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

Igitabo cya Yoweli n’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya - Nimero Cumi n’Itanu

Number Fifteen

Umubare Cumi na Gatanu

Author

Jeff Pippenger

Published

December 21, 2025

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I contend that it is important to understand the connection of the symbol of four generations with the latter rain message to have the best hope of recognizing the significance of the opening four verses of Joel chapter one. Joel sings the song of the vineyard, but his opening stanza is the covenant’s prophetic association with four generations.

Nshimangira ko ari iby’ingenzi gusobanukirwa isano iri hagati y’ikimenyetso cy’ibisekuru bine n’ubutumwa bw’imvura y’itumba kugira ngo haboneke ibyiringiro byiza kurushaho byo kumenya ubusobanuro bw’imirongo ine ibanza yo muri Yoweli igice cya mbere. Yoweli aririmba indirimbo y’uruzabibu, ariko igitero cye cya mbere ni isano y’ubuhanuzi bw’isezerano n’ibisekuru bine.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Nuko abwira Abramu ati: “Menya neza yuko urubyaro rwawe ruzaba abimukira mu gihugu kitari icyabo, kandi bazagikorera; na bo bazarutotezamo imyaka magana ane; kandi n’ishyanga bazakorera nzaricira urubanza; hanyuma bazavayo bafite ubutunzi bwinshi. Naho wowe uzisangira na ba sogokuruza amahoro; uzashyingurwa ugeze mu zabukuru bwiza. Ariko mu gisekuru cya kane bazagaruka hano, kuko ubugome bw’Abamori butaragera ku rugero rwabwo rwuzuye.” Itangiriro 15:13–16.

This passage is the prophecy that was fulfilled through the life of Moses. When the book of Joel begins the song of the vineyard by referencing four generations of escalating destruction, it is aligning the book of Joel with the prophetic fourth and final generation. That generation is Peter’s “chosen generation” who have been called out of darkness into His “marvelous light.” They are contrasted with their generational counterpart represented as a generation of vipers. That fourth and final generation is represented by John, who is a symbol of the one hundred and forty-four thousand, who “are called, and chosen, and faithful.”

Iki gice ni ubuhanuzi bwasohorejwe mu mibereho ya Mose. Igihe igitabo cya Yoweli gitangiza indirimbo y’uruzabibu kivuga ibisekuru bine by’ukurimbuka kugenda kwiyongera, kiba gihuza igitabo cya Yoweli n’igisekuru cya kane kandi cya nyuma cy’ubuhanuzi. Icyo gisekuru ni “igisekuru cyatoranijwe” cya Petero, abahamagariwe kuva mu mwijima bakinjira mu “mucyo we w’igitangaza.” Batandukanywa na bagenzi babo bahuye mu gisekuru, bagereranywa n’igisekuru cy’impiri. Icyo gisekuru cya kane kandi cya nyuma giserukirwa na Yohana, ari we kimenyetso cy’ibihumbi ijana na mirongo ine na bine, “bahamagawe, kandi batoranijwe, kandi bizerwa.”

Called at 9/11, chosen in the Midnight Cry and faithful at the Sunday law crisis, just as the Levites were faithful in Aarons and Jeroboams’ golden calf rebellions. The souls who are purified as silver in Malachi three, are Levites who are chosen during the message of the Midnight Cry, for the sealing is accomplished with, and by, an outpouring of the Holy Spirit.

Bahamagariwe kuri 9/11, batoranyirijwe mu Butumwa bw’Ijwi ryo mu Gicuku kandi bakomeza kuba indahemuka mu gihe cy’ikibazo cy’itegeko ryo ku Cyumweru, nk’uko Abalewi bagize indahemuka mu bwigomeke bw’inyana y’izahabu bwo mu gihe cya Aroni n’icya Yerobowamu. Ubugingo bwezwa nk’ifeza muri Malaki 3 ni Abalewi batoranywa mu gihe cy’ubutumwa bw’Ijwi ryo mu Gicuku, kuko gushyirwaho ikimenyetso gusohozwa hamwe no gusukwa k’Umwuka Wera, kandi kukagusohozwamo na ko.

In the previous article we brought out lines from the history of Moses, who Sister White identifies as the alpha of Bible prophecy, who prophetically connects with Christ as the omega of Bible prophecy. Moses is the foundation stone and Christ is the capstone. They both are symbols of deliverance from sin, as represented by the deliverance from Egypt with Moses. Yet all the manifestations of the power of God that occurred at the hands of Moses, were far surpassed, when Christ confirmed the covenant with many for one week. Moses is the alpha and Christ is the omega, and the omega is the number “22” and the alpha is the number “1.”

Mu nyandiko ibanziriza iyi twagaragaje imirongo ikomoka mu mateka ya Mose, uwo Sister White avuga ko ari alfa y’ubuhanuzi bwa Bibiliya, kandi mu buryo bw’ubuhanuzi agahuza na Kristo nk’omega y’ubuhanuzi bwa Bibiliya. Mose ni ibuye ry’ifatizo, naho Kristo ni ibuye risoza inyubako. Bombi ni ibimenyetso byo gukizwa icyaha, nk’uko bigaragazwa no kurokorwa muri Egiputa binyuze kuri Mose. Nyamara ibihishurwa byose by’imbaraga z’Imana byabaye binyuze mu maboko ya Mose, byarushijwe kure cyane, igihe Kristo yahamishaga isezerano na benshi mu cyumweru kimwe. Mose ni alfa kandi Kristo ni omega, kandi omega ni umubare “22” naho alfa ni umubare “1.”

Dealing with Moses we find the deliverance which pervades his prophetic testimony is set within water. His deliverance from the water of the Nile at his birth, typified Noah in the ark. The baptism at the Red Sea aligns with Noah and the eight within the ark, which in turn aligns with the baptism of Joshua at the Jordan River, that was repeated by Christ at the very same spot. The testimony of Moses begins with deliverance at the Nile River and ends at the banks of the Jordan River. The baptism of Christ was His anointing to witness for three and a half years leading up to His death, which was represented at the beginning at His baptism. At His resurrection there was a few drops until the full outpouring at Pentecost.

Mu byerekeye kuri Mose tubona ko agakiza gakwira hose mu buhamya bwe bw’ubuhanuzi gashyizwe mu mazi. Gukizwa kwe mu mazi ya Nili igihe yavukaga, byagereranyaga Nowa mu nkuge. Umubatizo ku Nyanja Itukura uhuye na Nowa n’abo munani bari mu nkuge, na byo bikaba bihuye n’umubatizo wa Yosuwa ku ruzi rwa Yorodani, uwo Kristo yaje gusubiriraho aho hantu nyine. Ubuhamya bwa Mose butangirira ku gakiza ko ku ruzi rwa Nili bukarangirira ku nkengero z’uruzi rwa Yorodani. Umubatizo wa Kristo wari ugusigwa kwe kugira ngo abe umuhamya mu gihe cy’imyaka itatu n’igice cyabanzirizaga urupfu rwe, urwo rwagereranyijwe uhereye mbere na mbere mu mubatizo we. Mu kuzuka kwe habayeho uduconsho duke kugeza ku gusukwa kuzura k’Umwuka kuri Pentekote.

God’s covenant promise to mankind begins with Noah, and His covenant promise to a chosen people through Abraham was fulfilled with Moses. Moses the alpha typified Jesus the omega who would come and confirm the covenant with “many,” not just a chosen people. As a type of Christ, Moses’ birth aligns with the covenant given to Noah, with the rainbow as the sign for all people. Moses also aligns with the covenant given to a chosen people, with circumcision as the sign for the chosen people. Moses’ covenant work was with “many,” not simply a chosen people. If that had not been the case, they would not have been constantly plagued by the mixed multitude.

Isezerano Imana yasezeraniye abantu ritangirana na Nowa, kandi isezerano ryayo yasezeraniye ubwoko bwatoranyijwe ibinyujije kuri Aburahamu risohozwa na Mose. Mose, ari we alufa, yashushanyaga Yesu, ari we omega, wari kuza agahamya isezerano n’“benshi,” atari ubwoko bwatoranyijwe gusa. Nk’ishusho ya Kristo, ivuka rya Mose rihura n’isezerano ryahawe Nowa, aho umukororombya ari wo kimenyetso ku bantu bose. Mose kandi ahura n’isezerano ryahawe ubwoko bwatoranyijwe, aho gukebwa ari cyo kimenyetso cy’ubwoko bwatoranyijwe. Umurimo w’isezerano wa Mose wari uwo gukorana n’“benshi,” atari ubwoko bwatoranyijwe gusa. Iyo bitagenda bityo, ntibari guhora bahanzwe n’imbaga y’abivanze.

In the middle of all the various ‘waters of deliverance’ represented throughout the life of Moses, the baptism at Bethabara on the Jordan River connects the beginning of ancient Israel’s covenant history in the Promised Land with the end of its history, during the week that Christ confirmed the covenant with many. Christ’s baptism aligns with ancient Israel’s baptism and both histories speak to His resurrection when He breathed a few drops of rain, before the plentiful showers at Pentecost fifty days later. The entire line of alpha and omega in terms of Moses to Christ is portrayed within the waters of deliverance.

Hagati mu “mazi y’agakiza” anyuranye yose agaragazwa mu mibereho ya Mose, umubatizo wabereye i Betabara ku Ruzi rwa Yorodani uhuza intangiriro y’amateka y’isezerano ya Isirayeli ya kera mu Gihugu cy’Isezerano n’iherezo ry’ayo mateka, mu cyumweru Kristo yemejemo isezerano na benshi. Umubatizo wa Kristo uhuye n’umubatizo wa Isirayeli ya kera, kandi ayo mateka yombi avugira ku kuzuka Kwe igihe yahumaga utudonyangendo duke tw’imvura, mbere y’imvura nyinshi yasutswe kuri Pentekote nyuma y’iminsi mirongo itanu. Umurongo wose wa alufa na omega, mu buryo bwa Mose kugeza kuri Kristo, ugaragazwa muri ayo mazi y’agakiza.

> “In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.

> “Mu kwigisha abo bigishwa, Yesu yerekanye akamaro k’Isezerano rya Kera nk’umuhamya w’umurimo We. Muri iki gihe, benshi biyita Abakristo bata Isezerano rya Kera, bavuga ko ritakigira umumaro n’umwe. Ariko ibyo si byo Kristo yigishije. Yarishimaga cyane ku buryo igihe kimwe yavuze ati: ‘Nibatumva Mose n’abahanuzi, ntibazemera nubwo umuntu yazuka mu bapfuye.’ Luka 16:31.”

> “It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.” The Desire of Ages, 799.

> “Ni ijwi rya Kristo rivugira mu bakurambere no mu bahanuzi, uhereye mu minsi ya Adamu kugeza ku bihe bya nyuma by’iherezo. Umukiza ahishurirwa mu Isezerano rya Kera mu buryo busobanutse nk’uko ahishurirwa mu Isezerano Rishya. Ni umucyo uturuka mu byahanuwe byo mu bihe byahise utuma ubuzima bwa Kristo n’inyigisho zo mu Isezerano Rishya bigaragarira mu busobanuro no mu bwiza. Ibitangaza bya Kristo ni igihamya cy’Ubumana Bwe; ariko igihamya kirushijeho gukomera cy’uko ari Umucunguzi w’isi kiboneka mu kugereranya ubuhanuzi bwo mu Isezerano rya Kera n’amateka yo mu Isezerano Rishya.” The Desire of Ages, 799.

In the articles addressing the book of Joel, we have been “comparing the prophecies of the Old Testament with the history of the New,” and also the history of modern spiritual Israel. Whether it is the Old or New Testaments or the history of the three angels that began in 1798, all of those lines are represented as “the voice of Christ.” The written testimony of the Bible and the Spirit of Prophecy is the voice of Christ, and the voice of Christ, is the voice of He who is the Word of God.

Mu nyandiko zivuga ku gitabo cya Yoweli, twagiye “duhuza ubuhanuzi bwo mu Isezerano rya Kera n’amateka y’Isezerano Rishya,” kimwe n’amateka ya Isirayeli ya mwuka yo muri iki gihe. Yaba ari Isezerano rya Kera cyangwa Isezerano Rishya, cyangwa amateka y’abamarayika batatu yatangiye mu 1798, iyo mirongo yose ihagarariwe nk’“ijwi rya Kristo.” Ubuhamya bwanditswe bwa Bibiliya n’Umwuka w’Ubuhanuzi ni ijwi rya Kristo, kandi ijwi rya Kristo ni ijwi ry’Uwo ari Jambo ry’Imana.

The “voice” of the Word of God, is God’s message as represented in His written Word. His message in the last days is the message of the latter rain, which includes a former rain, followed by a former and latter rain, according to Joel.

“Ijwi” ry’Ijambo ry’Imana ni ubutumwa bw’Imana nk’uko bugaragarizwa mu Ijambo ryayo ryanditswe. Ubutumwa bwayo mu minsi y’imperuka ni ubutumwa bw’imvura y’itumba, bukubiyemo imvura y’umuhindo, igakurikirwa n’imvura y’umuhindo n’iy’itumba, nk’uko bivugwa muri Yoweli.

John the Revelator represents the one hundred and forty-four thousand who return to the old paths, for he hears a “voice” behind him. The “voice” behind is the voice of Christ “from the days of Adam” onward.

Yohana Umuhishuzi ahagarariye ibihumbi ijana na mirongo ine na bine basubira mu nzira za kera, kuko yumva “ijwi” rimuri inyuma. Iryo “jwi” riri inyuma ni ijwi rya Kristo “uhereye mu minsi ya Adamu” gukomeza.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:12.

> Nuko ndahindukira kugira ngo ndebe ijwi ryavuganaga nanjye. Maze mpindukiye, mbona ibitereko by’amatabaza birindwi bya zahabu. Ibyahishuwe 1:12.

