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

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

Number Thirty-One

Umubare wa Mirongo Itatu n’Umwe

Author

Jeff Pippenger

Published

January 18, 2026

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The last three Messianic fulfillments located within the Book of Matthew identify three elements of the Sunday law waymark; the scattering of God’s people at the Sunday law, as typified by the scattering of the little flock on October 22, 1844 and the scattering of the disciples at the cross. Both scatterings align with the Sunday law. In association with Galilee, which is a symbol of a prophetic turning point, the people who have been in darkness until the Sunday law are going to be called out of darkness. Those persons are God’s other flock, the eleventh-hour workers who are awakened to the issue of the Sabbath controversy as they are called out of Babylon. Their call out of Babylon is the second phase of the judgment, which begins at God’s house, and then at the Sunday law confronts those outside of Jerusalem.

Ibyuzura bitatu bya nyuma bya Mesiya byasohorejwe biboneka mu Gitabo cya Matayo byerekana ingingo eshatu z’ikimenyetso cy’umupaka cy’itegeko ryo ku Cyumweru; gutatanywa kw’ubwoko bw’Imana ku itegeko ryo ku Cyumweru, nk’uko byashushanyijwe no gutatanywa kw’umukumbi muto ku wa 22 Ukwakira 1844 no gutatanywa kw’abigishwa ku musaraba. Uko gutatanywa kwombi guhuye n’itegeko ryo ku Cyumweru. Bifitanye isano na Galilaya, ikimenyetso cy’ihindukirira ry’ubuhanuzi, abantu bari mu mwijima kugeza ku itegeko ryo ku Cyumweru bagiye guhamagarwa ngo bave mu mwijima. Abo bantu ni undi mukumbi w’Imana, abakozi b’isaha ya cumi n’imwe bakangurirwa ikibazo cy’impaka z’Isabato mu gihe bahamagarirwa kuva i Babuloni. Uku guhamagarwa kwabo ngo bave i Babuloni ni icyiciro cya kabiri cy’urubanza, rutangirira ku nzu y’Imana, hanyuma ku itegeko ryo ku Cyumweru rukagera ku bari hanze ya Yerusalemu.

## The Tenth Messianic Waymark is The Sunday law Scattering

Ikimenyetso cya cumi cya Mesiya ni Ukwirakwira kw’itegeko ryo ku Cyumweru

> But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. Matthew 26:56.

> Ariko ibyo byose byabaye kugira ngo ibyanditswe by’abahanuzi bisohore. Nuko abigishwa bose baramureka, barahunga. Matayo 26:56.

## Prediction

Ubuhanuzi

> Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Zechariah 13:7.

> Kanguka, wa nkota we, urwanye umushumba wanjye, urwanye n’umugabo mugenzi wanjye, ni ko Uwiteka Nyiringabo avuga: kora umushumba, intama zizatatana; nanjye nzahindurira ukuboko ku bato. Zekariya 13:7.

> “We are going to be greatly scattered before long, and what we do must be done quickly.” Fundamentals of Christian Education, 535.

> “Vuba cyane tuzatatanywa mu buryo bukomeye, kandi ibyo dukora tugomba kubikora vuba.” Fundamentals of Christian Education, 535.

> “The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

> “Igihe kiraje ubwo tuzatandukanywa kandi tugatatanywa hirya no hino, kandi buri wese muri twe azasabwa guhagarara adafite umugisha wo gusabana n’abafite ukwizera kw’igiciro kimwe; kandi se mwashobora mute guhagarara keretse Imana iri iruhande rwanyu, kandi muzi ko ari yo ibayobora ikanabacisha mu nzira?” Review and Herald, March 25, 1890.

## The Eleventh Messianic Waymark is the Calling of the Gentiles

Ikimenyetso cya cumi na rimwe cya Mesiya ni ihamagarwa ry’Abanyamahanga

> That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matthew 4:14–16.

> Kugira ngo ibyo byuzure byari byaravuzwe na Esaya umuhanuzi, agira ati: Igihugu cya Zabuloni, n’igihugu cya Nefutalimu, ku nzira y’inyanja, hakurya ya Yorodani, Galilaya y’abanyamahanga; abantu bari bicaye mu mwijima babonye umucyo mwinshi; kandi abari bicaye mu gihugu no mu gicucu cy’urupfu umucyo wabirasheho. Matayo 4:14–16.

