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

Igitabo cya Yoweli n’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya - Nimero Mirongo Itatu n’Enye

Number Thirty-Four

Umubare wa Mirongo Itatu n’Une

Author

Jeff Pippenger

Published

January 27, 2026

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In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.

Kugira ngo habeho ijwi mu butayu, hagomba kubaho ubutayu. Muri Nyakanga 2023, ijwi ryatangiye kumvikana ritangaza ko Intare yo mu muryango wa Yuda icyo gihe yari iri gukuraho ibimenyetso ku ihishurirwa ryayo ubwayo nk’uko byashyizweho mu gice cya mbere cy’igitabo cy’Ibyahishuwe. Gucika intege kwo ku Isabato, ku wa 18 Nyakanga 2020, ni ko kwatangiye ya minsi itatu n’igice yo mu Ibyahishuwe 11 yarangiye ku Isabato, ku wa 30 Ukuboza 2023. Kuri iyo Sabato, ubwa mbere uhereye muri Nyakanga 2020, Future for America yavugiye mu ruhame mu nama ya Zoom.

From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.

Kuva icyo gihe gukomeza, Ibyahishuwe bya Yesu Kristo byagiye bikingurwa buhoro buhoro. Byatangiriye ku guhishurwa kw’ijambo “ukuri,” hanyuma biboneka ko rihagarariye urwego rw’intambwe eshatu zigaragazwa n’inyuguti ya mbere, iya cumi na gatatu, n’iya makumyabiri na kabiri z’inyuguti z’Igiheburayo, iyo zishyizwe hamwe zigakora ijambo “ukuri.” Intambwe eshatu zigaragariwe mu rwego rw’ijambo “ukuri” zari ukuri kwa kera, gushyizwe mu miterere mishya.

For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”

Mu myaka myinshi twagiye twerekana ko ibyiciro bitatu by’urugo rw’inyuma, ahera n’ahera cyane, byari bihuye n’imirimo itatu ya Mwuka Wera, ubwo yemeza iby’icyaha mu rugo rw’inyuma, akagaragaza gukiranuka ahera, kandi agacira urubanza ahera cyane. Twagaragaje ko izi ntambwe eshatu zigaragarira mu Ijambo ry’Imana hose, ariko ibyo bisobanuro byose byaraguwe kandi birushaho kugaragazwa n’urwego rw’“ukuri,” guhera mu wa 2023. Gufata ukuri kwa kera ukagushyira mu rwego rushya rw’ukuri ni cyo Kristo akora uko agenda akuraho ibimenyetso ku Ijambo Rye buhoro buhoro. “Ubutayu” bwarangiye mu wa 2023, bugereranya mu buryo bw’ubuhanuzi “igihe cy’imperuka,” igihe ubuhanuzi bukurwaho ikimenyetso. Ubwo buhanuzi ni ibyahishuwe bya Yesu Kristo, ari we “Ukuri.”

> “In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.

> “Mu gihe cy’Umukiza, Abayuda bari barapfutse cyane imitako y’agaciro y’ukuri bayitwikirije imyanda y’imigenzo n’ibihimbano, ku buryo bitashobokaga gutandukanya ukuri n’ikinyoma. Umukiza yaje gukuraho imyanda y’imyizerere y’ibipfamatwi n’amakosa yari amaze igihe kirekire akundwa, no gushyira imitako y’Ijambo ry’Imana mu rwego rw’ukuri. Umukiza yari gukora iki iyo aza kutugeraho ubu nk’uko yaje ku Bayuda? Yari kuba agomba gukora umurimo nk’uwo wo gukuraho imyanda y’imigenzo n’imihango. Abayuda bahungabanye cyane igihe yakoraga uwo murimo. Bari baratakaje ukuri kw’Imana kw’umwimerere, ariko Kristo yongeye kukugaragaza. Ni umurimo wacu kubohora ukuri kw’Imana kw’agaciro tukuvana mu myizerere y’ibipfamatwi no mu makosa. Mbega umurimo twashinzwe mu butumwa bwiza!” Review and Herald, 4 Kamena 1889.