The verse represents a break in chapter one, for up until the previous verse John was in the isle which is called Patmos, but in verse twelve he turns, and from there on John is in the Heavenly Sanctuary. When he turns, he is doing so, for in verse ten he had heard a voice from behind.

Uyu murongo ugaragaza ihagarara mu gice cya mbere, kuko kugeza ku murongo wabanje Yohana yari ku kirwa cyitwa Patimo, ariko mu murongo wa cumi na kabiri arahindukira, kandi uhereye aho Yohana aba ari mu Buturo Bwera bwo mu Ijuru. Igihe ahindukira, aba abikora kuko mu murongo wa cumi yari yumvise ijwi rivugira inyuma ye.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

> Nari mu Mwuka ku munsi w’Umwami, numva inyuma yanjye ijwi rikomeye, nk’iry’impanda, rivuga riti: Ni jye Alufa na Omega, uwa mbere n’uwa nyuma; kandi riti: Ibyo ubona ubyandike mu gitabo, maze ubyohereze ku matorero arindwi yo muri Aziya; kuri Efeso, no kuri Simuruna, no kuri Perugamo, no kuri Tiyatira, no kuri Sarudi, no kuri Filadelifiya, no kuri Lawodikiya. Ibyahishuwe 1:10, 11.

John represents those who hear the voice of Christ behind them. He hears Jeremiah’s trumpet message to return to the old paths, the paths the wicked refused to walk in and the warning trumpet they refuse to listen to. John listened, and the voice behind him identified himself as Alpha and Omega—the One who illustrates the new path, with the old path.

Yohana agereranya abumva ijwi rya Kristo inyuma yabo. Yumvise ubutumwa bw’impanda bwa Yeremiya bubahamagarira gusubira mu nzira za kera, inzira abanyabyaha banze kunyuramo n’impanda y’imbuzi banze kumva. Yohana yarumviye, kandi rya jwi ryari inyuma ye ryimenyekanisha ko ari Alufa na Omege—Wa Wundi werekana inzira nshya, hamwe n’inzira ya kera.

> And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. Revelation 1:13–16.

> Kandi hagati y’ibitereko birindwi nabonye usa n’Umwana w’umuntu, yambaye umwambaro umanuka ukagera ku birenge, kandi akikijwe ku gituza umukandara wa zahabu. Umutwe we n’umusatsi we byari byera nk’ubwoya bw’intama, byera nk’urubura; kandi amaso ye yari nk’urubeya rw’umuriro; kandi ibirenge bye byari bisa n’umuringa mwiza, nk’aho byokejwe mu itanura; kandi ijwi rye ryari nk’ijwi ry’amazi menshi. Kandi mu kuboko kwe kw’iburyo yari afite inyenyeri ndwi; kandi mu kanwa ke havagamo inkota ityaye, ifite ubugi bubiri; kandi mu maso he hari nk’izuba rirasira mu mbaraga zaryo. Ibyahishuwe 1:13–16.

In verse twelve John turns around and sees a vision of Christ which Sister White aligns with the vision of Christ that Daniel had, which is the vision Isaiah, Jeremiah, Ezekiel and Paul had.

Mu murongo wa cumi na kabiri, Yohana arahindukira abona iyerekwa rya Kristo, iryo Mushiki wa White ahuza n’iyerekwa rya Kristo Daniyeli yabonye, ari ryo yeretswe Yesaya, Yeremiya, Ezekiyeli na Pawulo.

> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> “Nitegerezanya gukomeye ni ko ntegereje igihe ibintu byabaye ku munsi wa Pentekote bizasubirirwamo n’imbaraga zisumba kure izagaragaye icyo gihe. Yohana aravuga ati: ‘Mbona undi mumarayika amanuka ava mu ijuru, afite ubutware bukomeye; isi imurikirwa n’ikuzo rye.’ Hanyuma, nk’uko byari bimeze mu gihe cya Pentekote, abantu bazumva ukuri kubabwirwa, buri muntu mu rurimi rwe bwite.

> “God can breathe new life into every soul that sincerely desires to serve Him [Adam and Ezekiel’s valley of bones], and can touch the lips with a live coal from off the altar [Isaiah], and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed [Isaiah’s other tongue], and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement [Malachi’s Levites], and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> “Imana ishobora guhumekera ubugingo bushya muri buri muntu wese wifuza by’ukuri kuyikorera [Adamu n’ikibaya cy’amagufwa cya Ezekiyeli], kandi ishobora gukora ku minwa n’ikariboni rizima rivuye ku gicaniro [Yesaya], maze ikatuma bavuga neza bayisingiza. Ibihumbi by’amajwi bizuzuzwa imbaraga zo kuvuga ukuri gutangaje kw’Ijambo ry’Imana. Ururimi rudidimanga ruzabohorwa [urundi rurimi rwa Yesaya], kandi abanyabwoba bazahabwa imbaraga zo guhamiriza ukuri bashize amanga. Umwami Imana afashe ubwoko bwayo kweza urusengero rw’umutima rukavanwamo buri guhumana kwose [Abalewi ba Malaki], no kugumana na Yo umubano wa bugufi cyane, kugira ngo bazagire uruhare ku mvura y’itumba igihe izaba isutswe.” Review and Herald, July 20, 1886.

The vision we are considering includes the description of Christ’s voice. When John turns and hears Christ’s voice, it is as the sound of “many waters.” When Christ’s voice speaks of His covenant with men or with a chosen people it is associated with many waters. The message of Daniel seven through nine was unsealed in 1798, and then, in 1989 the message of Daniel ten through twelve was unsealed. 1798 is associated with the voice of the Ulai River and 1989 is the voice of the Hiddekel River.

Iyerekwa turi gusuzuma ririmo ibisobanuro by’ijwi rya Kristo. Igihe Yohana ahindukiye akumva ijwi rya Kristo, ryari rimeze nk’ijwi ry’“amazi menshi.” Iyo ijwi rya Kristo rivuga isezerano rye n’abantu cyangwa n’ubwoko bwatoranyijwe, rihuzwa n’amazi menshi. Ubutumwa bwo muri Daniyeli igice cya karindwi kugeza ku cya cyenda bwafunguwe mu 1798, maze hanyuma, mu 1989 ubutumwa bwo muri Daniyeli igice cya cumi kugeza ku cya cumi na kabiri burafungurwa. 1798 ifitanye isano n’ijwi ry’Uruzi Ulai, kandi 1989 ni ijwi ry’Uruzi Hiddekel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Umucyo Daniyeli yahawe n’Imana yahawe by’umwihariko ku bw’iyi minsi y’imperuka. Iyerekwa yabonye ari ku nkombe z’Ulayi na Hidekeli, za nzuzi zikomeye za Shinari, ubu riri mu nzira yo gusohora, kandi ibyabaye byose byahanuwe bizaba vuba.” Testimonies to Ministers, 112.

The River Jordan is the link between the alpha covenant history and the omega covenant history of ancient Israel. The word Jordan means ‘descender’ and represents Christ ‘the great descender.’

Uruzi Yorodani ni rwo ruhuza amateka y’isezerano ya Alufa n’amateka y’isezerano ya Omega ya Isirayeli ya kera. Ijambo Yorodani risobanura “umanuka” kandi rigereranya Kristo “umanuka ukomeye.”

> Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–9.

> Mugire muri mwe umutima wari no muri Kristo Yesu: We, nubwo yari afite kamere y’Imana, ntiyatekereje ko kungana n’Imana ari ikintu cyo kugundirwa; ahubwo yigira ubusa, yambara kamere y’umugaragu, agirwa asa n’abantu; kandi amaze kuboneka afite ishusho y’umuntu, yicisha bugufi, agera aho yumvira kugeza ku rupfu, ndetse urupfu rwo ku musaraba. Abafilipi 2:5–9.

The Jordan River represents Christ ‘the great descender’ and the Jordan is the connection between the alpha and omega history of the chosen people of God, who were given a vineyard to maintain. Moses’ waters of deliverance represent the voice of Christ, that can be heard if a soul would but turn around, to hear ‘the voice behind them,’ and the voice they would then hear is—the voice of many waters. From the flood of Noah to the destruction of Jerusalem in 70 AD, waters of deliverance are set forth as waymarks for God’s covenant people. Those waymarks represent the internal history of God’s final covenant people, the one hundred and forty-four thousand. The water that supplies the Jordan River originates in the dew and snow that accumulates in the Hermon mountains, which form the head waters of the Jordan River.

Uruzi rwa Yorodani rugereranya Kristo, “umanuka cyane,” kandi Yorodani ni yo sano rihuza amateka ya Alufa n’Omega y’ubwoko bwatoranyijwe bw’Imana, bwahawe uruzabibu rwo kururinda no kurwitaho. Amazi ya Mose yo gukizwa agereranya ijwi rya Kristo, rishobora kumvikana iyo umutima ushaka gusa guhindukira, kugira ngo wumve “ijwi riri inyuma yabo,” kandi ijwi bazahita bumva ni—ijwi ry’amazi menshi. Uhereye ku mwuzure wo mu gihe cya Nowa ukageza ku kurimbuka kwa Yerusalemu mu mwaka wa 70 nyuma ya Kristo, amazi yo gukizwa ashyirwaho nk’ibimenyetso nyobozi by’ubwoko bw’Imana bw’isezerano. Ibyo bimenyetso nyobozi bigereranya amateka yo mu mutima y’ubwoko bw’Imana bw’isezerano rya nyuma, bwa bantu ibihumbi ijana na mirongo ine na bine. Amazi agaburira uruzi rwa Yorodani aturuka mu ikime no mu rubura byirundaniriza mu misozi ya Herumoni, ari yo ikomokaho amasoko y’uruzi rwa Yorodani.

> A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.

> Indirimbo y’uruzamuko ya Dawidi. Dore ukuntu ari byiza kandi bishimishije ko bene Data babana hamwe mu bumwe! Ni nk’amavuta y’igiciro cyinshi yasutswe ku mutwe, akamanuka ku bwanwa, ari bwo bwanwa bwa Aroni; akagera no ku mpera z’imyambaro ye; ni nk’ikime cya Herumoni, kandi nk’ikime cyamanukiye ku misozi ya Siyoni: kuko aho ni ho Uwiteka yategetse umugisha, ari wo bugingo bw’iteka ryose. Zaburi 133:1–3.

Those waters also produce the grotto of Pan, a deep pool, set within a cave located in Panium of Daniel 11:13–15, and Caesarea Philippi in the days of Peter. The head waters of the Jordan River also produce the satanic pool of the grotto of Pan. The voice of many waters identifies that the great controversy between Christ and Satan originated in the high mountain peaks of the Hermon mountains.

Ayo mazi kandi arema isenga rya Pani, ikidendezi cyimbitse kiri mu buvumo buherereye i Paniyumu havugwa muri Daniyeli 11:13–15, ndetse n’i Kayisariya-Filipi mu minsi ya Petero. Amasoko y’uruzi rwa Yorodani na yo arema ikidendezi cya satani cyo mu isenga rya Pani. Ijwi ry’amazi menshi rigaragaza ko intandaro y’intambara ikomeye hagati ya Kristo na Satani yakomotse mu mpinga ndende z’imisozi ya Herumoni.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

> Kandi ndakubwira nawe nti: Uri Petero, kandi kuri urwo rutare ni ho nzubaka itorero ryanjye; kandi amarembo y’ikuzimu ntazaryanesha. Matayo 16:18.

The name “Hermon” means “sacred, consecrated, devoted, or set apart,” and is a symbol of Heaven, the source of all water and the beginning of the great controversy as represented by “the gates of hell,” which was the label Jesus attached to the grotto of Pan, when at Caesarea Philippi. In that setting Simon Barjona's name was changed to Peter. Simon means ‘one who hears,’ and Barjona means ‘son of the dove.’ Simon was a symbol of the soul who heard the message of Jesus baptism that was represented by the Holy Spirit in the form of a dove. As one who heard the message of Christ’s baptism, Peter is changed, representing the 144,000. Peter was sealed while at Panium, which is verses thirteen through fifteen of Daniel eleven.

Izina “Herumoni” risobanura “icyera, cyeguriwe Imana, cyitandukanyijwe ku yindi, cyangwa cyarobanuriwe umwihariko,” kandi ni ikimenyetso cy’Ijuru, isoko y’amazi yose n’intangiriro y’intambara ikomeye nk’uko bigaragazwa n’“amarembo y’ikuzimu,” ari ryo zina Yesu yahaye ubuvumo bwa Pani igihe yari i Kayisariya ya Filipo. Muri uwo mwanya ni ho izina rya Simoni Barjona ryahinduwe Petero. Simoni risobanura “uwumva,” kandi Barjona risobanura “umwana w’inuma.” Simoni yari ikimenyetso cy’ubugingo bwumvise ubutumwa bw’umubatizo wa Yesu bwagereranywaga na Mwuka Wera mu ishusho y’inuma. Kubera ko yumvise ubutumwa bw’umubatizo wa Kristo, Petero arahinduuka, agereranya 144,000. Petero yashyizweho ikimenyetso igihe yari i Paniyumu, ari ho mu mirongo ya cumi na gatatu kugeza kuri cumi n’itanu ya Daniyeli cumi na rimwe.

From Hermon’s waters, the Jordan river, a symbol of Christ—the great descender concludes His journey at the Dead Sea. From Heaven, where the dew of life originates, Christ descended to the death of the cross, represented by the Dead Sea. The Dead Sea shoreline is the deepest exposed surface land on earth. The Jordon river that descends, descends to the lowest water level on earth, as Christ descended to His death on the cross. From the water of life to the water of death, the River Jordan represents the descent of Christ from heaven to the cross.

