of Tabernacle’s.

Umunsi Mukuru w’Ingando ni ikimenyetso cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine, bikorwaho igihe amadirishya y’ijuru akinguwe. Ibyaha by’abo bihumbi ijana na mirongo ine na bine nibikurwaho, Umwuka Wera azasukwa ku itorero rinesha atagira urugero. Urubanza ruzaba rurangirijwe abo bihumbi ijana na mirongo ine na bine, kandi abashyizweho ikimenyetso bazagenda batangaza ijwi rirenga ry’umumarayika wa gatatu bayobowe n’imbaraga z’Umwuka Wera, nk’uko bishushanywa n’Umunsi Mukuru w’Ingando.

Our body is a temple, and a tent, which is a tabernacle. Those who gathered to Jerusalem to celebrate the feast of tabernacles, were celebrating that their sins had been blotted out. Moses was used to raise the tabernacle in the wilderness, and the feast of tabernacles at the end was celebrated by living in booths in the wilderness, for Jesus always illustrates the end with the beginning.

Umubiri wacu ni urusengero, kandi ni ihema, ari ryo taberenakulo. Abateraniraga i Yerusalemu kwizihiza umunsi mukuru w’ingando, bizihizaga ko ibyaha byabo byari byarahanuweho. Mose yakoreshejwe mu guhagarika taberenakulo mu butayu, kandi umunsi mukuru w’ingando ku iherezo wizihizwaga no kuba mu ngando mu butayu, kuko Yesu buri gihe agereranya iherezo n’intangiriro.

> Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Hebrews 3:1–6.

> Nuko rero, bene Data bera, basangiye ihamagarwa ryo mu ijuru, mutekereze ku Ntumwa no ku Mutambyi Mukuru w’ibyo twatura, ari we Kristo Yesu; wabaye indahemuka ku wamushyizeho, nk’uko na Mose yari indahemuka mu nzu ye yose. Kuko uwo yabonetse ko akwiriye icyubahiro kiruta icya Mose, nk’uko uwubatse inzu ahabwa icyubahiro kiruta icy’inzu. Kuko inzu yose yubakwa n’umuntu runaka; ariko uwubatse byose ni Imana. Kandi Mose rwose yari indahemuka mu nzu ye yose nk’umugaragu, kugira ngo abe ubuhamya bw’ibizavugwa nyuma; ariko Kristo we yari nk’Umwana utegeka inzu ye bwite; inzu ye ni twe, nitugundira tudahungabanye icyizere n’ibyishimo by’ibyiringiro kugeza ku iherezo. Abaheburayo 3:1–6.

Moses was the faithful servant that God used to erect the tabernacle temple, but Christ as the High Priest and Apostle hath more honor than the servant Moses. Every house, from Moses’ tabernacle temple, to Solomon’s temple, to Herod’s forty-six-year remodeled temple, the human temple with its 46 chromosomes and the Millerite temple of 1798 unto 1844 were all built by God. In the prophetic line of the various manifestations of temples, that would begin in the Garden of Eden, then after sin, at the gate of the Garden, then after the flood at altars unto Moses; the three primary waymarks are Moses, Christ and the one hundred and forty-four thousand.

Mose yari umugaragu wizerwa Imana yakoresheje kubaka urusengero rw’ihema, ariko Kristo, nk’Umutambyi Mukuru n’Intumwa, afite icyubahiro kiruta icy’umugaragu Mose. Inzu yose, uhereye ku rusengero rw’ihema rwa Mose, no ku rusengero rwa Salomo, no ku rusengero Herode yongeye kubaka mu myaka mirongo ine n’itandatu, urusengero rw’umuntu rufite amakoromosomu 46, n’urusengero rw’Abamillerite rwo kuva mu 1798 kugeza mu 1844, byose byubatswe n’Imana. Mu murongo w’ubuhanuzi w’amagaragarira atandukanye y’insengero, utangirira mu Ngobyi ya Edeni, hanyuma nyuma y’icyaha ku irembo ry’iyo Ngobyi, maze nyuma y’umwuzure ku bicaniro kugeza kuri Mose; ibimenyetso-ngenzi bitatu by’ingenzi ni Mose, Kristo, n’ibihumbi ijana na mirongo ine na bine.

