Article

# The Hour of God's Judgment is Come - Number One

Igihe cy’Urubanza rw’Imana Kirasohoye — Umubare wa Mbere

The Judgment of the Living and the Prophetic Significance of 9/11

Urubanza rw’Abazima n’Ibisobanuro by’Ubuhanuzi bya 9/11

Author

Jeff Pippenger

Published

December 18, 2024

Formats

PDF
Word
Song MP3

For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?

Mu gihe kitari gito, koko uhereye ako kanya nyuma ya 9/11, twakomeje kwigisha tudahwema ko urubanza rw’abazima rwatangiye kuri 9/11. Twasobanukiwe uku kuri tubikesha ubuhamya bwinshi bwa Bibiliya, bwabushyigikiraga buvuye mu byerekezo bitandukanye rwose. Kuva muri Nyakanga 2023, twasobanukiwe ibisobanuro birambuye birenzeho byerekeye urubanza rw’abazima rwatangiye kuri 9/11, ugereranyije n’ibisobanuro birambuye byari byaravumbuwe gato nyuma ya 9/11. Kuki urubanza rw’abazima rwatangiye kuri 9/11? Urubanza rw’abazima rwo muri Bibiliya ni iki?

In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.

Mu gice cya mbere cy’igitabo cy’Ibyahishuwe, ikiranga nyamukuru Kristo agaragazwaho ni uko ari Alufa na Omega, Intangiriro n’Iherezo, Uwa Mbere n’Uwa Nyuma. Atanga urugero rw’uwo mwihariko nyine w’imico ye igihe yategekaga Yohana kwandika ibintu byariho, kandi muri uko kubikora Yohana yari kuba ananditse n’ibizaza. Yesu iteka agaragaza iherezo akoresheje intangiriro. Uko ni ko ari.

The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.

Bibiliya igaragaza ko Yesu ari Jambo. Igitabo cya mbere cyo muri Bibiliya, Itangiriro, gisobanura “intangiriro.” Igitabo cya nyuma cya Bibiliya ni Ibyahishuwe, kandi ukuri kwabanje gutangazwa mu gitabo cy’Itangiriro kwitabwaho mu gitabo cy’Ibyahishuwe. Itangiriro ni Alufa, kandi Ibyahishuwe ni Omega; kandi byombi hamwe ni Jambo, kandi Jambo ni Yesu, ari we Alufa na Omega. Umukono w’Imana, cyangwa izina ryayo, ryanditswe muri buri murongo w’ubuhanuzi bwo muri Bibiliya. Uwo mukono wemeza ko umucyo uri muri uwo murongo ari ukuri.

If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?

Niba isobanuro by’umurongo w’ubuhanuzi kidafite ikimenyetso cy’Imana, ari ryo zina ryayo, ari na yo mico yayo, icyo gisobanuro rero kiba kitari cyo. Hari ibindi bipimo na byo bikwiriye kwitabwaho mu gusobanura Ijambo ry’Imana ry’ubuhanuzi, ariko ikizamini cyose umuntu ashobora gukoresha, gikwiye gusobanurirwa mu Ijambo ry’Imana. Niba nta bipimo byahimbwe n’abantu bihari, habaho ibisobanuro bike byahimbwe n’abantu. None se, kuki? Kandi iki? Mbese urubanza rwa Bibiliya rw’abazima rwatangiye ku wa 9/11?

When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.

Igihe Kristo Yimenyekanisha mu gitabo cy’Ibyahishuwe, Yivuga ko ari Intangiriro n’Iherezo, kandi agakoresha umuhanuzi Yohana kugira ngo yerekane icyo uwo mwimerere w’imico Ye usobanura. Yerekana ubutumwa bw’igitabo cyose ko ari uguhishurwa kwe Ubwe. Ategeka Yohana kwandika ibyariho icyo gihe mu isi ya Yohana, kandi mu kubikora gutyo Yohana yari kuba yandika ibyazabaho ku iherezo ry’isi. Yohana yari umwe mu bayobozi cumi na babiri ku ntangiriro y’itorero rya Gikristo, bityo rero Yohana akaba ashushanya iherezo ry’itorero rya Gikristo, rigereranywa n’abihumbi ijana na mirongo ine na bine n’imbaga nyamwinshi bo mu Byahishuwe igice cya karindwi.

The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.

Uko gutekereza kwa Bibiliya kuri uku: Yesu ni Jambo, ari ryo ibintu byose byaremewemo; Jambo ryahoranye na Se iteka ryose, kandi ni na Bibiliya, kuko ari we Jambo ry’Imana. Ikiranga cya mbere cy’imico ya Kristo gitangizwa mu butumwa bwa nyuma bwo mu Ijambo ry’Imana ni uko agaragaza iherezo ry’ikintu, akoresheje intangiriro y’icyo kintu nyine. Niba uku kuri kwerekeye imico y’Imana kudashyizwe mu isomo umuntu yiga rya Bibiliya, ntashobora kumenya by’ukuri uko urubanza rw’abazima ruri, n’impamvu rwatangiye ku wa 9/11, kandi icy’ingenzi kurushaho, impamvu ruri hafi kurangira.

As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.

Nk’urugero rw’ihame rya Alufa na Omega, Isirayeli ya kera ishushanya Isirayeli y’iki gihe, ari ryo kuri k’ubuhanuzi rishobora no kuvugwa ko Isirayeli ya busanzwe ishushanya Isirayeli ya mwuka. Uko byaba bivuzwe kose, Isirayeli ya kera ya busanzwe n’Isirayeli y’iki gihe ya mwuka byombi bifite amateka yo mu ntangiriro n’amateka yo ku iherezo. Atatu muri ayo mateka ane ari mu gihe cyahise, kandi ubu turi mu mateka ya kane kandi ya nyuma.

The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.

Amateka atatu yo mu bihe byahise agereranya abahamya batatu b’igisekuru cya nyuma cy’amateka y’isi. Ayo mateka atatu yo mu bihe byahise aranga igisekuru kigereranywa nk’ibihumbi ijana na mirongo ine na bine mu gitabo cy’Ibyahishuwe. Hari n’indi mirongo y’ubuhanuzi y’amateka na yo ivuga ku bihumbi ijana na mirongo ine na bine, ariko uwo mubare w’ibihumbi ijana na mirongo ine na bine urimo ikimenyetso cy’ubuhanuzi cy’uko ibihumbi ijana na mirongo ine na bine ari bo bagereranywa mu buryo bw’ubuhanuzi no kugwiza imiryango cumi n’ibiri ya Isirayeli ya kera nyakuri, n’intumwa cumi n’ebyiri za Isirayeli ya none yo mu buryo bw’umwuka.

