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

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

Number Thirty-Seven

Umubare wa Mirongo Itatu n’Irindwi

Author

Jeff Pippenger

Published

January 29, 2026

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In William Miller’s dream, the “bustle” at the beginning, when the people began to trouble the jewels was preceded by Miller assembling the jewels and calling “come and see.” Christ as the dirt brush man, uses the broom to sweep out the rubbish, assemble the jewels in a much larger casket, and He then called Miller to “come and see.” When Christ begins His broom-work, the room is empty, for Miller recorded that a “door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”

Mu nzozi ya William Miller, “akavuyo” kabanje, igihe abantu batangiraga guhagarika amahoro y’imitako y’agaciro, kabanjirijwe n’uko Miller yakusanyije iyo mitako y’agaciro maze ahamagara ati: “ngwino urebe.” Kristo, nk’umuntu ufite uburoso bwo gukuraho umwanda, akoresha umugese kugira ngo akuremo imyanda, akusanye iyo mitako y’agaciro mu isanduku nini cyane kurushaho, hanyuma ahamagara Miller ati: “ngwino urebe.” Igihe Kristo atangiye umurimo We wo gukoresha umugese, icyumba kiba kirimo ubusa, kuko Miller yanditse ati: “urugi rwarafungutse, maze umugabo yinjira mu cyumba, maze abantu bose baragisohokamo; na we, afite uburoso bwo gukuraho umwanda mu ntoki, akingura amadirishya, atangira gukura umwanda n’imyanda mu cyumba.”

The dirt brush man enters the room when all the people had left it. In 2023, the dirt brush man entered the empty room, for the movement of the one hundred and forty-four thousand had been shattered and scattered. The truths represented by Habakkuk’s Tables of 2012 was buried in rubbish, and the room was empty. The dirt brush man is He who came after John the Baptist, who John said had a fan, and that He would use that fan to thoroughly purge His floor.

Umuntu w’akabando k’umukungugu yinjira mu cyumba igihe abantu bose baba bamaze kukivamo. Mu mwaka wa 2023, umuntu w’akabando k’umukungugu yinjiye mu cyumba kirimo ubusa, kuko urugendo rw’abihumbi ijana na mirongo ine na bane rwari rwarasenyutse kandi rwaratatanye. Ukuri gushushanyijwe n’ameza ya Habakuki yo mu 2012 kwari kwarahambwe mu myanda, kandi icyumba cyari kirimo ubusa. Umuntu w’akabando k’umukungugu ni Uwo waje nyuma ya Yohana Umubatiza, uwo Yohana yavuze ko afite urutaro, kandi ko azakoresha urwo rutaro kugira ngo ahanagure rwose igorofa rye.

> I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:11–13.

> Ni ukuri, njye ndababatiriza mu mazi ngo mwihane; ariko uje nyuma yanjye andusha imbaraga, ndetse sinkwiriye no gutwara inkweto ze; we azababatiriza muri Mwuka Wera no mu muriro. Agosho ke kari mu kuboko kwe, kandi azasukura neza imbuga ye yo guhura imyaka, maze ikusanyirize ingano ze mu kigega; ariko ibitoki azabitwika umuriro utazima. Nuko Yesu ava i Galilaya ajya kuri Yorodani kwa Yohana, kugira ngo amubatizwe. Matayo 3:11–13.

Galilee is a symbol of a turning point, and the point on the Jordan where Jesus came to be baptized is named Bethabara, and it means “the ferry crossing,” and it marks the place where ancient Israel crossed over to the Promised Land. When Jesus was baptized, He then became Jesus Christ. Galilee, Jordan, Bethabara and Jesus becoming the Christ are all emphasizing a change of dispensation, which is also what a door represents, especially for Philadelphians who are given the key of the open and shut door.

Galilaya ni ikimenyetso cy’ihinduka rikomeye, kandi ahantu kuri Yorodani aho Yesu yaje kubatirizwa hitwa Betabara, kandi bisobanura “ahambukirwa n’ubwato,” kandi haranga ahantu Isirayeli ya kera yambukiye ikajya mu Gihugu cy’Isezerano. Igihe Yesu yabatizwaga, ni bwo yahise aba Yesu Kristo. Galilaya, Yorodani, Betabara no kuba Yesu yarabaye Kristo byose bishimangira ihinduka ry’igihe cy’ubuyobozi bw’Imana, ari na byo urugi na rwo rugereranya, by’umwihariko ku Bafiladelifiya bahawe urufunguzo rw’urugi rwugururwa kandi rugafungwa.

> 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 ku mumarayika w’itorero ry’i Filadelifiya uti; Uwera ni we ubivuga, Umunyabyo ni we ubivuga, ufite urufunguzo rwa Dawidi, ukingura kandi nta muntu ushobora gukinga; kandi akinga kandi nta muntu ushobora gukingura; Nzi imirimo yawe: dore, nagushyize imbere urugi rukinguye, kandi nta muntu ushobora kurukinga: kuko ufite imbaraga nke, kandi witondeye ijambo ryanjye, kandi ntiwihakanye izina ryanjye. Ibyahishuwe 3:7, 8.

When Christ “opened” the “door” and “entered the room,” the room was “His room,” for He thoroughly purges “His floor.” If it is His floor, it is His room.

Ubwo Kristo “yakinguraga” “urugi” kandi “akinjira mu cyumba,” icyo cyumba cyari “icyumba Cye,” kuko yeza rwose “igorofa Rye.” Niba ari igorofa Rye, ni icyumba Cye.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> “I Kaperinawumu ni ho Yesu yabaga mu bihe by’ikiruhuko hagati y’ingendo Ze zo kujya hirya no hino, kandi hamenyekana ko ari ‘umugi We bwite.’ Hari ku nkombe z’Inyanja ya Galilaya, kandi hafi y’imipaka y’ikibaya cyiza cya Genesareti, niba atari no kuri cyo ubwacyo.” The Desire of Ages, 252.

He enters His room to gather His wheat and to gather and burn the tares. The change of dispensation represented by Galilee, Jordan, Bethabara, the baptism, the transition from John to Jesus aligns with the transition of the church militant of Laodicea unto the church triumphant of Philadelphia. He entered His room in July of 2023. Miller had closed his eyes in the bustle of July 18, 2020, and when he opened his eyes, the room was empty of people; truth was buried beneath error, and then the dirt brush man opened the windows and began to sweep the rubbish out.

Yinjira mu cyumba Cye kugira ngo akoranye ingano Ze kandi akoranirize hamwe urukungu arutwike. Ihinduka ry’igihe cy’ugusohora umugambi w’Imana rigereranywa na Galilaya, Yorodani, Betabara, umubatizo, n’inzibacyuho iva kuri Yohana igana kuri Yesu; rihura n’inzibacyuho iva ku itorero rirwana rya Lawodikiya ijya ku itorero rinesha rya Filadelifiya. Yinjiye mu cyumba Cye muri Nyakanga 2023. Miller yari yafunze amaso hagati mu muvundo wo ku wa 18 Nyakanga 2020, maze igihe yafunguraga amaso, icyumba cyari kirimo ubusa nta bantu barimo; ukuri kwari kwarashyinguwe munsi y’ikinyoma, hanyuma umugabo wo guhanagura umukungugu akingura amadirishya maze atangira gukubura imyanda ayisohora.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Urugoso rwe rurimo mu kuboko Kwe, kandi Azahanagura neza imbuga Ye yo guhura, kandi Azateranyiriza ingano Ze mu kigega.’ Matayo 3:12. Iki cyari kimwe mu bihe byo kwezwa. Binyuze mu magambo y’ukuri, umurama watandukanywaga n’ingano. Kubera ko benshi bari abibone kandi bikiranura ubwabo cyane ku buryo batashoboraga kwemera gukosorwa, kandi bakunda isi cyane ku buryo batashoboraga kwemera imibereho yo kwicisha bugufi, benshi bateye Yesu umugongo. Na n’ubu benshi baracyakora ikintu nk’icyo. Ubugingo burageragerezwa uyu munsi nk’uko abo bigishwa bageragejwe mu isinagogi y’i Kaperinawumu. Iyo ukuri kugejejwe ku mutima, babona ko imibereho yabo idahuje n’ubushake bw’Imana. Babona ko bakeneye guhinduka rwose ubwabo; ariko ntibaba bashaka kwemera umurimo wo kwiyanga. Ni cyo gituma barakara iyo ibyaha byabo bishyizwe ahagaragara. Bigendera bababaye mu mutima kandi bibabaje, nk’uko ba bigishwa basize Yesu, bitotombera bati: ‘Iri jambo rirakomeye; ni nde ushobora kuryumva?’” The Desire of Ages, 392.

On the last day of 2023, which touches the first day of 2024, the Lion of the tribe of Judah began to progressively unseal the revelation of Himself. In accordance with the three-step testing process of Daniel twelve’s unsealing, there would then be three tests, represented as “purified, made white and tried.”