Moses and Christ represent the alpha and omega of ancient Israel, and together they represent the combination of humanity and Divinity, which is also represented by the one hundred and forty-four thousand. At the arrival of the third angel, in Revelation chapter eleven, John is told to measure the temple, and at the arrival of that same angel at 9/11, John is told to measure the temple again. In both cases he is told to leave off the courtyard of 1,260 days. In 2023, the same angel arrived, and God’s people are now called to measure the temple. The 1,260 days, or three days and a half ended in 2023, and from that point until just before the Sunday law the temple is to be raised. 2024 marked the laying of the foundations, and it saw the rebellion manifested as a group which “despised the day of small things,” protesting Miller’s identification of the symbol that establishes the vision.

Mose na Kristo bahagarariye alfa na omega bya Isirayeli ya kera, kandi hamwe bahagarariye ihuriro ry’ubumuntu n’Ubumana, iryo na ryo rikaba rihagarariwe n’ibihumbi ijana na mirongo ine na bine. Mu kuza kw’umumarayika wa gatatu, mu Byahishuwe igice cya cumi na kimwe, Yohana abwirwa gupima urusengero, kandi mu kuza kw’uwo mumarayika nyine kuri 9/11, Yohana yongera kubwirwa gupima urusengero. Muri izo mpande zombi abwirwa kureka urugo rw’inyuma rw’iminsi 1,260. Mu mwaka wa 2023, uwo mumarayika nyine yarageze, kandi ubu ubwoko bw’Imana burahamagarirwa gupima urusengero. Iminsi 1,260, cyangwa iminsi itatu n’igice, yarangiye mu 2023, kandi uhereye icyo gihe kugeza mbere gato y’itegeko ryo ku cyumweru urusengero rugomba kuzamurwa. Umwaka wa 2024 waranze ishyirwaho ry’imfatiro, kandi wabonyemo ubugome bwo kwigomeka bugaragara nk’itsinda “ryasuzuguye umunsi w’ibintu bito,” ryamagana uko Miller yagaragaje ikimenyetso gishyiraho iyerekwa.

> Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:8–10.

> Nuko ijambo ry’Uwiteka ryongera kunzaho, riti: Amaboko ya Zerubabeli ni yo yashyize urufatiro rw’iyi nzu; kandi amaboko ye ni yo azayirangiza; maze muzamenya yuko Uwiteka Nyiringabo ari we wantumye kuri mwe. Kuko ni nde wasuzuguye umunsi w’ibitangira bito? Kuko bazanezerwa, kandi bazabona urusinga rw’umuringoti mu kuboko kwa Zerubabeli ari kumwe na ba barindwi; abo ni bo maso y’Uwiteka, anyuranamo isi yose. Zekariya 4:8–10.

To reject Miller’s identification that it is Rome that establishes the vision, is to reject the foundations, and it is “to despise the day of small things.” The Millerite movement was the alpha movement of the first and second angels’ and the movement of the one hundred and forty-four thousand is the omega movement of the third angel. It is twenty-two times more powerful than the alpha. In this prophetic sense the foundations of the Millerite movement is “the day of small things.” To despise any foundational truth represented upon Habakkuk’s two tables, is to die, for the vision that is established in verse fourteen of Daniel eleven is the same vision Solomon identified.

Kwanga kumenya kwa Miller ko ari Roma ishyiraho iyerekwa, ni ukwanga urufatiro, kandi ni “ugusuzugura umunsi w’ibintu bito.” Umuryango w’Abamillerite wari urugendo rwa alufa rw’abamarayika ba mbere n’uwa kabiri, kandi urugendo rw’abo ibihumbi ijana na mirongo ine na bine ni urugendo rwa omega rw’umumarayika wa gatatu. Rurusha alufa imbaraga incuro makumyabiri na ebyiri. Muri uwo mujyo w’ubuhanuzi, urufatiro rw’urugendo rw’Abamillerite ni “umunsi w’ibintu bito.” Gusuzugura ukuri kose k’urufatiro kugaragajwe ku bisate bibiri bya Habakuki, ni ugupfa, kuko iyerekwa rishyizweho mu murongo wa cumi na kane wa Daniyeli cumi n’umwe ari ryo yeretwa na Salomo yagaragaje.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Aho kutari iyerekwa, abantu bararimbuka; ariko ukomeza amategeko arahiriwe. Imigani 29:18.