As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.

Nk’urundi rugero rw’Ibanze n’Iherezo, abamarayika batatu bo mu Ibyahishuwe igice cya cumi na kane bagaragaza amateka y’itangiriro n’iherezo. Umuryango wa ba Millerite ugereranya amateka y’itangiriro y’ubutumwa bw’abamarayika batatu, kandi umuryango w’abihumbi ijana na mirongo ine na bine ugereranya amateka yo ku iherezo ry’ubutumwa bw’umumarayika wa gatatu. Umuryango wa alpha watangaje ugufungurwa kw’urubanza rw’iperereza ku wa 22 Ukwakira 1844. Umuryango wa omega watangaje ugufungurwa kw’urubanza rw’abazima, ugaragaza ko rwatangiye ku wa 9/11.

A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.

Urugero rwa gatatu rwa Alufa na Omega, rworoshye kwemezwa n’uguhumekerwa, ni uru: ko mu ntangiriro, ari yo ngendo ya alufa y’Abamilerite, umugani w’abakobwa cumi b’inkumi wasohoye uko wakabaye ijambo ku rindi. Mushiki wa White agaragaza amateka y’Abamilerite mu gitabo, Intambara Ikomeye, mu rwego rw’iyo migani yasohoraga muri icyo gihe. Yigisha ko kandi ingendo ya omega y’abihumbi ijana na mirongo ine na bine na yo izasohoza umugani w’abakobwa cumi b’inkumi uko wakabaye ijambo ku rindi. Ubuhamya butatu bugufi bwa Kristo bwerekana ko imperuka ihuzwa n’intangiriro.

At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.

Mu ntangiriro za Isirayeli ya kera, Umwami yagiranye isezerano n’Abaheburayo nk’uko byagaragajwe n’amaraso ku nkomanizo z’imiryango, kandi ibyo ni byo rwose bivugwa bwa mbere ku Rwamo rwo mu Gicuku mu Ijambo ry’Imana. Umubatizo ni ikimenyetso cy’umubano w’isezerano na Kristo, kandi Pawulo atwigisha ko Abaheburayo bavuye muri Egiputa bose babatijwe “mu gicu” no mu “Nyanja Itukura.” Bamaze kurenga inyanja bahawe manu, ari yo, mu bindi, ikimenyetso cy’Isabato y’umunsi wa karindwi mu rwego rw’uko yari ikigeragezo.

The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.

“Manu” ishushanya ikigeragezo cyabo cya mbere, kandi ubwo batsindwaga ikigeragezo cyabo cya cumi kandi cya nyuma igihe bangaga ubutumwa bwa Yosuwa na Kalebu, icyo gihe Uwiteka yarabahakanye nk’ubwoko bwe bw’isezerano, maze agirana isezerano na Yosuwa na Kalebu. Igihe amaherezo binjiraga mu Gihugu cy’Isezerano, umuhango wo gukebwa ntiwakorewe abo bagabo bavukiye muri iyo myaka mirongo ine, kuko uwo muhango wari warahagaze igihe cy’ubwigomeke bwa Kadeshi, maze wongera gushyirwaho i Kadeshi mbere gato yo kwinjira. Ibi ni ikimenyetso cy’Alufa na Omega.

The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.

Iyo myaka mirongo ine yo kuzerera mu butayu yatangijwe no kwigomeka ku butumwa bwa Yosuwa na Kalebu, kandi yarangijwe no kwigomeka kwa Mose igihe yakubitaga Igitare, bityo agahagararira nabi imico n’umurimo by’Imana. Intangiriro ya Isirayeli ya kera isobanura iherezo rya Isirayeli ya kera.

At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.

Ku iherezo rya Isirayeli ya kera, Yesu nk’“Intumwa y’Isezerano” ivugwa muri Malaki igice cya gatatu, yaje gukomeza “isezerano” na benshi mu cyumweru kimwe, asohoza ibivugwa muri Daniyeli igice cya cyenda. Nk’Intumwa y’Isezerano, Kristo yagiranye isezerano n’itorero rya Gikristo muri ya mateka nyirizina aho yanyuze ku bantu b’isezerano rya mbere. Mu ntangiriro za Isirayeli ya kera nk’ubwoko bw’isezerano bw’Imana, Uwiteka yanyuze ku bandi bantu bari baragiriwe isezerano mbere, maze agirana isezerano n’ubwoko bushya bwatoranyijwe. Ibyo ni byo yakoze rwose no ku iherezo rya Isirayeli ya kera.

A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?

Ikimenyetso cy’isezerano ni ugushyingirwa; kandi uhereye ku ivuka rya Kristo kugeza ku irimbuka rya Yerusalemu mu mwaka wa 70 nyuma ya Kristo, ubuhanuzi bugaragaza ukwahukana kw’Imana na Isirayeli ya kera isanzwe kugenda gukura buhoro buhoro. None se, ni ryari ukwahukana kwatangiye kugira agaciro koko: igihe cy’ivuka Rye, urupfu Rwe, igihe Sitefano yaterwaga amabuye, cyangwa irimbuka rya Yerusalemu?

> “Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.

> “Hagati aho abasengaga baturutse mu mahanga yose bashakaga urusengero rwari rwaratangiwe gusengerwamo Imana. Rurabagirana zahabu n’amabuye y’agaciro menshi, rwari icyerekezo cy’ubwiza n’ubuhangange. Ariko Yehova ntiyari agikibonekamo muri iyo ngoro y’uburanga. Isirayeli nk’ishyanga yari yaramaze kwitandukanya n’Imana. Igihe Kristo, hafi y’irangizwa ry’umurimo We ku isi, yarebaga ubwa nyuma imbere mu rusengero, yaravuze ati: ‘Dore, inzu yanyu mubasigiwe ari umusaka.’ Matayo 23:38. Kugeza icyo gihe yari yarise urusengero inzu ya Se; ariko ubwo Umwana w’Imana yasohokaga muri izo nkuta, ukubaho kw’Imana kwakuweho iteka muri urwo rusengero rwari rwubakiwe icyubahiro Cye.” Ibyakozwe n’Intumwa, 145.