Ku munsi wa nyuma wa 2023, uhuza n’umunsi wa mbere wa 2024, Intare yo mu muryango wa Yuda yatangiye gukuraho buhoro buhoro ikimenyetso cy’ihishurirwa ryayo. Hakurikijwe uburyo bw’ibizamini by’ibyiciro bitatu bwo gukurwaho ikimenyetso buri muri Daniyeli 12, ni bwo habagombaga kubaho ibigeragezo bitatu, bigereranywa n’aya magambo ngo “bejejwe, bereshywe kandi bageragejwe.”

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Aravuga ati: Genda, Daniyeli; kuko aya magambo afunzwe kandi ashyizweho ikimenyetso kugeza mu gihe cy’imperuka. Benshi bazezwa, bazahanagurwa, kandi bazageragezwa; ariko abanyabyaha bazakomeza gukora iby’ubunyabyaha; kandi nta n’umwe wo mu banyabyaha uzabyumva; ariko abanyabwenge bo bazabyumva. Daniel 12:9, 10.

The first angel represents purification, as the convicted sinner places his sins upon the sacrifice in the courtyard, where he is justified by the blood.

Marayika wa mbere agereranya kwezwa, nk’uko umunyabyaha waciriweho n’urubanza ashyira ibyaha bye ku gitambo mu rugo rw’urusengero, aho atsindishirizwa n’amaraso.

The blood is then taken into the holy place where the sanctification process of holiness is represented as being made white through the washing of the blood from the courtyard. Righteousness is there manifested in those who overcome with the blood and the word of their testimony.

Hanyuma amaraso akajyanwa ahera, aho igikorwa cyo kwezwa kw’ubutungane kigereranywa n’ikintu gihindurwa cyera binyuze mu kozwa n’amaraso yo mu rugo rw’urusengero. Aho ni ho gukiranuka kugaragarira mu banesha kubw’amaraso n’ijambo ry’ubuhamya bwabo.

They are then tried, and in the latter days they are found to be ten times better than all the other wise men of Babylon. The third test is where they are glorified in the Most Holy Place and distinguished from the other class of professed wise men. That third test is the Sunday law, and the first test is the first angel’s call to return to the foundations, for in the next step the temple is erected. That next step is the second angel’s separation message, which is followed by the litmus test of the third angel.

Hanyuma bageragezwa, maze mu minsi y’imperuka bakaboneka ko baruta incuro icumi abanyabwenge bandi bose b’i Babuloni. Ikigeragezo cya gatatu ni aho bahabwaho ikuzo Ahantu Herahera cyane, kandi bagatandukanywa n’urundi rwego rw’abiyita abanyabwenge. Icyo kigeragezo cya gatatu ni itegeko ryo ku Cyumweru, kandi ikigeragezo cya mbere ni umuhamagaro w’umumarayika wa mbere wo gusubira ku rufatiro, kuko mu ntambwe ikurikira urusengero rwubakwa. Iyo ntambwe ikurikira ni ubutumwa bw’umumarayika wa kabiri bwo gutandukanya, bukurikirwa n’ikigeragezo nyir’izina cy’umumarayika wa gatatu.

In 2023, the first angel arrived as He had done on August 11, 1840, when he came down with a message of Islam of the second woe. He came down as He had done at 9/11, with a message of Islam of the third woe, and the call to return to the old paths. The foundations of Millerite history were set up once the message of the second woe was fulfilled on August 11, 1840. The angel of Revelation chapter ten then descended, thus typifying the descent of the angel of Revelation chapter eighteen and the arrival of the third woe.

Mu mwaka wa 2023, marayika wa mbere yaramanutse nk’uko yabigenje ku wa 11 Kanama 1840, igihe yamanukanaga ubutumwa bw’Isilamu bwo “ishyano” rya kabiri. Yamanutse kandi nk’uko yabigenje kuri 9/11, azanye ubutumwa bw’Isilamu bwo “ishyano” rya gatatu, n’umuhamagaro wo gusubira mu nzira za kera. Imfatiro z’amateka y’Abamilerite zashyizweho ubwo ubutumwa bw’“ishyano” rya kabiri bwuzurizwaga ku wa 11 Kanama 1840. Hanyuma marayika uvugwa mu Byahishuwe igice cya cumi aramanuka, bityo bigaragaza mbere y’igihe ukumanuka kwa marayika uvugwa mu Byahishuwe igice cya cumi n’umunani no kuza kw’“ishyano” rya gatatu.

Josiah Litch is the historical figured associated with the foundations being established on August 11, 1840. The name “Josiah” means “the foundation of God,” and king Josiah in sacred history represents Josiah’s reformation, which included the discovery of the curse of Moses, buried among the rubbish in the sanctuary, just as Miller’s jewels were buried in the room.

Yosiya Litch ni we muntu wo mu mateka ufitanye isano no gushyirwaho kw’urufatiro ku wa 11 Kanama 1840. Izina “Yosiya” risobanura “urufatiro rw’Imana,” kandi umwami Yosiya mu mateka yera ahagarariye ivugurura rya Yosiya, ryari rikubiyemo ivumburwa ry’umuvumo wa Mose, wari warahishwe munsi y’ibisigazwa by’imyanda mu buturo bwera, nk’uko amabuye y’agaciro ya Miller yari yarahishwe mu cyumba.

King Josiah died at Megiddo, which is Armageddon of Revelation chapter sixteen. The reformation of Josiah was a fulfillment of the prophecy set forth by the disobedient prophet, when Jeroboam set up the two altars in Bethel and Dan. That disobedient prophet died between the ass and the lion. King Josiah had been predicted, by name, and his reformation was part of the prediction, which included that the future king Josiah would beat down the very altar where the disobedient prophet confronted the wicked king Jeroboam.

Umwami Yosiya yapfiriye i Megido, ari ho Harumagedoni havugwa mu Byahishuwe igice cya cumi na gatandatu. Ivugurura rya Yosiya ryari ugusohozwa kw’ubuhanuzi bwatangajwe n’umuhanuzi utumviye Imana, igihe Yerobowamu yubakaga za ngoro ebyiri z’ibicaniro i Beteli n’i Dani. Uwo muhanuzi utumviye Imana yapfiriye hagati y’indogobe n’intare. Umwami Yosiya yari yaravuzwe mbere, ku izina rye bwite, kandi ivugurura rye ryari kimwe mu byari byarahanuwe, bikubiyemo ko uwo mwami Yosiya wari kuzaza yari gusenya rwa gicaniro nyine aho umuhanuzi utumviye Imana yahagurukiye guhangana n’umwami mubi Yerobowamu.

Josiah means the foundation of God, and king Josiah fulfilled the prediction given about 340 years before his reign. He led out in a revival and reformation that ultimately arrived at the altar where the prophet from Judah confronted king Jeroboam. Once there, Josiah smashed the altar down, as the prophecy said he would do. Those two altars of Jeroboam were purposeful counterfeits of the temple in Jerusalem, even to the depth that Jeroboam instituted counterfeit feast days. In doing so, he was simply doing what Aaron did with the golden calf. Aaron’s rebellion was at the foundation of ancient Israel’s sacred history. It occurred when Moses was receiving the Law, which is the foundation of God’s government.

Yosiya bisobanurwa ngo urufatiro rw’Imana, kandi umwami Yosiya yasohoje ubuhanuzi bwari bwaratanzwe imyaka nka 340 mbere y’ingoma ye. Yabaye intangarugero mu kubyutsa no mu kuvugurura byaje kurangirira ku gicaniro aho umuhanuzi wo mu Buyuda yahanganye n’umwami Yerobowamu. Agezeyo, Yosiya yasenye icyo gicaniro, nk’uko ubuhanuzi bwari bwaravuze ko azabigenza. Ibyo bicaniro byombi bya Yerobowamu byari ibinyoma byateguwe mu buryo bwo kwigana urusengero rw’i Yerusalemu, kugeza no ku rwego rw’uko Yerobowamu yashyizeho iminsi mikuru y’impimbano. Mu kubigenza atyo, yakoraga gusa ibyo Aroni yakoze ku kibumbano cy’inyana ya zahabu. Ubugome bwa Aroni bwari ku rufatiro rw’amateka yera ya Isirayeli ya kera. Byabaye igihe Mose yari arimo kwakira Amategeko, ari yo rufatiro rw’ubutegetsi bw’Imana.

Aaron’s rebellion was a foundational rebellion, and it was repeated when Jeroboam founded the ten northern tribes as Israel. Moses rebuked Aaron, and Moses is the alpha, or foundation in relation to Christ the omega. Aaron and Moses represent two classes in the foundational rebellion and a third class are the heroes who stood with Moses—the Levites. King Jeroboam and the prophet from Judah are the two classes in the foundation rebellion of the northern kingdom, and once again the Levites are the heroes.