The capstone vision is marvelous, for it identifies that the foundational cornerstone is also the capstone, but with twenty-two times more power. The alpha foundational test of 2024 was the external intellectual sealing message and the omega temple test of 2026 is the internal spiritual sealing message. One identifies the image and mark of the beast and the other the image and mark of God. That omega internal test is represented by the two symbols of Miller’s dream that must be defined in the context of the events of the latter days. What is the storehouse? and what is the meat?

Iyerekwa ry’ibuye risoza ni iry’igitangaza, kuko rigaragaza ko ibuye rikomeza urufatiro ari na ryo buye risoza, ariko rifite imbaraga zikubye inshuro makumyabiri na kabiri. Ikigeragezo cya mbere, ari cyo alpha, cy’umusingi cyo mu wa 2024, cyari ubutumwa bw’ugushyirwaho ikimenyetso bwo hanze, bwo mu bwenge; naho ikigeragezo cya omega cy’urusengero cyo mu wa 2026 ni ubutumwa bw’ugushyirwaho ikimenyetso bwo imbere, bwo mu mwuka. Kimwe kigaragaza ishusho n’ikimenyetso by’inyamaswa, ikindi na cyo kikagaragaza ishusho n’ikimenyetso by’Imana. Icyo kigeragezo cya omega cyo imbere gihagarariwe n’ibimenyetso bibiri byo mu nzozi za Miller bigomba gusobanurwa mu rwego rw’ibyabaye byo mu minsi y’imperuka. Ikigega ni iki? kandi inyama ni iki?

We will continue these things in the next article.

Tuzakomeza ibi bintu mu ngingo ikurikira.

A Jewish marriage in Jesus’ time unfolded in three major phases, often spread over months or a year. The first step was the legal marriage, called the betrothal, at which point the marriage is legally established, but the bride and groom remain separated, while the groom returned to his father’s house to prepare a place for his bride. This is why Mary, Joseph’s wife was called his wife, even before they lived together. Unfaithfulness in this period of time was considered adultery.

Ubukwe bw’Abayahudi mu gihe cya Yesu bwagendaga bugaragara mu byiciro bitatu by’ingenzi, akenshi bigakwirakwira mu mezi menshi cyangwa umwaka. Intambwe ya mbere yari ugushyingirwa kwemewe n’amategeko, kwitwaga ugusaba no gusezerana, aho ubukwe bwabaga bumaze gushingwa mu buryo bwemewe n’amategeko, ariko umugeni n’umukwe bakaguma batandukanye, mu gihe umukwe yasubiraga mu nzu ya se gutegurira umugeni we aho azaba. Ni cyo gituma Mariya, umugore wa Yosefu, yitwaga umugore we, na mbere y’uko babana. Ubuhemu muri icyo gihe bwafatwaga nk’ubusambanyi.

The waiting period was uncertain and could be days, weeks or months. The uncertainty is an essential element of the parable. The father might wait for up to a year, to confirm the brides celibacy. The groom did not announce the exact day or hour of his return, for it was his father’s decision to decide when, so the bride knew the wedding was coming—but not when. This uncertainty was intentional, and until the father commanded the groom to go and get his bride everything involved tarried.

Igihe cyo gutegereza nticyari kizwi, kandi cyashoboraga kumara iminsi, ibyumweru cyangwa amezi. Uku kutamenya ni ikintu cy’ingenzi cyane muri uwo mugani. Se yashoboraga gutegereza kugeza ku mwaka umwe, kugira ngo yemeze ubusugi bw’umugeni. Umukwe ntiyatangazaga umunsi cyangwa isaha nyayo yo kugarukaho kwe, kuko byari icyemezo cya se kugena igihe, bityo umugeni akamenya ko ubukwe buje—ariko ntamenye igihe buzazira. Uku kutamenya kwari kugambiriwe, kandi kugeza ubwo se ategetse umukwe kujya kuzana umugeni we, ibyari birebana na byo byose byakererezwaga.