Uhereye ku mazi ya Herumoni, uruzi Yorodani, ikimenyetso cya Kristo—umanuka ukomeye—rusoza urugendo rwarwo ku Nyanja y’Umunyu. Uhereye mu Ijuru, aho ikime cy’ubugingo gituruka, Kristo yamanutse agera ku rupfu rwo ku musaraba, rugereranywa n’Inyanja y’Umunyu. Inkombe z’Inyanja y’Umunyu ni zo buso bw’ubutaka bugaragara buri hasi kurusha ubundi ku isi. Uruzi Yorodani rumanuka, rukamanuka rugera ku rugero rw’amazi ruri hasi kurusha urundi ku isi, nk’uko Kristo yamanutse agera ku rupfu rwe rwo ku musaraba. Uhereye ku mazi y’ubugingo ukagera ku mazi y’urupfu, Uruzi Yorodani rugaragaza ukumanuka kwa Kristo ava mu ijuru akagera ku musaraba.

Important themes of Bible prophecy are associated with water, and Bible prophecy is the voice of Christ, which is a voice of many waters. The whore of Babylon is seated upon many waters, and the waters of the Euphrates are dried up to prepare the way of the kings of the east, and the merchants and kings stand a far off and lament for the ships of Tarshish are destroyed in the midst of the seas, and the covenant of death that the drunkards of Ephraim accepted when the hid themselves under lies, is disannulled by the overwhelming flood of the papal Sunday law.

Insanganyamatsiko z’ingenzi z’ubuhanuzi bwo muri Bibiliya zifitanye isano n’amazi, kandi ubuhanuzi bwo muri Bibiliya ni ijwi rya Kristo, ari ryo jwi ry’amazi menshi. Indaya y’i Babuloni yicaye ku mazi menshi, kandi amazi ya Ufurate arakama kugira ngo ategurire inzira abami b’iburasirazuba, kandi abacuruzi n’abami bahagarara kure bakarira kuko amato y’i Tarushishi yarimburiwe hagati mu nyanja, kandi isezerano ry’urupfu abanywi b’inzoga bo muri Efurayimu bemeye igihe bihishaga munsi y’ibinyoma, riseswa n’umwuzure urengeranije w’itegeko rya papa ry’umunsi w’icyumweru.

When Sister White references the “great rivers of Shinar,” she is addressing the Tigris and Euphrates Rivers. Those waters can be traced back to the Garden of Eden where they are the third and fourth river to come out of Eden.

Iyo Mushiki wacu White avuga “inzuzi nini za Shinari,” aba yerekezaho inzuzi za Tigirisi na Ufurate. Ayo mazi asubizwa inyuma kugeza mu Ngobyi ya Edeni, aho ari inzuzi ya gatatu n’iya kane zisohoka muri Edeni.

> And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. Genesis 2:14.

> Kandi izina ry’uruzi rwa gatatu ni Hidekeli: ni rwo rutemba rugana iburasirazuba bwa Ashuri. Kandi uruzi rwa kane ni Ufurate. Itangiriro 2:14.

The Hiddekel is the Tigris, and of course, the Euphrates was the Euphrates, though modern historians and theologians disagree. They insist that the Ulai was not a great river, but simply a man-made aqueduct in Persia, not Shinar. Those same human authorities identify that the only two rivers of any note that are associated with Shinar, were the Tigris and Euphrates, and the prophetess states that the Ulai and the Hiddekel were “the great rivers of Shinar.”

Hidekeli ni Tigiri, kandi by’ukuri, Efurate yari Efurate, n’ubwo abahanga mu by’amateka n’abanyatewolojiya bo muri iki gihe batabyemeranyaho. Bashimangira ko Ulayi itari uruzi runini, ahubwo ko yari umuyoboro w’amazi wakozwe n’abantu mu Buperesi, atari i Shinari. Abo bategetsi b’umuntu nyine bagaragaza ko inzuzi ebyiri zonyine zifite icyo zivuze zifitanye isano na Shinari zari Tigiri na Efurate, kandi umuhanuzikazi avuga ko Ulayi na Hidekeli byari “inzuzi nini za Shinari.”

The prophetess words on the message of water opposes the modern experts, as did the ancient experts—who opposed Noah’s message of water. We are informed that the two visions represented by the two rivers are in the process of fulfillment, and therefore, everything represented within those two visions that were given by “the two great rivers of Shinar,” will soon come to pass. The message associated with those rivers is the voice of Christ, for His voice is as many waters. The Tigris and Euphrates represent a major prophetic theme, and their testimony is related to the covenant that the alpha Moses set forth, which is the same covenant that the omega Christ confirmed.

Amagambo y’umuhanurakazi yerekeye ubutumwa bw’amazi arwanya abahanga b’iki gihe, nk’uko n’abahanga ba kera barwanyije ubutumwa bwa Nowa bw’amazi. Tubwirwa ko ibyerekanywe byombi bihagarariwe n’inzuzi ebyiri biri mu nzira yo gusohora, kandi rero, ibyo byose byagaragajwe muri ibyo byerekanywe byombi byatanzwe n’“inzuzi ebyiri zikomeye zo muri Shinari,” bizahita bisohora. Ubutumwa bufitanye isano n’izo nzuzi ni ijwi rya Kristo, kuko ijwi rye rimeze nk’amazi menshi. Tigiri na Ufurate bihagarariye insanganyamatsiko ikomeye y’ubuhanuzi, kandi ubuhamya bwazo bufitanye isano n’isezerano Mose wa alfa yashyizeho, ari ryo sezerano rimwe Kristo wa omega yemeje.

In prophecy the Tigris represents Assyria and the Euphrates is Babylon. In this relation they are the two powers, represented as lions by Jeremiah who would carry first the northern kingdom and thereafter the southern kingdom into captivity.

Mu buhanuzi, Tigiri ishushanya Ashuri, naho Ufurate igashushanya Babuloni. Muri uwo mubano, ni zo mbaraga ebyiri, Yeremiya yashushanyije nk’intare, zari gutwara mbere na mbere ubwami bwo mu majyaruguru zikabujyana mu bunyage, hanyuma zigatwara ubwami bwo mu majyepfo na bwo mu bunyage.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Isirayeli ni intama yatatanye; intare zarayitatanyije: ubanza umwami wa Ashuri yarayiriye; kandi nyuma Nebukadirezari, umwami wa Babuloni, yamennye amagufwa yayo. Yeremiya 50:17.

Both Assyria and Babylon were northern enemies in relation to either kingdom of Israel, and are therefore types of the counterfeit king of the north—the papal power. Essentially the same political and religious traditions were carried out by the two powers that arose from the same cultural setting, but Assyria’s political structure emphasized statecraft, whereas; Babylon emphasized churchcraft, though very similar. Pagan Rome and papal Rome at some levels are identical, but still, pagan Rome represents statecraft and papal Rome churchcraft. Assyria, in prophetic relation to Babylon was a kingdom of statecraft, followed by Babylon a similar power that emphasized churchcraft. Assyria represented pagan Rome and Babylon represents papal Rome. All four of these powers trampled down God’s sanctuary and host. Assyria is associated with the Tigris and Babylon the Euphrates. This is in agreement with the drying up of the Euphrates in the book of Revelation, to prepare the way for the kings of the east as typified by the work of Cyrus in diverting the Euphrates to bring down Babylon. Babylon is the Euphrates; Assyria is the Tigris.

Ashuri na Babuloni byombi byari abanzi baturukaga mu majyaruguru ku ngoma zombi za Isirayeli, bityo bikaba ibishushanyo by’umwami w’impimbano w’iy’amajyaruguru—ububasha bwa gipapa. Mu by’ukuri, imigenzo ya politiki n’iy’idini hafi ari imwe yakozwe n’izo mbaraga zombi zavutse mu muco umwe, ariko imiterere ya politiki ya Ashuri yashyiraga imbere ubutegetsi bwa Leta, mu gihe Babuloni yo yashyiraga imbere ubutegetsi bw’itorero, nubwo byari bisa cyane. Roma ya gipagani na Roma ya gipapa ku rwego runaka ni bimwe, nyamara Roma ya gipagani ihagarariye ubutegetsi bwa Leta, naho Roma ya gipapa igahagararira ubutegetsi bw’itorero. Mu isano ya gihanuzi na Babuloni, Ashuri yari ubwami bw’ubutegetsi bwa Leta, bukurikirwa na Babuloni, ububasha busa na bwo bwashyiraga imbere ubutegetsi bw’itorero. Ashuri yagereranyaga Roma ya gipagani, kandi Babuloni igereranya Roma ya gipapa. Izo mbaraga zose uko ari enye zahonyoye ahera h’Imana n’ingabo zayo. Ashuri ifitanye isano na Tigiri, naho Babuloni igafitanye isano na Ufurate. Ibi bihuje n’ukumishwa kwa Ufurate mu gitabo cy’Ibyahishuwe, kugira ngo haboneke inzira y’abami bo iburasirazuba, nk’uko byashushanyijwe n’umurimo wa Kuro wo kuyobya Ufurate kugira ngo agwize Babuloni. Babuloni ni Ufurate; Ashuri ni Tigiri.

The king of the north in prophecy conquers the world during the Sunday law crisis and thereafter falls, but the conquering is often represented as an overwhelming flood. The story of the king of the north, as represented by Assyria and Babylon, is symbolized by rivers for the story is told by the voice of many waters.

Umwami wo mu majyaruguru uvugwa mu buhanuzi anesha isi mu gihe cy’akaga k’itegeko ryo ku Cyumweru, hanyuma akagwa; ariko kenshi uko kunesha kugaragazwa nk’umwuzure urengeje urugero. Inkuru y’umwami wo mu majyaruguru, nk’uko ahagarariwe na Ashuri na Babuloni, irangwa nk’inzuzi, kuko iyo nkuru ivugwa n’ijwi ry’amazi menshi.

The land between the two rivers is called Mesopotamia, which means ‘the land between two rivers.’ The two rivers represent the northern power which God employs to chastise His apostate people by scattering them into captivity. One of the tributary streams of the voice of many waters is found in the name “Padanaram,” which is referenced only ten times in the Scriptures. The first mention is in association with the covenant, for it identifies the blood roots of Rebekah, the wife of Isaac. The verse says:

Igihugu kiri hagati y’inzuzi ebyiri cyitwa Mesopotamiya, bisobanura ngo “igihugu kiri hagati y’inzuzi ebyiri.” Izo nzuzi ebyiri zigereranya ubushobozi bw’amajyaruguru Imana ikoresha kugira ngo ihane ubwoko bwayo bwahakanye, ibutatanyirize mu bunyage. Umwe mu migezi y’inkomoko y’ijwi ry’amazi menshi uboneka mu izina “Padanaramu,” rivugwa incuro icumi gusa mu Byanditswe. Kuvugwa kwa mbere gufitanye isano n’isezerano, kuko kugaragaza inkomoko y’amaraso ya Rebeka, umugore wa Isaka. Umurongo uravuga uti:

> And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.

> Kandi Isaka yari afite imyaka mirongo ine igihe yashyingiranwaga na Rebeka, umukobwa wa Betuweli w’Umusiriya w’i Padanaramu, mushiki wa Labani w’Umusiriya.

The end of forty years has been shown upon the three witnesses of Moses to lead to Kadesh, 1863 and the Sunday law. The marriage of Isaac is a covenant marriage typifying the marriage of Christ to the one hundred and forty-four thousand at the Sunday law, which is 1863, which is Kadesh, which is the end of a forty-year covenant history. Rebekah was a daughter of a Syrian and the sister of Laban a Syrian, (who in the next generation of covenant history, broke a covenant with Isaac’s son Jacob.)

Iherezo ry’imyaka mirongo ine ryagaragajwe ku batangabuhamya batatu ba Mose ko rigeza i Kadeshi, ku wa 1863 no ku itegeko ryo ku Cyumweru. Ishyingiranwa rya Isaka ni ishyingiranwa ry’isezerano rigereranya ishyingiranwa rya Kristo n’ibihumbi ijana na mirongo ine na bine ku itegeko ryo ku Cyumweru, ari ryo 1863, ari ryo Kadeshi, ari na ryo iherezo ry’amateka y’isezerano ry’imyaka mirongo ine. Rebeka yari umukobwa w’Umunyasiriya kandi yari mushiki wa Labani w’Umunyasiriya, (ari we mu gisekuru gikurikiyeho cy’amateka y’isezerano, wishe isezerano yagiranye na Yakobo umuhungu wa Isaka.)

Bethuel means ‘house of desolation or desolator,’ so Rebekah was the daughter of “the house of the desolator.’ Syria means highland and plateau, and Padanaram means Mesopotamia, or the land between. Rebekah was from the bloodline of Syrians who came from Mesopotamia the highland between ‘the Tigris of Assyria’ and ‘the Euphrates of Babylon,’ who represent the lions which the Lord used to scatter his apostate sheep. The house of the desolators was joined with the house of God in the marriage of Isaac and Rebekah. It is not an accident that in the first mention of Padanaram, these two rivers representing the prophetic king of the north who is represented as an overflowing flood is first mentioned in Genesis 25:20.

Betuweli bisobanura “inzu y’ubutayu” cyangwa “umusenyi,” bityo Rebeka yari umukobwa wa “inzu y’umusenyi.” Siriya bisobanura ahirengeye n’ikibaya kiringaniye, kandi Padanaramu bisobanura Mezopotamiya, cyangwa igihugu cyo hagati. Rebeka yakomokaga mu rubyaro rw’Abasiriya bavuye i Mezopotamiya, ahirengeye ho hagati ya “Tigiri y’Ashuriya” na “Efurate y’i Babuloni,” bagereranywa n’intare Uwiteka yakoresheje mu gutatanya intama ze zayobye. Inzu y’abasenyi yunze ubumwe n’inzu y’Imana mu ishyingiranwa rya Isaka na Rebeka. Si impanuka ko mu kuvugwa bwa mbere kwa Padanaramu, izi nzuzi ebyiri zigereranya umwami w’amajyaruguru wo mu buhanuzi, ushushanywa nk’umwuzure urengera inkombe, bwa mbere zivugwa mu Itangiriro 25:20.