Ubugome bwa Aroni bwari ubugome bw’ishingiro, kandi bwongeye gusubirwamo igihe Yerobowamu yashingaga imiryango icumi yo mu majyaruguru nk’Abisirayeli. Mose yahannye Aroni, kandi Mose ni alfa, cyangwa urufatiro, mu isano afitanye na Kristo omega. Aroni na Mose bahagarariye ibyiciro bibiri byo muri ubwo bugome bw’ishingiro, kandi icyiciro cya gatatu ni intwari zahagaze ku ruhande rwa Mose—Abalewi. Umwami Yerobowamu n’umuhanuzi wavuye i Buyuda ni ibyiciro bibiri byo mu bugome bw’ishingiro bw’ubwami bwo mu majyaruguru, kandi na none Abalewi ni bo ntwari.

At Jeroboam’s foundational rebellion the prophet from Judah rebukes him and prophesies of a king that would be named “the foundation of God”—Josiah. The fulfillment of the predicted reformation included that when Josiah began his revival and reformation, the curse of Moses was discovered, and the reading of the sacred words of Moses empowered a revival and reformation that had already begun. Josiah, clearly a prophetic symbol, represents a revival and reformation that is empowered when a prophecy from the writings of Moses is discovered.

Mu kwigomeka kwa Yerobowamu kwari ishingiro ry’ubwigomeke bwe, umuhanuzi wavuye i Buyuda yamucyashye kandi ahanura iby’umwami wari kuzitwa “ishingiro ry’Imana” ari we Yosiya. Isohozwa ry’iryo vugururwa ryari ryarahanuwe ryabiyemo ko, igihe Yosiya yatangiraga ububyutse n’ivugururwa bye, havumbuwe umuvumo wa Mose, kandi gusomerwa amagambo yera ya Mose byahaye imbaraga ububyutse n’ivugururwa byari byaratangiye. Yosiya, bigaragara neza ko ari ikimenyetso cy’ubuhanuzi, ahagarariye ububyutse n’ivugururwa bihabwa imbaraga igihe ubuhanuzi buvuye mu nyandiko za Mose buvumbuwe.

The foundational rebellion in the story of king Jeroboam is represented by the king of Israel, and also by the prophet from Judah who was sent with a divine pronouncement against Jeroboam’s foundational rebellion and instructions for the prophet identifying which path to avoid when returning to Judah. The prophet from Judah rejects Jeroboam’s request to stay, but thereafter accepts the invitation of the lying prophet of Bethel, and seals his fate. The disobedient prophet would die between the ass and the lion, and then be buried in the tomb of the lying prophet.

Ubugome bw’ishingiro buri mu nkuru y’umwami Yerobowamu bugereranywa n’umwami wa Isirayeli, kandi bukagereranywa n’umuhanuzi waturutse i Buyuda woherejwe afite itangazo ry’Imana ryo guca urubanza kuri ubwo bugome bw’ishingiro bwa Yerobowamu, hamwe n’amabwiriza yahabwaga uwo muhanuzi amuranga inzira yagombaga kwirinda anyuramo agaruka i Buyuda. Umuhanuzi waturutse i Buyuda yanga icyifuzo cya Yerobowamu cyo kuguma, ariko nyuma yemera ubutumire bw’umuhanuzi w’i Beteli w’umubeshyi, bityo ashyiraho ikimenyetso cy’iherezo rye. Uwo muhanuzi utumviye yagombaga gupfa hagati y’indogobe n’intare, hanyuma agahambwa mu mva y’uwo muhanuzi w’umubeshyi.

On August 11, 1840, a prophecy of the second woe was fulfilled, and the foundations of Adventism was laid. Josiah Litch presented the prophecy in 1838, and then ten days before August 11, 1840 he fined tuned his calculations and predicted August 11, 1840, as the day the Ottoman supremacy would cease, in fulfillment of the prophecy of Islam of the second woe.

Ku wa 11 Kanama 1840, ubuhanuzi bw’akaga ka kabiri bwarasohoye, kandi urufatiro rw’Abadiventisimu rurashyirwaho. Josiah Litch yagejeje ku bantu ubwo buhanuzi mu 1838, maze iminsi icumi mbere ya 11 Kanama 1840 asobanura neza kurushaho imibare ye, ahanura ko ku wa 11 Kanama 1840 ari bwo ubutware bw’Abaotoman bwari guhagarara, mu isohozwa ry’ubuhanuzi bwa Isilamu bw’akaga ka kabiri.

King Josiah symbolizes the final revival and reformation, for every prophet speaks more directly of the latter days, than any prior days. King Josiah symbolizes the final revival and reformation, and that reformation has been set forth in the Bible by a prediction. The book of Joel identifies the final revival and reformation that takes place among those who will be the one hundred and forty-four thousand. Josiah’s revival was two steps, it began, then a prophecy was unsealed that added momentum to the work. The two steps are the early and latter rain, as set forth in the book of Joel, and fulfilled in the books of Acts, and then fulfilled again in the Millerite history.

Umwami Yosiya agereranya ububyutse n’ivugurura bya nyuma, kuko buri muhanuzi avuga mu buryo burushaho kugaragaza iminsi y’imperuka kuruta uko avuga ku minsi yabanje. Umwami Yosiya agereranya ububyutse n’ivugurura bya nyuma, kandi iryo vugurura ryashyizwe ahagaragara muri Bibiliya binyuze mu buhanuzi. Igitabo cya Yoweli kigaragaza ububyutse n’ivugurura bya nyuma bibera mu bari kuzaba ibihumbi ijana na mirongo ine na bine. Ububyutse bwa Yosiya bwari mu byiciro bibiri: bwatangiye, hanyuma ubuhanuzi bwarafunguwe bwongera imbaraga ku murimo. Ibyo byiciro byombi ni imvura y’itangira n’imvura y’itumba, nk’uko byashyizwe ahagaragara mu gitabo cya Yoweli, kandi bigasohora mu gitabo cy’Ibyakozwe n’Intumwa, hanyuma bikongera gusohora mu mateka y’Abamilerite.

At the foundational rebellions of Aaron, king Jeroboam and the prophet from Judah to king Josiah, and then on to Josiah Litch, identifies a line of testimony concerning the foundational test. The foundational test is the first test, that is followed by the temple test when the capstone is placed. After that the third test, the litmus test arrives.

Mu bugome bw’ubwigomeke bw’ifatizo bwa Aroni, bw’umwami Yerobowamu, no bw’umuhanuzi wavaga i Buyuda ku mwami Yosiya, maze bukomereza no kuri Yosiya Litch, hagaragazwa umurongo w’ubuhamya werekeye ikigeragezo cy’ifatizo. Ikigeragezo cy’ifatizo ni ikigeragezo cya mbere, gikurikirwa n’ikigeragezo cy’urusengero igihe ibuye ryo ku mutwe rishyizweho. Nyuma y’ibyo haza ikigeragezo cya gatatu, ari cyo kigeragezo ndakuka.

From the golden calf, unto Jeroboam’s altars at Bethel and Dan, to king Josiah, unto Josiah Litch represents a series of prophetic footsteps that lead to the foundational test of 9/11. When the great buildings of New York came down at 9/11, a prophecy of the third woe identified the test calling for a return to the old foundational paths, for the parallel of August 11, 1840 and 9/11 could be seen by any Laodicean Seventh-day Adventist who chose to see. Al Qaeda’s involvement in 9/11 is often brought into question in these days of conspiracy theories that generally are true, but Al Qaeda means “the foundation,” and they began as an organization one year before the time of the end in 1989, in fact on August 11, 1988.

Kuva ku mpfizi y’izahabu, ukagera ku bicaniro bya Yerobowamu i Beteli n’i Dani, kugeza ku mwami Yosiya, kugeza kuri Josiah Litch, bigereranya urukurikirane rw’intambwe z’ubuhanuzi ziyobora ku kigeragezo cy’ishingiro cya 9/11. Igihe inyubako zikomeye za New York zasenyukaga kuri 9/11, ubuhanuzi bw’ishyano rya gatatu bwerekanye ikigeragezo cyahamagariraga gusubira mu nzira za kera z’ishingiro, kuko isano ihwanye ya tariki ya 11 Kanama 1840 na 9/11 yashoboraga kubonwa n’Umwadiventisiti w’Umunsi wa Karindwi w’i Lawodikiya wese wahitagamo kubona. Uruhare rwa Al Qaeda muri 9/11 akunze gushyirwa mu bibazo muri iyi minsi y’inyigisho z’ubugambanyi ziba muri rusange ari ukuri, ariko Al Qaeda bisobanura “ishingiro,” kandi yatangiye nk’umutwe umwaka umwe mbere y’igihe cy’imperuka mu 1989, koko ku wa 11 Kanama 1988.

