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

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

Number Fourteen

Umubare Cumi na Bane

Author

Jeff Pippenger

Published

December 20, 2025

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The history of “God’s marvelous works,” is also represented by the prophetic question of “how long.” The history represented in those two, and many other symbols, represents the sealing time of the one hundred and forty-four thousand. In that period there is a debate over the true and the many other false latter rain messages. There is only one genuine latter rain message. The story line of the sacred history where God performs His marvelous works is placed within the context of the book of Joel where the “new wine” is cut off from one class while being poured out upon the other class.

Amateka y’“imirimo itangaje y’Imana” na yo agaragazwa n’ikibazo cy’ubuhanuzi kigira kiti “kugeza ryari.” Amateka agaragazwa muri ibyo byombi, no mu bindi bimenyetso byinshi, ahagarariye igihe cyo gushyirwaho ikimenyetso kwa bamwe ibihumbi ijana na mirongo ine na bine. Muri icyo gihe habamo impaka ku byerekeye ubutumwa bw’ukuri bw’imvura y’itumba n’ubundi butumwa bwinshi bw’ibinyoma buvuga iby’imvura y’itumba. Hariho ubutumwa bumwe gusa nyakuri bw’imvura y’itumba. Umurongo w’inkuru w’amateka yera aho Imana ikorera imirimo yayo itangaje ushyirwa mu rwego rw’igitabo cya Yoweli, aho “vino nshya” ikurwa ku itsinda rimwe mu gihe isukwa ku rindi tsinda.

There are a few contrasts in the book of Joel that are to be noted. The root of the word “parable” means “placing beside” and inherently involves a contrast of two classes. We have touched some of the ‘contrasts’ in the book of Joel previously, pointing out that the crown of pride that is worn by the drunkards that rule Jerusalem is contrasted with those who wear the crown of glory. We have not yet shared how the symbol of joy is the opposite, but a counterpart of being ashamed, but it is, and we intend to show that. The subject of alpha and omega is also located in the book of Joel and that principle of the first illustrating the last is also confirmed by Peter’s two sermons in the book of Acts.

Mu gitabo cya Yoweli harimo imihabane mike ikwiriye kwitabwaho. Umuzi w’ijambo “umugani” usobanura “gushyira iruhande,” kandi ku byawo urimo ugutandukanya ibyiciro bibiri. Mbere twigeze kuvuga kuri imwe muri iyo “mihabane” iboneka mu gitabo cya Yoweli, tugaragaza ko ikamba ry’ubwibone ryambarwa n’abasinzi bategeka Yerusalemu rihabanye n’abambara ikamba ry’ubwiza. Ntabwo turasobanura uko ikimenyetso cy’ibyishimo ari igihabanye no gukorwa n’isoni, ariko na none kikaba impuzanyamateka yabyo; nyamara ni ko biri, kandi dufite umugambi wo kubyerekana. Ingingo ya alufa na omega na yo iboneka mu gitabo cya Yoweli, kandi iyo hame y’uko ibya mbere bishushanya ibya nyuma na yo yemezwa n’inyigisho ebyiri za Petero zo mu gitabo cy’Ibyakozwe n’Intumwa.

Acts chapter two takes place on Pentecost at 9 AM (the third hour) and chapter three is the ninth hour (3 PM) the time of the evening sacrifice. In Acts two the message Peter proclaims is in the upper room of a private residence, but his sermon in chapter three is given in the temple. They are tied together by the call to repentance in both meetings. Same message, two geographical places representing the symbol of a doubling within the Pentecostal message that is divided between the courtyard and the temple. In Revelation eleven John is told to measure the temple, but leave off the courtyard for it was given to the Gentiles.

Ibyakozwe igice cya kabiri bibera kuri Pentekote saa tatu za mu gitondo (isaha ya gatatu), naho igice cya gatatu kikaba ku isaha ya cyenda (saa cyenda z’amanywa), ari wo mwanya w’igitambo cya nimugoroba. Mu Byakozwe igice cya kabiri, ubutumwa Petero atangaza butangarizwa mu cyumba cyo hejuru cy’inzu y’umuntu ku giti cye, ariko ikibwirizwa cye cyo mu gice cya gatatu gitangirwa mu rusengero. Bihuzwa n’umuhamagaro wo kwihana uri muri izo nteraniro zombi. Ubutumwa bumwe, ahantu habiri h’akarere, bigaragaza ikimenyetso cyo gukuba kabiri kiri mu butumwa bwa Pentekote, bugabanyijwemo urugo rw’imbere n’urusengero. Mu Ibyahishuwe igice cya cumi na kimwe, Yohana ategekwa gupima urusengero, ariko agasiga urugo rw’imbere, kuko rwari rwarahawe abanyamahanga.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Nuko nahawe urubingo rumeze nk’inkoni; maze marayika arahagarara, aravuga ati: Haguruka, upime urusengero rw’Imana, n’igicaniro, n’abarusengeramo. Ariko urugo rwo hanze y’urusengero urureke, nturupime; kuko rwahawe abanyamahanga: kandi umudugudu wera bazawukandagira amezi mirongo ine n’abiri. Ibyahishuwe 11:1, 2.

Thus, the doubling of the two sermons and the division of the two sermon’s location, identifies two audiences for the latter rain in the book of Joel. One audience is the Gentiles outside the temple and the other is the Jews in the temple. In the judgment of the living the house of God is judged first, and from 9/11 unto the Sunday law the temple is judged, and from the Sunday law until the close of human probation the Gentiles are judged. That judgment occurs during the latter rain identified by Peter as being set forth in the book of Joel. What the courtyard (the Gentiles) and the temple (God’s church) in the division represented in Acts chapters two and three, is also the distinction in Joel of the former rain and the latter rain. The former rain arrived at 9/11 and is poured out while God’s temple is being judged. When that process is finished the latter rain is poured out upon the Gentiles in the courtyard.

Bityo, ukwikuba kabiri kwa za nyigisho ebyiri no kugabanywa kw’aho izo nyigisho zombi zatangiwe, byerekana amatsinda abiri y’abumviriza agamijwe n’imvura y’itumba yo mu gitabo cya Yoweli. Itsinda rimwe ni Abanyamahanga bari hanze y’urusengero, irindi na ryo ni Abayahudi bari mu rusengero. Mu rubanza rw’abazima, inzu y’Imana ibanza gucirwaho urubanza; kandi uhereye kuri 9/11 kugeza ku itegeko ryo ku Cyumweru, urusengero ni rwo rucirwaho urubanza, naho uhereye ku itegeko ryo ku Cyumweru kugeza igihe cy’isozwa ry’igihe cyo kugeragezwa kwa muntu, Abanyamahanga ni bo bacirwaho urubanza. Urwo rubanza rubaho mu gihe cy’imvura y’itumba Petero yerekanye ko yashyizwe ahagaragara mu gitabo cya Yoweli. Icyo urugo rw’urusengero (Abanyamahanga) n’urusengero rw’imbere (itorero ry’Imana) byagereranyaga muri uko kugabanywa kugaragara mu Byakozwe n’Intumwa igice cya kabiri n’icya gatatu, ni na cyo kandi itandukaniro riri muri Yoweli hagati y’imvura y’umuhindo n’imvura y’itumba. Imvura y’umuhindo yaje kuri 9/11 kandi isukwa mu gihe urusengero rw’Imana ruri gucirwaho urubanza. Iyo iyo gahunda irangiye, imvura y’itumba isukwa ku Banyamahanga bari mu rugo rw’urusengero.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

> Nuko rero munezerwe, mwa bana ba Siyoni mwe, kandi mwishimire Uwiteka Imana yanyu; kuko yabahaye imvura y’umuhindo mu rugero rukwiriye, kandi izabamanurira imvura, ari yo mvura y’umuhindo n’imvura y’itumba, mu kwezi kwa mbere. Yoweli 2:23.