The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.

Bukeye bw’umunsi wakurikiyeho winjira kwa Kristo kwo mu ntsinzi, yatangaje ko inzu y’Abayuda yari isigaye ari umusaka, kandi ubutane bwari bushyizweho iherezo. Bityo rero, ubutane bwashyizweho iherezo izuba rirenze ku munsi wo kwinjira kwo mu ntsinzi.

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!

> “Yerusalemu yari umwana yitagaho, kandi nk’uko se w’umunyempuhwe aririra umwana wayobye, ni ko Yesu yaririye uwo mujyi yakundaga. Ni gute nagutā? Ni gute nabona weguriwe kurimbuka? Mbese ngomba kukureka ngo wuzuze igikombe cy’ubugome bwawe? Ubugingo bumwe bufite agaciro kenshi ku buryo, ubigereranyije na bwo, isi nyinshi zose ziba nk’aho nta cyo zimaze; nyamara aha hari ihanga ryose ryari rigiye kuzimira. Izuba ryari rigiye kurenga iburengerazuba nirihisha mu ijuru, umunsi w’Ubuntu Yerusalemu yari ifite wagombaga kurangira. Igihe urwo rugendo rwari ruhagaze ku musozi wa Elayono, Yerusalemu yari itararengerwa no kwihana. Muri uwo mwanya marayika w’imbabazi yari ahina amababa ye ngo amanuke ava ku ntebe y’ubwami ya zahabu, aharire ubutabera n’urubanza rwihuta rwari ruri hafi kuza. Ariko umutima munini wa Kristo wuzuye urukundo wakomeje kwingingira Yerusalemu, wari warasuzuguye imbabazi zayo, warasuzuguye imiburo yayo, kandi wari hafi kwisiga amaboko amaraso yayo. Iyo Yerusalemu yihana gusa, ntibyari bigenze nabi cyane. Mu gihe imirasire ya nyuma y’izuba rirenga yari ikiri ku rusengero, ku minara no ku ndunduro z’inyubako, mbese nta marayika mwiza wari kuyiyobora ngo igere ku rukundo rw’Umukiza, maze ikirinde kurimbuka kwayo? Wa mujyi mwiza ariko wanduye, wari warateye abahanuzi amabuye, wari waranze Umwana w’Imana, kandi wari wishegesha ubwayo ingoyi z’uburetwa kubera kutihana kwawo,—umunsi wawo w’imbabazi wari hafi kurangira!”

> “Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.

> “Na noneho Umwuka w’Imana yongeye kuvugana na Yerusalemu. Mbere y’uko uwo munsi urangira, ubundi buhamya bwerekejwe kuri Kristo buratangwa. Ijwi ry’ubuhamya rirarangururwa, risubiza ihamagarwa riturutse mu gihe cya kera cy’ubuhanuzi. Niba Yerusalemu yumva iryo hamagarwa, niba yemera Umukiza winjira mu marembo yayo, irashobora gukizwa.”

> “Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:

> “Amakuru yageze ku bategetsi b’i Yerusalemu y’uko Yesu yegera umujyi aherekejwe n’imbaga nyamwinshi y’abantu. Ariko nta kaze bagirira Umwana w’Imana. Kubera ubwoba, basohoka bajya kumusanganira, bizeye gutatanya iyo mbaga. Igihe urugendo rwari rugiye kumanuka ku Musozi wa Elayono, ruhagarikwa n’abategetsi. Babaza impamvu y’ibyo byishimo by’urwunge. Mu gihe babazaga bati: ‘Uyu ni nde?’ abigishwa, buzuye umwuka wo guhumekerwa, basubiza icyo kibazo. Mu magambo y’ubuhanga n’ubwiza, basubiramo ubuhanuzi bwerekeye Kristo:”

> “Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.

> “Adamu azakubwira ati: Ni urubyaro rw’umugore ruzajanjagura umutwe w’inzoka.

> “Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.

> “Baza Aburahamu, azakubwira ati: Ni ‘Melikizedeki Umwami wa Salemu,’ Umwami w’Amahoro. Itangiriro 14:18.

> “Jacob will tell you, He is Shiloh of the tribe of Judah.

> “Yakobo azakubwira ati, Ni we Shilo wo mu muryango wa Yuda.

> “Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.

> Yesaya azakubwira ati: “Imanweli,” “Igitangaza, Umujyanama, Imana ikomeye, Data wa twese uhoraho, Umwami w’amahoro.” Yesaya 7:14; 9:6.

> “Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.

> “Yeremiya azakubwira ati, Ishami rya Dawidi, ‘Uwiteka gukiranuka kwacu.’ Yeremiya 23:6.

> “Daniel will tell you, He is the Messiah.

> “Daniyeli azakubwira ati, Ni we Mesiya.

> “Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.

> “Hoseya azakubwira ati, Ni ‘Uwiteka Imana Nyiringabo; Uwiteka ni urwibutso rwe.’ Hoseya 12:5.

> “John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.

> “Yohana Umubatiza azakubwira ati, Ni ‘Umwana w’Intama w’Imana ukuraho ibyaha by’abari mu isi.’ Yohana 1:29.

> “The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.

> “Yehova Ukomeye yatangaje ari ku ntebe y’ubwami Bwe ati: ‘Uyu ni Umwana Wanjye nkunda cyane.’ Matayo 3:17.

> “We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.

> “Twebwe, abigishwa Be, turatangaza tuti, Uyu ni Yesu, Mesiya, Umwami w’ubugingo, Umucunguzi w’isi.”

> “And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.

> “Kandi umutware w’imbaraga z’umwijima aramwemera, ati: ‘Ndakuzi uwo uri We, Uwera w’Imana.’ Mariko 1:24.” _Uwifuzwa Ibihe Byose_, 577–579.

The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.