If these details about the prophetic symbolism of the foundations is not noticed, much is lost. At 9/11 the foundations were laid in the first step. The second step the temple is finished as the capstone is placed. The third step is the closed door of the Sunday law. From 9/11 unto the Sunday law the message is primarily directed to Laodicean Seventh-day Adventists, for judgment begins at the house of God, and it ends for the house of God at the Sunday law. There and then Laodicean Seventh-day Adventism is passed by; as were the Protestants in Millerite history, and the Jews in the history of Christ, and as were those who died over forty years in the history of Moses.

Niba aya makuru yerekeye ikimenyetso cy’ubuhanuzi cy’imfatiro adafashweho umwete, byinshi biratakara. Ku wa 9/11, imfatiro zashyizweho mu ntambwe ya mbere. Mu ntambwe ya kabiri, urusengero rurarangira ubwo ibuye rikuru ryo ku mutwe rishyirwaho. Intambwe ya gatatu ni urugi rufunze rw’itegeko ryo ku Cyumweru. Uhereye kuri 9/11 kugeza ku itegeko ryo ku Cyumweru, ubutumwa bugenewe by’umwihariko Abadiventisti b’Umunsi wa Karindwi b’i Lawodikiya, kuko urubanza rutangirira ku nzu y’Imana, kandi ku nzu y’Imana rurangirira ku itegeko ryo ku Cyumweru. Aho ni ho kandi ni bwo Ubwadiventisti bw’Umunsi wa Karindwi bw’i Lawodikiya buhinyuzwa bukarekwa inyuma; nk’uko Abaporotesitanti bahinyujwe mu mateka y’Abamilerite, n’Abayahudi mu mateka ya Kristo, kandi nk’uko byagenze ku bapfuye mu gihe cy’imyaka irenga mirongo ine mu mateka ya Mose.

The third woe of 9/11 was typified by the second woe of August 11, 1840, and at that level both waymarks are represented by the ass, the first symbol of Islam in Bible prophecy. The Sunday law is the mark of the beast, and that beast is often represented as a lion, thus counterfeiting the Lion of the tribe of Judah. The Sunday law is the lion and the disobedient prophet from Judah died between the ass and the lion, and was buried in the same grave as the lying prophet of Bethel. He died in the prophetic period from 9/11 unto the Sunday law, which is the prophetic period from the ass unto the lion. That testing period is the grave of the lying prophet of Bethel, who had the disobedient prophet from Judah buried in his very own grave.

Ibyago bya gatatu byo ku wa 9/11 byaragijwe mbere n’icyago cya kabiri cyo ku wa 11 Kanama 1840, kandi kuri urwo rwego ayo mayerekana yombi ahagarariwe n’indogobe, ikimenyetso cya mbere cya Isilamu mu buhanuzi bwa Bibiliya. Itegeko ryo ku cyumweru ni cyo kimenyetso cy’inyamaswa, kandi iyo nyamaswa ikunze kugaragazwa nk’intare, bityo ikigana mu buryo bw’impimbano Intare yo mu muryango wa Yuda. Itegeko ryo ku cyumweru ni yo ntare, kandi umuhanuzi w’umunyabyaha waturukaga i Yuda yapfiriye hagati y’indogobe n’intare, ahambanwa mu mva imwe n’umuhanuzi w’ibinyoma w’i Beteli. Yapfiriye mu gihe cy’ubuhanuzi kuva ku wa 9/11 kugeza ku itegeko ryo ku cyumweru, ari cyo gihe cy’ubuhanuzi kuva ku ndogobe kugeza ku ntare. Icyo gihe cyo kugeragezwa ni yo mva y’umuhanuzi w’ibinyoma w’i Beteli, wahambyemo umuhanuzi w’umunyabyaha waturukaga i Yuda mu mva ye bwite.

Jeroboam’s kingdom, which is represented as a counterfeit of the kingdom of Judah, where Jerusalem and the temple are located, represented the Protestants of Millerite history, that were no longer God’s people. They lost their covenant designation between August 11, 1840 and the closed door of October 22, 1844. That history aligns with 9/11 unto the Sunday law, and for this reason, the disobedient prophet of Judah is buried in the same tomb as were the apostate Protestants, who were represented by the lying prophet of Bethel.

Ubwami bwa Yerobowamu, bugaragazwa nk’icyigana cy’ubwami bwa Yuda, aho i Yerusalemu n’urusengero biherereye, bwagereranyaga Abaporotesitanti bo mu mateka y’Abamilerite, batari bakiri ubwoko bw’Imana. Batakaje irangamimerere ryabo ry’isezerano hagati ya tariki ya 11 Kanama 1840 n’iry’umuryango ufunze ryo ku wa 22 Ukwakira 1844. Ayo mateka ahura na 9/11 kugeza ku itegeko ryo ku Cyumweru, kandi kubera iyo mpamvu umuhanuzi wa Yuda utarumviye ashyingurwa mu mva imwe n’Abaporotesitanti b’abigometse, bagereranywaga n’umuhanuzi w’ikinyoma w’i Beteli.

Overall king Josiah was a good king, but he did die at Megiddo, an obvious and direct application to Armageddon. He went astray by refusing the warning message of Necho. Necho, the king of Egypt, and therefore the king of the south was on his way to do battle with Babylon, the king of the north. Josiah represents the Judeans that die at Armageddon, because they rejected the warning message of the battle of the king of the south and the king of the north in Daniel 11:40–45. That message became the foundation at 9/11.

Muri rusange, umwami Yosiya yari umwami mwiza, ariko yapfiriye i Megido, bikaba ari ishyirwa mu bikorwa rigaragara kandi ritaziguye rya Harumagedoni. Yarayobye ubwo yanangaga ubutumwa bw’imbuzi bwa Neko. Neko, umwami wa Egiputa, bityo akaba n’umwami w’ikusi, yari ari mu rugendo ajya kurwana na Babuloni, umwami w’ikusi y’amajyaruguru. Yosiya agereranya Abayahudi bapfira kuri Harumagedoni, kuko banze ubutumwa bw’imbuzi bw’intambara y’umwami w’ikusi n’umwami w’ikusi y’amajyaruguru muri Daniyeli 11:40–45. Ubwo butumwa bwabaye urufatiro ku wa 9/11.

The first test is the first angel’s call to return to the foundations.

Ikigeragezo cya mbere ni uguhamagarwa k’umumarayika wa mbere gusubira ku rufatiro.

The second test is the second angel’s call to separate and finish the temple.

Ikigeragezo cya kabiri ni ihamagara ry’umumarayika wa kabiri ryo kwitandukanya no kurangiza urusengero.

The third test is the third angel’s litmus test of the seal or the mark.

Ikigeragezo cya gatatu ni ikigeragezo cy’umumarayika wa gatatu cyo gupima ikimenyetso cyangwa ikimenyetso cy’inyamaswa.

The first test is a test upon the foundations, and in 2024 roughly half of those involved with the Sabbath zoom meetings left over the only doctrinal argument that is represented upon the 1843 chart. That argument was over the symbol that establishes the vision of God’s people in the latter days. The Millerite controversy had the Protestants claiming Antiochus Epiphanes, or Islam was the power who exalts himself, and falls, to establish the vision in verse fourteen of Daniel eleven.

Ikigeragezo cya mbere ni ikigeragezo gishingiye ku rufatiro, kandi mu mwaka wa 2024 hafi kimwe cya kabiri cy’abari bagize inama za Zoom z’Isabato baravuyemo kubera impaka imwe rukumbi y’inyigisho ihagarariwe ku mbonerahamwe yo mu 1843. Iyo mpaka yari yerekeye ikimenyetso gishyiraho iyerekwa ry’ubwoko bw’Imana mu minsi y’imperuka. Impaka z’Abamilerite zari zishingiye ku kuba Abaporotesitanti bavugaga ko Antiyokusi Epifani, cyangwa Isilamu, ari bwo bubasha bwishyira hejuru kandi bukagwa, kugira ngo bushyireho iyerekwa ryo mu murongo wa cumi na kane wa Daniyeli cumi na umwe.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Muri iyo minsi benshi bazahagurukira kurwanya umwami wo mu majyepfo; kandi n’abanyamwaga bo mu bwoko bwawe bazishyira hejuru kugira ngo bashyigikire ibyo yeretswe; ariko bazagwa. Daniel 11:14.

Was Islam or Antiochus Epiphanes the robbers of thy people, or was it Rome, as Miller identified. Miller had understood that the desolating powers of paganism and papalism were both the power that exalted themselves, who fell and who were the robbers of God’s people. The argument is represented on the chart that was “directed by the hand of God, and should not be altered,” and is the only representation on either of Habakkuk’s tables which identifies an event that had no direct reference in the prophetic Word. The reference on the chart was to highlight that foundational argument as a symbol of the separating power of God’s prophetic Word.