It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”

“Ni umurimo wacu kubohora ukuri kw’agaciro kw’Imana tukugobotora imiziririzo n’ikosa,” no “gushyira amabuye y’agaciro y’Ijambo ry’Imana mu miterere y’ukuri.” Mu mwaka wa 2023, Umwami yabanje kwerekana imiterere y’ukuri, mu rugero rugereranywa n’ijambo “ukuri.” Iyo miterere ituma haboneka ukuri “kw’umwimerere” “kw’Imana.”

> “The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.

> “Umukungugu n’imyanda y’ibinyoma byahambye imitako y’agaciro y’ukuri, ariko abakozi b’Umwami bashobora guhishura ubwo butunzi, kugira ngo ibihumbi n’ibihumbi bazaburebe banezerewe kandi batangaye. Abamarayika b’Imana bazaba iruhande rw’umukozi wicisha bugufi, bamuha ubuntu no kumurikirwa n’Imana, kandi ibihumbi n’ibihumbi bizayoborwa gusenga hamwe na Dawidi, ngo: ‘Hwejesha amaso yanjye kugira ngo ndebe ibitangaza byo mu mategeko yawe.’ Ukuri kumaze ibihe byinshi kutaraboneshwa amaso no kutitabwaho, kuzaka cyane gukuye ku mapaji amurikiwe y’Ijambo ryera ry’Imana. Muri rusange, amatorero yumvise ukuri, akakwangira kandi akakandagira, azakomeza gukora ibibi birushaho; ariko ‘abanyabwenge,’ ari bo b’inyangamugayo, bazasobanukirwa. Igitabo kirakinguwe, kandi amagambo y’Imana agera mu mitima y’abifuza kumenya ubushake bwayo. Mu ijwi rirenga ry’umumarayika uva mu ijuru wifatanya n’umumarayika wa gatatu, ibihumbi n’ibihumbi bizakanguka bivuye mu gihumure cyari gifashe isi imyaka myinshi, kandi bizabona ubwiza n’agaciro by’ukuri.” Review and Herald, December 15, 1885.

The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”

“Abakozi b’Umwami” ari bo “abanyabwenge” kandi “b’inyangamugayo” “bazasobanukirwa,” kandi “bazahishura” “ubutunzi, ku buryo ibihumbi bizaburebana ibyishimo n’ugutangarira.” Ikibabaje ku Bwadivantisiti bw’i Lawodikiya ni uko atari bo bakanguka bava mu “bihirwe” byabo ku ijwi riranguruye ry’umumarayika wa gatatu, kuko iryo ari ryo tegeko ryo ku Cyumweru, kandi icyo ni ikintu kije atinze cyane ngo Ubwadivantisiti bukanguke. Abakozi b’isaha ya cumi n’imwe bo bakanguka bava mu “bihirwe” byabo “ku ijwi riranguruye ry’umumarayika wifatanya n’umumarayika wa gatatu” igihe cya vuba cy’itegeko ryo ku Cyumweru. Uhereye mu mwaka wa 2024, “Ukuri kwamaze ibihe byinshi kutaraboneka no kutitabwaho,” kwatangiye kurabagirana “kuva ku mapaji yamuritswe y’Ijambo ryera ry’Imana.”

In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.

Muri Yesaya 22:22 Eliyakimu ahabwa urufunguzo, kandi muri Matayo 16 Petero ahabwa imfunguzo z’ubwami.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Kandi urufunguzo rw’inzu ya Dawidi nzarushyira ku rutugu rwe; ni bwo azakingura, kandi ntawe uzafunga; kandi azafunga, kandi ntawe uzakingura. Yesaya 22:22.

The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.