## Prediction

Ubuhanuzi

> Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:1, 2.

> Nyamara umwijima ntuzaba nk’uwo mu makuba ye, igihe mbere yacishaga bugufi igihugu cya Zebuluni n’igihugu cya Nafutali; hanyuma aza kurushaho kukibabaza inzira y’inyanja, hakurya ya Yorodani, i Galilaya y’amahanga. Abantu bagendaga mu mwijima babonye umucyo mwinshi; abari batuye mu gihugu cy’igicucu cy’urupfu, umucyo wabamurikiyeho. Yesaya 9:1, 2.

At the Sunday law the latter rain will be poured out without measure and the Gentiles will see great light. Persecution will scatter the faithful and spread the message.

Mu itegeko ryo ku Cyumweru ni ho imvura y’itumba izasukwa itagira urugero, kandi Abanyamahanga bazabona umucyo mwinshi. Itotezwa rizatatanya abanyamurava kandi rikwirakwize ubutumwa.

> “‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.

> “‘Bazabajyana mu nkiko, … ndetse kandi muzagezwa imbere y’abatware n’abami babampora, kugira ngo bibabere ubuhamya bo n’abanyamahanga.’ Matayo 10:17, 18, R. V. Itotezwa rizakwirakwiza umucyo. Abagaragu ba Kristo bazagezwa imbere y’abakomeye bo mu isi, abo, iyo bitaba uku, bashoboraga kutazigera bumva ubutumwa bwiza. Ukuri kwagoretswe imbere y’abo bantu. Bumvise ibirego by’ibinyoma birebana n’ukwizera kw’abigishwa ba Kristo. Kenshi uburyo bwabo bwonyine bwo kumenya imico yako nyakuri ni ubuhamya bw’abazanwa kuburanishwa bazira ukwizera kwabo. Mu kubazwa, basabwa gusubiza, kandi abacamanza babo bagahatirwa kumva ubuhamya butangwa. Ubuntu bw’Imana buzatangwa ku bagaragu bayo kugira ngo bahangane n’icyo gihe gikomeye. Yesu aravuga ati: ‘Muzabihabwa muri icyo gihe nyir’izina ibyo muzavuga. Kuko atari mwe muvuga, ahubwo ni Umwuka wa So uvugira muri mwe.’ Nk’uko Umwuka w’Imana amurikira intekerezo z’abagaragu bayo, ni ko ukuri kuzashyirwa ahagaragara mu mbaraga zako ziva ku Mana no mu gaciro kako gak precious. Abanga ukuri bazahaguruka barega kandi barenganye abigishwa. Ariko mu gihombo no mu mibabaro, ndetse no kugeza ku rupfu, abana b’Umwami bagomba kugaragaza ubugwaneza bw’Urugero rwabo rw’Imana. Bityo ni ko hazaboneka itandukaniro riri hagati y’ibikoresho bya Satani n’abahagarariye Kristo. Umukiza azashyirwa hejuru imbere y’abatware n’abantu.”

> “The disciples were not endowed with the courage and fortitude of the martyrs until such grace was needed. Then the Saviour’s promise was fulfilled. When Peter and John testified before the Sanhedrin council, men ‘marveled; and they took knowledge of them, that they had been with Jesus.’ Acts 4:13. Of Stephen it is written that ‘all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.’ Men ‘were not able to resist the wisdom and the spirit by which he spake.’ Acts 6:15, 10. And Paul, writing of his own trial at the court of the Caesars, says, ‘At my first defense no one took my part, but all forsook me…. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ 2 Timothy 4:16, 17, R. V.

> Abigishwa ntibahawe ubutwari n’umuhate by’abahowe ukwizera kugeza ubwo iyo ngabire yari ikenewe. Maze isezerano ry’Umukiza rirasohozwa. Igihe Petero na Yohana batangaga ubuhamya imbere y’inama y’Abasanhedirini, abantu “baratangara; bamenya ko babanaga na Yesu.” Ibyakozwe n’Intumwa 4:13. Kuri Sitefano handitswe ko “abari bicaye bose muri ya nama, bamwitegereje cyane, babona mu maso he hasa n’ah’umumarayika.” Abantu “ntibashoboraga gutsinda ubwenge n’Umwuka yavuganaga na byo.” Ibyakozwe n’Intumwa 6:15, 10. Pawulo na we, yandika iby’urubanza rwe bwite mu rukiko rw’Abami b’i Kayisari, aravuga ati: “Ubwa mbere niburanaga nta wampagariye, ahubwo bose barantererana…. Ariko Umwami yarambaye hafi, arankomeza; kugira ngo ubutumwa bubwirizwe rwose binyuze muri jye, kandi ngo abanyamahanga bose babwumve: kandi nkizwa akanwa k’intare.” 2 Timoteyo 4:16, 17, R. V.