Mbese Isilamu cyangwa Antiochus Epiphanes ari bo bari abajura b’ubwoko bwawe, cyangwa se yari Roma, nk’uko Miller yabigaragaje? Miller yari yarasobanukiwe yuko imbaraga z’isenyuka z’ubupagani n’iz’ubupapa zombi ari zo mbaraga zishyize hejuru ubwazo, zagwaga, kandi ari zo zari abajura b’ubwoko bw’Imana. Iyo ngingo igaragazwa ku mbonerahamwe “yayobowe n’ukuboko kw’Imana, kandi itagomba guhindurwa,” kandi ni yo yonyine igaragara ku mbonerahamwe zombi za Habakuki igaragaza ikintu kitari gifite aho kivugwa mu buryo butaziguye mu Ijambo ry’ubuhanuzi. Icyo kivugwa ku mbonerahamwe cyari kigamije kugaragaza iyo ngingo y’ishingiro nk’ikimenyetso cy’imbaraga zitandukanya z’Ijambo ry’ubuhanuzi ry’Imana.

In 2024, roughly half of the zoom group left over the false understanding that it is the United States that establishes the vision, and not Rome, as the Millerites so aptly defended.

Mu mwaka wa 2024, hafi y’itsinda rya Zoom yaravuyemo bitewe no kutumva ukuri ko ari Leta Zunze Ubumwe z’Amerika zishyiraho iyerekwa, atari Roma, nk’uko Abamilerite babisobanuye neza cyane.

The purging that began in 2023, began when Christ entered the room with His fan, and the fan is His words of truth. When He entered His room, it was empty of people, so He raised up a voice in the wilderness to prepare the way of the Lord. The voice was to prepare the way for the Messenger of the Covenant to suddenly come unto His temple; His temple of the one hundred and forty-four thousand.

Iyezwa ryatangiye mu wa 2023, ryatangiye igihe Kristo yinjiye mu cyumba cye afite urutaro rwe, kandi urutaro ni amagambo ye y’ukuri. Igihe yinjiraga mu cyumba cye, cyari kirimo ubusa ku bantu, bityo ahagurutsa ijwi mu butayu ngo ritegure inzira y’Umwami. Iryo jwi ryari iryo gutegurira inzira Intumwa y’Isezerano ngo izazane gitunguranye mu rusengero rwayo; urusengero rwayo rw’abo ibihumbi ijana na mirongo ine na bine.

Then in 2024, the first test, the test of the foundations, the test of who establishes the vision—that vision that seals the remnant. The internal vision that seals the remnant is the vision of Christ in chapter ten, and the external vision is the vision that is established by the antichrist, and the antichrist is Rome. An internal vision of Christ and an external vision of antichrist. The sealing is a settling into truth, both spiritually and intellectually; and the internal vision of chapter ten is the spiritual, and chapter eleven’s external vision is the intellectual. The understanding and corresponding experience of both visions is the required criteria for anyone who would be sealed, as Daniel represented in the first verse of Daniel chapter ten.

Hanyuma, mu mwaka wa 2024, ikigeragezo cya mbere, ikigeragezo cy’imfatiro, ikigeragezo cy’uwo ushyiraho iyerekwa—iryo yerekwa rishyiraho ikimenyetso ku basigaye. Iyerekwa ry’imbere rishyiraho ikimenyetso ku basigaye ni iyerekwa rya Kristo mu gice cya cumi, kandi iyerekwa ry’inyuma ni iyerekwa rishyirwaho na antikristo, kandi antikristo ni Roma. Iyerekwa ry’imbere rya Kristo n’iyerekwa ry’inyuma rya antikristo. Gushyirwaho ikimenyetso ni ugushinga imizi mu kuri, haba mu buryo bw’umwuka no mu bwenge; kandi iyerekwa ry’imbere ryo mu gice cya cumi ni iry’umwuka, naho iyerekwa ry’inyuma ryo mu gice cya cumi na kimwe ni iry’ubwenge. Gusobanukirwa ayo mayerekwa yombi n’uburambe bujyanye na yo ni byo bipimo bisabwa ku muntu wese ushaka gushyirwaho ikimenyetso, nk’uko Daniyeli yabigaragaje mu murongo wa mbere w’igice cya cumi cy’igitabo cya Daniyeli.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Mu mwaka wa gatatu wa Kuro umwami w’u Buperesi, Daniyeli, witwaga Beluteshazari, yahishuriwe ikintu; kandi icyo kintu cyari ukuri, ariko igihe cyagenwe cyari kirekire. Nuko amenya icyo kintu, kandi asobanukirwa n’iyerekwa. Daniyeli 10:1.

The alpha test of the foundations was over verse fourteen of Daniel eleven, and it was a parallel to the same foundational test of the Millerites, and that test was the only controversy from Millerite history that is represented upon the table Habakkuk’s watchman was commanded to write and make plain. The foundational test of 2024, was the first angel’s descent, as represented by August 11, 1840, 1888 and 9/11.

Igeragezwa rya mbere ry’ishingiro ryari ku murongo wa cumi na kane wa Daniyeli cumi n’umwe, kandi ryari rihwanye n’iryo geragezwa ry’ishingiro ry’Abamillerite; kandi iryo geragezwa ni ryo mpaka yonyine yo mu mateka y’Abamillerite igaragazwa ku mbonerahamwe umurinzi wa Habakuki yategetswe kwandika no gusobanura neza. Igeragezwa ry’ishingiro ryo mu 2024 ryari ukumanuka kw’umumarayika wa mbere, nk’uko bigaragazwa na 11 Kanama 1840, 1888 na 9/11.

That angel had also descended as Michael, for Michael is the one who resurrected Moses, who with Elijah was resurrected on the last day of 2023. That resurrection is represented by Ezekiel as being accomplished by a prophecy of the four winds, which Sister White calls the angry restrained horse, which is Islam of August 11, 1840 and 9/11. The alpha test was the foundational testing external vision. The omega test would be an internal capstone vision.

Uwo mumarayika na we yari yaramanutse ari Mikayeli, kuko Mikayeli ari we wazuye Mose, uwo hamwe na Eliya bazuwe ku munsi wa nyuma wa 2023. Uko kuzuka kugereranywa na Ezekiyeli nk’uko gusohozwa n’ubuhanuzi bw’imiyaga ine, ibyo Mushiki wa White yita ifarashi irakaye ibujijwe, ari yo Isilamu yo ku wa 11 Kanama 1840 na 9/11. Ikigeragezo cya alufa cyari ikigeragezo cy’ishingiro, ni ukuvuga iyerekwa ryo hanze. Ikigeragezo cya omega cyari kuzaba iyerekwa ry’imbere ryo ku gasongero.

Why would there be an alpha and omega to be followed by a third test? This is the very issue I am identifying. The alpha external testing vision of 2024, is the first of three tests. That foundational test must be passed to be involved in the capstone omega test. Those two tests are of a different prophetic nature than the third test. The third test is a litmus test which demonstrates if the candidate has truly passed the previous two steps.

Kuki habaho alufa na omega byakurikirwa n’igeragezwa rya gatatu? Iki ni cyo kibazo nyirizina ndimo kugaragaza. Iyerekwa ry’igeragezwa ryo hanze rya alufa ryo mu 2024 ni ryo rya mbere mu mageragezwa atatu. Iryo geragezwa ry’ishingiro rigomba gutsindwa neza kugira ngo umuntu yemererwe kugira uruhare mu igeragezwa rya omega, ari ryo shingiro risoza inyubako. Ayo mageragezwa yombi afite kamere y’ubuhanuzi itandukanye n’iy’igeragezwa rya gatatu. Igeragezwa rya gatatu ni ikigeragezo gisesengura kigaragaza niba ugeragezwa yaratsinze koko intambwe ebyiri zabanje.

The first test is the foundation, and the second test is the temple completed. The foundation of the temple was laid during the history of the first decree to come out of Babylon. In the history of the second decree the temple was completed. The third decree was different, for in that decree, Judah’s national sovereignty was restored giving them the authority to prosecute civil and religious crimes. Judgment is restored at the third decree. In 2024, the foundational alpha test separated those in the dirt brush man’s virtually empty room.

Ikigeragezo cya mbere ni urufatiro, kandi ikigeragezo cya kabiri ni urusengero rwuzuye. Urufatiro rw’urusengero rwashyizweho mu mateka y’itegeko rya mbere ryo kuva i Babuloni. Mu mateka y’itegeko rya kabiri urusengero rwaruzuye. Itegeko rya gatatu ryari ritandukanye, kuko muri iryo tegeko ubutegetsi bw’ubusugire bw’igihugu bwa Yuda bwasubizwaho, bubaha ububasha bwo gukurikirana ibyaha mbonezamubano n’iby’idini. Urubanza rusubizwaho ku itegeko rya gatatu. Mu 2024, ikigeragezo cy’ifatizo cya alufa cyatandukanije abari mu cyumba hafi ya cyose kidafite abantu cy’umuntu wo mu gikumba cy’umukungugu.