“Urufunguzo” ruhabwa Filadelifiya, kuko ari ho honyine ahandi mu Byanditswe havugwamo urufunguzo rwo gukingura no gukinga.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

> Kandi marayika w’itorero ry’i Filadelifiya wandike uti; Uwera, Umunyabinyoma butari bwo, ufite urufunguzo rwa Dawidi, ukingura ntihagire ubikinga; kandi agakinga ntihagire ubikingura, ni we uvuga atya ati; Nzi imirimo yawe: dore, nagushyize imbere urugi rukinguye, kandi ntawe ushobora kurukinga: kuko ufite imbaraga nke, kandi wakomeje ijambo ryanjye, kandi ntiwahakanye izina ryanjye. Ibyahishuwe 3:7, 8.

At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.

Mu mikoranire ya nyuma yagiranye n’Abayahudi bajyaga impaka z’urudaca, Kristo yabajije ikibazo Abayahudi batashoboye gusubiza.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Abafarisayo bakiri bateranye, Yesu arababaza ati: “Mugira ngo Kristo ni nde? Ni mwene nde?” Baramusubiza bati: “Ni Umwana wa Dawidi.” Arababwira ati: “Ni gute rero Dawidi, abwirijwe na Mwuka, amwita Umwami, ati: ‘Uwiteka yabwiye Umwami wanjye ati: Icara iburyo bwanjye, kugeza aho nzashyirira abanzi bawe munsi y’ibirenge byawe’? Nuko niba Dawidi amwita Umwami, ni gute aba umwana we?”

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Kandi nta muntu n’umwe washoboye kumusubiza ijambo na rimwe, kandi uhereye kuri uwo munsi nta wagize ubutwari bwo kongera kumubaza ibindi bibazo. Matayo 22:41–46.

The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.

Abayahudi ntibashoboye gusobanukirwa isano y’ubuhanuzi iri hagati ya Dawidi na Kristo, kuko baburaga imfunguzo z’ubuhanuzi zo gusobanukirwa ururimi rwa Bibiliya rw’“umurongo ku wundi murongo.” Kristo yasoje imikoranire ye n’Abayahudi agaragaza ko ubuhumyi bwabo bwari bushingiye ku kudashobora kugabanya neza Ijambo ry’ukuri. Yari yaragaragaje ko iyo musobanukiwe Mose, mwari gusobanukirwa Kristo, ariko ntibasobanukirwaga n’Ibyanditswe bavugaga ko bashyigikiye kandi barengera.

The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.

“Urufunguzo” rw’“inzu ya Dawidi” rwahawe Abamillerite, ari bo bari itorero ry’i Filadelifiya. “Urufunguzo” rwari umuryango w’ivugurura wagereranyijwe n’inzugi zifungurwa n’izifungwa. Kuva mu 1798 kugeza mu 1863, umuryango w’Abamillerite wavuye mu bunararibonye bwa Filadelifiya ujya mu bunararibonye bwa Lawodikiya, mu gihe wavaga ku kuba umuryango ukaba itorero. Urugi rwarafunguwe kandi urugi rurafungwa ku wa 19 Mata 1844, nk’uko urugi rwafunguwe kandi urugi rurafungwa ku wa 22 Ukwakira 1844, nk’uko urugi rwafunguwe kandi urugi rurafungwa mu 1863.

Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.

Eliyakimu yari afite urufunguzo, ariko Petero yahawe “imfunguzo.” Urufunguzo mu bumwe rwari urugi rwafunzwe rwo mu 1844.

> “The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.

> “Ingingo y’urusengero ni yo yari urufunguzo rwakinguye amayobera y’ukwiheba ko mu mwaka wa 1844. Yashyize ahagaragara gahunda yuzuye y’ukuri, ihujwe kandi iboneye, yerekana ko ukuboko kw’Imana kwari kwarayoboye umuryango ukomeye wo gutegereza ukuza k’Umwami, kandi igahishura inshingano y’iki gihe ubwo yamurikaga umwanya n’umurimo by’ubwoko Bwe.” The Great Controversy, 423.

The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.