The connection of the house of desolation with God’s covenant people continues when Jacob flees from Esau, and ends up at his uncle Laban’s and there serves two periods’ of 2520 days in order to secure the next covenant marriage. One marriage ends with the scattering of the northern kingdom of Israel and the other marriage ends with the scattering of the southern kingdom. When those two kingdoms respective period of scattering ended in 1798 and 1844, the marriage that Jacob labored to accomplish over two periods of 2520 was fulfilled, as the bridegroom came to the marriage on October 22, 1844.

Isano ry’inzu y’umwirare n’ubwoko bw’Imana bw’isezerano rikomeza igihe Yakobo ahunga Esawu, akagera kwa nyirarume Labani, maze akahakorera ibihe bibiri by’iminsi 2520 kugira ngo ahabwe ishyingiranwa ry’isezerano rikurikiyeho. Iryo shyingiranwa rimwe rirangira no gutatanywa kw’ubwami bw’amajyaruguru bwa Isirayeli, kandi irindi shyingiranwa rikarangira no gutatanywa kw’ubwami bw’amajyepfo. Igihe ibihe byo gutatanywa by’ayo mabwiriza yombi byarangiraga mu 1798 no mu 1844, ishyingiranwa Yakobo yaruhiyeho mu bihe bibiri by’iminsi 2520 ryarasohoye, kuko umukwe yaje mu bukwe ku wa 22 Ukwakira 1844.

Did Christ then marry Leah, which means ‘weary and tired,’ or did He marry Rachel, which means ‘a good traveler?’ Leah and Rachel represent two classes of travelling virgins, one virgin who ‘grows weary’ and one virgin who ‘travels well’ on the path to marry Jacob on October 22, 1844.

Noneho Kristo yashatse Leya, bisobanura ngo “unaniwe kandi urushye,” cyangwa se yashatse Rasheli, bisobanura ngo “umugenzi mwiza?” Leya na Rasheli bahagarariye ibyiciro bibiri by’inkumi ziri mu rugendo, imwe “inanirwa,” n’indi “igenda neza” mu nzira ijya gushakana na Yakobo ku wa 22 Ukwakira 1844.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Bari bafite umucyo urabagirana wari ushinzwe inyuma yabo ku ntangiriro y’inzira, uwo marayika yambwiye ko ari ‘gutaka ko mu gicuku.’ Uwo mucyo wamurikaga inzira yose uko yakabaye, kandi ukaboneshereza ibirenge byabo, kugira ngo batagwa.”

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

> “Niba bakomeje guhanga amaso kuri Yesu, wari imbere yabo rwose, abayoboye aberekeza mu murwa, bari bafite umutekano. Ariko bidatinze bamwe barananiwe, baravuga bati: uwo murwa uri kure cyane, kandi bari baratekereje ko baba baramaze kuwugeramo mbere. Nuko Yesu akabahumuriza azamura ukuboko kwe kw’iburyo kwuzuye ikuzo, maze muri uko kuboko havamo umucyo wahuhaga hejuru y’itsinda ry’abategereje ukuza kwe, maze barangurura bati: ‘Alleluia!’ Abandi bo, mu buryo bw’ubugugu, bahakanye umucyo wari inyuma yabo, bavuga ko atari Imana yari yabagejeje aho kure higeze. Umucyo wari inyuma yabo urazima, usiga ibirenge byabo mu mwijima mwinshi rwose, maze barasitara, batakaza kureba ikimenyetso na Yesu, maze bava mu nzira bagwa hasi mu isi y’umwijima n’ubugome yari munsi.” Early Writings, 15.

In 1844, the Philadelphian Millerite movement went into the marriage. The marriage of October 22, 1844 separated two classes of worshippers represented by Rachel and Leah. Rachel, represents a class who had successfully travelled on the path to the marriage of October 22, 1844, but Leah’s class grew weary. They were then separated and the testing process of the third angel began, right where the testing-process of the Midnight Cry concluded.

Mu 1844, umutwe wa Millerite wo mu gihe cya Filadelifiya winjiye mu bukwe. Ubukwe bwo ku wa 22 Ukwakira 1844 bwatandukanije ibyiciro bibiri by’abaramya byagereranywaga na Rasheli na Lewa. Rasheli ahagarariye icyiciro cyari cyaragenze neza mu nzira igana ku bukwe bwo ku wa 22 Ukwakira 1844, ariko icyiciro cya Lewa cyacitse intege. Hanyuma baratandukanywa, maze igikorwa cy’igeragezwa cy’umumarayika wa gatatu kiratangira, aho neza rwose igikorwa cy’igeragezwa cyo gutaka kwa saa sita z’ijoro cyari cyasorejwe.

The marriage had commenced and it was to thereafter to be consummated and tested. The marriage was consummated in 1846, and the testing process of the third angel began. In 1849 and 1850 the Lord was stretching out His hand a second time to gather His remnant. The second table of Habakkuk was then placed into history, as typified by the second set of Commandments. After Moses broke the first set, the second set of tables were set forth. The 1850 chart replaced the 1843, and in 1850, the testing of ancient Israel as God’s new covenant bride continued towards Kadesh and 1863.

Ubukwe bwari bwaratangiye, hanyuma bukazakurikiraho kwemezwa no kugeragezwa. Ubukwe bwemejwe mu 1846, maze hatangira igikorwa cyo kugeragezwa cy’umumarayika wa gatatu. Mu 1849 no mu 1850 Uwiteka yaramburaga ukuboko Kwe ubwa kabiri kugira ngo akoranye ibisigisigi Bye. Icyapa cya kabiri cya Habakuki icyo gihe cyashyizwe mu mateka, nk’uko cyashushanyijwe n’itsinda rya kabiri ry’Amategeko. Mose amaze kumena itsinda rya mbere, hasohowe itsinda rya kabiri ry’ibyapa. Icyapa cyo mu 1850 cyasimbuye icyo mu 1843, kandi mu 1850, kugeragezwa kwa Isirayeli ya kera nk’umugeni w’isezerano rishya w’Imana byakomeje byerekeza i Kadeshi no ku 1863.

In 1856, more water from the two rivers came through the pen of Hiram Edson. The light upon the “seven times” which came through Edson’s pen, was the light represented by the two rivers that began their prophetic testimony at the Garden of Eden. The Garden of Eden is a symbol of mankind’s rebellion against God’s law, and is where the waters of the Ulai and Hiddekel rivers begin their journey. They travel through covenant history, for that Garden, the symbol of rebellion, is also where a lamb was slain to provide clothes to replace the fig leaves upon Adam and Eve. Covenant history begins with the covenant of life between Adam and God. That covenant symbolized by the tree of life, led to the broken covenant by Adam and Eve, that initiated a new covenant of life, when the Lamb slain from the foundation of the world provided clothing for the naked and lost pair. The two rivers which flow from that Garden ultimately become the symbols of the powers God employs as His rod of chastisement.

Mu 1856, andi mazi menshi aturuka muri iyo migezi yombi anyura mu ikaramu ya Hiram Edson. Umucyo werekeye ku “bihe birindwi” wanyuze mu ikaramu ya Edson, wari umucyo ugereranywa n’iyo migezi yombi yatangiye ubuhamya bwayo bw’ubuhanuzi mu Ngobyi ya Edeni. Ingobyi ya Edeni ni ikimenyetso cy’ubwigomeke bw’umuntu ku mategeko y’Imana, kandi ni ho amazi y’inzuzi za Ulai na Hiddekel atangirira urugendo rwayo. Iyo migezi inyura mu mateka y’isezerano, kuko iyo Ngobyi, ikimenyetso cy’ubwigomeke, ari na ho umwana w’intama watambiwe kugira ngo haboneke imyambaro isimbura amababi y’umutini yari ku mubiri wa Adamu na Eva. Amateka y’isezerano atangirana n’isezerano ry’ubugingo hagati ya Adamu n’Imana. Iryo sezerano ryagereranywaga n’igiti cy’ubugingo, ryagejeje ku isezerano ryaciwe na Adamu na Eva, ari byo byatangije isezerano rishya ry’ubugingo, igihe Umwana w’Intama watambwe uhereye ku rufatiro rw’isi yahaga uwo mugabo n’uwo mugore bambaye ubusa kandi bazimiye imyambaro. Iyo migezi yombi itemba iva muri iyo Ngobyi amaherezo ihinduka ibimenyetso by’ububasha Imana ikoresha nk’inkoni yayo yo guhana.

> O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.

> Wa Munyashūriya, nkoni y’uburakari bwanjye, kandi inkoni iri mu kuboko kwabo ni uburakari bwanjye. Nzamutuma ku ishyanga ry’uburyarya, kandi ku bwoko bw’uburakari bwanjye nzamuha itegeko ryo kunyaga iminyago, no gufata ibyo yanyaze, no kubakandagira nk’ibyondo byo mu mihanda. Yesaya 10:5, 6.

Those two rivers flowed out of Eden into the lineage of Rebekah and her covenant marriage to Isaac, and onward to Jacob, where the water of the two rivers is represented as two distinct periods of seven times. Then, the same two rivers flow through the last six chapters of Daniel, where three chapters are represented by each river. One river represents the increase of knowledge which was unsealed in chapters seven, eight and nine and the other river represents the increase of knowledge which was unsealed in chapters ten, eleven and twelve.

Iyo migezi yombi yaturutse muri Edeni yinjira mu rubyaro rwa Rebeka no mu ishyingiranwa rye ry’isezerano na Isaka, ikomeza kugera kuri Yakobo, aho amazi y’iyo migezi yombi agaragazwa nk’ibihe bibiri bitandukanye by’inshuro ndwi. Hanyuma, iyo migezi yombi inyura mu bice bitandatu bya nyuma by’igitabo cya Daniyeli, aho ibice bitatu bigereranywa na buri mugezi. Umugezi umwe ugereranya ukwiyongera k’ubumenyi kwakuweho ikimenyetso mu bice bya karindwi, umunani n’icyenda, naho undi mugezi ugereranya ukwiyongera k’ubumenyi kwakuweho ikimenyetso mu bice bya cumi, cumi na kimwe, na cumi na bibiri.

Chapters seven, eight and nine are represented as the vision of the Ulai and Christ is portrayed in a similar way in chapters ten, eleven and twelve. In both river visions, represented by three chapters—Christ is represented as standing upon the water.

Ibice bya karindwi, umunani n’icya cyenda bigaragazwa nk’iyerekwa ry’Ulai, kandi Kristo agaragazwa mu buryo busa n’ubwo mu bice bya cumi, cumi na kimwe, na cumi na bibiri. Muri ayo mayerekwa yombi y’inzuzi, agizwe n’ibice bitatu—Kristo agaragazwa ahagaze hejuru y’amazi.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> Nuko habayeho, ubwo jyewe, ari jye Daniyeli, nari maze kubona iryo yererekwa kandi ngashaka gusobanukirwa icyo risobanura, ngiye kubona mbona imbere yanjye igisa n’umuntu. Numva ijwi ry’umuntu rivugira hagati y’inkombe z’Ulayi, rirahamagara riti: Gaburiyeli, menyesha uyu muntu ibyo iri yererekwa risobanura. Daniyeli 8:15, 16.

The vision of Christ in chapter ten is similar to the vision John witnessed in Revelation chapter one, and in Daniel’s vision of chapter eight Palmoni is upon the waters, as He was in chapter twelve, where He was clothed in linen.

Iyerekwa rya Kristo riri mu gice cya cumi risa n’iryerekwa Yohana yabonye mu Byahishuwe igice cya mbere, kandi mu iyerekwa rya Daniyeli ryo mu gice cya munani Palumoni ari hejuru y’amazi, nk’uko yari ari mu gice cya cumi na kabiri, aho yari yambaye imyenda y’ibitare byiza by’umweru.

> “At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

> “Igihe Gaburiyeli yasuraga, umuhanuzi Daniyeli ntiyashoboye kwakira andi mabwiriza; ariko nyuma y’imyaka mike, yifuza kumenya byinshi kurushaho ku byari bitarasobanurwa mu buryo bwuzuye, yongeye kwiha gushaka umucyo n’ubwenge biva ku Mana. ‘Muri iyo minsi jyewe Daniyeli nari mu cyunamo ibyumweru bitatu byuzuye. Nta mutsima uryoshye nariye, kandi inyama cyangwa vino ntibyigeze byinjira mu kanwa kanjye, kandi sinisize amavuta na gato…. Nuko nzamura amaso yanjye, ndareba, maze dore mbona umuntu umwe wambaye imyenda y’ibitare, kandi mu rukenyerero rwe yari akenyeyemo izahabu nziza y’i Uphazi. Umubiri we na wo wari umeze nk’iberili, mu maso he hasa n’umurabyo, amaso ye ameze nk’amatara y’umuriro, amaboko ye n’ibirenge bye bisa n’umuringa usennye neza, kandi ijwi ry’amagambo ye rimeze nk’ijwi ry’abantu benshi.’”

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

> “Nta wundi utari Umwana w’Imana ni we wabonekeye Daniyeli. Ubu busobanuro busa n’ubwaherejwe Yohana igihe Kristo yamuhishurirwaga ku Kirwa cya Patimo. Ubu Umwami wacu azanye n’undi ntumwa yo mu ijuru kugira ngo yigishe Daniyeli ibyari kuzabaho mu minsi y’imperuka. Ubu bumenyi Daniyeli yabuherewe kandi bwandikwa kubw’ihumekero ku bwacu twe bagezweho n’imperuka y’isi.” Review and Herald, 8 Gashyantare 1881.

In the Hiddekel vision of Christ in chapter ten, Christ is upon the water and clothed in linen and in the Ulai vision He is upon the water. The vision of Revelation one aligns with the vision presented in the Ulai and Hiddekel visions, where Sister White identifies that it is “no less a personage than the Son of God.” When she identifies the angel of Revelation ten she states the angel was “no less a personage than Jesus Christ.” The angel in Revelation ten lifts up His hand to heaven and swears by Him that liveth forever and ever, connected with the vision of Christ in chapter twelve who lifts up both His hands to heaven and swears by Him that liveth forever and ever. In Revelation ten He is upon both the water and land.