The omega test is where the temple is finished, as represented by the capstone being placed. The completion of the temple is the church triumphant that is established when the tares are removed. The completion of the temple in Miller’s dream was when the jewels were cast back into the larger casket “without any visible pains of the man who cast them in.” After Miller identifies the dirt brush man casting the jewels into the larger casket, he ends his testimony with the words, “I shouted with very joy, and that shout awoke me.”

Ikigeragezo cya omega ni aho urusengero rurangirizwa, nk’uko bigereranywa no gushyirwaho kw’ibuye ry’inkinzi. Kurangizwa k’urusengero ni Itorero rineshwa rishyirwaho igihe urumamfu rukuweho. Kurangiza urusengero mu nzozi za Miller kwabaye igihe amabuye y’agaciro yongeye gutabwa mu isanduku nini “nta bubabare bugaragarira amaso bw’umuntu wayajugunyagamo.” Miller amaze kumenya ko umugabo wahanaguraga umwanda ari we wajugunyaga amabuye y’agaciro mu isanduku nini, asoza ubuhamya bwe n’aya magambo ati: “Natakiye nishimye cyane, kandi uko gutaka ni ko kwankanguye.”

Take note that Miller’s loud cry that awakens, was empowered by “joy.” Joy is the symbol of those in Joel who have the “new wine,” and “shame” is upon those other drinkers of wine who have been cut off from the new wine. The Midnight Cry that awakens Miller, follows after the dirt brush man casts the jewels into the larger casket. The larger casket is full of the jewels that have been separated from the rubbish and cast into the casket, which is both the temple of the one hundred and forty-four thousand, and the message of the Midnight Cry. The temple is finished in the second decree, or the second angel, or the second and omega test. In Miller’s dream, the omega test is represented when the windows of heaven are opened.

Zirikana ko gutaka kuranguruye kwa Miller gukangura, kwahawe imbaraga n’“ibyishimo.” Ibyishimo ni ikimenyetso cy’abo muri Yoweli bafite “vino nshya,” kandi “ikimwaro” kiri ku bandi banywi ba vino bambuwe vino nshya. Gutaka kwa Saa Sita z’Ijoro gukangura Miller, gukurikira igihe umugabo wo gukaraga umwanda ajugunye amabuye y’agaciro mu isanduku nini kurushaho. Iyo sanduku nini yuzuye amabuye y’agaciro yatandukanijwe n’imyanda maze akajugunywamo, ikaba ari icyarimwe urusengero rw’ab’igihumbi ijana na mirongo ine na bine, n’ubutumwa bwo Gutaka kwa Saa Sita z’Ijoro. Urusengero rwuzuzwa mu itegeko rya kabiri, cyangwa marayika wa kabiri, cyangwa ikigeragezo cya kabiri n’omega. Mu nzozi za Miller, ikigeragezo cya omega kigereranywa n’igihe amadirishya y’ijuru afunguwe.

> And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:6–9.

> Nuko numva ijwi rimeze nk’iry’imbaga nyamwinshi, kandi nk’iry’amazi menshi, kandi nk’iry’inkuba zikomeye, rivuga riti: Haleluya; kuko Umwami Imana Ishoborabyose ari we utegeka. Nimwishime tunezerwe, kandi tumuhe icyubahiro; kuko ubukwe bw’Umwana w’Intama busohoye, kandi umugeni we yiteguye. Kandi ahawe kwambara umwenda w’igitare cyiza, usukuye kandi werurutse; kuko uwo mwenda w’igitare cyiza ari wo gukiranuka kw’abera. Arambwira ati: Andika uti: Hahirwa abatumiwe ku ifunguro ry’ubukwe bw’Umwana w’Intama. Kandi arambwira ati: Ayo ni amagambo y’ukuri y’Imana. Ibyahishuwe 19:6–9.

On October 22, 1844, “four comings of Christ” were fulfilled, and each of those four comings are more perfectly fulfilled at the soon-coming Sunday law. He came as the Messenger of the Covenant, in fulfillment of the purging and purification of the Levites in Malachi three. He came to receive a kingdom in fulfillment of Daniel 7:13. He came to cleanse the sanctuary in fulfillment of Daniel 8:14 and He also came to the marriage. The marriage takes place when the bride has made herself ready.

Ku wa 22 Ukwakira 1844, “ukuza kwa Kristo kunshuro enye” kwarasohoye, kandi buri rumwe muri uko kuza kunshuro enye kurushaho gusohora mu buryo bwuzuye ku itegeko ryo ku Cyumweru rizaza vuba. Yaje ari Intumwa y’Isezerano, asohoza ugusukurwa no kwezwa kw’Abalewi bivugwa muri Malaki 3. Yaje kwakira ubwami asohoza Daniyeli 7:13. Yaje kweza ubuturo bwera asohoza Daniyeli 8:14, kandi yanaje no ku bukwe. Ubukwe buba igihe umugeni yiteguye.

> “‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons, 69.

> “‘Iyo imbuto zeze, uwo mwanya ahita ashyiramo umuhoro, kuko isarura rigeze.’ Kristo ategereje afite kwifuza gukomeye kugaragarira kwe mu itorero rye. Iyo imico ya Kristo izaba yarasubiwemo mu buryo butunganye mu bwoko bwe, ni bwo azaza kubiyegurira nk’abe.” Christ’s Object Lessons, 69.

The “world can only be warned,” according to inspiration, by “seeing men and women” with the seal of God during the Sunday law crisis.

Nk’uko ibyahumetswe bivuga, “abatuye isi bashobora gusa kuburirwa” binyuze mu “kubona abagabo n’abagore” bafite ikimenyetso cy’Imana mu gihe cy’akaga k’itegeko ryo ku Cyumweru.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Umurimo wa Mwuka Wera ni uwo guhamiriza ab’isi iby’icyaha, n’ibyo gukiranuka, n’iby’urubanza. Isi ishobora gusa kuburirwa no kubona abizera ukuri bejejwe n’ukuri, bakora bakurikije amahame yo ku rwego rwo hejuru kandi yera, bagaragaza mu buryo bwo hejuru kandi busumba byose umurongo utandukanya abubahiriza amategeko y’Imana n’abayakandagira munsi y’ibirenge byabo. Kwezwa na Mwuka kugaragaza itandukaniro riri hagati y’abafite ikimenyetso cy’Imana n’abubahiriza umunsi w’ikiruhuko w’uburiganya. Igihe ikigeragezo kizaza, bizagaragazwa neza icyo ikimenyetso cy’inyamaswa ari cyo. Ni ukurinda ku Cyumweru. Abantu, bamaze kumva ukuri, bakomeza gufata uyu munsi nk’uwera, bitwaza umukono w’umuntu w’icyaha, watekereje guhindura ibihe n’amategeko.” Bible Training School, December 1, 1903.

When the bride makes herself ready the harvest is come. The harvest begins with the gathering together of the first fruit wheat offering that is lifted up as a wave offering ensign. First the first fruits, which are the one hundred and forty-four thousand in the book of Revelation, are gathered, and then the other flock, who are the great multitude. The ensign is his mighty army, and his mighty army is arrayed in fine white linen. At the marriage, the temple of the one hundred and forty-four is finished in advance of the judgment of the Sunday law, and that temple is not only Miller’s larger casket, but it is the church triumphant that possesses all the gifts, including the spirit of prophecy.

Iyo umugeni yiteguye, ni bwo isarura riba rigeze. Isarura ritangirana no gukoranya hamwe ituro ry’ingano z’umuganura, rizamurwa nk’ibendera ry’ituro rizunguza. Mbere na mbere hakoranywa umuganura, ari wo bantu ibihumbi ijana na mirongo ine na bine bo mu gitabo cy’Ibyahishuwe, hanyuma hagakurikiraho urundi mukumbi, ari rwo ruvunge runini. Ibendera ni ingabo ze zikomeye, kandi ingabo ze zikomeye zambaye imyenda myiza yera y’ibitare. Mu bukwe, urusengero rw’abo ibihumbi ijana na mirongo ine na bine ruba rwuzuye mbere y’urubanza rw’itegeko ryo ku Cyumweru, kandi urwo rusengero si agasanduku kanini ka Miller gusa, ahubwo ni ryo torero rinesha rifite impano zose, harimo n’umwuka w’ubuhanuzi.

> And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

> Nuko nikubita hasi ku birenge bye kugira ngo musenge. Arambwira ati: “Wibikora rwose! Ndi umugaragu mugenzi wawe, ndi n’uwa bene so bafite ubuhamya bwa Yesu. Imana abe ari yo usenga; kuko ubuhamya bwa Yesu ari bwo mwuka w’ubuhanuzi.” Ibyahishuwe 19:10.

The one hundred and forty-four thousand are those who have the testimony of Jesus, and the testimony of Jesus is set forth “line upon line” in both the Bible and Spirit of Prophecy. When the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand, they will all employ the line upon line methodology to present their testimony. That testimony is a combination of the Divine blood and the human witness.