It is not my point currently to identify the prophetic distinction between joy and being ashamed, but the verse informs God’s people to “be glad” because of the latter rain message. The latter rain message produces prophetic joy in God’s people. That being said the subject of the former or early rain, followed by the latter rain is an illustration of the stone of stumbling that was set aside and marveled at. The symbol of the corner stone that ultimately becomes the cap stone is what is marvelous in the eyes of both God and His people.

Ubu si bwo ngiye kugaragaza itandukaniro ry’ubuhanuzi riri hagati y’ibyishimo no kugira isoni, ahubwo uwo murongo ubwira ubwoko bw’Imana “kwishima” kubera ubutumwa bw’imvura y’itumba. Ubutumwa bw’imvura y’itumba butera mu bwoko bw’Imana ibyishimo by’ubuhanuzi. Ibyo bivuzweho, ingingo y’imvura y’umuhindo cyangwa y’imvura y’itangira, ikurikirwa n’imvura y’itumba, ni ikigereranyo cy’ibuye risitaza ryashyizwe ku ruhande kandi ritangarirwa. Ikimenyetso cy’ibuye ryo ku mfuruka amaherezo rihinduka ibuye risoza ni cyo gitangaje mu maso y’Imana no mu maso y’ubwoko bwayo.

The marvelous stone represents the Alpha and Omega of prophecy. The principle of the alpha and omega in terms of prophetic application is identified by Alpha and Omega repeatedly in His Word, and He is the Word. For this reason, that what has been revealed of this principle has been revealed to us and our children forever. The year 1863 is the cap stone of Bible prophecy, and it is the cap stone of the period of the third angel from 1844 unto 1863. 1844 was the foundation stone 1863 the cap stone of that prophetic period. 1844 to 1863 is an established prophetic period, just as established as 538 unto 1798. The fact that mankind does not know something which God has established, does not make that thing un-established!

Ibuye ritangaje rihagarariye Alufa na Omega by’ubuhanuzi. Ihame rya Alufa na Omega mu bijyanye no gushyira mu bikorwa ubuhanuzi rigaragazwa na Alufa na Omega ubwayo kenshi mu Ijambo rye, kandi ni We Jambo. Ni yo mpamvu ibyahishuwe kuri iri hame byahishuriwe twe n’abana bacu iteka ryose. Umwaka wa 1863 ni ibuye risoza ry’ubuhanuzi bwa Bibiliya, kandi ni ibuye risoza ry’igihe cy’umumarayika wa gatatu kuva mu 1844 kugeza mu 1863. Mu 1844 hari ibuye ry’urufatiro, naho mu 1863 hari ibuye risoza ry’icyo gihe cy’ubuhanuzi. 1844 kugeza mu 1863 ni igihe cy’ubuhanuzi cyashinzwe, nk’uko 538 kugeza mu 1798 na byo byashinzwe. Kuba abantu batazi ikintu Imana yashyizeho, ntibituma icyo kintu kidashyirwaho!

We ended the previous article with the following passage.

Twasoje inyandiko ibanziriza iyi n’iki gice gikurikira.

> “I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

> “Erekwa ko isano afitanye n’ubwoko bw’Imana ryari rimeze, mu buryo bumwe na bumwe, nk’irya Mose ku Bisirayeli. Habayeho abijujutira Mose igihe bari mu bihe bikomeye, kandi habayeho n’abamwijujutiye.” Testimonies, umuzingo wa 3, 85.

In 1863, James White represented “in some respects” “Moses to Israel.”

Mu wa 1863, James White yagaragajwe nk’uhagarariye, “mu buryo bumwe na bumwe,” “Mose kuri Isirayeli.”

The period of 1844 unto 1863 was typified in the period of the Red Sea deliverance unto the first Kadesh. The first Kadesh is an alpha and the second Kadesh is the omega—providing two forty-year periods that lead to Kadesh and both ended in rebellion.

Igihe cyo kuva mu 1844 kugeza mu 1863 cyaragereranyijwe n’igihe cyo kuva ku kurokorwa ku Nyanja Itukura kugeza i Kadeshi ya mbere. Kadeshi ya mbere ni alufa, naho Kadeshi ya kabiri ni omega—bigatanga ibihe bibiri by’imyaka mirongo ine bigana i Kadeshi, kandi byombi byarangiye mu bugome bwo kwigomeka.

The Spirit of Prophecy aligns the Red Sea crossing with the great disappointment of 1844. The Bible aligns the Red Sea crossing with the cross, and Sister White confirms the disappointment of the disciples at the cross was typifying the great disappointment of 1844. It was the Lord’s will to go directly into the Promise Land, and the geographical marker of the entrance into the Promise Land was Jericho, which is where in this second week of December, 2025, that the archeologists just dug out ancient Jericho—only to find to their dismay that the fallen walls they discovered there had all fallen outward, not inward as they always do during a siege. In an ancient siege the walls were beaten down and pushed over towards the inside. Not so with Jericho.

Umwuka w’Ubuhanuzi uhuza kwambuka Inyanja Itukura no gucika intege gukomeye ko mu 1844. Bibiliya ihuza kwambuka Inyanja Itukura n’umusaraba, kandi Mushiki wacu White yemeza ko gucika intege kw’abigishwa ku musaraba kwari kugereranya gucika intege gukomeye ko mu 1844. Byari ubushake bw’Umwami ko binjira mu Gihugu cy’Isezerano mu buryo butaziguye, kandi ikimenyetso cy’ahantu cy’ubwinjiriro bwo mu Gihugu cy’Isezerano cyari Yeriko; ari ho muri iki cyumweru cya kabiri cya Ukuboza, 2025, abahanga mu byataburuwe mu butaka bamaze gucukura Yeriko ya kera—maze basanga, bibababaje cyane, ko inkuta zasenyutse bavumbuyeyo zose zari zaraguye zerekeza hanze, atari imbere nk’uko bisanzwe bigenda igihe umugi ugoswe n’ingabo. Mu kugota umugi kwa kera, inkuta zarakubitwaga zikagushwa zerekeza imbere. Ibyo si ko byagenze kuri Yeriko.

> So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. Joshua 6:20.

> Nuko abantu basakuje ubwo abatambyi bavuzaga impanda; maze bibayeho, abantu bumvise ijwi ry’impanda, abantu basakuza n’ijwi rikomeye cyane, urukuta rusenyuka rwose rurambarara hasi, bituma abantu bazamuka binjira mu murwa, umuntu wese ajya imbere ye atazigamye, maze bigarurira uwo murwa. Yosuwa 6:20.