Mu iyerekwa rya Hiddekel rya Kristo ryo mu gice cya cumi, Kristo ari hejuru y’amazi kandi yambaye imyenda y’ibitare, kandi mu iyerekwa rya Ulai na ho ari hejuru y’amazi. Iyerekwa ryo mu Ibyahishuwe igice cya mbere rihura n’iryatanzwe mu iyerekwa rya Ulai n’irya Hiddekel, aho Sister White agaragaza ko ari “nta wundi uretse Umwana w’Imana.” Igihe agaragaza marayika wo mu Ibyahishuwe igice cya cumi, avuga ko uwo marayika yari “nta wundi uretse Yesu Kristo.” Marayika wo mu Ibyahishuwe igice cya cumi azamura ukuboko kwe arekeye mu ijuru, akarahirira Uhoraho uhoraho iteka ryose, bikaba bifitanye isano n’iyerekwa rya Kristo ryo mu gice cya cumi na kabiri, uzamura amaboko ye yombi arekeye mu ijuru, akarahirira Uhoraho uhoraho iteka ryose. Mu Ibyahishuwe igice cya cumi ari hejuru y’amazi n’ubutaka.

What exists “between the banks” of a river is water, and Daniel heard “a man’s voice between the banks,” so the voice came from the man upon the water, and the voice was the sound of the waters of the Ulai river.

Ikiri “hagati y’inkombe” z’umugezi ni amazi, kandi Daniyeli yumvise “ijwi ry’umuntu hagati y’inkombe,” bityo iryo jwi ryaturutse ku muntu wari hejuru y’amazi, kandi iryo jwi ryari urusaku rw’amazi y’umugezi wa Ulayi.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. …

> Ku munsi wa makumyabiri n’ine w’ukwezi kwa mbere, nkiri iruhande rw’uruzi runini, ari rwo Hidekeli; nuko nubura amaso yanjye, ndareba, mbona umugabo umwe wambaye imyenda y’ibitare, kandi mu rukenyerero rwe yari akenyeye izahabu nziza y’i Ufaz. Umubiri we wari umeze nka berilo, mu maso he hari hafite ishusho nk’iy’umurabyo, amaso ye ameze nk’amatabaza y’umuriro, amaboko ye n’ibirenge bye bisa n’umuringa usennye neza, kandi ijwi ry’amagambo ye rimeze nk’ijwi ry’imbaga y’abantu. …

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

> Ariko wowe, yewe Daniyeli, funga ayo magambo, kandi ushire ikimenyetso kuri iki gitabo, kugeza mu gihe cy’imperuka: benshi baziruka hirya no hino, kandi ubumenyi buziyongera. Hanyuma jyewe Daniyeli ndareba, maze dore, hahagarara abandi babiri, umwe ari ku nkombe y’uru ruzi ku ruhande rumwe, undi ari ku nkombe y’uru ruzi ku rundi ruhande. Umwe abaza umugabo wari wambaye imyenda y’ibitare, wari hejuru y’amazi y’uru ruzi ati: Ibi bitangaza bizageza ryari ku iherezo ryabyo? Nuko numva wa mugabo wari wambaye imyenda y’ibitare, wari hejuru y’amazi y’uru ruzi, ubwo yazamuraga ukuboko kwe kw’iburyo n’ukw’ibumoso aberekeje mu ijuru, arahira Uhoraho iteka ryose ko bizamara igihe, n’ibihe, n’igice cy’igihe; kandi ubwo azaba amaze gutatanya imbaraga z’ubwoko bwera, ibyo byose bizaba birangiye.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 10:4–6; 12:4–10.

> Nuko numva, ariko sinasobanukirwa; ni ko kuvuga nti: Mwami wanjye, iherezo ry’ibi bintu rizaba irihe? Arambwira ati: Genda, Daniyeli; kuko ayo magambo afunzwe kandi ashyizweho ikimenyetso kugeza igihe cy’imperuka. Benshi bazezwa, bazatunganywa, kandi bazageragezwa; ariko abanyabyaha bazakomeza gukora iby’ubugome; kandi nta n’umwe mu banyabyaha uzasobanukirwa; ariko abanyabwenge bo bazasobanukirwa. Daniyeli 10:4–6; 12:4–10.

The great rivers of Shinar as Sister White identifies them, are both attached to a vision where Christ is upon the water speaking, for His voice is as the sound of many waters. In both visions the question of “how long” is asked. Both rivers are also represented in Daniel’s ‘question and answer’ of chapter eight, which is the central pillar and foundation of Adventism. There, the two rivers are symbols of the “seven times” of scattering and trampling down of both the sanctuary and the host. The two rivers fulfill their role as God’s rod of chastisement, only to thereafter flow into the Millerite history of the first angel, where William Miller discovered his first prophetic jewel, which was the line of the “seven times” in Leviticus twenty-six. The two rivers represent the two scatterings of 2520 years, which were accomplished by the two lions of Assyria and Babylon, who are represented by the Tigris and Euphrates, and of course by Leah and Rachel, nieces of Rebekah, whose covenant marriage occurred when Isaac was forty years old, as recorded in Genesis 2520.

Inzu nini za Shinari, nk’uko Mushiki wa White azigaragaza, zombi zifitanye isano n’iyerekwa aho Kristo ari hejuru y’amazi avugira, kuko ijwi Rye rimeze nk’ijwi ry’amazi menshi. Muri ayo mayerekwa yombi habazwamo ikibazo ngo “bizageza ryari?” Izo nzuzi zombi kandi zigaragazwa mu “kibazo n’igisubizo” byo muri Daniyeli igice cya munani, ari byo nkingi yo hagati n’ishingiro by’Adventisime. Aho, izo nzuzi zombi ni ibimenyetso by’“ibihe birindwi” byo gutatanya no gukandagira hasi ubuturo bwera n’ingabo. Izo nzuzi zombi zasohoza uruhare rwazo nk’inkoni y’Imana yo guhana, maze nyuma yaho zigakomereza mu mateka y’Abamilerite y’umumarayika wa mbere, aho William Miller yavumbuye ubwa mbere igisarisari cye cy’ubuhanuzi, ari cyo murongo w’“ibihe birindwi” wo mu Balewi makumyabiri na gatandatu. Izo nzuzi zombi zigereranya ugutatana kubiri kw’imyaka 2520, kwasohojwe n’intare ebyiri za Ashuri na Babuloni, zigereranywa na Tigiri na Efurate, kandi koko na Leah na Rasheli, abishywa ba Rebeka, bashyingiranywe mu isezerano igihe Isaka yari amaze imyaka mirongo ine, nk’uko byanditswe mu Itangiriro 2520.

Miller only presented the scattering of “seven times” against the southern kingdom of Judah, which was fulfilled with the 2300-year prophecy in 1844. In 1856, the “new wine” of the “seven times” identified the same scattering upon the northern kingdom ending in 1798. As the first prophetic discovery of William Miller, the water of the river Euphrates arrived as the alpha doctrine in the history of the first angel. The water of the Ulai river arrived with the third angel. The alpha discovery of Miller was the seven times represented by the river Ulai and the omega discovery of Hiram Edson was the seven times represented by the Hiddekel river.

Miller yagaragaje gusa ugutatana kwa “ibihe birindwi” ku bwami bw’amajyepfo bwa Yuda, byasohoye hamwe n’ubuhanuzi bw’imyaka 2300 mu 1844. Mu 1856, “divayi nshya” y’“ibihe birindwi” yerekanye uko ukwo gutatana kwageze no ku bwami bw’amajyaruguru, kurangira mu 1798. Nk’ivumburwa rya mbere ry’ubuhanuzi rya William Miller, amazi y’uruzi Ufurate yaje nk’inyigisho ya alufa mu mateka y’umumarayika wa mbere. Amazi y’uruzi Ulayi yaje hamwe n’umumarayika wa gatatu. Ivumburwa rya alufa rya Miller ryari ibihe birindwi byagereranyijwe n’uruzi Ulayi, kandi ivumburwa rya omegā rya Hiram Edson ryari ibihe birindwi byagereranyijwe n’uruzi Hidekeli.

The 2520 represents the length of the period that is the same for each kingdom, but that begins and ends forty-six years apart. 1798 marks the time of the end and the arrival of the first angel of Revelation fourteen. 1798 is the fulfillment of the 2520 years of scattering brought upon the northern kingdom by the lion of Assyria. 1844 is the fulfillment of the “seven times” brought upon the southern kingdom and is represented by the lion of Babylon. The two rivers are the bookends for the history of the first and second angels’ messages that ended with the arrival of the third on October 22, 1844, when both the seventh trumpet and also the jubilee trumpet were sounded on the antitypical Day of Atonement.

2520 igereranya uburebure bw’igihe bungana kuri buri bwami, ariko gitangira kandi kigasozwa gitandukanyijwe n’imyaka mirongo ine n’itandatu. Umwaka wa 1798 ugaragaza igihe cy’imperuka no kuza kw’umumarayika wa mbere wo mu Ibyahishuwe cumi na bine. 1798 ni ugusohora kw’imyaka 2520 yo gutatanywa kwazanywe ku bwami bwo mu majyaruguru n’intare ya Ashuri. 1844 ni ugusohora kwa “bihe birindwi” byazanywe ku bwami bwo mu majyepfo kandi bugereranywa n’intare ya Babuloni. Izo nzuzi zombi ni nk’impera zishingirwaho amateka y’ubutumwa bw’umumarayika wa mbere n’uwa kabiri, byasojwe no kuza kw’uwa gatatu ku itariki ya 22 Ukwakira 1844, igihe impanda ya karindwi ndetse n’impanda ya yubile byumvikanaga ku Munsi w’Impongano wo mu ishusho nyakuri.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

> Nuko uzategekeza ko impanda y’umwaka wa yubile ivuzwa ku munsi wa cumi w’ukwezi kwa karindwi; ku munsi w’impongano muzavuze impanda mu gihugu cyanyu cyose. Abalewi 25:9.

The sounding of the seventh trumpet is a symbol of Christ’s work in combining His Divinity with humanity, and is represented by the 2300 years of the Ulai River vision, and the sounding of the jubilee trumpet is a symbol of the covenant of the land that was broken and brought upon God’s people, what Daniel called the curse and oath of Moses, and what Moses called the “quarrel of God’s covenant.”

Ukuvuza kw’impanda ya karindwi ni ikimenyetso cy’umurimo wa Kristo wo guhuza Ubumana Bwe n’ubumuntu, kandi kugereranywa n’imyaka 2300 yo mu iyerekwa ry’Uruzi rwa Ulai; kandi ukuvuza kw’impanda ya yubile ni ikimenyetso cy’isezerano ry’igihugu ryarenzwe maze rikazanwa ku bwoko bw’Imana, icyo Daniyeli yise umuvumo n’indahiro bya Mose, kandi icyo Mose yise “intonganya y’isezerano ry’Imana.”

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> Ni byo, Abisirayeli bose bishe amategeko yawe, ndetse barayateshuka kugira ngo batumvira ijwi ryawe; ni cyo gitumye umuvumo wadusutsweho, n’indahiro yanditswe mu mategeko ya Mose umugaragu w’Imana, kuko twacumuye ku Mana. Daniyeli 9:11.

The “curse” and the “oath” written of “in the law of Moses” is the “seven times” of Leviticus twenty-six. The word translated as “oath” is the same Hebrew word that in Leviticus is translated as “seven times.” The curse, for breaking the oath of the covenant in chapter twenty-five, is set forth in chapter twenty-six, where Moses identifies the curse as the “quarrel of the covenant.”

“Umuvumo” n’“indahiro” byanditswe “mu mategeko ya Mose” ni byo “incuro ndwi” byo mu Balewi makumyabiri na gatandatu. Ijambo ryahinduwemo “indahiro” ni ryo jambo rimwe ry’Igiheburayo rihinduwemo “incuro ndwi” mu gitabo cy’Abalewi. Umuvumo wo kwica indahiro y’isezerano yo mu gice cya makumyabiri na gatanu, ushyirwa ahagaragara mu gice cya makumyabiri na gatandatu, aho Mose aranga uwo muvumo ko ari “impaka z’isezerano.”

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Nanjye ubwanjye nzabatera ngendana namwe mu buryo bubarwanya, kandi nzabahana incuro zirindwi kubera ibyaha byanyu. Kandi nzabazanaho inkota izahorera ugucumura ku isezerano ryanjye; kandi nimuteranira mu midugudu yanyu, nzaboherereza icyorezo muri mwe; kandi muzagabizwa mu maboko y’umwanzi. Abalewi 26:24, 25.

The Lord brought the sword of the lion of Assyria upon the northern kingdom to “punish” them by delivering them into “the hand of the enemy,” in 723 BC. Forty-six years later in 677 BC, the southern kingdom felt the curse of Moses. The curse of Moses is the quarrel of the covenant. For forty-six years the lions of Mesopotamia were employed by God to remove and trample down the host. At the end of that period of forty-six years Nebuchadnezzar destroyed the sanctuary. The host of Daniel’s question in verse thirteen of Daniel eight was enslaved by their enemies over a forty-six-year period that culminated with the destruction of the sanctuary, which was the other subject that was to be trampled down in verse thirteen. When those rivers reached 1798 and 1844 respectably, a host had been gathered together as a temple, for the host is a body, and the body is a temple. At the end of that period the temple erected over the forty-six years was to join with the heavenly temple in the marriage of Divinity with humanity. Marriage is between two temples, and what God joins together is not to be apart.