Abantu ibihumbi ijana na mirongo ine na bine ni abafite ubuhamya bwa Yesu, kandi ubuhamya bwa Yesu bugaragazwa “umurongo ku wundi murongo” haba muri Bibiliya no mu Mwuka w’Ubuhanuzi. Igihe urugendo rw’i Laodikiya rw’abo bihumbi ijana na mirongo ine na bine ruzahindukira rukaba urugendo rw’i Filadelifiya rw’abo bihumbi ijana na mirongo ine na bine, bose bazakoresha uburyo bw’umurongo ku wundi murongo mu gutanga ubuhamya bwabo. Ubwo buhamya ni uruhurirane rw’amaraso y’Ubumana n’ubuhamya bwa kimuntu.

> And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

> Kandi baramutsinda kubw’amaraso y’Umwana w’Intama no kubw’ijambo ryo guhamya kwabo; kandi ntibakunze ubugingo bwabo kugeza ku rupfu. Ibyahishuwe 12:11.

The testimony of humanity combined with the blood of Divinity is the testimony of Moses and the Lamb. Moses was humanity, the alpha to the blood of the omega Lamb’s divinity. All the gifts are restored as soon as the bride makes herself ready, and as a mighty army clothed in white linen, she takes her position as the ensign of the Lord’s advancing army. That battle march begins when the bride is made ready and clothed in white, which is when the windows of heaven are opened, as they were in Miller’s dream.

Ubuhamya bw’ubumuntu buhujwe n’amaraso y’Ubumana ni bwo buhamya bwa Mose n’Umwana w’Intama. Mose yari umuntu, ari we alfa ku maraso y’Ubumana bw’Umwana w’Intama, ari yo omega. Impano zose zisubizwaho ako kanya nyine umugeni amaze kwitegura; maze, nk’ingabo ikomeye yambaye imyenda myiza y’umweru, agafata umwanya we nk’ibendera ry’ingabo z’Umwami zigenda zitera imbere. Uwo mutambagiro w’urugamba utangira igihe umugeni ateguwe kandi yambitswe umweru, ari bwo amadirishya yo mu ijuru akingurwa, nk’uko byari bimeze mu nzozi za Miller.

> And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. Revelation 19:11–16.

> Nuko mbona ijuru rikingutse, maze dore ifarashi y’umweru; kandi uyicayeho yitwaga Uwo Kwizerwa n’Uw’Ukuri, kandi aca imanza kandi akarwana akiranuka. Amaso ye yari ameze nk’igishashi cy’umuriro, kandi ku mutwe we yari afite amakamba menshi; kandi yari afite izina ryanditsweho, ata muntu n’umwe warizi, keretse we ubwe. Kandi yari yambaye umwambaro winitswe mu maraso; kandi izina rye ryitwa Jambo ry’Imana. Kandi ingabo zari mu ijuru zamukurikiye ku mafaranga y’umweru, zambaye imyenda myiza y’ibitare, y’umweru kandi isukuye. Kandi mu kanwa ke havamo inkota ityaye, kugira ngo ayikubitishe amahanga; kandi azayatwara inkoni y’icyuma; kandi akandagira urwengero rw’inzabibu rw’uburakari bukaze n’uburakari bw’Imana Ishoborabyose. Kandi ku mwambaro we no ku kibero cye yanditsweho izina ngo UMWAMI W’ABAMI, N’UMUTEGETSI W’ABATEGETSI. Ibyahishuwe 19:11–16.

When the dirt brush man enters the empty room and opens the windows He gathers up the jewels and cast them into the larger omega casket. James White would identify those jewels as God’s people, but William Miller would tell you symbols have more than one meaning, and the jewels represent not only the scattered foundational truths, but also the scattered jewels that are on the crown that is lifted up representing Christ’s kingdom of glory.

Iyo umugabo wo koza umwanda yinjiye mu cyumba kirimo ubusa kandi agafungura amadirishya, arateranya imitako y’agaciro maze akayijugunya mu gasanduku kanini ka omega. James White yari kumenya iyo mitako y’agaciro nk’ubwoko bw’Imana, ariko William Miller yari kukubwira ko ibimenyetso bifite ibisobanuro birenze kimwe, kandi ko iyo mitako y’agaciro idahagarariye gusa ukuri kw’ibanze kwatatanye, ahubwo ihagarariye n’imitako y’agaciro itatanye iri ku ikamba rishyizwe hejuru, rigereranya ubwami bw’ikuzo bwa Kristo.

> And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.

> Kandi Uwiteka Imana yabo azabakiza kuri uwo munsi nk’umukumbi w’ubwoko bwe, kuko bazamera nk’amabuye y’ikamba, azamuwe nk’ibendera hejuru y’igihugu cye. Zekariya 9:16.

The omega and second test after the foundational alpha test of Rome establishing the vision, is the capstone omega test. It is the finishing of the temple test, that precedes the third litmus test of judgment. The test purges the two classes of worshippers from each other, separating the wise and foolish based upon the oil, which is the message, or as Sister White identified in her commentary of the synagogue at Capernaum—the “words of truth.”

Ikigeragezo cya omega n’icya kabiri gikurikiye ikigeragezo cy’ishingiro cya alpha cy’i Roma gishyiraho iyerekwa, ni ikigeragezo cya omega cy’ibuye risoza inyubako. Ni ukurangiza ikigeragezo cy’urusengero, kibanziriza ikigeragezo cya gatatu cyo gupima ukuri cy’urubanza. Icyo kigeragezo gitandukanya ibyiciro bibiri by’abaramyi, kikabavanamo umwe ku wundi, kigatandukanya abanyabwenge n’abapfuye hashingiwe ku mavuta, ari bwo butumwa, cyangwa nk’uko Mushiki wacu White yabigaragaje mu busobanuro bwe bw’isinagogi y’i Kaperinawumu—“amagambo y’ukuri.”

Capernaum is where in John 6:66, Jesus lost the greatest number of disciples at one time, and those disciples never returned. As the largest test of discipleship in the time of Christ, Capernaum is a symbol of the omega test of discipleship in the time of Christ, which in turn would typify the omega test of discipleship in the three-step testing process that began in 2023. In Capernaum, the test was represented by the Bread of Heaven, and it identified the failure of the Jews in the context of their inability to understand prophecy, due to their unwillingness to accept that when Jesus’ spoke of natural things, it was to be understood in a spiritual application.

Kaperinawumu ni ho muri Yohana 6:66, aho Yesu yatakarije umubare munini kurusha iyindi yose w’abigishwa icyarimwe, kandi abo bigishwa ntibongeye kugaruka ukundi. Nk’ikigeragezo gikomeye kurusha ibindi byose cy’ubwigishwa mu gihe cya Kristo, Kaperinawumu ni ikimenyetso cy’ikigeragezo cya omega cy’ubwigishwa mu gihe cya Kristo, na cyo kikaba cyashushanyaga mbere ikigeragezo cya omega cy’ubwigishwa mu murongo w’ibigeragezo by’ibyiciro bitatu watangiye mu mwaka wa 2023. I Kaperinawumu, ikigeragezo cyagereranywaga n’Umugati wo mu Ijuru, kandi cyagaragaje gutsindwa kw’Abayuda mu rwego rw’uko batashoboraga gusobanukirwa ubuhanuzi, bitewe no kutemera kwabo ko, igihe Yesu yavugaga iby’ibintu bisanzwe byo ku isi, byagombaga gusobanukirwa mu ishyirwa mu bikorwa ryo mu buryo bw’umwuka.

We will continue these things in the next article.

Tuzakomeza ibi bintu mu ngingo ikurikira.

> “Christ’s discourse in the synagogue concerning the bread of life was the turning point in the history of Judas. He heard the words, ‘Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.’ John 6:53. He saw that Christ was offering spiritual rather than worldly good. He regarded himself as farsighted, and thought he could see that Jesus would have no honor, and that He could bestow no high position upon His followers. He determined not to unite himself so closely to Christ but that he could draw away. He would watch. And he did watch.

> “Ijambo rya Kristo yavugiye mu isinagogi ryerekeye umutsima w’ubugingo ni ryo ryabaye ingingo ihindura amateka ya Yuda. Yumvise amagambo ngo, ‘Keretse murya umubiri w’Umwana w’umuntu, mukanywa n’amaraso ye, nta bugingo mufite muri mwe.’ Yohana 6:53. Yabonye ko Kristo yatangaga ibyiza by’umwuka aho gutanga iby’isi. Yibonaga ko areba kure, kandi yatekerezaga ko ashobora kubona ko Yesu atazagira icyubahiro, kandi ko adashobora guha abayoboke be umwanya wo hejuru. Yiyemeza kutifatanya na Kristo bya bugufi cyane ku buryo atabasha kwikura kure ye. Yajyaga kumugenzura. Kandi koko yarabigenzaga.”

> “From that time he expressed doubts that confused the disciples. …” The Desire of Ages, 719.