> “The servants of Christ were to prepare no set speech to present when brought to trial. Their preparation was to be made day by day in treasuring up the precious truths of God’s word, and through prayer strengthening their faith. When they were brought into trial, the Holy Spirit would bring to their remembrance the very truths that would be needed.” The Desire of Ages, 354, 355.

> “Abagaragu ba Kristo ntibagombaga gutegura ijambo ryateganyijwe mbere ngo bazaryoheze imbere y’ababacira imanza igihe bazaba bazanywe mu rubanza. Kwitegura kwabo kwagombaga gukorwa umunsi ku wundi babika mu mutima ukuri kw’igiciro kw’Ijambo ry’Imana, kandi binyuze mu isengesho bagakomeza ukwizera kwabo. Nuko ubwo bazazanwa mu rubanza, Mwuka Wera yari kubibutsa uko kuri nyakuri kwari kuba gukenewe icyo gihe.” The Desire of Ages, 354, 355.

Judgment begins with the house of God at 9/11 and ends at the Sunday law, when judgment then moves to God’s other flock outside of the house of God.

Urubanza rutangirira ku nzu y’Imana ku wa 9/11, kandi rukarangira ku mategeko yo ku Cyumweru, ubwo urubanza ruhita rwimurirwa ku zindi ntama z’Imana ziri hanze y’inzu y’Imana.

## The Twelfth Messianic Waymark is Judgment to the Gentiles

Ikimenyetso cya Cumi na Kabiri cya Mesiya ni Urubanza ku Banyamahanga

> That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall bring judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. Matthew 12:17–21.

> Kugira ngo ibyavuzwe na Yesaya umuhanuzi bisohore, agira ati: “Dore umugaragu wanjye natoranije; uwo nkunda, unezeza umutima wanjye. Nzamushyiraho Umwuka wanjye, kandi azageza urubanza ku banyamahanga. Ntazatongana, kandi ntazaboroga; nta n’umwe uzumva ijwi rye mu mihanda. Urubingo rwakomeretse ntazaruvuna, kandi umugozi w’itabaza ucumba ntazawuzimya, kugeza aho azageza urubanza ku ntsinzi. Kandi abanyamahanga baziringira izina rye.” Matayo 12:17–21.

## Prediction

Ubuhanuzi

> Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. Isaiah 42:1–4.

> Dore umugaragu wanjye, uwo nshyigikira; intore yanjye, uwo umutima wanjye wishimira; namushyizeho Umwuka wanjye: azazanira amahanga ubutabera. Ntazataka, kandi ntazarangurura ijwi rye, cyangwa ngo ritumvikane mu muhanda. Urubingo rwakomeretse ntazaruvuna, kandi n’umutambi ucumba ntazawuzimya: azazana ubutabera mu kuri. Ntazacogora kandi ntazacika intege, kugeza igihe azashyiraho ubutabera mu isi: kandi ibirwa bizategereza amategeko ye. Yesaya 42:1–4.

The close of judgment for the house of God began in July of 2023, when a voice was heard in the streets where Moses and Elijah laid dead in a valley of dead dry bones. When the voice was heard, judgment began to close for the house of God, and proceeded towards the judgment of the Gentiles. There are twelve Messianic fulfillments in the book of Matthew which identify the major waymarks in the reform movement of the one hundred and forty-four thousand. Those twelve waymarks are typified by the Messiah. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; the Midnight Cry, the separation of the priests and the Sunday law are all identified, with 9/11 having an internal and external witness and the Sunday law having an internal witness of a scattering, and then two witnesses of the judgment period of the eleventh-hour workers. Nine waymarks of the reform movement of the one hundred and forty-four thousand directly identified in the book of Matthew.