Umwami yazanye inkota y’intare ya Ashuri ku bwami bwo mu majyaruguru kugira ngo “abahanire” ababashyira mu “kuboko kw’umwanzi,” mu mwaka wa 723 mbere ya Kristo. Nyuma y’imyaka mirongo ine n’itandatu, mu wa 677 mbere ya Kristo, ubwami bwo mu majyepfo bwumvise umuvumo wa Mose. Umuvumo wa Mose ni intonganya y’isezerano. Mu gihe cy’imyaka mirongo ine n’itandatu, intare zo muri Mezopotamiya zakoreshejwe n’Imana kugira ngo zikureho kandi zitsikamirize hasi ingabo. Igihe icyo gihe cy’imyaka mirongo ine n’itandatu cyarangiraga, Nebukadinezari yarimbuye ubuturo bwera. Ingabo zivugwa mu kibazo cya Daniyeli mu murongo wa cumi na gatatu wa Daniyeli umunani zagizwe imbata n’abanzi bazo mu gihe cy’imyaka mirongo ine n’itandatu cyarangiye ku irimbuka ry’ubuturo bwera, ari na cyo kindi kintu cyagombaga gutsikamirizwa hasi kivugwa mu murongo wa cumi na gatatu. Igihe iyo nzuzi yageraga ku wa 1798 no ku wa 1844, uko bikwiye, hari hamaze gukoranirizwa hamwe ingabo nk’urusengero, kuko ingabo ari umubiri, kandi umubiri ni urusengero. Igihe icyo gihe cyarangiraga, urusengero rwubatswe muri iyo myaka mirongo ine n’itandatu rwagombaga kwifatanya n’urusengero rwo mu ijuru mu ishyingiranwa ry’Ubumana n’ubumuntu. Ishyingiranwa riba hagati y’insengero ebyiri, kandi icyo Imana yateranyije hamwe ntikigomba gutandukanywa.

The water of the Tigris came to 1798 and the water of the Euphrates came to 1844. Just before the arrival of the third angel, the second angel arrived, and thereafter at the Exeter, New Hampshire camp meeting on August 12–17, 1844, the message of the Midnight Cry was poured out. Exeter means “a water fortress,” and at the camp meeting, there was a counterfeit meeting held in a different tent, set up by a group from Watertown, Massachusetts. The waters that originated in Eden, according to Sister White, were about to be dispersed as “a tidal wave” across the eastern seaboard of the United States. The earthquake which triggered that tidal wave occurred in the Garden of Eden when Satan conquered mankind, causing a seismic upheaval in Eden whose waves reached the Midnight Cry of the Millerite history. That tidal wave floods into the Midnight Cry in the history of the one hundred and forty-four thousand, and the wave that began at the earthquake of Adam’s sin reaches to the earthquake of the Sunday law of Revelation chapter eleven.

Amazi ya Tigirisi yageze mu wa 1798, kandi amazi ya Ufurate yageze mu wa 1844. Mbere gato y’uko umumarayika wa gatatu aza, umumarayika wa kabiri yaraje, hanyuma nyuma y’ibyo, mu materaniro y’ingando yabereye i Exeter, muri New Hampshire, ku wa 12–17 Kanama 1844, ubutumwa bw’Ijwi ryo mu Gicuku burasukwa. Exeter bisobanura “igihome cy’amazi,” kandi muri ayo materaniro y’ingando habayemo iteraniro ry’impimbano ryabereye mu rundi rusengero rw’amahema, ryashyizweho n’itsinda ryaturutse i Watertown, Massachusetts. Amazi yakomotse muri Edeni, nk’uko Mushiki wa Wite yabivuze, yari agiye gukwira hose nk’“umuraba w’inyanja” ku nkombe zo mu burasirazuba bwa Leta Zunze Ubumwe za Amerika. Umutingito watumye uwo muraba uterwa wabereye mu Ngobyi ya Edeni igihe Satani yanesheje inyokomuntu, bitera ihungabana rikomeye muri Edeni, kandi imiraba yaryo igera ku Ijwi ryo mu Gicuku ryo mu mateka y’Abamilerite. Uwo muraba w’inyanja wisukamo mu Ijwi ryo mu Gicuku mu mateka y’abihumbi ijana na mirongo ine na bine, kandi umuraba watangiye ku mutingito w’icyaha cya Adamu ugera ku mutingito w’itegeko ryo ku Cyumweru ryo mu Ibyahishuwe igice cya cumi na kimwe.

The voice of Christ is the voice of many waters, and the waters combined, make up the message of the latter rain. Isaiah and his son Shearjashub are standing in verse three of chapter seven at the pool from the upper conduit, presenting the latter rain message in the sealing time of the one hundred and forty-four thousand. There Isaiah’s pronouncement upon the foolish and wicked king Ahaz is that the Lord would send upon Ahaz the waters of Assyria, king Sennacherib and his water would flow up to the neck.

Ijwi rya Kristo ni ijwi ry’amazi menshi, kandi ayo mazi ahurijwe hamwe agize ubutumwa bw’imvura y’itumba. Yesaya n’umuhungu we Shearjashub bahagaze ku murongo wa gatatu w’igice cya karindwi iruhande rw’ikidendezi cyo ku muyoboro wo hejuru, batanga ubutumwa bw’imvura y’itumba mu gihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine. Aho ni ho itangazo rya Yesaya ryerekeye umwami wapfuye umutwe kandi mubi Ahazi rivuga ko Uwiteka azateza Ahazi amazi ya Ashuri, umwami Senakeribu, kandi amazi ye azazamuka agere ku ijosi.

> The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

> Uwiteka yongera kumbwira ati: “Kubera ko ubu bwoko bwanzuye amazi ya Shiloha atemba buhoro, kandi bukishimira Rezini n’umuhungu wa Remaliya; none rero, dore, Uwiteka agiye kubateza amazi y’uruzi, akomeye kandi menshi, ari we mwami wa Ashuri n’ikuzo rye ryose; kandi azarenza inkombe zayo zose, asendere mu mishororo yayo yose; kandi azacengera i Buyuda; azuzura agasendera, agere no ku ijosi; kandi amababa ye arambuye azuzura ubugari bwose bw’igihugu cyawe, yewe Imanuweli.” Yesaya 8:5–8.

Ahaz refused the waters that were ‘sent’ by the Lord, so the Lord ‘sent’ the waters of Assyria to Ahaz. Ahaz “rejoiced” in the confederacy of “Rezin and Remaliah’s son.” Ahaz “rejoices” in a counterfeit latter rain message represented by Rezin and Remaliah’s son.

Ahazi yanze amazi yari “yohererejwe” n’Uwiteka, ni cyo cyatumye Uwiteka “yoherereza” Ahazi amazi ya Ashuri. Ahazi “yishimiye” ubufatanye bwa “Rezini n’umuhungu wa Remaliya.” Ahazi “yishimira” ubutumwa bw’impimbano bw’imvura y’itumba ya nyuma buhagarariwe na Rezini n’umuhungu wa Remaliya.

Rezin and the son of Remaliah, who is Pekah, king of the northern kingdom, represent a counterfeit of Isaiah and his son. The foolish and wicked king Ahaz “rejoices” in the confederacy represented by the ten northern tribes of Israel and Syria, typifying the unlawful relationship of church and state at the Sunday law. Ahaz rejoices, for shame and joy are the two opposite emotions that are employed by inspiration to address those who are represented in the debate of the latter rain. When Jeremiah ate the little book it was the joy and rejoicing of his heart, and Joel informs us God’s people will never be ashamed. Ahaz, as a Laodicean is blind, so he is rejoicing in the false water message and rejecting Isaiah’s true water message. He should be ashamed for trusting in the counterfeit latter rain message represented by the flood of the king of the north, but he has rejected the message of Shiloah.

Rezini n’umwana wa Remaliya, ari we Peka, umwami w’ubwami bwo mu majyaruguru, bagereranya ikinyoma gisa n’uw’Yesaya n’umuhungu we. Umwami Ahazi, umupfapfa n’umunyabyaha, “yishimira” ubumwe bw’ishyirahamwe bugereranywa n’imiryango icumi ya Isirayeli yo mu majyaruguru na Siriya, bikaba bishushanya isano itemewe hagati y’itorero na leta mu gihe cy’itegeko ryo ku cyumweru. Ahazi arishima, kuko isoni n’ibyishimo ari amarangamutima abiri atandukanye rwose akoreshwa n’Ihumekero mu kubwira abagereranywa mu mpaka z’imvura y’itumba. Igihe Yeremiya yariye agatabo gato, kari akabaye ibyishimo n’umunezero w’umutima we, kandi Yoweli atumenyesha ko ubwoko bw’Imana butazigera bukorwa n’isoni. Ahazi, nk’Umunyalawodikiya, ni impumyi, bityo akaba yishimira ubutumwa bw’ibinyoma bw’amazi kandi akanga ubutumwa bw’amazi nyakuri bwa Yesaya. Yari akwiriye guterwa n’isoni kubera ko yiringiye ubutumwa bw’ikinyoma bw’imvura y’itumba bugereranywa n’umwuzure w’umwami wo mu majyaruguru, ariko yanze ubutumwa bwa Shiloha.

The message of Shiloah in Isaiah eight is the message of the latter rain. The pool of Shiloah is identified in the New Testament as the pool of Siloam. In Hebrew or Greek it means “sent.” It was expedient for Christ to leave that He might “send” the Holy Spirit. Isaiah and Ahaz are at the pool of Shiloah, and the test is based upon whether to have faith in the pool Shiloah as represented by Isaiah and his son, or faith in Rezin and Remaliah’s son? Ahaz is choosing between two waters, the waters of Shiloah or the waters of the King of Assyria. Ahaz rejoiced in the alliance and message represented by Rezin and Remaliah’s son and he therefore received the flood of desolation, instead of the water that runs softly at his judgment. His judgment represents the Sunday law when the king of the north overflows the entire world like a flood. It does so from the Sunday law onward, when the flood of the Midnight Cry is also sweeping the world.

Ubutumwa bwa Shiloah muri Yesaya umunani ni ubutumwa bw’imvura y’itumba. Ikidendezi cya Shiloah kivugwa mu Isezerano Rishya nk’ikidendezi cya Siloam. Mu giheburayo cyangwa mu kigiriki bisobanura ngo “watumwe.” Byari ngombwa ko Kristo agenda kugira ngo “atume” Mwuka Wera. Yesaya na Ahazi bari ku kidendezi cya Shiloah, kandi ikigeragezo gishingiye ku kumenya niba bagomba kwizera ikidendezi cya Shiloah nk’uko gihagarariwe na Yesaya n’umuhungu we, cyangwa kwizera Rezini n’umuhungu wa Remaliya? Ahazi yahitagamo amazi abiri, amazi ya Shiloah cyangwa amazi y’Umwami wa Ashuri. Ahazi yanejejwe n’ubufatanye n’ubutumwa byagereranywaga na Rezini n’umuhungu wa Remaliya, bityo ahabwa umwuzure w’ubutayu, aho guhabwa amazi atemba buhoro mu rubanza rwe. Urubanza rwe rugereranya itegeko ryo ku Cyumweru igihe umwami w’amajyaruguru arengera isi yose nk’umwuzure. Ibyo abikora uhereye ku itegeko ryo ku Cyumweru gukomeza, igihe umwuzure wo gutaka kwa Saa Sita z’Ijoro na wo urimo gukwira isi yose.

Ahaz rejoices in the alliance of the ten northern tribes and Syria, and thus rejoices in the message that combines church and state, as represented by every unlawful alliance found within God’s Word. Isaiah represents a Philadelphian and Ahaz a Laodicean. Christ connects Isaiah’s testimony with His own when He cures the blind man, a Laodicean at the pool of Siloam.

Ahazi yishimira ubufatanye bw’imiryango icumi yo mu majyaruguru na Siriya, bityo akishimira ubutumwa buhuza itorero na Leta, nk’uko bigaragazwa n’ubufatanye bwose butemewe buboneka mu Ijambo ry’Imana. Yesaya ahagarariye Umunyafiladelifiya, naho Ahazi agahagararira Umunyalawodikiya. Kristo ahuza ubuhamya bwa Yesaya n’ubwe igihe akiza impumyi, Umulawodikiya wari ku kidendezi cya Silowamu.

> And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?

> Nuko Yesu ahise, abona umuntu wari impumyi uhereye akivuka. Abigishwa be baramubaza bati: Mwigisha, ni nde wakoze icyaha, uyu muntu cyangwa ababyeyi be, kugira ngo avuke ari impumyi?

> Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

> Yesu aramusubiza ati: “Uyu muntu ntiyakoze icyaha, kandi n’ababyeyi be ntibagikoze; ahubwo ni ukugira ngo imirimo y’Imana igaragarizwe muri we. Ngomba gukora imirimo y’Uwantumye nkiri ku manywa; ijoro riraza, aho nta muntu ushobora gukora. Igihe nkiri mu isi, ndi umucyo w’isi.” Amaze kuvuga atyo, acira amate ku butaka, ayavangamo ivumbi akora ibumba, risiga ku maso y’impumyi, maze arayibwira ati: “Genda wiyuhagire mu kidendezi cy’i Silowamu” (risobanurwa ngo: “Uwatumwe”). Nuko iragenda iriyuhagira, igaruka ibona.

> The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, I am he. Therefore said they unto him, How were thine eyes opened?

> Nuko abaturanyi be n’abari baramubonye mbere ari impumyi baravuga bati: “Mbese si uyu wajyaga yicara agasaba?” Bamwe bati: “Ni we.” Abandi bati: “Ahwanye na we.” Ariko we ati: “Ni jye.” Nuko baramubaza bati: “Amaso yawe yafunguwe ate?”

> He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. John 9:1–11.

> Aramusubiza ati: Umugabo witwa Yesu yakoze ibumba, ansiga ku maso, arambwira ati: Genda ku kidendezi cy’i Siloamu, wiyuhagiremo; ndagenda niyuhagiramo, maze ndahumuka. Yohana 9:1–11.