The archeologists also found jars with food, identifying that when the walls came down it was not a long drawn-out siege. It also answered a question among the archeological group as to why the biblical record of the fall of Jericho identifies them going “up” into Jericho over a hill or ramp, which they now know was created when the walls fell outward.

Abacukuzi b’ibya kera na bo basanze ibibindi birimo ibyokurya, bikagaragaza ko igihe inkuta zasenyukaga bitari igoswe rirambye kandi ryatinze. Ibyo kandi byanasubije ikibazo cyari mu itsinda ry’abashakashatsi b’ibya kera cyerekeye impamvu inyandiko ya Bibiliya ivuga iby’isenyuka rya Yeriko igaragaza ko bayinjiyemo “bazamuka” bajya i Yeriko banyuze ku musozi cyangwa ku mukingo, ibyo ubu bakaba bazi ko byaremwe n’uko inkuta zaguye zisohokera hanze.

The first obstacle which announced the entrance into the Promised Land was Jericho, a city of influence and wealth. Jericho is 1863, and Jericho is a subject of Bible prophecy, not only as an illustration of the Sunday law time period, but also in connection with its fall and rise. Jericho also had its own specific prophetic curse pronounced upon it. Joshua pronounced a curse upon the man who rebuilt Jericho, and in so doing identified that the man who rebuilt Jericho would lose his youngest and oldest sons in the re-building of that cursed city. One son was to be lost at the laying of the foundation and the other at the raising of the gate. That prophecy was fulfilled, and the record of its fulfillment is recorded in the Bible, making Jericho an established biblical symbol.

Inzitizi cya mbere cyatangaje kwinjira mu Gihugu cy’Isezerano cyari Yeriko, umujyi w’icyubahiro n’ubutunzi. Yeriko ni 1863, kandi Yeriko ni ingingo y’ubuhanuzi bwa Bibiliya, atari gusa nk’ishusho y’igihe cy’itegeko ryo ku Cyumweru, ahubwo no mu isano n’ugusenyuka kwayo n’ukongera kubakwa kwayo. Yeriko kandi yari ifite umuvumo wayo wihariye w’ubuhanuzi watangajwe kuri yo. Yosuwa yavumye umuntu wari kuzongera kubaka Yeriko, kandi muri uko kubikora yagaragaje ko umuntu wari kuzongera kubaka Yeriko yari kuzatakaza umwana we muto n’umukuru we muri uko kongera kubaka uwo mujyi wavumwe. Umwe muri abo bana yagombaga gupfa igihe urufatiro rwashyirwagaho, undi na we agapfa igihe irembo ryubakwaga. Ubu buhanuzi bwarasohoye, kandi inkuru y’ugusohora kwabwo yanditswe muri Bibiliya, bityo Yeriko ihinduka ikimenyetso cya Bibiliya cyemejwe.

Within its historical demise, and in its prophetic curse, followed by the historical fulfillment of that prophecy, we find three witnesses speaking about Jericho in 1863. All three of those testimonies are to be applied to 1863. Those three witnesses stand together just as three Moses’s stand prophetically at the end of their respective forty-year periods. One of those forty-year periods is clearly aligned with Millerite history, establishing that all three representations of Moses at the end of each forty-year period align with the history of 1863—the history of the third angel.

Mu rupfu rwayo rw’amateka, no mu muvumo warwo wa gihanuzi, wakurikiwe no gusohora kw’amateka y’ubwo buhanuzi, dusangamo abagabo batatu b’ubuhamya bavuga kuri Yeriko mu mwaka wa 1863. Uko guhamya kose uko ari gutatu kugomba gushyirwa ku mwaka wa 1863. Abo bagabo batatu b’ubuhamya bahagararana hamwe nk’uko ba Mose batatu bahagarara mu buryo bwa gihanuzi ku iherezo ry’ibihe byabo bya buri myaka mirongo ine. Kimwe muri ibyo bihe by’imyaka mirongo ine gihuje ku buryo busobanutse n’amateka y’Abamillerite, bityo bigashyiraho ko ibyo bishushanyo byose uko ari bitatu bya Mose ku iherezo rya buri gihe cy’imyaka mirongo ine bihurirana n’amateka yo mu mwaka wa 1863—amateka ya marayika wa gatatu.

Two of those three witnesses of Moses’ forty years end at Kadesh, the third conclusion of the forty years was the Jordan River, and the conclusion of the second was the Red Sea. The conclusion of the first forty years was Moses fleeing Egypt. All three are describing a flight out of Egypt in fulfillment of Abraham’s four-hundred and thirty year prophecy of bondage in Egypt.

Babiri muri abo bagabo batatu b’ubuhamya bwerekeye imyaka mirongo ine ya Mose barangiriye i Kadeshi; umusozo wa gatatu w’iyo myaka mirongo ine wari uruzi rwa Yorodani, naho umusozo wa kabiri wari Inyanja Itukura. Umusozo w’imyaka mirongo ine ya mbere wari uguhunga kwa Mose ava muri Egiputa. Ubutatu bwose burasobanura uguhunga kuva muri Egiputa, mu isohozwa ry’ubuhanuzi bwa Aburahamu bw’imyaka magana ane na mirongo itatu y’uburetwa muri Egiputa.

Moses’ three forty-year periods, whose endings (capstone) represents a type of deliverance from Egypt, were a fulfillment of Abraham’s prophecy of captivity in and deliverance out of Egyptian bondage. As the prophesied deliverer of Abraham’s covenant promise, Moses himself began by being saved out of the water, as his name means. Thereafter Moses led God’s people through the waters of the Red Sea and thereafter to the shore of the deliverance, represented by the Jordan River. The alpha of Moses life was saving from the water of the Nile and omega was the salvation represented by the water of the Jordan River. The alpha of Moses life illustrated by the experience defined by his name and his parents, being godly parents knew that the baby had been sentenced to death, as he would be forty years later after killing the Egyptian. As godly parents who knew their son needed to be saved from the death sentence, prepared for him an ark, that passed from the Hebrew world unto the Egyptian world, just as Moses left at the end of forty years the Egyptian world for the Hebrew world.

Ibihe bitatu bya Mose by’imyaka mirongo ine, aho iherezo ryabyo (capstone) ryerekana ishusho y’ubutabazi bwo kuva mu Misiri, byari ugusohora kw’ubuhanuzi bwa Aburahamu bwerekeye kubatwa no kubohorwa mu bubata bw’Abanyamisiri. Nk’umucunguzi wahanuwe w’isezerano ry’isezerano rya Aburahamu, Mose ubwe yatangiye akizwa akurwa mu mazi, nk’uko izina rye ribivuga. Hanyuma Mose ayobora ubwoko bw’Imana anyuze mu mazi y’Inyanja Itukura, kandi nyuma yaho abugeza ku nkombe y’agakiza, ishushanywa n’Uruzi rwa Yorodani. Alufa y’ubuzima bwa Mose yari ugukizwa mu mazi ya Nili, kandi omega yari agakiza gashushanywa n’amazi y’Uruzi rwa Yorodani. Alufa y’ubuzima bwa Mose, igaragazwa n’ibyamubayeho bisobanurwa n’izina rye n’ababyeyi be, ni uko ababyeyi be bubahaga Imana bamenye ko uwo mwana yari yarakatiwe urwo gupfa, nk’uko na we ubwe yari kuzaba ameze imyaka mirongo ine nyuma yaho amaze kwica Umunyamisiri. Abo babyeyi bubahaga Imana, bazi ko umuhungu wabo yari akeneye gukizwa urubanza rw’urupfu, bamukoreye inkuge, yambutse imuvana mu isi y’Abaheburayo imugeza mu isi y’Abanyamisiri, nk’uko na Mose, ku iherezo ry’imyaka mirongo ine, yavuye mu isi y’Abanyamisiri ajya mu isi y’Abaheburayo.