Amateka y’Iyinjira rya Kristo ry’Ikuzo yagereranyaga amateka y’Ijwi ryo mu Gicuku mu gihe cy’Abamilerite. Umurongo twavanye kuri Mushiki wacu White ugaragaza ko igihe iryo yinjira ryatangiraga, abantu baje kuba munsi y’ihumekerwa rya Mwuka Wera, hanyuma Kristo arahagarara aririra Yerusalemu. Nyuma y’ibyo akomeza kwinjira, maze ahura n’ubuyobozi bw’Abayuda. Nifuza gutandukanya bimwe mu biranga iyi nkuru kugira ngo menye ibimenyetso by’inzira bisubirwamo mu mateka y’Abamilerite. Ariko mbere na mbere ndashaka kugira icyo mvuga ku ntangiriro no ku iherezo. Ibyo tumaze gusubiramo byavuye kuri Mushiki wacu White bigaragaza iherezo ry’igice kimwe, kandi intangiriro y’igice gikurikiyeho ivuga ibi bikurikira.

> “The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.

> “Ukugenda kwa Kristo kw’intsinzi yinjira i Yerusalemu kwari igicucu kidafashe neza cyabanje kwerekana ukuza Kwe mu bicu byo mu ijuru afite imbaraga n’ubwiza, hagati y’intsinzi y’abamarayika n’ibyishimo by’abera. Ni bwo amagambo ya Kristo yabwiye abatambyi n’Abafarisayo azasohora ati: ‘Ntimuzongera kumbona uhereye none, kugeza igihe muzavuga muti: Hahirwa Uza mu izina ry’Umwami.’ Matayo 23:39. Mu iyerekwa ry’ubuhanuzi Zekariya yeretswe uwo munsi w’intsinzi ya nyuma; kandi yabonye n’iherezo ry’abari baranze Kristo mu kuza Kwe kwa mbere ati: ‘Bazandeba Jyewe uwo bacumise, kandi bazamuborogera nk’uko umuntu aborogera umwana we w’ikinege, kandi bazamugirira agahinda gakomeye nk’ak’umuntu ufitiye imfura ye agahinda gakomeye.’ Zekariya 12:10. Ibi Kristo yari yarabibonye mbere igihe yitegerezaga uwo murwa akawuririra. Mu irimbuka ry’igihe ry’i Yerusalemu yabonyemo ukurimbuka kwa nyuma kw’abo bantu bari bafite icyaha cy’amaraso y’Umwana w’Imana.”

> “The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.

> “Abigishwa babonye urwango Abayahudi bangaga Kristo, ariko ntibari batarabona aho rwari kuzabaganisha. Ntibari batarasobanukirwa imimerere nyakuri ya Isirayeli, kandi ntibari bataramenya igihano cyari kigiye kugwira Yerusalemu. Ibyo Kristo yabibahishuriye akoresheje isomo rikomeye ryatanzwe n’ikimenyetso kigaragara.”

> “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.

> “Ubuhamagarire bwa nyuma bwari bwerekejwe i Yerusalemu bwabaye ubusa. Abatambyi n’abatware bari bumvise ijwi ry’ubuhanuzi ryo mu bihe byahise risubirwamo n’imbaga y’abantu, mu gusubiza ikibazo kigira kiti: ‘Uyu ni nde?’ ariko ntibaryemeye nk’ijwi ry’Ihumekerwa. Mu burakari no mu gutangara bagerageje gucecekesha abantu. Muri iyo mbaga harimo abasirikare b’Abaroma, maze abanzi be bamuregera kuri bo ko Yesu ari we muyobozi w’ubwigomeke. Bavuze ko yari agiye kwigarurira urusengero, kandi ko yari agiye gutegekera i Yerusalemu nk’umwami.” _The Desire of Ages_, 580.

The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”

Ingingo sinashakaga ko ishyirwaho ni uko Kwinjira kwa Kristo kw’intsinzi i Yerusalemu gushushanya, atari gusa Gutaka kwa Saa Sita z’ijoro mu mateka y’Abamilerite, ahubwo no ku mperuka y’isi. Guhuzwa no kugaruka kwa Kristo mu ntangiriro z’igihe cy’imyaka igihumbi kivugwa mu Byahishuwe igice cya makumyabiri, kandi no kugaruka kwe azanye na Yerusalemu Nshya ku iherezo ry’icyo gihe cy’imyaka igihumbi. Kandi kandi guhuzwa n’urupfu rw’abanyabyaha b’abagome mu kuza kwe kwa kabiri, ndetse n’urubanza rwabo rwa nyuma ku iherezo ry’icyo gihe cy’imyaka igihumbi. Intangiriro y’igika cya nyuma iravuga iti: “Ubujurire bwa nyuma bwari bwerekejwe i Yerusalemu bwabaye impfabusa. Abatambyi n’abategetsi bari barumvise ijwi ry’ubuhanuzi bwo mu bihe byahise risubirwamo n’imbaga y’abantu, mu gusubiza ikibazo ngo, ‘Uyu ni nde?’ ariko ntibaryemeye nk’ijwi ry’Ihumekero.”

The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.

Ubujurire bwa nyuma bwabaye ubusa, kandi ubwo bujurire bwagaragajwe nk’“ijwi ry’ubuhanuzi ryo mu bihe byashize.” Imbaga y’abantu yo mu minsi ya Kristo yanze ubujurire bwayo bwa nyuma, kuko yanze inama ya Yeremiya yo gusubira mu nzira za kera. Kandi banze n’uburyo bwo kwigisha umurongo ku murongo, kuko abigishwa bari basubije ikibazo kigira kiti “Uyu ni nde,” bahuriza hamwe abahamya benshi, umurongo ku murongo, hino hato na hariya hato.

When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.

Igihe Kristo atangiye kwinjira i Yerusalemu, arahagarara ari mu nzira. Bitangirana no gusohora k’ubuhanuzi ubwo abigishwa babonaga indogobe Kristo yagombaga kugenderaho. Ntiyari yarigeze atwara inyamaswa, kandi iyo nyamaswa na yo ntiyari yarigeze itwarwaho. Uko gushyira mu gaciro kugaragaza igitangaza, kuko ni iyihe nyamaswa yemera ko umuntu ayurira ubwa mbere, kandi se ni nde uzi kuyobora kugendera ku ndogobe itarigeze ibikora mbere. Ibi bisa n’igihe Abafilisitiya bashyiraga ituro ku igare, hamwe n’Isanduku, maze bagafatanya inka ebyiri zonsa ibyana, kandi zitari zarigeze zikurura igare mbere, maze ako kanya zigasiga ibyana zitangira urugendo rwo gusubiza Isanduku ku Baheburayo. Isanduku iri mu nzira ijya i Yerusalemu, kandi igihe Dawidi amaherezo yayizanagayo i Yerusalemu, yashushanyaga kwinjira kwa Kristo kwo kunesha.

Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.

Ubwo Kristo yari amaze kwicara ku ndogobe, abantu batangira gutondeka imyenda yabo mu muhanda, baca amashami y’imikindo, maze amajwi y’abo basakuza ararangurura ati: “Hosana ku Mwana wa Dawidi: Hahirwa Uje mu izina ry’Umwami! Hosana ahasumba hose.” (Matayo 21:9) Abatware barabyanga maze basaba Yesu gucecekesha imbaga. Barakomeza, Yesu arahagarara aririra abantu barimbutse, bashushanyijwe na Yerusalemu. Hanyuma urugendo rukomeza, abatware bongera gutambamira, basaba kumenya uwo Yesu ari we. Maze abigishwa basubiza batanga ubuhamya bw’abahanuzi, umurongo ku murongo.

The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.

Amateka turi gusuzuma ubu yabanje kubaho nyuma y’umuzuko wa Lazaro, ugaragaza ugucika intege kwa mbere mu murongo w’ubuhanuzi ushushanyijwe mu mugani w’abakobwa cumi, no gukoraho kwa Uza ku Isanduku, mu murongo w’ukwinjira kwa Dawidi mu buryo bw’intsinzi i Yerusalemu. Ugucika intege kwa mbere gufitanye isano n’igihe cyo gutinda, kandi Kristo yaratinze igihe yabanzaga kumva ko Lazaro arwaye, nk’uko na Dawidi yatinze asiga Isanduku aho Uza yapfiriye kugeza igihe yaje kuyigarura nyuma. Lazaro yarapfuye, hanyuma aza kuzurwa. Lazaro ni we nyuma yaho uyobora indogobe Yesu yaragiriyeho yinjira i Yerusalemu.

In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.

Mu mateka y’Abamilerite, marayika wa kabiri yaje ku wa 19 Mata 1844, mu gucika intege kwa mbere, kwaranze itangiriro ry’igihe cyo gutinda. Nyuma yaho Samuel Snow yatangiye guteza imbere buhoro buhoro ubutumwa bw’Induru yo mu Gicuku. Gutezwa imbere buhoro buhoro kw’ubwo butumwa kugereranywa no kwinjira kwa Kristo i Yerusalemu. Imigendekere y’akazi ka Snow na yo kandi igereranywa n’ingendo z’Isanduku y’Isezerano, iva ku Bafilisitiya, ikajya ku igare, ikagera kuri Uza, hanyuma amaherezo ikinjira i Yerusalemu.

The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.

Kwinjira kwe afite itangazo rya mbere ry’abaturage igihe abayobozi basabaga Kristo gucecekesha imbaga, hagakurikiraho kurira kwa Kristo, hanyuma hakabaho itangazo ry’abigishwa igihe abayobozi b’inangiye imitima babazaga Kristo uwo yari we. Iyerekana ry’uguhumekerwa ryabonetse mu baturage, ryatumye haba igisubizo cya mbere cy’abo bayobozi b’inangiye imitima, ryasubiwemo n’abigishwa igihe bazanaga, “umurongo ku wundi murongo,” ubwinshi bw’abahamya b’ubuhanuzi bo mu bihe byahise. Ubwo izuba ryarengaga uwo munsi, Isirayeli ya kera yari imaze gutandukanywa n’Imana.

In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.

Muri urwo ruhererekane rw’amateka tumenyeshwa yuko abigishwa batari “basobanukiwe n’igihano cyari kigiye kugwa kuri Yerusalemu.” “Igihano” cyari “kigiye kugwa kuri Yerusalemu” cyerekaniwe abigishwa binyuze mu “isomo ry’ikintu rifite ubusobanuro bukomeye.” Iryo somo ry’ikintu rifite ubusobanuro bukomeye ryari ukuvuma igiti cy’umutini. Kurimbuka kwa Yerusalemu, ibyo abigishwa batari batarasobanukirwa, kwashushanyijwe n’uku kuvuma igiti cy’umutini, kandi nanone n’umugani Kristo yari yarigishije mbere werekeye ku giti cy’umutini.

> “The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.

> “Iburira ni iry’ibihe byose. Igikorwa Kristo yakoze cyo kuvuma igiti cyari cyaremwe n’ububasha Bwe ubwe gihagaze nk’umuburo ku matorero yose no ku Bakristo bose. Nta muntu ushobora kubaho akurikije amategeko y’Imana adakorera abandi. Ariko hariho benshi batagaragaza mu mibereho yabo imibereho ya Kristo yuzuye imbabazi no kutikunda. Bamwe bibwira ko ari Abakristo b’intangarugero ntibamenya icyo gukorera Imana ari cyo. Bategura kandi bakiga uko bishimisha ubwabo. Bakora byose babigereranya na bo ubwabo. Igihe gifite agaciro kuri bo gusa igihe bashobora kwirundanyiriza ibyabo. Muri gahunda zose z’ubuzima, icyo ni cyo baba baharanira. Si abandi bakorera, ahubwo ni bo ubwabo bakorera. Imana yabaremeye kubaho mu isi aho umurimo wo gukorera abandi utizigamye ugomba gukorwa. Yabateguriye gufasha bagenzi babo mu buryo bwose bushoboka. Ariko inarijye ryabo ni rinini cyane ku buryo nta kindi bashobora kubona. Nta sano bafitanye n’ubumuntu. Ababaho batyo bihugiraho bameze nk’igiti cy’umutini cyagaragazaga ishusho yose yo kugira imbuto, nyamara kikaba kitariho imbuto. Bakurikiza imigenzo yo gusenga, ariko badafite kwihana cyangwa kwizera. Mu byo bavuga, bubaha amategeko y’Imana, ariko kuyumvira kubura. Baravuga, ariko ntibakora. Mu rubanza rwavuzwe ku giti cy’umutini, Kristo agaragaza ukuntu uku kwiyerekana k’ubusa kwangwa mu maso Ye. Atangaza ko umunyabyaha ukora ibyaha ku mugaragaro afite urubanza ruto kurusha uwiyita umukozi w’Imana, nyamara akabura imbuto zihesha Imana icyubahiro.”