When the father said, “go and get your bride,” the groom would come at night, with friends, shouting and blowing a trumpet. It would always occur at night to avoid travelling long distances in the heat of the day, which can be oppressive in land of Israel. Torches and oil were required, for there were no street lights, and the procession could last hours. The actual ritual expression in the ancient Hebrew marriages that was proclaimed during the processions was, “Behold the bridegroom cometh!”

Igihe se yavugaga iti: “Genda uzane umugeni wawe,” umukwe yazaga nijoro, ari kumwe n’incuti ze, basakuza kandi bavuza impanda. Byahoraga bibaho nijoro kugira ngo birinde kugenda urugendo rurerure mu bushyuhe bwo ku manywa, bushobora kuremerera abantu mu gihugu cya Isirayeli. Itoroshi n’amavuta byabaga bikenewe, kuko nta matara yo ku mihanda yabagaho, kandi urugendo rw’uwo mutambagiro rwashoboraga kumara amasaha menshi. Imvugo y’umuhango nyakuri yakoreshejwe mu bukwe bw’Abaheburayo ba kera, yatangazwaga muri iyo mitambagiro, yari iyi: “Dore umukwe araje!”

The virgins (bridesmaids) in the parable were not random women, they were the bride’s attendants, waiting with her, expected to join the procession, and responsible to be ready at any hour and to carry their own oil to light the path to the groom’s house. The torches burned fast, so it was a necessity to bring extra oil, in case of a long journey. There was no communal sharing of the oil.

Abakobwa b’inkumi (abagenza b’umugeni) bo muri uwo mugani ntibari abagore batoranyijwe gusa uko bishakiye, ahubwo bari abafasha b’umugeni, bamutegereje bari kumwe na we, bari bitezwe ko baza kwinjira mu rugendo rw’akarasisi, kandi bafite inshingano yo guhora biteguye isaha iyo ari yo yose no kwitwaza amavuta yabo bwite kugira ngo bacanire inzira ijya ku nzu y’umukwe. Ibyo by’amatara byashiraga vuba, bityo rero byari ngombwa kuzana andi mavuta y’inyongera, mu gihe urugendo rwaba rurerure. Nta gusangirirana rusange kw’amavuta kwabagaho.

The delay is normal in the ancient procession and marriage and was not a problem culturally. Delays were expected, and falling asleep was normal. The distinction is not in the sleeping, but in the preparation, not the wakefulness. The foolish virgins didn’t plan for a delay as the wise ones did. Everyone would sleep for the period from the legal betrothal to the consummation may take a year.

Gutinda si ikintu kidasanzwe mu rugendo rwa kera no mu gushyingirwa, kandi mu muco ntikwafatwaga nk’ikibazo. Gutinda kwari guteganyijwe, kandi gusinzira byari ibisanzwe. Itandukaniro ntiriri mu gusinzira, ahubwo riri mu kwitegura, si mu kuba maso. Abakobwa b’abapfapfa ntibateganyije gutinda nk’uko abanyabwenge babigenje. Bose bari gusinzira, kuko igihe kiri hagati yo gukwa mu buryo bw’amategeko no gusohora ubukwe gishobora gufata umwaka umwe.

Once the procession reached the groom’s house, the marriage feast began and the door was shut permanently and late arrivals were not admitted. This was not cruelty—it was custom, for anyone knocking later after the door was shut meant they were not part of the procession.

Igihe urugendo rw’abari baherekeje umukwe rwageraga mu nzu y’umukwe, ibirori by’ubukwe byahitaga bitangira, maze urugi rugafungwa burundu, kandi abageraga batinze ntibemererwe kwinjira. Ibyo ntibyabaga ari ubugome—ahubwo byari umugenzo, kuko umuntu wese wakomangaga nyuma, urugi rumaze gufungwa, byasobanuraga ko atari mu bagize urwo rugendo.

Jesus wasn’t inventing imagery, and He provided no explanation of this parable as He often did. He did not need to provide an explanation, for all these cultural details were fully understood by His audience. Jesus was identifying a literal Eastern marriage, not abstraction.