Moses repeated the story of Noah in his salvation from the water. The very first mention of Moses as the “deliverer” of Abraham’s four-hundred and thirty year covenant prophecy was a repetition of the history where God entered into covenant with mankind, therefore bringing Abraham’s covenant prophecy of a chosen people together with the covenant promise to all mankind. This identifies a baptism in the transfer of the baby Moses to Pharaoh’s daughter, for the death was acknowledged by the parent’s work, the burial is represented by the ark upon the water, and the resurrection is Pharaoh’s daughter.

Mose yongeye gusubiramo inkuru ya Nowa mu gukizwa kwe avanywe mu mazi. Kuvugwa kwa mbere cyane kwa Mose nk’ “umukiza” w’ubuhanuzi bw’isezerano ry’imyaka magana ane na mirongo itatu rya Aburahamu kwari ugusubiramo amateka aho Imana yagiranye isezerano n’abantu, bityo bikomatanya hamwe ubuhanuzi bw’isezerano rya Aburahamu ry’ubwoko bwatoranyijwe n’isezerano ryasezeraniwe abantu bose. Ibi byerekana umubatizo mu kwimurirwa k’uruhinja Mose ku mukobwa wa Farawo, kuko urupfu rwagaragajwe n’igikorwa cy’ababyeyi, ugushyingurwa kugashushanywa n’icyombo kiri ku mazi, naho umuzuko ukaba umukobwa wa Farawo.

Moses’ life begins with the baptism of Noah’s ark being typified. This then means that from the outset the number “8” is associated with Moses, for the root of his covenant relationship began with the number “8” from the covenant of Noah, and his work was to institute the rite of circumcision on the “eighth” day. He was then tested and he failed on the very rite. Moses life begins with a baptism and forty years later there is a death (of an Egyptian) that marks the point where the Egyptian Moses dies and becomes strictly a son of Abraham. The beginning and ending of Moses’s first forty years is represented by a baptism. The first identified a transition from Hebrew to Egyptian and the last from Egyptian to Hebrew. Forty years after that, Moses takes God’s people through the baptism of the Red Sea, on his way to the baptism at the Jordan, which he never made.

Ubuzima bwa Mose butangirana no kugereranywa n’umubatizo w’inkuge ya Nowa. Ibyo rero bivuga ko kuva mu ntangiriro umubare “8” ufitanye isano na Mose, kuko umuzi w’isano ye y’isezerano watangiriye ku mubare “8” uhereye ku isezerano rya Nowa, kandi umurimo we wari uwo gushyiraho umuhango wo gukebwa ku munsi wa “munani”. Hanyuma yageragejwe kuri uwo muhango nyir’izina, maze arahunanirwa. Ubuzima bwa Mose butangirana n’umubatizo, hanyuma nyuma y’imyaka mirongo ine hakabaho urupfu (rw’Umunyegiputa) ruranga igihe Umunyegiputa Mose apfa maze agahinduka by’ukuri umwana wa Aburahamu. Intangiriro n’iherezo by’imyaka mirongo ine ya mbere ya Mose bishushanywa n’umubatizo. Uwa mbere wagaragaje kwimuka ava ku Muheburayo akajya ku Munyegiputa, naho uwa nyuma ugaragaza kwimuka ava ku Munyegiputa asubira ku Muheburayo. Nyuma y’indi myaka mirongo ine, Mose anyuza ubwoko bw’Imana mu mubatizo wo mu Nyanja Itukura, ari mu rugendo rugana ku mubatizo wo kuri Yorodani, uwo atigeze ageraho.

God’s people under the guidance of Joshua entered the Promised Land without Moses for he died just before the baptism of the Jordan River arrived. Moses said, and Peter repeated that the Lord thy God would raise up a prophet like unto Moses. The prophet who was typified by Moses was Christ, and He began His work exactly where Moses left off. He began His work at His baptism, and that baptism was the exact place Joshua baptized ancient Israel when they crossed the Jordan into the Promised Land. The gospels inform us that John was baptizing at Bethabara, which is the crossing point, and means ferry crossing.

Abantu b’Imana, bayobowe na Yosuwa, binjiye mu Gihugu cy’Isezerano batari kumwe na Mose, kuko yapfuye mbere gato y’uko babatirizwa kuri Yorodani. Mose yaravuze, kandi Petero aza kubisubiramo, ko Uwiteka Imana yawe azahagurutsa umuhanuzi umeze nka Mose. Uwo muhanuzi Mose yari yaragereranyije yari Kristo, kandi yatangiye umurimo We neza rwose aho Mose yari awuhagarariye. Yatangiye umurimo We ku mubatizo We, kandi uwo mubatizo ni ho hantu nyakuri Yosuwa yabatirije Isirayeli ya kera igihe bambukaga Yorodani binjira mu Gihugu cy’Isezerano. Ubutumwa Bwiza butumenyesha ko Yohana yabatizaga i Betabara, ari ho hantu ho kwambukira, kandi bisobanura aho bambukira hakoreshejwe ubwato.

The Red Sea is the symbol of the rebellion of Egypt, identifying Moses prophetic testimony in this line as truth. The Nile River to the Red Sea (sometimes called a river) and on to the Jordan. Moses, meaning ‘saved out of the water’ begins and ends his testimony at the water of deliverance, and each of those waters manifest two classes of worshippers.

Inyanja Itukura ni ikimenyetso cy’ubwigomeke bwa Egiputa, bityo kikagaragaza ko ubuhamya bw’ubuhanuzi bwa Mose muri uyu murongo ari ukuri. Uruzi rwa Nili rugera ku Nyanja Itukura (rimwe na rimwe yitwa uruzi) rukomeza kugera kuri Yorodani. Mose, risobanurwa ngo “yakijijwe akurwa mu mazi,” atangirira kandi asoza ubuhamya bwe ku mazi y’agakiza, kandi buri rimwe muri ayo mazi ryerekana ibyiciro bibiri by’abaramya.

The first forty years of Moses represents the first angel’s message and the second forty years is the second angel, the third being the third. The three angels possess their own peculiar prophetic characteristics such as that all three messages are represented in the first message. We have demonstrated this phenomenon publicly for years in connection with the first three chapters of the book of Daniel.

Imyaka mirongo ine ya mbere ya Mose ishushanya ubutumwa bw’umumarayika wa mbere, kandi indi myaka mirongo ine ya kabiri ni iy’umumarayika wa kabiri, iya gatatu ikaba iy’umumarayika wa gatatu. Abamarayika batatu bafite ibibaranga byihariye bya gihanuzi, ku buryo ubutumwa uko ari butatu bugaragarizwa mu butumwa bwa mbere. Iyi miterere twagiye tuyigaragaza ku mugaragaro imyaka myinshi dufatiye ku bice bitatu bya mbere by’igitabo cya Daniyeli.