Isozwa ry’urubanza rw’inzu y’Imana ryatangiye muri Nyakanga 2023, igihe humvikanaga ijwi mu mihanda aho Mose na Eliya bari baryamye bapfuye mu kibaya cy’amagufwa yumye yapfuye. Igihe iryo jwi ryumvikanaga, urubanza rwatangiye gusozwa ku nzu y’Imana, rukomeza rugana ku rubanza rw’Abanyamahanga. Mu gitabo cya Matayo harimo isohozwa rya Mesiya cumi na kabiri rigaragaza ibimenyetso bikuru by’ingenzi mu rugendo rw’ivugurura rw’abihumbi ijana na mirongo ine na bane. Ibyo bimenyetso cumi na bibiri byashushanyijwe na Mesiya. 1989; 1996; 9/11, 2001; 18 Nyakanga 2020; Nyakanga 2023; 2024; Ijwi ryo mu Gicuku, gutandukanywa kw’abatambyi n’itegeko ryo ku Cyumweru byose biragaragazwa, kandi 9/11 ifite umuhamya wo imbere n’uwo hanze, naho itegeko ryo ku Cyumweru rikagira umuhamya wo imbere wo gutatanywa, hanyuma rikagira abahamya babiri b’igihe cy’urubanza rw’abakozi bo ku isaha ya cumi n’imwe. Ibimenyetso icyenda by’urugendo rw’ivugurura rw’abihumbi ijana na mirongo ine na bane bigaragajwe mu buryo butaziguye mu gitabo cya Matayo.

Matthew is the alpha of the New Testament and Revelation is the omega. Matthew is a prophetic masterpiece whose significance was sealed up until the latter days. It contains the omega twelve chapters, that correspond to the alpha of Genesis chapter eleven to twenty-two. As the alpha to Revelation, it parallels the inspired relationship of Daniel and Revelation. What is revealed of the books of Daniel and Revelation concerning their prophetic relationship, would hold true with the relationship of Matthew and Revelation. What we have been informed along those lines would equate to:

Matayo ni yo alfa y’Isezerano Rishya, kandi Ibyahishuwe ni yo omega. Matayo ni igihangano gikomeye cy’ubuhanuzi, gifite akamaro kashegeshwe kugeza mu minsi y’imperuka. Irimo ibice cumi na bibiri bya omega, bihura na alfa yo mu Itangiriro, uhereye ku gice cya cumi na kimwe kugeza ku cya makumyabiri na kabiri. Kubera ko ari yo alfa y’Ibyahishuwe, bihuje n’isano yahumetswe iri hagati ya Daniyeli n’Ibyahishuwe. Ibyahishuwe mu bitabo bya Daniyeli n’Ibyahishuwe byerekeye isano yabyo y’ubuhanuzi, ni na ko byaba bimeze ku isano iri hagati ya Matayo n’Ibyahishuwe. Ibyo twamenyeshejwe kuri uwo murongo byangana n’ibi:

In the book of Matthew, the same line of prophecy is taken up as in the book of Revelation.

Mu gitabo cya Matayo, umurongo umwe w’ubuhanuzi ni wo ukomerezwa nk’uko biri mu gitabo cy’Ibyahishuwe.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Ibyahishuwe ni igitabo gifunzwe ikimenyetso, ariko kandi ni n’igitabo cyafunguwe. Cyandika ibintu bitangaje bizaba mu minsi y’imperuka y’amateka y’iyi si. Inyigisho z’iki gitabo zirasobanutse rwose, si iz’amayobera kandi zidashoboka kumvikana. Muri cyo hafatwamo umurongo umwe w’ubuhanuzi nk’uwafashwe muri Daniyeli. Hari ubuhanuzi bumwe Imana yasubiyemo, bityo ikagaragaza ko bugomba guhabwa agaciro gakomeye. Uwiteka ntasubira ku bintu bidafite akamaro kanini.” Manuscript Releases, volume 9, 8.

The book of Matthew takes up the “same line of prophecy” as Revelation and Daniel, and it is brought to perfection in the book of Revelation, for the word “complement” means perfection.

Igitabo cya Matayo gifata “umurongo umwe w’ubuhanuzi” nk’uw’Ibyahishuwe na Daniyeli, kandi uwo murongo ugezwaho gutungana mu gitabo cy’Ibyahishuwe, kuko ijambo “inyongera yuzuzanya” risobanura ugutungana.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Mu Ibyahishuwe ni ho ibitabo byose bya Bibiliya bihurira kandi birangirira. Aha ni ho haboneka ibyuzuzo by’igitabo cya Daniyeli. Kimwe ni ubuhanuzi; ikindi ni ibyahishuwe. Igitabo cyari gifunzwe ikimenyetso si Ibyahishuwe, ahubwo ni cya gice cy’ubuhanuzi bwa Daniyeli cyerekeye iminsi y’imperuka. Marayika yategetse ati: ‘Ariko wowe, Daniyeli, hisha ayo magambo, kandi ushire ikimenyetso ku gitabo, kugeza mu gihe cy’imperuka.’ Daniyeli 12:4.” Ibyakozwe n’Intumwa, 585.