The blind man along with the foolish and wicked king Ahaz are tested as to whether to place their confidence in the pool of Siloam or the flood of Assyria. The blind man knows he is blind, but Ahaz is rich, increased with goods and in need of nothing. Ahaz is the foolish virgin at the pool of the latter rain, and the blind man a wise virgin. The waters that are Sent from, or the waters that are sent from Assyria are the test.

Umuntu w’impumyi kimwe n’umwami mubi kandi w’umupfapfa Ahazi barageragezwa kugira ngo harebwe niba bagomba gushyira ibyiringiro byabo ku kidendezi cy’i Silowamu cyangwa ku mwuzure wa Ashuri. Umuntu w’impumyi azi ko ari impumyi, ariko Ahazi arakize, yungutse ubutunzi bwinshi kandi nta cyo akennye. Ahazi ni wa mwari w’umupfapfa uri ku kidendezi cy’imvura y’itumba ya nyuma, naho umuntu w’impumyi akaba umwari w’umunyabwenge. Amazi yoherejwe aturutse, cyangwa amazi yoherejwe aturutse muri Ashuri, ni yo kigeragezo.

A pool is where water is gathered together, and prophetically a pool is where the various streams, rivers, creeks, seas, oceans, lakes, rain and dew of all the “waters” which represent the voice of Christ are gathered together. The pool of the latter rain is formed by the water which flows from the upper pool. The pool represents the message of the latter rain in the context of a test. Ahaz rejected the waters that flow softly, but the blind man was obedient to the message connected with the pool. Jesus took some of His Divinity, represented as “spit” and combined it with clay, representing the combination of Divinity with humanity that is accomplished by Christ in the Most Holy Place.

Ikidendezi ni ahantu amazi akusanyirizwa hamwe, kandi mu buryo bw’ubuhanuzi ikidendezi ni ahantu hateranirizwa hamwe imigezi mito n’iminini, inzuzi, utugezi, inyanja, inyanja nini, ibiyaga, imvura n’ikime—ayo “mazi” yose agereranya ijwi rya Kristo. Ikidendezi cy’imvura y’itumba gikomatanywa n’amazi atemba ava mu kidendezi cyo hejuru. Ikidendezi kigereranya ubutumwa bw’imvura y’itumba mu rwego rw’ikigeragezo. Ahazi yanze amazi atemba buhoro, ariko wa mugabo w’impumyi yumviye ubutumwa bufitanye isano n’ikidendezi. Yesu yafashe ku Bumana bwe, bugereranywa n’“amacandwe,” abivanga n’ibumba, bigereranya guhuza Ubumana n’ubumuntu bikorwa na Kristo Ahera Cyane.

Christ spat on the ground and mixed His spit to form clay. He used the message of the combination of Divinity and humanity to anoint the eyes of the blind man. The message represented by the combination of Divinity and humanity is the message of 1888, and it is designed to transform a person from the condition of Laodicea unto the condition of Philadelphia. But the message requires human participation. They must go to the pool, then wash.

Kristo yaciriye ku butaka, avanga amacandwe ye n’umukungugu kugira ngo akore ibumba. Yakoresheje ubutumwa bwo kwivanga kw’Ubumana n’ubumuntu gusiga ku maso y’impumyi. Ubutumwa bugereranywa n’iryo vangwa ry’Ubumana n’ubumuntu ni ubutumwa bwo mu 1888, kandi bwagenewe guhindura umuntu bukamuvana mu mimerere ya Lawodikiya bukamugeza mu mimerere ya Filadelifiya. Ariko ubutumwa busaba uruhare rw’umuntu. Bagomba kujya ku kidendezi, hanyuma bakiyuhagira.

All have sinned and come short of the glory of God, but Jesus said the blind man and his parents had not sinned. Jesus is removing the question of blame from the blind man’s condition, and identifies him as a man that was raised up to glorify the Lord, and the prophetic man in Bible prophecy that is raised up for the purpose that “the works of God should be made manifest” are the ensign, which is made up of men and women who have transitioned from Laodicea to Philadelphia. The ensign is where the works of God are manifested, for His work was to combine Divinity with humanity (as represented by the ointment of clay), and the trophies of that work are those who not only heard the Laodicean message, but those who followed the prescription in the message. The prescription for the blind man was to go and wash. Once he could see he did not need to try and glorify God, the circumstances surrounding him made that happen.

Bose bakoze icyaha kandi basigaye inyuma y’ubwiza bw’Imana, ariko Yesu yavuze ko uwo mpumyi n’ababyeyi be batakoze icyaha. Yesu akuraho ikibazo cy’uruhare rw’ugushinja ku mimerere y’uwo mpumyi, kandi amugaragaza nk’umuntu wahagurutswe kugira ngo aheshe Uwiteka icyubahiro; kandi umuntu w’ubuhanuzi uvugwa mu buhanuzi bwa Bibiliya, uhagurutswa ku bw’intego y’uko “imirimo y’Imana igomba kugaragazwa,” ni ikimenyetso, kigizwe n’abagabo n’abagore bavuye i Laodikia bakagera i Filadelifiya. Ikimenyetso ni ho imirimo y’Imana igaragarira, kuko umurimo Wayo wari uwo guhuza Ubumana n’ubumuntu (nk’uko bigereranywa n’amavuta y’ibumba), kandi ibimenyetso by’uwo murimo ni abatarumvise gusa ubutumwa bwa Laodikia, ahubwo ni n’abakurikiye amabwiriza ari muri ubwo butumwa. Icyategetswe uwo mpumyi cyari ukujya kwiyuhagira. Amaze kubona, ntiyari agikeneye kugerageza guhesha Imana icyubahiro; ibimukikije ubwabyo ni byo byatumye ibyo biba.

It began with Christ’s approach, followed by Christ’s work. The last work of Christ in the Heavenly sanctuary in relation to man is to transform a human being from a valley of dead dry bones, or from being dead in the streets or from being blind as a bat. His last work is to recreate His people into His image, and that is the very work He did when He created Adam out of the dust of the ground, then breathed into him the breath of life. The last work is the first work, for He first made the clay and then anointed that clay with the life of His Spirit. With Adam the Spirit was His breath, with the blind man it was the water. With Ezekiel’s valley of dead bones it was a gathering message which created the body. Then a message of the four winds was breathed upon the body, and then it stood up as an mighty army.

Byatangiriye ku kuza kwa Kristo, bikurikirwa n’umurimo wa Kristo. Umurimo wa nyuma wa Kristo mu Buturo bwo mu Ijuru, werekeye umuntu, ni uguhindura umuntu amukuye mu kibaya cy’amagufwa yumye yapfuye, cyangwa amukuye mu kuba ari intumbi ziri mu mihanda, cyangwa amukuye mu kuba ari impumyi rwose. Umurimo We wa nyuma ni ukurema ubwoko Bwe bundi bushya mu ishusho Ye, kandi uwo ni wo murimo nyakuri yakoze igihe yaremaga Adamu amukuye mu mukungugu w’ubutaka, hanyuma akamuhumekeramo umwuka w’ubugingo. Umurimo wa nyuma ni wo murimo wa mbere, kuko yabanje kurema ibumba, hanyuma iryo bumba arisiga ubugingo bw’Umwuka We. Kuri Adamu, Umwuka wari umwuka We; ku mpumyi, yari amazi. Mu kibaya cy’amagufwa yapfuye cya Ezekiyeli, byari ubutumwa bwo gukoranya bwaremye umubiri. Hanyuma ubutumwa bw’imiyaga ine buhumekezwa kuri uwo mubiri, maze uhaguruka uhinduka ingabo ikomeye.

While the blind man was yet blind, Jesus saw Him and then approached him. He approaches the blind man within the context of a question that was raised by His disciples, thus allowing Him to establish the proper prophetic setting for the illustration. The “works of God” are a prophetic symbol upon many various lines of witnesses in the Bible. Every manifestation of the “works of God” in the Scriptures is fulfilled in the time of the latter rain. Jesus is placing the context of the story in terms of the final message, as represented by Elijah in the last verses of Malachi.

Mu gihe uwo mpumyi yari igihumye, Yesu yaramubonye hanyuma aramwegereza. Yegereye uwo mpumyi mu rwego rw’ikibazo cyari cyabajijwe n’abigishwa Be, bityo amuha uburyo bwo gushyiraho imiterere nyakuri y’ubuhanuzi y’icyo kigereranyo. “Imirimo y’Imana” ni ikimenyetso cy’ubuhanuzi gikurikirana imirongo myinshi itandukanye y’abahamya muri Bibiliya. Buri kugaragarira kwose kw’ “imirimo y’Imana” mu Byanditswe gusohozwa mu gihe cy’imvura y’itumba ya nyuma. Yesu arimo ashyira imiterere y’iyi nkuru mu buryo bw’ubutumwa bwa nyuma, nk’uko bugereranywa na Eliya mu mirongo ya nyuma ya Malaki.

The parents and the blind child are not condemned as sinners, for this is the time of God’s marvelous works, and in that time the hearts of the parents and the hearts of the children will get turned to see the issue at hand. The issue being—whether the blind Laodicean man has been changed into a anointed Philadelphian man. That is the issue that confronts the parents and the child in the time of the latter rain, for that is also the time of judgment. And the time of judgment is carried out during the third and fourth generations according to Abraham’s covenant prophecy. The blind man is the last and fourth generation, and his parents are the third. In that period the Elijah message places families into circumstances where they are forced to accept or reject the message of the pool of Siloam. The foolish and wicked king Ahaz rejected the message of that pool, but the blind man accepted. The Elijah message of Malachi is set in the context of a curse before the great and terrible day of the Lord.

Ababyeyi n’umwana w’impumyi ntibaciriweho iteka nk’abanyabyaha, kuko iki ari igihe cy’imirimo itangaje y’Imana, kandi muri icyo gihe imitima y’ababyeyi n’imitima y’abana izahindurwa kugira ngo ibone ikibazo kiriho. Icyo kibazo ni iki—niba wa mugabo w’i Lawodikiya wari impumyi yarahinduwe akaba umugabo wasizwe w’i Filadelifiya. Icyo ni cyo kibazo gihangara ababyeyi n’umwana mu gihe cy’imvura y’itumba, kuko icyo na cyo ari igihe cy’urubanza. Kandi igihe cy’urubanza gishyirwa mu bikorwa mu gisekuru cya gatatu n’icya kane hakurikijwe ubuhanuzi bw’isezerano rya Aburahamu. Wa mugabo w’impumyi ni we gisekuru cya nyuma n’icya kane, kandi ababyeyi be ni ab’icya gatatu. Muri icyo gihe ubutumwa bwa Eliya bushyira imiryango mu mimerere ituma ihatirwa kwemera cyangwa kwanga ubutumwa bw’icyuzi cy’i Silowamu. Umwami Ahasi, wari umupfapfa n’umunyabyaha, yanze ubutumwa bw’icyo cyuzi, ariko wa mugabo w’impumyi arabwemera. Ubutumwa bwa Eliya bwo muri Malaki bushyizwe mu rwego rw’umuvumo mbere y’umunsi ukomeye kandi uteye ubwoba w’Uwiteka.

When Jesus organized the setting we are considering, He included in His summary of the purpose of the miracle was that He must work then, for a time will come when no man can work. The work He referred to takes place in the daylight, and the end of work is represented as night. His reference is to the close of probation.

Igihe Yesu yateguraga imimerere turimo gusuzuma, mu ncamake ye y’intego y’igitangaza yashyizemo ko yagombaga gukora icyo gihe, kuko igihe kizaza ubwo nta muntu uzashobora gukora. Umurimo yavugaga ukorerwa ku manywa, kandi iherezo ry’umurimo rigaragazwa nk’ijoro. Icyo yavugaga cyerekeye isoza ry’igihe cy’igeragezwa.

When He finishes His work of judgment, he takes off His priestly garments and puts on His garments of vengeance. When He finishes that work of separating the lost from the saved, the work of salvation ends. Probation is closed and it is now nighttime when no man can work. Christ’s message was not only the Laodicean message to a blind man, but it was the Elijah message set within the context of the nearness of the close of probation, which is Christ’s sanctified motivation to work for the saving of souls.

Iyo arangije umurimo We wo guca urubanza, yambura imyambaro Ye y’ubutambyi maze akambara imyambaro Ye yo kwihorera. Iyo arangije uwo murimo wo gutandukanya abazimiye n’abakijijwe, umurimo w’agakiza urarangira. Igihe cy’igeragezwa kirafungwa, kandi noneho hakaba ijoro, igihe nta muntu ushobora gukora. Ubutumwa bwa Kristo ntibwari gusa ubutumwa bw’i Lawodikiya bugenewe umuntu uhumye, ahubwo bwari ubutumwa bwa Eliya bwashyizwe mu rwego rw’ukwegera kw’ifungwa ry’igihe cy’igeragezwa, ari bwo bushake bwera bwa Kristo bwo gukorera agakiza k’ubugingo.

First Christ approached the blind man, then prepared and applied the ointment, then gave instructions for a work that the blind man must do for himself, and just as importantly is that as he takes up the work his sight is restored. Once he has sight he has transformed from a blind Laodicean into a Philadelphian. The transformation period of those two churches was fulfilled in the beginning from 1856 unto 1863.

Ubwa mbere Kristo yegereye uwo muntu w’impumyi, hanyuma ategura kandi amusiga umuti, nyuma amuha amabwiriza yerekeye umurimo uwo mpumyi yagombaga kwikorera ubwayo; kandi ikindi gifite akamaro nkako ni uko, ubwo yatangiraga uwo murimo, amaso ye yahise agaruka. Amaze kubona, yari amaze guhinduka ava ku Mulaodokiya w’impumyi aba Umunyafiladelifiya. Igihe cy’ihinduka ry’ayo matorero yombi cyasohoye mu ntangiriro kuva mu 1856 kugeza mu 1863.