Daniel feared God in chapter one and refused to eat the Babylonian diet, and God glorified him in the second and dietary visual test that followed, which led to the judgment and third test carried out by Nebuchadnezzar himself. Daniel chapter one is the first angel of Revelation fourteen who announces “fear God,” “give him glory” as Daniel did in the second dietary and visual test, for “the hour of the judgment” of Nebuchadnezzar has come.

Daniyeli yubashye Imana mu gice cya mbere maze yanga kurya indyo y’Abanyababuloni, kandi Imana iramuhimbaza mu kigeragezo cya kabiri cy’indyo n’icyo kureba cyakurikiyeho, ibyo bikaba byagejeje ku rubanza no ku kigeragezo cya gatatu cyakozwe na Nebukadinezari ubwe. Daniyeli igice cya mbere ni marayika wa mbere wo mu Ibyahishuwe cumi na bine utangaza ati “mwubahe Imana,” “muyihe ikuzo” nk’uko Daniyeli yabigenje mu kigeragezo cya kabiri cy’indyo n’icyo kureba, kuko “igihe cy’urubanza” rwa Nebukadinezari cyasohoye.

The first forty years of Moses’s life began because his parents feared God. When Pharaoh’s daughter saw the ark in the water, Moses had passed the second test, which is a visual test. Then Pharaoh’s daughter judged that he was not to die. Judgment also arrived at the end of the first forty; when He slew the Egyptian and had to flee Egypt.

Imyaka mirongo ine ya mbere y’ubuzima bwa Mose yatangiye kuko ababyeyi be batinyaga Imana. Igihe umukobwa wa Farawo yabonaga ya sanduku iri mu mazi, Mose yari amaze gutsinda ikigeragezo cya kabiri, ari cyo kigeragezo cy’amaso. Nuko umukobwa wa Farawo acira urubanza ko atagomba gupfa. Urubanza na rwo rwaje ku iherezo ry’iyo myaka mirongo ine ya mbere, igihe yicaga Umunyamisiri maze agahita ahunga Egiputa.

In the second forty years, the second angel of Revelation fourteen announcing the fall of Babylon was typified by the fall of Egypt. In that fall, at the end of the forty years there was a tremendous manifestation of the power of God, as there was at the end of the second angel’s message during the Midnight Cry of 1844.

Mu myaka mirongo ine ya kabiri, marayika wa kabiri wo mu Byahishuwe 14 utangaza kugwa kwa Babuloni yashushanyijwe no kugwa kwa Egiputa. Muri uko kugwa, ku iherezo ry’iyo myaka mirongo ine habayeho ukwigaragaza gukomeye cyane kw’imbaraga z’Imana, nk’uko na ko kwabaye ku iherezo ry’ubutumwa bwa marayika wa kabiri mu gihe cy’Induru ya Saa Sita y’Igicuku yo mu 1844.

The third forty years begins with the judgment of death being pronounced on virtually the entire congregation, and it ends with the judgment of death upon the leader of that congregation.

Icyiciro cya gatatu cy’imyaka mirongo ine gitangirana no gutangarizwa urubanza rw’urupfu ku iteraniro hafi ya ryose, kandi kirangirana n’urubanza rw’urupfu ku muyobozi w’iryo teraniro.

Sister White identifies that our work is to combine the three angels’ messages.

Mushiki White agaragaza ko umurimo wacu ari uguhuza ubutumwa bw’abamarayika batatu.

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> “Uwiteka ari hafi guhana isi kubera ubugome bwayo. Ari hafi guhana imitwe y’amadini kubera kwanga umucyo n’ukuri bahawe. Ubutumwa bukomeye, buhuza ubutumwa bw’abamarayika ba mbere, uwa kabiri, n’uwa gatatu, bugomba kugeza ku isi. Ibi ni byo bigomba kuba umutwaro w’umurimo wacu.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

Moses’ first forty years represents the first angel of Revelation fourteen, and his second period of forty years is the second angel and the third forty-year period is the third angel. Our “great message” is to combine “the first, second, and third angels’ messages” which places all three symbols of Moses’ in 1863, and therefore three Moses’ at the Sunday law.

Imyaka ya mbere mirongo ine ya Mose ishushanya marayika wa mbere wo mu Ibyahishuwe igice cya cumi na kane, kandi igihe cye cya kabiri cy’imyaka mirongo ine ni marayika wa kabiri, naho igihe cya gatatu cy’imyaka mirongo ine ni marayika wa gatatu. “Ubutumwa bwacu bukomeye” ni uguhuza “ubutumwa bwa marayika wa mbere, uwa kabiri, n’uwa gatatu,” ibyo bikaba bishyira ibimenyetso uko ari bitatu bya Mose mu mwaka wa 1863, bityo hakabaho ba Mose batatu ku itegeko ryo ku cyumweru.

1844 to 1863 includes two witnesses of both forty-year periods that led to Kadesh. Inspiration identifies that a third cannot exist without a first and a second, the first forty years of Moses’ life must also represent 1844 to 1863. Moses is killing the Egyptian in 1863, along with Moses striking the Rock with his rod of authority and also when Moses asks to see God’s glory in the history of the rebellion of the golden calf. There are three Moses’ at 1863 and the Sunday law, and they are all forty years old.

1844 kugeza ku 1863 hakubiyemo abahamya babiri b’ibihe byombi by’imyaka mirongo ine byagejeje i Kadeshi. Guhumekwa kugaragaza ko uwa gatatu adashobora kubaho hatabanje kubaho uwa mbere n’uwa kabiri; bityo imyaka mirongo ine ya mbere y’ubuzima bwa Mose na yo igomba kugereranya 1844 kugeza ku 1863. Mose yica Umunyamisiri mu 1863, kimwe no kuba Mose akubita Urutare inkoni ye y’ubutware, kandi nanone igihe Mose asaba kureba ubwiza bw’Imana mu mateka y’ubwigomeke bw’inyana y’izahabu. Hariho ba Mose batatu kuri 1863 no ku itegeko ryo ku Cyumweru, kandi bose bafite imyaka mirongo ine.

Moses’ three periods each contain a deliverance by water; Moses in the basket aligns with Moses through the Red Sea which aligns with Moses twice at the Jordan River: the Nile, the Red Sea and twice at the Jordan. Waters of deliverance are represented in each of the three periods, for they all align with the period when the water of deliverance is being poured out during the latter rain period.

Ibihe bitatu bya Mose buri kimwe kirimo gukizwa binyuze mu mazi; Mose ari mu gitebo bihura na Mose anyuze mu Nyanja Itukura, kandi ibyo bigahuza na Mose incuro ebyiri ku Ruzi rwa Yorodani: Nil, Inyanja Itukura, n’incuro ebyiri kuri Yorodani. Amazi yo gukizwa agaragazwa muri buri kimwe muri ibyo bihe bitatu, kuko byose bihura n’igihe amazi yo gukizwa ari gusukwa mu gihe cy’imvura y’itumba y’iherezo.