> “The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.

> “Umugani w’umutini, wavuzwe mbere y’uko Kristo ajya i Yerusalemu, wari ufite isano itaziguye n’isomo yigishije ubwo yavumaga igiti kitera imbuto.” The Desire of Ages, 584.

After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.

Nyuma yo guhura bwa nyuma n’abayobozi, Yesu yagiye kwiherera kugira ngo asenge ijoro ryose; maze mu gitondo, ubwo yacaga iruhande rw’igiti cy’umutini, arakivuma.

> “It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.

> “Ntiyari igihe cy’imitini yeze, keretse ahantu hamwe na hamwe; kandi ku misozi miremire ikikije Yerusalemu byashoboraga kuvugwa koko ko, ‘Igihe cy’imitini kitari cyagera.’ Ariko mu murima w’imbuto Yesu yagezemo, hari igiti kimwe cyasaga n’icyabanje ibindi byose. Cyari gisanzwe cyuzuye amababi. Uko igiti cy’umutini giteye ni uko mbere y’uko amababi abumbuka, imbuto zikura zibanza kugaragara. Ni cyo cyatumaga icyo giti cyari cyuzuye amababi gitanga isezerano ry’imbuto zikuze neza. Ariko uko cyasaga byari uburiganya. Yesu amaze gusaka amashami yacyo, uhereye ku ishami ryo hasi cyane kugeza ku gasongero ko hejuru cyane, yasanze nta kindi kiriho ‘uretse amababi gusa.’ Cyari ikirundo cy’amababi y’ubwibone, nta kindi kirenzeho.”

> “Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’

> “Kristo yayivuzeho umuvumo uyumishije cyane. Aravuga ati: ‘Nta muntu uzongera kurya imbuto zawe ukundi iteka ryose.’ Bukeye bwaho mu gitondo, ubwo Umukiza n’abigishwa Be bari bongeye kujya mu murwa, amashami yumye n’amababi anaganitse bikurura amaso yabo. Petero aravuga ati: ‘Mwigisha, dore igiti cy’umutini wavumye kirumye rwose.’”

> “Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.

> “Igikorwa Kristo yakoze cyo kuvuma umutini cyari cyatangaje abigishwa. Cyabasaga n’ikidahuje n’inzira ze n’imirimo ye. Kenshi bari baramwumvise avuga ko ataje gucira isi ho iteka, ahubwo ko isi yakizwa na we. Bibutse amagambo ye ati: ‘Umwana w’umuntu ntiyazanywe no kurimbura ubugingo bw’abantu, ahubwo ni ukubukiza.’ Luka 9:56. Imirimo ye y’igitangaza yari yarakozwe kugira ngo igarure ibyari byangiritse, atari ukurimbura. Abigishwa bari bamuzi gusa nk’Usubizaho, nk’Umukiza w’indwara. Icyo gikorwa cyari kihagaze cyonyine. Intego yacyo yari iyihe? niko bibazaga.”

> “God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.

> Imana “yishimira imbabazi.” “Ndahiye kubaho kwanjye, ni ko Uwiteka Imana ivuze, sinishimira urupfu rw’umunyabyaha.” Mika 7:18; Ezekiyeli 33:11. Kuri Yo umurimo wo kurimbura no gutangaza urubanza ni “umurimo utamenyerewe.” Yesaya 28:21. Ariko ni mu mbabazi no mu rukundo itwikurura umwenda utwikiriye ibizaza, ikamenyesha abantu ingaruka z’inzira y’icyaha.

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.

> “Kuvuma igiti cy’umutini kwari umugani wakozwe mu buryo bugaragara. Icyo giti cy’ingumba, cyirataga amababi yacyo y’ubwiyemezi imbere ya Kristo ubwe, cyari ikimenyetso cy’ishyanga ry’Abayuda. Umukiza yashakaga kugaragariza abigishwa be mu buryo busobanutse impamvu n’ukudashidikanywaho by’ukurimbuka kwa Isirayeli. Kubera iyo mpamvu yahaye icyo giti imico y’imyitwarire, maze akigira umusobanurampamvu w’ukuri kw’Imana. Abayuda bagaragaraga batandukanye n’andi mahanga yose, bavuga ko bayobotse Imana. Bari baragiriwe ubutoni bwihariye na Yo, kandi biyitiriraga gukiranuka kuruta andi moko yose. Ariko bari barononekaye bitewe no gukunda isi n’umururumba wo gushaka inyungu. Birataga ubumenyi bwabo, nyamara ntibari bazi ibyo Imana ibasaba, kandi bari buzuye uburyarya. Nk’uko cya giti cy’ingumba cyaramburaga amashami yacyo y’ubwiyemezi hejuru, gitoshye mu isura kandi gishimishije amaso, ariko nticyera “ikindi uretse amababi,” ni ko n’idini y’Abayuda, hamwe n’urusengero rwayo ruhebuje, ibicaniro byayo byera, abatambyi bayo bambaye ingofero z’icyubahiro n’imihango yayo ikomeye, byari koko byiza mu isura yo hanze, ariko kwicisha bugufi, urukundo, n’ubugwaneza ntibyabonekagamo.” The Desire of Ages, 581, 582.

We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”

Twatangiye tubaza ibibazo bibiri ubu turimo gusubiza. Ibyo bibazo byari ibi: “Kuki urubanza rw’abazima rwatangiye ku wa 9/11? Urubanza rw’abazima rwo muri Bibiliya ni uruhe?”

The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.

Imirongo mike y’ubuhanuzi tumaze gushyira mu mwanya ni abahamya ba Bibiliya b’urubanza rw’abazima. Iyo mirongo y’ubuhanuzi ivuga ibirenze kure gusa “A, B, C” z’urubanza, ariko mbere na mbere turabanza gusubiza ibibazo bya 9/11 n’urubanza rw’abazima.

> “‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.