Ingingo yerekeye ubuturo bwera ni yo yari urufunguzo rwakinguye umuryango wari warafunzwe wo mu mwaka wa 1844, ariko kandi Petero na we yahawe imfunguzo z’ubwami.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 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. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

> Yesu aramusubiza ati: Hahirwa wowe, Simoni mwene Yona; kuko atari umubiri n’amaraso byabiguhishuriye, ahubwo ni Data wo mu ijuru. Kandi ndakubwira yuko uri Petero, kandi kuri iki gitare nzubakaho Itorero ryanjye; kandi amarembo ya kuzimu ntazarinesha. Kandi nzaguha imfunguzo z’ubwami bwo mu ijuru; kandi icyo uzabohesha mu isi kizaba kiboshywe no mu ijuru; kandi icyo uzabohora mu isi kizaba kibohowe no mu ijuru. Matayo 16:17–19.

Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.

Umurongo ku wundi, Filadelifia, umugeni w’isezerano rya nyuma uhagarariwe na Petero, ahabwa urufunguzo rw’inzu ya Dawidi kimwe n’imfunguzo z’ubwami bwo mu ijuru. Urufunguzo rw’inzu ya Dawidi ni cyo kibazo cya nyuma Yesu yagiranye n’Abafarisayo.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Abafarisayo bakiri bateraniye hamwe, Yesu arababaza ati: “Kristo mumutekerezaho iki? Ni mwene nde?” Baramusubiza bati: “Ni mwene Dawidi.” Arababwira ati: “None se, ni gute Dawidi, ayobowe n’Umwuka, amwita Umwami, avuga ati: ‘Uwiteka yabwiye Umwami wanjye ati: Icara iburyo bwanjye, kugeza aho nzashyirira abanzi bawe munsi y’ibirenge byawe’? Nuko rero, niba Dawidi amwita Umwami, ni gute yaba ari umwana we?”

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Kandi nta muntu n’umwe wabashije kumusubiza ijambo na rimwe; kandi uhereye kuri uwo munsi nta muntu n’umwe wari ugitinyuka kongera kumubaza ibibazo. Matayo 22:41–46.

The subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.

Ingingo yerekeye Dawidi n’Umwami we ni yo Petero aheraho rwose kuri Pentekote, mu cyumba cyo hejuru, ku isaha ya gatatu. Ingingo yafunze urugi rw’imishyikirano hagati y’Abafarisayo na Kristo ni yo mfunguzo Petero yakoresheje kugira ngo afungure urugi rw’icyumba cyo hejuru kuri Pentekote.

> For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

> Kuko Dawidi atigeze azamuka ajya mu ijuru; ahubwo ni we ubwe wavuze ati: Uwiteka yabwiye Umwami wanjye ati: Icara iburyo bwanjye, kugeza aho nzashyirira abanzi bawe munsi y’ibirenge byawe. Nuko rero inzu yose ya Isirayeli imenye neza rwose yuko Imana yagize uwo Yesu mwabambye, kuba Umwami na Kristo.

> Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?

> Nuko babyumvise, bibabaza mu mitima yabo, maze babaza Petero n’izindi ntumwa bati: Bagabo, bene Data, dukore iki?

> Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.

> Nuko Petero arababwira ati: Mwihane, kandi umuntu wese muri mwe abatizwe mu izina rya Yesu Kristo kugira ngo mubabarirwe ibyaha, maze muzahabwe impano y’Umwuka Wera. Kuko isezerano ari iryanyu, n’iry’abana banyu, n’iry’abari kure bose, ari bo bose Umwami Imana yacu azahamagara. Kandi abahamiriza ibintu byinshi, yabahuguraga ati: Mwikize iki gihe kigoramye. Nuko abemeye ijambo rye banezerewe barabatizwa; maze uwo munsi hongerwaho abantu nk’ibihumbi bitatu. Ibyakozwe n’Intumwa 2:34–41.

Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.