At the end of the third period of forty years Moses struck the Rock with his rod. At the end of the second forty years his rod parted the Red Sea. At the end of the first forty years, he rejected the rod of Egyptian authority, chose to suffer with his people.

Ku iherezo ry’igihe cya gatatu cy’imyaka mirongo ine, Mose yakubise Igitare inkoni ye. Ku iherezo ry’igihe cya kabiri cy’imyaka mirongo ine, inkoni ye yatandukanyije Inyanja Itukura. Ku iherezo ry’igihe cya mbere cy’imyaka mirongo ine, yanze inkoni y’ubutware bw’Abanyegiputa, ahitamo kubabarana n’ubwoko bwe.

At the end of the first period an Egyptian died, and at the end of the second period the military, firstborn and leadership of Egypt died. At the end of the third period the nation of Israel, Aaron and Moses had all died. These are three parallel histories that “line upon line” each represent 1844 unto 1863—the history of the third angel, which in turn represents 9/11 to the Sunday law, and the Pentecostal season when the waters of deliverance are poured out.

Ku iherezo ry’igihe cya mbere, Umunyegiputa yarapfuye; kandi ku iherezo ry’igihe cya kabiri hapfa ingabo, imfura n’ubuyobozi bwa Egiputa. Ku iherezo ry’igihe cya gatatu, ishyanga rya Isirayeli, Aroni na Mose bose bari barapfuye. Aya ni amateka atatu abangikanye, “umurongo ku wundi murongo,” buri yose agaragaza 1844 kugeza kuri 1863—amateka ya marayika wa gatatu, na yo akaba ari ishusho ya 9/11 kugeza ku itegeko ryo ku Cyumweru, n’igihe cya Pentekote ubwo amazi yo gukizwa asukwa.

Moses is at both rebellions at Kadesh, and the Kadesh rebellions are both capstones in their respective periods. They both represent 1863, which is also the capstone of the period of the third angel, starting with the alpha in 1844 unto the capstone of 1863. When considering the marvelous light of the stone that begins as the foundation and ends as the cap stone it is recognized that the capstone is always prophetically larger. The few drops at the beginning of the Pentecostal season, leading to the full outpouring at the capstone on the day of Pentecost, illustrates this truth.

Mose ari mu bwigomeke bwombi bw’i Kadeshi, kandi ubw’igomeke bwa Kadeshi bwombi ni amabuye yo ku mutwe mu bihe byabwo. Bwombi bugereranya 1863, ari na yo buye ryo ku mutwe ry’igihe cy’umumarayika wa gatatu, gitangirira kuri alufa mu 1844 kikageza ku ibuye ryo ku mutwe ryo mu 1863. Iyo hitegerejwe umucyo w’igitangaza w’ibuye ritangirira ku rufatiro rikazarangirira ku ibuye ryo ku mutwe, bigaragara ko ibuye ryo ku mutwe mu buhanuzi rihora riruta. Utu dutonyanga duke two mu ntangiriro z’igihe cya Pentekote, tuyobora ku isukwa ryuzuye ku ibuye ryo ku mutwe ku munsi wa Pentekote, bigaragaza uku kuri.

At 9/11, the sprinkling began and it ends at the full outpouring at the Sunday law. This truth identifies Moses’ sin at the second and omega Kadesh as a greater sin than the rebellion in the first alpha Kadesh rebellion. The alpha rebellion produced the death of an entire nation, and omega rebellion produced the death of one man (Moses), but the one man’s sin was greater than the entire nations corporate sin. The man who sins dies, and at that level there is no distinction between the sins of Moses or any other Israelite, but prophetically Moses’ striking Christ a second time was greater, for it was the capstone of that forty-year period.

Ku wa 9/11, kunyanyagiza kwaratangiye, kandi kurangira ku isukwa ryuzuye rizabaho ku itegeko ryo ku Cyumweru. Uku kuri kugaragaza ko icyaha cya Mose i Kadeshi ya kabiri n’iya omega cyari gikomeye kurusha ubugome bwo kwigomeka bwabereye i Kadeshi ya mbere n’iya alpha. Ukwigomeka kwa alpha kwazanye urupfu rw’ishyanga ryose, kandi ukwigomeka kwa omega kuzana urupfu rw’umuntu umwe (Mose), nyamara icyaha cy’uwo muntu umwe cyari gikomeye kurusha icyaha rusange cy’iryo shyanga ryose. Umuntu ukora icyaha ni we upfa, kandi kuri urwo rwego nta tandukaniro riri hagati y’ibyaha bya Mose n’ibyaha by’undi Mwisirayeli uwo ari we wese; ariko mu buryo bw’ubuhanuzi, uko Mose yakubise Kristo ubwa kabiri byari bikomeye kurushaho, kuko byari ibuye risoza icyo gihe cy’imyaka mirongo ine.

The rebellion of Moses at the second omega Kadesh was a greater sin than the rebellion of the children of Israel rejecting the message of Joshua and Caleb. Moses prophetically stands at 1863, where he dies in the wilderness for his rebellion. Moses also stands at 1863, where the former covenant people die in the wilderness for their rebellion, but Moses did not participate in that rebellion. 1863 aligns with the Sunday law, as does Aaron’s rebellion of the golden calf. That history, which aligns with Kadesh, 1863, and the Sunday law, Moses is praying to see God’s glory.

Ubugome bwa Mose i Kadeshi ya kabiri ya omega bwari icyaha gikomeye kurusha ubugome bw’abana ba Isirayeli ubwo bangaga ubutumwa bwa Yosuwa na Kalebu. Mu buryo bw’ubuhanuzi, Mose ahagarara kuri 1863, aho apfira mu butayu azize ubugome bwe. Mose kandi ahagarara kuri 1863, aho abantu b’isezerano rya mbere bapfira mu butayu bazize ubugome bwabo, ariko Mose ntiyagize uruhare muri ubwo bugome. 1863 ihura n’itegeko ryo ku Cyumweru, nk’uko n’ubugome bwa Aroni bw’inyana y’izahabu buhura na ryo. Muri ayo mateka, ahura na Kadeshi, na 1863, n’itegeko ryo ku Cyumweru, Mose ari gusenga asaba kubona ubwiza bw’Imana.

Kadesh represents 1863, and Moses is at both Kadesh’s, so upon two biblical witnesses, who are both cap stones we establish that the third forty-year period which does not end at Kadesh represents 1863 as well. There ‘Moses the unsanctified’ is crucifying Christ afresh, as he rejects the Rock. In 1863, and the giving of the Law at Sinai, ‘Moses the sanctified’ is seeking Gods’ character. In 1863 Moses represents a wise and also a foolish virgin.

Kadeshi ihagarariye umwaka wa 1863, kandi Mose ari kuri Kadeshi zombi; bityo, dushingiye ku batangabuhamya babiri ba Bibiliya, bombi bakaba ari amabuye y’ingenzi yo hejuru, dushyiraho ko igihe cya gatatu cy’imyaka mirongo ine, kitangirira kuri Kadeshi ariko kikaba kitarangirirayo, na cyo gihagarariye 1863. Aho ni ho “Mose utatunganijwe” ari kongera kubamba Kristo, kuko yanze Urutare. Mu 1863, no mu itangwa ry’Amategeko i Sinayi, “Mose watunganijwe” arashaka imico y’Imana. Mu 1863 Mose ahagarariye umwari w’umunyabwenge kandi n’umwari w’umupfapfa.