That period represents the separation of the wheat and tares, and the final sealing of the one hundred and forty-four thousand who are thereafter lifted up as an ensign. The blind man immediately became the public focus—once he changed from a Laodicean unto a Philadelphian. The blind man is the one hundred and forty-four thousand and the wicked and foolish king Ahaz are the former covenant people who are spewed out of the mouth of the Lord. At the same point in history, Jesus is either using his spit to anoint His new covenant people, or He is spitting the old covenant people out of His mouth.

Icyo gihe kigereranya itandukanywa ry’ingano n’urukungu, no gushyirwaho ikimenyetso kwa nyuma kw’abihumbi ijana na mirongo ine na bine, abo nyuma yaho bazamurwa nk’ikimenyetso. Uwo muntu w’impumyi yahise aba we wibandwaho mu ruhame—akimara guhinduka ava ku kuba Umunya-Lawodikiya akajya kuba Umunya-Filadelifiya. Uwo muntu w’impumyi ni ba bihumbi ijana na mirongo ine na bine, kandi umwami mubi kandi w’umupfapfa Ahazi ni abantu b’isezerano rya mbere basohorwa mu kanwa k’Umwami. Muri iyo ngingo nyine y’amateka, Yesu ashobora kuba ari gukoresha amacandwe ye kugira ngo asige abantu be b’isezerano rishya, cyangwa akaba ari gucira abantu b’isezerano rya kera abavana mu kanwa ke.

We will continue these thoughts in the next article.

Tuzakomeza ibi bitekerezo mu nyandiko ikurikira.

> “The Coming Crisis

> “Ingorane Igiye Kuzaho”

> “With unerring accuracy the Infinite One keeps an account with all nations. While his mercy is offered with calls to repentance, this account will remain open; but when a certain limit which God has fixed is reached, the ministry of his wrath begins. The account is then closed; divine patience ceases; there is no more pleading for mercy in their behalf.

> “Uw’Itagira iherezo akomeza imibare y’amahanga yose atabeshya na hato. Mu gihe imbabazi ze zigihabwa ziherekejwe n’amahamagarira yo kwihana, iyo mibare izakomeza kuba ifunguye; ariko igihe urugero runaka Imana yagennye ruzaba rugezeho, umurimo w’uburakari bwayo uzatangira. Ni bwo iyo mibare izafungwa; kwihangana kw’Imana kuzahagarara; kandi ntihazaba hakiriho kwingingira imbabazi ku bwabo.

> “The prophet, looking down the ages, had our time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of Heaven’s blessings have been given them; but increased pride, covetousness, idolatry, contempt of God, and base ingratitude, are written against them. They are fast closing up their account with God.

> “Umuhanuzi, areba ibihe byari bizaza mu binyejana, yeretswe mu iyerekwa rye ibihe byacu. Amahanga yo muri iki gihe yahawe imbabazi zitigeze zibaho mbere. Yahawe imigisha y’ijuru iruta iyindi yose; ariko ubwibone bwiyongereye, kurarikira iby’isi, gusenga ibigirwamana, gusuzugura Imana, no kudashima biteye ishozi, byanditsweho. Ari kwihutisha gusoza konti yayo n’Imana.

> “The days are fast approaching when there will be great perplexity and confusion in the religious world. There will be gods many and lords many; every wind of doctrine will be blowing; and Satan, clothed in angel robes, would deceive, if it were possible, the very elect.

> “Iminsi iri kwegera vuba cyane, ubwo hazaba urujijo n’akajagari gakomeye mu isi y’idini. Hazabaho imana nyinshi n’abatware benshi; buri muyaga w’inyigisho uzaba uhuhuta; kandi Satani, yambaye imyambaro y’abamarayika, yaroshya, iyo biba bishoboka, n’intore ubwazo.

> “The universal scorn thrown upon true piety and holiness, leads those who have not a living connection with God to lose their reverence for his law. And as the disrespect for the divine law becomes more manifest, the line of demarcation between its observers and the world and a world-loving church will become more distinct. Love of God’s precepts increases with one class, according as contempt for them increases with the other.

> “Agasuzuguro rusange gusesereza kubaho mu kubaha Imana by’ukuri no ku kwezwa, bituma abadafite ubumwe buzima n’Imana batakaza icyubahiro bari bafitiye amategeko yayo. Kandi uko ugusuzugura amategeko y’Imana kurushaho kugaragara, ni ko umurongo utandukanya abayubahiriza n’ab’isi n’itorero rikunda isi uzarushaho kuba usobanutse. Gukunda amabwiriza y’Imana kwiyongera ku ruhande rumwe, uko gusuzugurwa kwayo kwiyongera ku rundi ruhande.”

> “The great I AM is vindicating his law. He is speaking to those who make it void in storms, in floods, in tempests, in earthquakes, in perils by land and by sea. Now is the time for his people to show themselves true to principle.

> “WA MUNINI NDI WE ari guharanira amategeko ye. Ari kuvugana n’abayatesha agaciro akoresheje inkubi z’umuyaga, imyuzure, ibihuhusi, imitingito, n’amakuba yo ku butaka no ku nyanja. Iki ni cyo gihe cy’ab’ubwoko bwe cyo kwiyereka ko ari ab’ukuri ku mahame.”

> “We are standing on the threshold of great and solemn events. The Lord is at the door. Upon the Mount of Olives the Saviour rehearsed the scenes that were to precede this great event: ‘Ye shall hear of wars and rumors of wars,’ he said. ‘Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfilment at the destruction of Jerusalem, they have a more direct application in the last days.

> “Tuhagaze ku irembo ry’ibintu bikomeye kandi biteye uburemere. Umwami ari ku rugi. Ku Musozi wa Elayono Umukiza yagarutse ku mashusho y’ibyari kuzabanza mbere y’iki gikorwa gikomeye ati: ‘Muzumva intambara n’impuha z’intambara;’ ni ko yavuze. ‘Ishyanga rizahagurukira irindi shyanga, n’ubwami bugahagurukira ubundi bwami; kandi hazabaho inzara, n’ibyorezo, n’imitingito mu hantu hanyuranye. Ibyo byose ni intangiriro y’imibabaro.’ Nubwo ubwo buhanuzi bwagize isohozwa ry’igice mu irimbuka rya Yerusalemu, bufite ishyirwa mu bikorwa rirushijeho kuba ryeruye mu minsi ya nyuma.”

> “John and the other prophets also were witnesses of the terrible scenes that will take place as signs of Christ’s coming. They saw armies mustering for battle, and men’s hearts failing them for fear. They saw the earth moved out of its place, the mountains carried into the midst of the sea, the waves thereof roaring and troubled, and the mountains shaking with the swelling thereof. They saw the vials of God’s wrath opened, and pestilence, famine, and death come upon the inhabitants of the earth.

> “Yohana n’abahanuzi bandi na bo bari abahamya b’ibintu biteye ubwoba bizaba ari ibimenyetso byo kuza kwa Kristo. Babonye ingabo ziteranira urugamba, kandi imitima y’abantu ishenguka kubera ubwoba. Babonye isi ikurwa mu mwanya wayo, imisozi ijugunywa mu nyanja rwagati, amazi yayo asakuza kandi asuriranye, n’imisozi ihinda umushyitsi kubera kubyimba kwayo. Babonye inzabya z’uburakari bw’Imana zifungurwa, maze icyorezo, inzara, n’urupfu biza ku batuye isi.”

> “Already the restraining Spirit of God is being withdrawn from the world. And hurricanes, tempests, disasters by sea and land, follow each other in quick succession. Science seeks to explain all these. The signs thickening around us, telling of the near approach of the Son of God, are attributed to any other than the true cause. Men cannot discern the sentinel angels restraining the four winds that they may not blow until the servants of God are sealed; but when God shall bid his angels loose the winds, there will be such a scene of his avenging wrath as no pen can picture.

> “Ubu noneho Umwuka w’Imana ugenzura byose ari gukurwa ku isi. Kandi inkubi z’umuyaga, imihengeri ikaze, ibyago byo mu nyanja no ku butaka, bikurikirana mu buryo bwihuse. Ubumenyi bushaka gusobanura ibyo byose. Ibimenyetso birushaho kwiyongera bidukikije, bidutangariza ko Umwana w’Imana ari hafi kuza, byitirirwa impamvu iyo ari yo yose itari impamvu nyakuri. Abantu ntibashobora gutahura abamarayika b’abarinzi bafashe imiyaga ine kugira ngo idahuha kugeza ubwo abagaragu b’Imana bazashyirwaho ikimenyetso; ariko igihe Imana izategeka abamarayika bayo kurekura iyo miyaga, hazabaho ishusho y’uburakari bwayo bwo guhora inzigo ku buryo nta kaye kabasha kuyishushanya.

> “A crisis is just upon us; but God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, Ezekiel, and John, we see how closely heaven is connected with the events transpiring upon the earth. We see the care of God for those who are loyal to him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of his church, in his own keeping.

> “Ingorane iri hafi kutugeraho; ariko abagaragu b’Imana ntibagomba kwiringira ubwabo muri iki gihe gikomeye cy’amage. Mu iyerekwa ryahawe Yesaya, Ezekiyeli, na Yohana, tubona ukuntu ijuru rifitanye isano ya hafi n’ibikorwa biri kubera ku isi. Tubona uko Imana yita ku bayibera indahemuka. Isi ntiriho idafite uyitegeka. Gahunda y’ibizabaho iri mu maboko y’Umwami. Nyiricyubahiro wo mu ijuru afite iherezo ry’amahanga, kimwe n’ibireba itorero rye, mu bubiko bwe bwite.

> “God has revealed what is to take place in the last days, that his people may be prepared to stand against the tempests of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter his faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance.

> Imana yahishuye ibizaba mu minsi y’imperuka, kugira ngo ubwoko bwayo butegurirwe guhagarara bushikamye imbere y’imiyaga y’akarengane n’uburakari. Ababuriwe iby’ibizababera imbere ntibagomba kwicara bategereje batuje umuyaga ugiye kuza, bihumuriza ko Uwiteka azarinda abe b’indahemuka ku munsi w’amakuba. Dukwiriye kumera nk’abantu bategereje Umwami wabo, tudategereje gusa turi aho twicaye, ahubwo dukorana umurava, dufite kwizera kutajegajega. Ubu si igihe cyo kwemera ko ibitekerezo byacu bihugishwa n’ibintu bidafite akamaro kanini.

> “While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the under-current is tending. Its professions are mild, and apparently Christian; but when it shall speak, it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should bring before the people the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures, and be able to give the reason for our faith. Says the prophet, ‘The wicked shall do wickedly, and none of the wicked shall understand; but the wise shall understand.’

> “Mu gihe abantu basinziriye, Satani ari gukora ashishikaye ategura ibintu kugira ngo ubwoko bw’Umwami butagirirwa imbabazi cyangwa ubutabera. Ubu urugamba rwo gushyigikira icyumweru rurimo kwinjira mu nzira yarwo rwihishe mu mwijima. Abayobozi barimo guhisha ikibazo nyakuri, kandi benshi bifatanyije n’uwo mutwe bo ubwabo ntibabona aho uwo muyoboro wo hasi ugana. Ibyo rwiyemerera biroroshye, kandi bigaragara nk’ibya Gikristo; ariko niruvuga, ruzahishura umwuka wa cya kiyoka. Ni inshingano yacu gukora ibishoboka byose kugira ngo twirinde akaga kadutegereje. Dukwiriye kugaragariza abantu ikibazo nyakuri kiriho impaka, bityo tugashyiraho kwamagana gukomeye kurusha ibindi byose ku ngamba zigamije kugabanya umudendezo w’ijwi ry’umutimanama. Dukwiriye gusaka Ibyanditswe Byera, kandi tukabasha gutanga impamvu y’ibyo twizera. Umuhanuzi aravuga ati: ‘Abanyabyaha bazakomeza gukora ibyaha, kandi nta n’umwe mu banyabyaha uzasobanukirwa; ariko abanyabwenge bo bazasobanukirwa.’”

> “The important future is before us. To meet its trials and temptations, and to perform its duties, will require great faith, energy, and perseverance. But we may triumph gloriously; for not one watching, praying, believing soul will be ensnared by the devices of the enemy. All heaven is interested in our welfare, and waits our demand upon its wisdom and strength. Every opposing influence, whether open or secret, may be successfully resisted, ‘not by might nor by power, but by my Spirit, saith the Lord of hosts.’ God is just as willing now as anciently to work through human efforts, and to accomplish great things through weak instrumentalities. We shall not gain the victory through numbers, but through full surrender of the soul to Jesus.

> “Ejo hazaza h’ingenzi hari imbere yacu. Kugira ngo duhangane n’ibigeragezo n’ibishuko byaho, no gusohoza inshingano zabyo, bizasaba kwizera gukomeye, umwete, no kwihangana. Ariko dushobora kunesha mu buryo bw’ikuzo ryinshi; kuko nta n’umwe mu bantu baba maso, basenga, kandi bizera uzafatanwa n’amayeri y’umwanzi. Ijuru ryose ryita ku mibereho yacu, kandi ritegereje ko dusaba ubwenge n’imbaraga byaryo. Buri mbaraga zose zirwanya, zaba izigaragara cyangwa izihishwe, zishobora kuneshwa rwose, ‘si ku mbaraga z’abantu cyangwa ku bushobozi, ahubwo ni ku Mwuka wanjye, ni ko Uwiteka Nyiringabo avuga.’ Imana ifite ubushake nk’ubwo yari ifite kera bwo gukorera mu mihati y’abantu, no gukora ibintu bikomeye ikoresheje ibikoresho bidakomeye. Ntiduzabona intsinzi ku bw’umubare wacu, ahubwo tuzayibona binyuze mu kwiyegurira Yesu kwuzuye k’umutima.”

> “Now, while mercy still lingers, while Jesus is making intercession for us, let us make thorough work for eternity.” Southern Watchman, December 25, 1906.

> “Noneho, igihe imbabazi zigihari, igihe Yesu akidusabira, nimucyo dukore umurimo utunganye twitegura iteka ryose.” Southern Watchman, 25 Ukuboza 1906.

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