Petero yari afite imfunguzo zo guhambira cyangwa kubohora, kandi iyo yabikoraga, ijuru ryemeranaga n’igikorwa cya Petero. Petero ahagarariye Ubumana n’ubumuntu bikorana kugira ngo bikureho ikimenyetso ku kuri kw’Ijambo ry’Imana. Iyo uko kuri gukuwemo ikimenyetso, kugereranywa n’ubumenyi.

> “The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.

> “Urufunguzo rw’ubumenyi mu gihe cya Kristo rwari rwaranyazwe n’abagombaga kurugira kugira ngo bakingure inzu y’ubutunzi bw’ubwenge iri mu Byanditswe by’Isezerano rya Kera. Abigishamategeko n’abarimu bari barafunze rwose ubwami bw’ijuru imbere y’abakene n’abababaye, maze babareka ngo barimbuke. Mu nyigisho ze, Kristo ntiyabagezagaho ibintu byinshi icyarimwe, kugira ngo adatera urujijo mu mitima yabo. Yatumaga buri ngingo isobanuka kandi ikigaragara neza. Ntiyasuzuguraga gusubiramo ukuri kwa kera kandi kumenyerewe kwo mu buhanuzi, niba byaramufashaga kugumisha ibitekerezo mu mitima yabo.”

> “Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.

> “Kristo ni we watangije amabuye y’agaciro yose ya kera y’ukuri. Binyuze mu murimo w’umwanzi, uko kuri kwari kwarakuwe mu mwanya wako. Kwari kwaratandukanijwe n’umwanya wako nyakuri, maze gushyirwa mu nkingi y’ikinyoma. Umurimo wa Kristo wari uwo kongera gutunganya no gushinga ayo mabuye y’agaciro mu nkingi y’ukuri. Amahame y’ukuri yari yaratanzwe na We ubwe kugira ngo aheshe isi umugisha, binyuze mu murimo wa Satani, yari yarahambwe kandi yari asa n’ayahwejweho burundu. Kristo yayakijije ayakura mu bisigazwa by’ikinyoma, ayaha imbaraga nshya, zifite ubugingo, maze ayategeka kurabagirana nk’imitako y’agaciro no gukomera iteka ryose.

> “Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.

> “Kristo ubwe yashoboraga gukoresha ukuri kose muri uku kwa kera atarinze gutira n’agace gato cyane, kuko ari We wari warakuzanye kose. Ni We wari warakwinjije mu bitekerezo no mu ntekerezo z’igihe cyose, kandi ubwo yazaga mu isi yacu yongeye gutunganya kandi ahindura mazima ukuri kwari kwarapfuye, akugira gukomeye kurushaho ku bw’inyungu z’ibisekuru bizaza. Ni Yesu Kristo wari ufite ubushobozi bwo gukiza ukuri mu bisigazwa by’imyanda, no kongera kukugeza ku isi gufite ubusugire n’imbaraga birenze ibyo kwari kwarafite mbere.” Manuscript Releases, volume 13, 240, 241.

Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.

Imfunguzo za Petero zari izo guhambira no kurekura, kandi Petero ashushanya umugeni wa nyuma wa Gikristo, ari bo ibihumbi ijana na mirongo ine na bine. Ubutumwa bwo guhambira bwa Petero, bugaragazwa mu buhamya bw’abo ibihumbi ijana na mirongo ine na bine, ni ugushyirwaho ikimenyetso. Ubutumwa bwo kurekura bwa Petero mu buhamya bw’abo ibihumbi ijana na mirongo ine na bine ni Islamu y’isibe rya gatatu.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

> “Hanyuma mbona marayika wa gatatu. Marayika wari umperekeje aravuga ati, ‘Igikorwa cye kirateye ubwoba. Ubutumwa bwe buteye ubwoba rwose. Ni we marayika ugomba gutoranya ingano akazikura mu rwangano, kandi agashyiraho ikimenyetso, cyangwa akabohesha, ingano kugira ngo zijyanwe mu kigega cyo mu ijuru. Ibi bintu byagombye kwigarurira umutima wose, ukwitegereza kose.’” Early Writings, 119.