> “The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.

> “Umufarisayo n’umutozakori bahagarariye ibyiciro bibiri bikomeye abo baza kuramya Imana bagabanyijwemo. Ababahagarariye ba mbere babiri tubasanga mu bana babiri ba mbere bavukiye mu isi.” Christ’s Object Lessons, 152.

At Kadesh and 1863, Moses represents “two great classes into which those who” “worship God are divided”. Moses is an example of the one hundred and forty-four thousand as is Peter.

I Kadeshi no mu wa 1863, Mose ahagarariye “amatsinda abiri akomeye abo” “baramya Imana bagabanyijemo”. Mose ni urugero rw’abahumbi ijana na mirongo ine na bane, nk’uko Petero na we ari rwo.

> “For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.

> “Kuri buri tsinda rigereranywa n’Umufarisayo n’umutozakori harimo isomo riboneka mu mateka y’intumwa Petero. Mu ntangiriro z’ubwigishwa bwe, Petero yatekerezaga ko akomeye. Nk’Umufarisayo, mu kwireba kwe bwite, yari ‘atameze nk’abandi bantu bose.’ Igihe Kristo, mu ijoro ryabanje kugambanirwa kwe, yaburiraga abigishwa be ati: ‘Mwese murampungabira iri joro,’ Petero yatangaje ashize amanga ati: ‘Naho bose bakumpungabira, jyeweho si ko biri.’ Mariko 14:27, 29. Petero ntiyamenyaga akaga ke ubwe. Kwigirira icyizere ni byo byamuyobeje. Yatekerezaga ko ashoboye kunesha ibishuko; ariko mu masaha make gusa, ikigeragezo kiraza, maze ahakana Umwami we avuma kandi arahira.” Christ’s Object Lessons, 152.

At the Sunday law, which is 1863, Peter represents two classes. Those who receive the mark of the beast or those who receive the seal of God. When Jesus changed Simon’s name to Peter, it symbolized the one-hundred and forty-four thousand. That understanding is also symbolized by multiplying Peter’s name using the number from the letter position in the English alphabet. If we use that same technique on 1863, we get 144.

Ku itegeko ryo ku Cyumweru, ari ryo 1863, Petero ahagarariye amatsinda abiri. Abakira ikimenyetso cy’inyamaswa cyangwa abakira ikimenyetso cya kashe y’Imana. Igihe Yesu yahinduraga izina rya Simoni rikaba Petero, byashushanyaga ibihumbi ijana na mirongo ine na bine. Uko gusobanukirwa na ko kugaragazwa n’ikimenyetso cyo gukuba izina rya Petero ukoresheje umubare ukomoka ku mwanya w’inyuguti mu nyuguti z’Icyongereza. Nitukoresha ubwo buryo nyine kuri 1863, tubona 144.

Two of the three symbols of Moses which align with 1863, establish that the third period must align also. The two lines of Kadesh identify the story of the wise and foolish virgins, and the third period identifies an attempt to employ human effort to accomplish a godly work. To trust in human power as did Moses with the Egyptian represents trust in human authority over ordained authority.

Bibiri muri bitatu by’ibimenyetso bya Mose bihura na 1863, bishyiraho ko n’igihe cya gatatu na cyo kigomba guhura na yo. Imirongo ibiri ya Kadeshi igaragaza inkuru y’abakobwa b’abanyabwenge n’ab’abapfu, kandi igihe cya gatatu kigaragaza kugerageza gukoresha imbaraga za kimuntu kugira ngo hakorwe umurimo w’Imana. Kwiringira imbaraga za kimuntu nk’uko Mose yabigenje ku Munyegiputa bigereranya kwiringira ubutware bwa kimuntu busimbura ubutware bwashyizweho.

Sister White states her husbands, “relation to the people of God was similar, in some respects, to that of Moses to Israel.” In 1863, Moses was represented by James White. In 1863, James White is slaying an Egyptian, striking Christ a second time and praying for the rebels who rejected the message of “rest” set forth by Joshua and Caleb. Moses is both a foolish virgin when he struck the Rock a second time and a wise virgin as he interceded for the rebels of Israel.

Mushikiwabo White avuga ko “isano umugabo we yari afitanye n’ubwoko bw’Imana, mu buryo bumwe na bumwe, ryari rimeze nk’irya Mose ku Bisirayeli.” Mu 1863, Mose yagereranywaga na James White. Mu 1863, James White ari kwica Umunyegiputa, akubita Kristo ubwa kabiri kandi asabira inyeshyamba zanze ubutumwa bw’“ikiruhuko” bwashyizwe ahagaragara na Yosuwa na Kalebu. Mose ni isugi y’umupfu ubwo yakubitaga Urutare ubwa kabiri, kandi akaba isugi y’umunyabwenge ubwo yaburaniraga inyeshyamba z’Abisirayeli.

We will close this article with the passage in Numbers fourteen where Moses is at 1863, when he is given a view of God’s glory in the parallel history represented by the golden calf rebellion.

Tuzasoza iyi ngingo dusoreza ku gace kaboneka mu Kubara cumi na kane, aho Mose ari mu wa 1863, igihe ahabwa iyerekwa ry’ubwiza bw’Imana mu mateka ahwanye n’ayo agaragazwa n’ubwigomeke bw’inyana y’izahabu.

In the passage the Lord asks “how long” would he have to deal with the rebels of Israel, which is the same question Isaiah asked the Lord in chapter six. Notice that the book of Numbers places this history in the period when the earth is lightened with God’s glory, as the angels also marked in verse three of Isaiah six. 9/11 was the foundation stone of the history of 1844 to 1863 and the Sunday law is the capstone. The setting in Numbers is nothing less than an illustration of the song or the parable of the vineyard, as ancient Israel is being passed by as the Lord entered into covenant with Joshua.

Muri uwo murongo, Uwiteka aribaza ati “kugeza ryari” azakomeza kwihanganira abigometse bo muri Isirayeli, kandi uwo ni na wo mubazo Yesaya yabajije Uwiteka mu gice cya gatandatu. Zirikana ko igitabo cyo Kubara gishyira iri mateka mu gihe isi imurikirwa n’ubwiza bw’Imana, nk’uko n’abamarayika babigaragaje mu murongo wa gatatu wa Yesaya 6. 9/11 yari ibuye ry’ifatizo ry’amateka yo kuva mu 1844 kugera mu 1863, kandi itegeko ryo ku Cyumweru ni ryo buye ryo ku mutwe. Imimerere ivugwa mu Kubara nta kindi iri cyo uretse kuba ari ishusho y’indirimbo cyangwa umugani w’umuzabibu, kuko Isirayeli ya kera irimo gusimbukwa, mu gihe Uwiteka yinjiraga mu isezerano na Yosuwa.

> And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.