> “‘Nitegereje,’ ni ko umuhanuzi Daniyeli avuga, ‘kugeza aho intebe z’ubwami zashyiriweho, maze Haza Uhamye kuva kera aricara: umwambaro We wariumweru nk’urubura, kandi umusatsi wo ku mutwe We wari umeze nk’ubwoya bw’intama butanduye; intebe Ye y’ubwami yari ibirimi by’umuriro, kandi inziga zayo zari umuriro waka. Umugezi w’umuriro wasohotse, uturuka imbere Ye: ibihumbi ibihumbi byamukoreraga, kandi incuro ibihumbi icumi by’incuro ibihumbi icumi byari bihagaze imbere Ye: urubanza rwari rwicaye, ibitabo birakingurwa.’ Daniyeli 7:9, 10, R.V.

> “Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.

> “Nuko ni ko byeretswe mu iyerekwa ry’umuhanuzi ku byerekeye uwo munsi ukomeye kandi uteye ubwoba, igihe imico n’ubugingo bw’abantu byagombaga gusuzumirwa imbere y’Umucamanza w’isi yose, kandi buri muntu agahabwa ‘ibihwanye n’imirimo ye.’ Uwo Mukambwe wa kera ni Imana Data. Umwanditsi wa Zaburi aravuga ati: ‘Imisozi itararemwa, isi n’isi yose utarabirema, uhereye iteka ryose ukageza iteka ryose, ni wowe Mana.’ Zaburi 90:2. Ni we soko y’ibiriho byose, akaba n’isoko y’amategeko yose, kandi ni we uzicara ku ntebe y’urubanza. Kandi abamarayika bera, nk’abakozi n’abahamya, umubare wabo ari ‘inzovu z’inzovu n’ibihumbi by’ibihumbi,’ bitabira uru rubanza rukomeye.”

> “‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.

> “‘Nuko dore haje usa n’Umwana w’umuntu, aza ku bicu byo mu ijuru, agera imbere y’Ishaje cyane; bamuzana imbere Ye. Ahabwa ubutware n’icyubahiro n’ubwami, kugira ngo amoko yose n’amahanga yose n’indimi zose bamukorere: ubutware Bwe ni ubutware bw’iteka ryose, butazashira.’ Daniyeli 7:13, 14. Uku kuza kwa Kristo gusobanuwe aha si ukuza Kwe kwa kabiri ku isi. Aza imbere y’Ishaje cyane mu ijuru kugira ngo ahabwe ubutware n’icyubahiro n’ubwami, ibyo azahabwa ku iherezo ry’umurimo We wo kuba Umuhuza. Uku kuza ni ko, atari ukuza Kwe kwa kabiri ku isi, kwari kwarahanuwe ko kuzabaho ku mpera z’iminsi 2300 mu mwaka wa 1844. Aherekejwe n’abamarayika bo mu ijuru, Umutambyi Mukuru wacu ukomeye yinjira Ahera cyane, kandi ahagarara aho imbere y’Imana kugira ngo akore ibikorwa bya nyuma by’umurimo We wo gukorera umuntu—asohoze umurimo w’urubanza rw’iperereza kandi ahongerere ibyaha by’abagaragazwa ko bakwiriye kugirirwa umumaro wabyo.”

> “In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.

> “Mu mirimo y’ishusho, abari baraje imbere y’Imana bonyine bafite ukwatura no kwihana, kandi ibyaha byabo, binyuze mu maraso y’igitambo cy’icyaha, bikimurirwa mu buturo bwera, ni bo bagiraga uruhare mu murimo wo ku Munsi w’Impongano. Ni ko no ku munsi ukomeye w’impongano ya nyuma n’urubanza rw’iperereza, imanza zonyine zisuzumwa ari iz’abiyita ubwabo ubwoko bw’Imana. Urubanza rw’abanyabyaha ni umurimo wihariye kandi utandukanye, kandi rubaho mu gihe gikurikiyeho. “Urubanza rugomba gutangirira ku nzu y’Imana; kandi niba rutangiriye kuri twe, iherezo ry’abatumvira ubutumwa bwiza rizaba irihe?” 1 Petero 4:17.

> “The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.

> “Ibitabo by’ibyanditswe byo mu ijuru, byanditswemo amazina n’ibikorwa by’abantu, ni byo bizagena imyanzuro y’urubanza. Umuhanuzi Daniyeli aravuga ati: ‘Urubanza ruricara, ibitabo birabumburwa.’ Umuhishuzi, asobanura icyo gikorwa nyine, yongeraho ati: ‘Hanyuma hafungurwa ikindi gitabo, ari cyo gitabo cy’ubugingo: abapfuye bacirwa urubanza bakurikije ibyanditswe muri ibyo bitabo, nk’uko imirimo yabo yari iri.’ Ibyahishuwe 20:12.”

> “The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.

> “Igitabo cy’ubugingo kirimo amazina y’abantu bose bigeze kwinjira mu murimo w’Imana. Yesu yabwiye abigishwa be ati: ‘Mwishime, kuko amazina yanyu yanditswe mu ijuru.’ Luka 10:20. Pawulo avuga bagenzi be bakoranaga na we b’indahemuka ati, ‘amazina yabo ari mu gitabo cy’ubugingo.’ Abafilipi 4:3. Daniyeli, areba kure akageza ku ‘gihe cy’amakuba, atigeze kubaho nka yo na rimwe,’ atangaza ko ubwoko bw’Imana buzakizwa, ‘umuntu wese uzasangwa yanditswe mu gitabo.’ Daniyeli 12:1; kandi umuhanuzi w’Ibyahishuwe avuga ko abazinjira mu murwa w’Imana ari abafite amazina yabo ‘yanditswe mu gitabo cy’ubugingo cy’Umwana w’Intama.’ Ibyahishuwe 21:27.”

> “‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.

> “‘Igitabo cy’urwibutso’ cyandikwa imbere y’Imana, kandi muri cyo handikwamo imirimo myiza y’‘abatinyaga Uwiteka kandi bakazirikana izina rye.’ Malaki 3:16. Amagambo yabo yo kwizera, ibikorwa byabo by’urukundo, byandikwa mu ijuru. Nehemiya yerekeza kuri ibyo ubwo avuga ati: ‘Nyibuka, Mana yanjye, … kandi ntuhanagure imirimo yanjye myiza nakoreye inzu y’Imana yanjye.’ Nehemiya 13:14. Mu gitabo cy’urwibutso cy’Imana buri gikorwa cyose cyo gukiranuka gihoraho iteka. Muri cyo ni ho handikwa mu budahemuka buri kigeragezo cyaneshejwe, buri kibi cyatsinzwe, buri jambo ry’impuhwe n’ubugwaneza ryavuzwe. Kandi buri gikorwa cy’ubwitange, buri kubabara n’agahinda byihanganiriwe ku bwa Kristo, birandikwa. Umwanditsi wa Zaburi aravuga ati: ‘Ubarura kuzerera kwanjye: shyira amarira yanjye mu icupa cyawe: mbese ntari mu gitabo cyawe?’ Zaburi 56:8.”