> “Uhereye icyo gihe yatangiye kugaragaza ugushidikanya kwateje urujijo mu bigishwa. …” _Uwifuzwa w’Ibihe Byose_, 719.

## First Test

Ikigeragezo cya Mbere

> “The look that Jesus cast upon the selfish Judas convinced him that the Master had penetrated his hypocrisy, and read his base, contemptible character. This was a more direct reproof than Judas had before received. He was provoked by it, and thus a door was opened through which Satan entered to control his thoughts. Instead of repenting, he planned revenge. Stung by the knowledge of his sin, and provoked to madness because his guilt was known, he rose from the table, and went to the palace of the high priest, where he found the council assembled. He was imbued with the spirit of Satan, and acted like one bereft of reason. The reward promised for the betrayal of his Master was thirty pieces of silver; and for a far less sum than the box of ointment cost he sold the Savior.

> “Uko Yesu yahanze Yuda wari wikunda wenyine kwamwemeje ko Umwigisha yari yasesenguye uburyarya bwe, kandi ko yari yasomye kamere ye mbi, iteye agahinda n’agasuzuguro. Ibyo byari ugucyahwa kumweruye kurushaho kuruta uko Yuda yari yarigeze acyahwa mbere. Byaramurakaje, maze bityo hafunguka umuryango Satani anyuramo ngo yigarurire ibitekerezo bye. Aho kwihana, yateguye kwihorera. Yarumwe n’ubumenyi bw’icyaha cye, kandi asunikirwa kugera ku busazi n’uko icyaha cye cyari kimenyekanye, arahaguruka ava ku meza, ajya mu ngoro y’umutambyi mukuru, aho yasanze urukiko rukoranye. Yari yaruzuye umwuka wa Satani, kandi akora nk’uwambuwe ubwenge. Ingororano yasezeranijwe kubera kugambanira Umwigisha we yari ibiceri by’ifeza mirongo itatu; kandi ku giciro kiri hasi cyane kuruta icy’agasanduku k’amavuta, yagurishije Umukiza.”

> “In spirit and practice many resemble Judas. As long as there is silence in regard to the plague-spot in their character, no open enmity is seen; but when they are reproved, bitterness fills their hearts.” Youth Instructor, July 12, 1900.

> “Mu mwuka no mu mikorere, benshi basa na Yuda. Igihe cyose habayeho guceceka ku kizinga cy’icyorezo kiri mu mico yabo, nta mwanzi ugaragara uboneka; ariko iyo bakosowe, inzika yuzura mu mitima yabo.” Youth Instructor, Nyakanga 12, 1900.

## The Second Test

Ikigeragezo cya Kabiri

> “Before the Passover Judas had met a second time with the priests and scribes, and had closed the contract to deliver Jesus into their hands. . . . Judas was now offended at Christ’s act in washing the feet of His disciples. If Jesus could so humble Himself, he thought, He could not be Israel’s king. All hope of worldly honor in a temporal kingdom was destroyed. Judas was satisfied that there was nothing to be gained by following Christ. After seeing Him degrade Himself, as he thought, he was confirmed in his purpose to disown Him, and confess himself deceived. He was possessed by a demon, and he resolved to complete the work he had agreed to do in betraying his Lord.” The Desire of Ages, 645.

> “Mbere ya Pasika, Yuda yari yongeye guhura ku ncuro ya kabiri n’abatambyi n’abanditsi, maze asoza isezerano ryo kugambanira Yesu akamushyikiriza mu maboko yabo.... Icyo gihe Yuda yari ababajwe n’igikorwa Kristo yakoze cyo koza ibirenge by’abigishwa Be. Yibwiye ati: niba Yesu ashobora kwicisha bugufi bene aka kageni, ntashobora kuba Umwami wa Isirayeli. Ibyiringiro byose byo guhabwa icyubahiro cy’isi mu bwami bw’igihe gito byari bishizeho. Yuda yemeye ko nta cyo yunguka mu gukurikira Kristo. Amaze kubona, nk’uko yabitekerezaga, yitesheje agaciro, yarushijeho gukomera ku mugambi we wo kumwihakana no kwemera ko yari yarashutswe. Yari yarigaruriwe n’umudayimoni, maze afata icyemezo cyo kurangiza umurimo yari yaremeye gukora wo kugambanira Umwami we.” _The Desire of Ages_, 645.

## The Final Decision

Icyemezo Cya Nyuma】

> “In surprise and confusion at the exposure of his purpose, Judas rose hastily to leave the room. ‘Then said Jesus unto him, That thou doest, do quickly. . . . He then having received the sop went immediately out: and it was night.’ Night it was to the traitor as he turned away from Christ into the outer darkness.

> Mu gitunguranye no mu rujijo kubera ko umugambi we wari umaze gushyirwa ahagaragara, Yuda arahaguruka yihutira kuva muri icyo cyumba. “Nuko Yesu aramubwira ati: Icyo ugiye gukora, gikore vuba.... Nuko amaze guhabwa umutsima, ahita asohoka; kandi hari nijoro.” Koko rero, byari ijoro ku mugambanyi ubwo yahindukaga akava kuri Kristo akinjira mu mwijima wo hanze.

> “Until this step was taken, Judas had not passed beyond the possibility of repentance. But when he left the presence of his Lord and his fellow disciples, the final decision had been made. He had passed the boundary line.

> “Uyu ntambwe itarafatwa, Yuda yari atararenga aho kuba yakwihana byashobokaga. Ariko ubwo yavaga imbere y’Umwami we no mu bo biganaga, icyemezo cya nyuma cyari kimaze gufatwa. Yari amaze kurenga umurongo ntarengwa.”

> “Wonderful had been the long-suffering of Jesus in His dealing with this tempted soul. Nothing that could be done to save Judas had been left undone. After he had twice covenanted to betray his Lord, Jesus still gave him opportunity for repentance. By reading the secret purpose of the traitor’s heart, Christ gave to Judas the final, convincing evidence of His divinity. This was to the false disciple the last call to repentance. No appeal that the divine-human heart of Christ could make had been spared. The waves of mercy, beaten back by stubborn pride, returned in a stronger tide of subduing love. But although surprised and alarmed at the discovery of his guilt, Judas became only the more determined. From the sacramental supper he went out to complete the work of betrayal.

> Bitangaje ni ukwihangana kwinshi kwa Yesu mu mibereho ye n’uyu muntu wari mu kigeragezo. Nta kintu na kimwe cyashoboraga gukorwa kugira ngo Yuda akizwe kitakozwe. Amaze incuro ebyiri gusezerana kugambanira Umwami we, Yesu yakomeje kumuha uburyo bwo kwihana. Mu gusoma umugambi w’ibanga wari mu mutima w’umugambanyi, Kristo yahaye Yuda igihamya cya nyuma, gihamye, cy’ubumana bwe. Ibi byari ku mwigishwa w’umunyabinyoma ihamagarwa rya nyuma rimuhamagarira kwihana. Nta busabe umutima wa Kristo, Imana akaba n’umuntu, washoboraga gukora bwigeze busigara budakozwe. Imiraba y’imbabazi, yasubijwe inyuma n’ubwibone bw’inangira, yagarutse ari umuraba ukomeye kurushaho w’urukundo runesha. Ariko nubwo Yuda yatunguwe kandi agahagarikwa umutima no guhishurwa kw’icyaha cye, yarushijeho gusa gushikama ku mugambi we. Ava ku meza y’Ifunguro ryera ajya kurangiza umurimo wo kugambanira.

> “In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 653–655.

> “Mu gutangaza ishyano kuri Yuda, Kristo na none yari afite umugambi w’imbabazi ku bigishwa Be. Bityo yabahaye igihamya giheruka kandi gisumba ibindi cy’uko ari Mesiya. Yaravuze ati: ‘Ndabibabwira bitaraba, kugira ngo nibimara kuba, mwizere ko NDIHO.’ Iyo Yesu aza kuba yaracecetse, asa n’utazi ibigiye kumubaho, abigishwa bashoboraga gutekereza ko Umwigisha wabo atari afite kumenya iby’imbere kw’Imana, kandi ko yafashwe atunguwe maze akagambanirwa agashyikirizwa imbaga y’abicanyi. Umwaka umwe mbere yaho, Yesu yari yarabwiye abigishwa ko yatoranyije cumi na babiri, kandi ko umwe muri bo ari sekibi. Noneho amagambo Ye yabwiye Yuda, agaragaza ko ubugambanyi bwe bwari buzwi rwose n’Umwigisha we, yari gukomeza kwizera kw’abayoboke nyakuri ba Kristo mu gihe cy’ugucishwa bugufi Kwe. Kandi ubwo Yuda yari kuba ageze ku iherezo rye riteye ubwoba, bari kwibuka ishyano Yesu yari yaravuze ku mugambanyi.” The Desire of Ages, 653–655.

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