The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.

Ingano ziboshywe zigereranywa n’ituro ry’ingano z’umuganura wa Pentekote, iryo, nk’ituro rizunguzwa, ryagereranya kuzamurwa kw’ikimenyetso cy’abantu ibihumbi ijana na mirongo ine na bine. Gushyirwaho ikimenyetso kw’ubwoko bw’Imana ni ubutumwa bw’imbere bwa Petero, bukaba buba mu gihe cy’amateka ya Isilamu y’ishyano rya gatatu, rigenda rirekurwa buhoro buhoro guhera kuri 9/11.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Nuko nyuma y’ibyo mbona abamarayika bane bahagaze ku mfuruka enye z’isi, bafashe imiyaga ine y’isi, kugira ngo umuyaga utahuhira ku isi, cyangwa ku nyanja, cyangwa ku giti icyo ari cyo cyose. Mbona undi mumarayika azamuka aturutse iburasirazuba, afite ikimenyetso cya wa Mana muzima; arangurura ijwi rirenga ahamagara ba bamarayika bane bahawe guteza ibyago isi n’inyanja, ati: Ntimukagire icyo mutwara isi, cyangwa inyanja, cyangwa ibiti, kugeza ubwo tuzaba tumaze gushyira ikimenyetso ku ruhanga rw’abagaragu b’Imana yacu. Ibyahishuwe 7:1–3.

Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.

Iyo miyaga ine uko ari ine yahagaritswe mu gihe cyo gushyirwaho ikimenyetso ku bwoko bw’Imana, yarekuwe ku itariki ya 9/11, hanyuma yongera guhagarikwa na George Bush muto. Ubutumwa bwo hanze bwa Petero ni Ubuyisilamu, kandi irekurwa n’ihagarikwa by’Ubuyisilamu ni bwo butumwa bwo hanze bukomeza mu gihe cyo gushyirwaho ikimenyetso. Ubumuntu bwa Petero buhujwe n’Ubumana, kuko imfunguzo yahawe zigereranya ubwumvikane hagati y’ijuru n’isi.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu nyandiko ikurikira.

> “The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.

> Umwijima w’umubi ugota abirengagiza gusenga. Ibishuko by’umwanzi byongorerana bibashukisha gukora icyaha; kandi ibyo byose biterwa n’uko badakoresha amahirwe Imana yabahaye mu iteganywa ryayo ryera ryo gusenga. Ni iki gituma abahungu n’abakobwa b’Imana bagira ubushake buke bwo gusenga, kandi kandi gusenga ari urufunguzo mu kuboko kw’ukwizera rufungura ububiko bwo mu ijuru, ahabitswe ubutunzi butagira akagero bw’Ushoborabyose? Hatariho gusenga ubudasiba no kuba maso dushyizeho umwete, turi mu kaga ko kuba abanebwe no kuyoba tukava mu nzira nziza. Umugome akomeza gushaka kudukingira inzira igana ku ntebe y’imbabazi, kugira ngo tudashobore, binyuze mu kwinginga twivuye inyuma no mu kwizera, guhabwa ubuntu n’imbaraga byo kunesha ibishuko.

> “There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.

> “Habaho ibisabwa bimwe na bimwe tugomba kuba twujuje kugira ngo twiringire ko Imana izumva kandi isubize amasengesho yacu. Kimwe mu bya mbere muri byo ni uko twumva dukeneye ubufasha bwayo. Yasezeranye iti: ‘Nzavṣa amazi uyafashe inyota, n’isoko z’amazi ku butaka bwumye.’ Yesaya 44:3. Abafite inzara n’inyota byo gukiranuka, abararikira Imana, bashobora kwizera badashidikanya ko bazahazwa. Umutima ugomba gukingurirwa kuyoborwa na Mwuka, bitaba ibyo umugisha w’Imana ntushobora kwakirwa.”