Matthew, Daniel and Revelation are the same book.

Matayo, Daniyeli n’Ibyahishuwe ni igitabo kimwe.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Ibitabo bya Daniyeli n’Ibyahishuwe ni kimwe. Kimwe ni ubuhanuzi, ikindi ni ibyahishuwe; kimwe ni igitabo gifunze ikimenyetso, ikindi ni igitabo gifunguwe. Yohana yumvise amayobera inkuba zavuze, ariko ategekwa kutayandika.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

It seemed important to take time to place the book of Matthew in context which could emphasize the prophetic significance of Peter being in Caesarea Philippi before I turned the study back to the book of Joel. I will try to summarize my observations of the book of Matthew in an attempt to illustrate the tremendous prophetic significance of Peter at Caesarea Philippi, which is Panium of Daniel eleven verses thirteen to fifteen.

Byabonetse ko ari ngombwa gufata umwanya wo gushyira igitabo cya Matayo mu rwego rwacyo kugira ngo hatsindagirizwe akamaro k’ubuhanuzi ko kuba Petero yari i Kayisariya ya Filipo mbere y’uko ngarura inyigisho ku gitabo cya Yoweli. Nzagerageza kuvunira mu ncamake ibyo nabonye mu gitabo cya Matayo mu rwego rwo kugaragaza uburemere bukomeye bw’ubuhanuzi bwerekeye Petero i Kayisariya ya Filipo, ari ho Paniumi havugwa muri Daniyeli 11:13–15.

The book of Matthew is structured upon three distinct prophetic lines. The first line is the first ten chapters; the second line is the next twelve chapters that are followed by the third line made up of six chapters. The first ten chapters represent the first angel of Revelation fourteen, the next twelve chapters represent the second angel of Revelation fourteen and the last six chapters represent the third angel of Revelation fourteen. I have not yet clearly proven this observation, but it can easily be accomplished. Before we do that, I wish to continue drawing some of the broader strokes upon the canvas that is the book of Matthew.

Igitabo cya Matayo cyubatswe ku mirongo itatu y’ubuhanuzi itandukanye. Umurongo wa mbere ni ibice icumi bya mbere; umurongo wa kabiri ni ibice cumi na bibiri bikurikiraho, hanyuma hakaza umurongo wa gatatu ugizwe n’ibice bitandatu. Ibice icumi bya mbere bigereranya marayika wa mbere wo mu Ibyahishuwe cumi na bine, ibice cumi na bibiri bikurikiraho bigereranya marayika wa kabiri wo mu Ibyahishuwe cumi na bine, kandi ibice bitandatu bya nyuma bigereranya marayika wa gatatu wo mu Ibyahishuwe cumi na bine. Iri yitegereza sindarigaragaza neza rwose, ariko ibyo bishobora gukorwa bitagoranye. Mbere y’uko tubikora, ndashaka gukomeza gushushanya bimwe mu bishushanyo bigari kurushaho ku mwenda ushushanyirizwaho ari wo gitabo cya Matayo.

The second line of chapters eleven through twenty-two are represented by the second angel, and the second angel always identifies a doubling, for Babylon is fallen, is fallen. Chapters eleven through twenty-two of Genesis set forth the promise and then the three-step covenant of God with a chosen people through the patriarch Abram. The very center verse of those twelve chapters identifies “circumcision” as the sign of the covenant, and it was established in the second of three steps. The very center verse of Matthew’s parallel covenant line is when Simon Barjona’s name is changed to Peter.