> “There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.

> Hariho kandi inyandiko y’ibyaha by’abantu. “Kuko Imana izazana mu rubanza umurimo wose, n’ikintu cyose gihishwe, cyaba cyiza cyangwa cyaba kibi.” “Ijambo ryose ry’ubusa abantu bazavuga, bazaribazwa ku munsi w’urubanza.” Umukiza aravuga ati: “Kuko amagambo yawe ari yo azagutsindishiriza, kandi amagambo yawe ni yo azaguciraho iteka.” Umubwiriza 12:14; Matayo 12:36, 37. Imigambi n’impamvu by’ibanga bigaragara mu gitabo kitabeshya; kuko Imana “izashyira ahagaragara ibyari byihishe mu mwijima, kandi ihishure inama z’imitima.” 1 Abakorinto 4:5. “Dore, byanditswe imbere yanjye, ... ibicumuro byanyu n’ibicumuro bya ba sekuruza banyu hamwe, ni ko Uwiteka avuga.” Yesaya 65:6, 7.

> “Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.

> “Umurimo wa buri muntu usuzumwa imbere y’Imana kandi ukandikwa kugira ngo hagaragare ubudahemuka cyangwa kutaba indahemuka. Iruhande rwa buri zina mu bitabo byo mu ijuru handikwa, mu buryo buteye ubwoba bw’ukuri kudakebakeba, buri jambo ribi, buri gikorwa cy’ubwikunde, buri nshingano ituzuye, na buri cyaha cyihishe, hamwe n’uburyarya bwose bw’ubuhanga. Imiburo cyangwa ibihano byo gukosorwa byaturutse mu ijuru byirengagijwe, ibihe byapfushijwe ubusa, uburyo butakoreshejwe neza, umumaro umuntu yagize ku byiza cyangwa ku bibi, hamwe n’ingaruka zabyo zigera kure, byose byandikwa n’umumarayika wandika.”

> “The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.

> “Itegeko ry’Imana ni ryo gipimo imico n’imibereho y’abantu bizageragerwaho mu rubanza. Umunyabwenge aravuga ati: ‘Wubahe Imana, kandi ukomeze amategeko yayo: kuko ari byo nshingano zose z’umuntu. Kuko Imana izazana umurimo wose mu rubanza.’ Umubwiriza 12:13, 14. Intumwa Yakobo ihugura bene Se iti: ‘Mujye muvuga mutyo, kandi mujye mukora mutyo, nk’abazacirwa urubanza n’amategeko y’umudendezo.’ Yakobo 2:12.”

> “Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.

> Abazabazwa ko “bakwiriye” mu rubanza bazagira uruhare mu izuka ry’abakiranutsi. Yesu yaravuze ati: “Abazaba babazwe ko bakwiriye kugera kuri iyo si no ku izuka rivuye mu bapfuye, ... bangana n’abamarayika; kandi ni abana b’Imana, kuko ari abana b’izuka.” Luka 20:35, 36. Kandi nanone aratangaza ko “abakoreye ibyiza” bazazuka “kugira ngo babone ubugingo.” Yohana 5:29. Abakiranutsi bapfuye ntibazazurwa kugeza nyuma y’urubanza, ari rwo babarirwamo ko bakwiriye “izuka ry’ubugingo.” Ni cyo gituma batazaboneka ubwabo imbere y’intebe y’urubanza igihe inyandiko zabo zizasuzumwa kandi ibirego byabo bigafatwaho umwanzuro.

> “Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.

> “Yesu azaboneka nk’Umuvugizi wabo, kugira ngo ababuranire imbere y’Imana. ‘Nihagira umuntu ukora icyaha, dufite Umuvugizi kuri Data wa twese, ari we Yesu Kristo umukiranutsi.’ 1 Yohana 2:1. ‘Kuko Kristo atinjiye Ahera hakozwe n’amaboko, hagereranywa n’ah’ukuri; ahubwo yinjira mu ijuru ubwaryo, kugira ngo none ahagarare imbere y’Imana ku bwacu.’ ‘Ni cyo gituma abasha gukiza rwose abegera Imana bamujyanyeho, kuko ahora ariho iteka ryose kugira ngo ababere Umuvugizi.’ Abaheburayo 9:24; 7:25.”

> “As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.

> “Igihe ibitabo by’inyandiko bifunguriwe mu rubanza, imibereho y’abizeye Yesu bose izazanwa imbere y’Imana kugira ngo isuzumwe. Uhereye ku babanje kuba ku isi, Umuvugizi wacu ageza imbere urubanza rwa buri gisekuru gikurikirana, agasoreza ku bakiriho. Buri zina riravugwa, buri rubanza rugasuzumwa mu buryo bwitondewe cyane. Hari amazina yemerwa, hakabaho n’amazina yangwa. Iyo hari abafite ibyaha bikiri mu bitabo by’inyandiko, batarabyicuzaho kandi batarabibabarirwa, amazina yabo azahanagurwa mu gitabo cy’ubugingo, kandi inyandiko z’imirimo yabo myiza zisibanganywe mu gitabo cy’urwibutso rw’Imana. Uwiteka yabwiye Mose ati: ‘Uwo ari we wese wancumuyeho, ni we nzahanagura mu gitabo cyanjye.’ Kuva 32:33. Kandi umuhanuzi Ezekiyeli aravuga ati: ‘Iyo umukiranutsi ahindutse akava mu gukiranuka kwe, agakora ibibi, … gukiranuka kwe kose yakoze ntikuzibukwa.’ Ezekiyeli 18:24.” Intambara Ikomeye, 479–483.

We will continue this study and answer the questions raised in the next article of this series.

Tuzakomeza iri somo kandi dusubize ibibazo byabajijwe mu nyandiko ikurikira y’uru ruhererekane.

Back to Articles