Yesu ntiyashyiragaho amashusho mashya, kandi nta bisobanuro yatanze kuri uyu mugani nk’uko yakundaga kubigenza kenshi. Ntiyari akeneye gutanga ibisobanuro, kuko ibyo bisobanuro byose by’umuco byasobanukirwaga neza n’abamwumvaga. Yesu yerekezaga ku bukwe nyakuri bwo mu Burasirazuba, atari ku kintu kidasobanutse cy’umuzimanganyo.

The details are upheld fully from the Hebrew testimony, as well as the historians of the Roman and Greek periods.

Ibisobanuro birambuye bishimangirwa mu buryo bwuzuye n’ubuhamya bw’Igiheburayo, kimwe n’abanyamateka bo mu bihe by’Abaroma n’Abagiriki.

The Mishnah (2nd century AD, but preserving pre-70 AD Temple-era customs)

Mishina (ikinyejana cya 2 nyuma ya Kristo, ariko ibungabunga imigenzo yo mu gihe cy’Urusengero mbere ya 70 nyuma ya Kristo)

The Talmud (later compilation, but quoting earlier practice)

Talimudi (inyandiko yakusanyijwe nyuma, ariko isubiramo imigenzo yo hambere)

Josephus (1st century Jewish historian)

Yosefusi (umwanditsi w’amateka w’Umuyahudi wo mu kinyejana cya mbere)

Rabbinic wedding liturgy and legal discussions

Imihango y’ubukwe bwa rabenikazi n’ibiganiro by’amategeko yabo

Greco-Roman observers of Judea

Indorerezi bo mu muco w’Abagiriki n’Abaroma bareberaga i Yudaya

Josephus does not give a neat “wedding manual,” but the legal and cultural details he assumes align exactly with the Mishnah/Talmud descriptions. The Mishnah is the key source.

Yosefusi ntatanga “igitabo cy’amabwiriza y’ubukwe” giteguye neza, ariko ibisobanuro by’amategeko n’umuco ashingiraho bihura neza rwose n’ibisobanuro byo muri Mishina/Talmudi. Mishina ni yo soko y’ingenzi.

The parable landed so hard on a 1st-century Jewish listener, for nothing in Matthew 25 needed explaining. The midnight arrival was normal, the lamps and oil were obvious necessities, and a delay between the legal marriage betrothal and the midnight procession was expected, and the shut door was standard operating procedure! The virgins who were excluded, were ashamed, and to the Jewish audience of Jesus’ period, the foolish virgin’s shame was absolutely deserved. Fully knowing the ritual, Jesus’ audience would have no sympathy for the foolish virgins, for everyone knew the preparation was an absolute responsibility for any virgin that was asked to be in the procession. These truths were so obvious to the Jewish audience that Jesus never needed to provide any explanation of the parable.

Uyu mugani wagwiraga cyane umutima w’umwumviriza w’Umuyahudi wo mu kinyejana cya mbere, kuko nta na kimwe cyo muri Matayo 25 cyari gikeneye gusobanurwa. Ukuza mu gicuku byari bisanzwe, amatabaza n’amavuta byari ibikenewe bigaragara, kandi gutinda hagati yo gusaba no gusezerana byemewe n’amategeko n’urugendo rwo mu gicuku byari ikintu cyari gitegerejwe, kandi urugi rukingwa byari uburyo busanzwe bukurikizwa! Abo bakobwa b’inkumi bahejwe bari bafite isoni, kandi ku bateze amatwi b’Abayahudi bo mu gihe cya Yesu, isoni z’umukobwa w’inkumi w’umupfapfa zari izikwiriye rwose. Kubera ko abamwumvaga bari bazi neza uwo muhango, nta mpuhwe na nkeya bari kugira ku bakobwa b’inkumi b’abapfapfa, kuko buri wese yari azi ko kwitegura byari inshingano ntakuka y’inkumi yose yasabwaga kujya muri urwo rugendo. Ibi kuri abo bateze amatwi b’Abayahudi byari bigaragara cyane ku buryo Yesu atigeze akenera gutanga ibisobanuro by’uwo mugani.

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