> Iteraniro ryose rirangurura ijwi, rirataka; abantu bararira iryo joro. Abana ba Isirayeli bose bitotombera Mose na Aroni; iteraniro ryose rirababwira riti: Iyaba twarapfiriye mu gihugu cya Egiputa! Cyangwa iyaba twarapfiriye muri ubu butayu! Kandi se ni iki gitumye Uwiteka atuzana muri iki gihugu, ngo tugwe ku nkota, abagore bacu n’abana bacu bahinduke iminyago? Mbese si byiza kuri twe gusubira muri Egiputa? Nuko barabwirana bati: Nimucyo twishyirireho umutware, dusubire muri Egiputa.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying,

> Maze Mose na Aroni bikubita hasi bubamye imbere y’ikoraniro ryose ry’iteraniro ry’Abisirayeli. Nuko Yosuwa mwene Nuni na Kalebu mwene Yefune, bo mu bari baragiye gutata icyo gihugu, bashishimura imyambaro yabo. Maze babwira iteraniro ryose ry’Abisirayeli bati,

> The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not.

> Igihugu twanyuzemo tukigenzura ni igihugu cyiza cyane rwose. Niba Uwiteka atwishimira, azatujyana muri iki gihugu kandi akiduhe; igihugu gitemba amata n’ubuki. Gusa ntimwigomeke ku Uwiteka, kandi ntimutinye abantu b’icyo gihugu; kuko bazatubera nk’umutsima: uburinzi bwabo bwabavuyeho, kandi Uwiteka ari kumwe natwe; ntimubatinye.

> But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?

> Ariko iteraniro ryose rishaka kubatera amabuye. Nuko ubwiza bw’Uwiteka bugaragarira mu Ihema ry’Iteraniro imbere y’abana ba Isirayeli bose. Uwiteka abwira Mose ati: “Aba bantu bazangeza he kuntera umujinya? Kandi bazageza he kutanyizera, nubwo nabakoreye ibimenyetso byose nabagaragarije hagati yabo?”

> I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.

> Nzabica n’icyorezo, mbambure umurage, maze nguhinduremo ishyanga riruta kandi rikomeye kubarusha.

> And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

> Maze Mose abwira Uwiteka ati: “Abanyegiputa bazabyumva, kuko ari wowe wazamuye ubu bwoko ubukuye muri bo ku bw’imbaraga zawe; kandi bazabibwira abaturage b’iki gihugu, kuko bumvise ko wowe, Uwiteka, uri hagati muri ubu bwoko, ko wowe, Uwiteka, uboneka imbonankubone, ko igicu cyawe gihagarara hejuru yabo, kandi ko ujya ubagenda imbere ku manywa mu nkingi y’igicu, na nijoro mu nkingi y’umuriro. None rero niwica ubu bwoko bwose nk’umuntu umwe, amahanga yumvise igitinyiro cyawe azavuga ati: ‘Kubera ko Uwiteka atabashije kwinjiza ubu bwoko mu gihugu yarahiye ko azabaha, ni cyo cyatumye abicira mu butayu.’”

> And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.

> Noneho ndakwinginze, imbaraga z’Umwami wanjye zigaragare mu bukuru bwazo, nk’uko wavuze uti: Uwiteka arihangana kandi afite imbabazi nyinshi, abababarira gukiranirwa no gucumura, ariko ntazabura guhana abanyabyaha, agahana abana ububi bwa ba se bukabageraho kugeza ku rubyaro rwa gatatu n’urwa kane. Mbabarira, ndakwinginze, gukiranirwa kw’ubu bwoko nk’uko imbabazi zawe zingana, nk’uko wababariye ubu bwoko uhereye mu Egiputa ukageza n’ubu.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord.

> Nuko Uwiteka aravuga ati: Nk’uko wabivuze, ndakubabariye; ariko nk’uko ndiho by’ukuri, isi yose izuzuzwa n’ubwiza bw’Uwiteka.

> Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow turn you, and get you into the wilderness by the way of the Red sea.

> Kubera abo bagabo bose babonye ubwiza bwanjye n’ibitangaza byanjye nakoreye muri Egiputa no mu butayu, kandi bakangerageje ubu incuro icumi, ntibumvire ijwi ryanjye, ni ukuri ntibazabona igihugu narahiriye ba sekuruza babo; kandi nta n’umwe muri abo bankarakaje uzabona icyo gihugu. Ariko umugaragu wanjye Kalebu, kuko yari afite undi mutima muri we kandi yarankurikiye byuzuye, nzamwinjiza mu gihugu yagezemo, kandi urubyaro rwe ruzakigira umurage. (Nuko Abamaleki n’Abanyakanani bari batuye mu gikombe cy’ikibaya.) Ejo muhindukire maze mujye mu butayu munyure inzira y’Inyanja Itukura.

> And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcases, they shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.

> Nuko Uwiteka abwira Mose na Aroni ati: “Iri teraniro ribi, rinungurira, nzaryihanganira kugeza ryari? Numvise kwinubira kw’Abisirayeli, ibyo binungurira. Ubabwire uti: ‘Nk’uko ndiho, ni ko Uwiteka avuga, nk’uko mwavugiye mu matwi yanjye, ni ko nzabagirira: intumbi zanyu zizagwa muri ubu butayu; kandi ababaruwe bose bo muri mwe, nk’uko umubare wanyu wose uri, uhereye ku bafite imyaka makumyabiri kuzamura, mwese abaninubiye, nta kabuza ntimuzinjira mu gihugu narahiye ko nzabatuzamo, keretse Kalebu mwene Yefune na Yosuwa mwene Nuni. Ariko abana banyu, abo mwavuze ko bazaba iminyago, abo ni bo nzinjizayo, kandi bazamenya igihugu mwasuzuguye. Ariko mwebweho, intumbi zanyu zizagwa muri ubu butayu. Abana banyu bazazerera mu butayu imyaka mirongo ine, kandi bazikoreraho ubusambanyi bwanyu, kugeza aho intumbi zanyu zizashirira muri ubu butayu. Nk’uko umubare w’iminsi mwatashye igihugu ungana, ari yo iminsi mirongo ine, umunsi umwe muzawubaze nk’umwaka umwe, bityo muzikoreraho gukiranirwa kwanyu imyaka mirongo ine, kandi muzamenya ko nabavanyeho isezerano ryanjye.’”

> I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, Even those men that did bring up the evil report upon the land, died by the plague before the Lord.

> Jyewe Uwiteka navuze nti: Ni ukuri nzabigirira iri teraniro ryose ry’ababi, abiteraniye kumbangikanya; muri ubu butayu ni ho bazarimbukira, kandi ni ho bazapfira. Kandi ba bagabo Mose yohereje gutata igihugu, bagarutse bagatuma iteraniro ryose rimwitotombera, bazanye inkuru mbi z’icyo gihugu, abo bagabo bazanye iyo nkuru mbi y’icyo gihugu, bapfuye batewe n’icyorezo imbere y’Uwiteka.

> But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. Numbers 14:1–38.

> Ariko Yosuwa mwene Nuni na Kalebu mwene Yefune, bari mu bagabo bagiye gutata icyo gihugu, bo bakomeza kubaho. Kubara 14:1–38.

We will continue these thoughts in the next article.

Tuzakomeza ibi bitekerezo mu nyandiko ikurikira.

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