> “Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.

> “Ubukene bwacu bukomeye ubwabwo ni impamvu, kandi buraturegura mu buryo bwumvikanisha cyane kurusha ubundi. Ariko Umwami akwiriye gusabwa ngo adukorere ibyo bintu. Aravuga ati: ‘Musabe, muzahabwa.’ Kandi ati: ‘Mbese utarababariye Umwana we bwite, ahubwo akamutoza ku bwacu twese, ni gute atazatubanira na We byose ku buntu?’ Matayo 7:7; Abaroma 8:32.”

> “If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.

> “Nitwihanganira gukiranirwa mu mitima yacu, niba twiziritse ku cyaha icyo ari cyo cyose tuzi, Uwiteka ntazatwumva; ariko isengesho ry’umuntu wihannye kandi ufite umutima umenetse rihora ryemerwa. Igihe ibizira byose bizwi bikosowe, dushobora kwizera ko Imana izasubiza ibyo tuyisaba. Agaciro kacu ubwacu ntikazigera katwemerera kugira ubutoni ku Mana; ni ukwiriye kwa Yesu kuzadukiza, kandi ni amaraso Ye azaduhumanura; nyamara na twe dufite umurimo wo gukora wo kubahiriza ibisabwa kugira ngo twemerwe.”

> “Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.

> “Ikindi kintu kigize ugusenga kunesha ni ukwizera. ‘Ūwegereza Imana akwiriye kwizera yuko iriho, kandi ko igororera abayishakana umwete.’ Abaheburayo 11:6. Yesu abwira abigishwa Be ati: ‘Ibyo musaba byose, nimusenga mwizere ko mubyakiriye, kandi muzabihabwa.’ Mariko 11:24. Mbese, twemera ijambo Rye nk’uko yavuze?” Intambwe Zigana kuri Kristo, 94–96.

> “Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.

> “Dore isomo ku basore biyita ko ari abagaragu b’Imana, bitwaje ubutumwa Bwayo, kandi bikishyira hejuru mu kwibona kwabo. Nta kintu kidasanzwe babasha kwerekana mu mibereho yabo nk’uko Eliya yabigenje; nyamara bumva ko bari hejuru yo gukora imirimo bo babona ko ari iyoroheje cyangwa isuzuguritse. Ntibemera kumanuka ngo bave ku cyubahiro cy’umurimo wabo wo kubwiriza kugira ngo bakore umurimo ukenewe, batinya ko baba bakoze umurimo w’umugaragu. Bene abo bose bakwiriye kwigira ku rugero rwa Eliya. Ijambo rye ryakingiranye ubutunzi bwo mu ijuru, ikime n’imvura, ngo bitagwa ku isi imyaka itatu. Ijambo rye ryonyine ni ryo ryari urufunguzo rwo gukingura ijuru no kumanura imvura. Imana yamwubahishije ubwo yasengaga isengesho rye ryoroshye imbere y’umwami n’imbaga z’Abisirayeli zibarirwa mu bihumbi, maze mu gusubiza iryo sengesho umuriro urarabya uturuka mu ijuru, utwika igitambo cyari ku gicaniro. Ukuboko kwe kwashyize mu bikorwa urubanza rw’Imana ubwo yicaga abatambyi ba Baali magana inani na mirongo itanu; kandi nyamara, nyuma y’umuruho ukabije n’intsinzi ikomeye cyane y’uwo munsi, we washoboraga kuzana ibicu n’imvura n’umuriro biturutse mu ijuru, yemeye gukora umurimo w’usuzuguritse wo kwiruka imbere y’igare rya Ahabu mu mwijima no mu muyaga no mu mvura, kugira ngo akorere uwo mwami atatinye gucyaha amubonye amaso ku maso kubera ibyaha bye n’ibicumuro bye. Umwami yinjira mu marembo. Eliya yizingiye mu mwitero we maze aryama ku butaka butagira ikimurambikaho.” Testimonies, volume 3, 287.

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