Umurongo wa kabiri w’ibice bya cumi na kimwe kugeza kuri makumyabiri na bibiri uhagarariwe n’umumarayika wa kabiri, kandi umumarayika wa kabiri buri gihe aranga ugukuba kabiri, kuko Babuloni yaguye, yaguye. Ibice bya cumi na kimwe kugeza kuri makumyabiri na bibiri byo mu Gitabo cy’Itangiriro bishyira ahagaragara isezerano, hanyuma bikerekana isezerano ry’Imana ry’intambwe eshatu yagiranye n’ubwoko bwatoranyijwe ibinyujije kuri sekuruza Aburamu. Umurongo wo hagati nyir’izina w’ivyo bice cumi na bibiri werekana “gukebwa” nk’ikimenyetso cy’isezerano, kandi cyashyizweho ku ntambwe ya kabiri muri eshatu. Umurongo wo hagati nyir’izina w’umurongo w’isezerano ugereranye wo muri Matayo ni aho izina rya Simoni Barijona rihindurirwa rikaba Petero.

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

> Kandi ndakubwira na we yuko uri Petero, kandi kuri urwo rutare ni ho nzubaka Itorero ryanjye; kandi amarembo y’ikuzimu ntazarisumba. Matayo 16:18.

Peter’s name represents the one hundred and forty-four thousand, and he is representing the class who base their faith upon hearing the message of Christ. Not simply the message about Jesus, but the message which Jesus identified as having been given to Peter by the Lord Himself.

Izina rya Petero rihagarariye abo ijana na mirongo ine na bine b’ibihumbi, kandi ahagarariye itsinda rishingira ukwizera kwaryo ku kumva ubutumwa bwa Kristo. Si ubutumwa buvuga kuri Yesu gusa, ahubwo ni ubutumwa Yesu ubwe yagaragaje ko Petero yabuherewe n’Umwami ubwe.

> He saith unto them, But whom say ye that I am?

> Arababwira ati: “Ariko mwebweho, muvuga ko ndi nde?”

> And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him,

> Maze Simoni Petero arasubiza aravuga ati: “Ni wowe Kristo, Umwana w’Imana ihoraho.” Nuko Yesu aramusubiza ati,

> Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Matthew 16:15–17.

> Hahirwa wowe, Simoni mwene Yona; kuko atari umubiri n’amaraso byabiguhishuriye, ahubwo ni Data uri mu ijuru. Matayo 16:15–17.

Peter’s faith is based upon Jesus becoming the Christ—the Messiah. Peter’s name is changed, as was Abram’s to mark a covenant relationship, and his name equates to 144,000, and in that very verse, the great controversy is identified as a Rock who is the foundation of a church, that would prevail against the churches of hell. The one hundred and forty-four thousand are the final manifestation of a chosen covenant people, and Peter represents that group.

Ukwizera kwa Petero gushingiye ku kuba Yesu yarahindutse Kristo—Mesiya. Izina rya Petero ryarahinduwe, nk’uko irya Aburamu ryahinduwe kugira ngo rigaragaze isano y’isezerano, kandi izina rye rihwanye na 144,000, kandi muri uwo murongo nyine, intambara ikomeye irerekanwa nk’Urutare ari rwo rufatiro rw’itorero, ryari gutsinda amatorero y’ikuzimu. Abo ibihumbi ijana na mirongo ine na bine ni ukwigaragaza kwa nyuma kw’ubwoko bwatoranyijwe bw’isezerano, kandi Petero ahagarariye iryo tsinda.

Peter also simultaneously represents the first Christian church, the church of the disciples, for that is the history where Christ placed the foundation of His church. Christ is the foundation and He is also the capstone, and Peter is a symbol of the first Christian bride and the last Christian bride. Therefore, Peter is both an alpha and an omega symbol in one verse.

Petero na we icyarimwe ahagarariye itorero rya mbere rya Gikristo, ari ryo torero ry’abigishwa, kuko ari ho mu mateka Kristo yashyize urufatiro rw’Itorero rye. Kristo ni we rufatiro kandi ni we buye rikomeza imfuruka, kandi Petero ni ikimenyetso cy’umugeni wa mbere wa Gikristo n’umugeni wa nyuma wa Gikristo. Ni cyo gituma Petero aba ikimenyetso cya Alufa na Omega icyarimwe mu murongo umwe.

That one verse is the center verse of twelve chapters that represent the second angel’s message, and Peter “doubles” as the first bride and the last bride. The last bride will be in a war with the synagogue of Satan, and the last bride will be made up of two groups. One group, the one hundred and forty-four thousand, the other group are the great multitude. The great multitude are represented by Smyrna and the one hundred and forty-four thousand by Philadelphia.

Uwo murongo umwe ni wo murongo wo hagati w’ibice cumi na bibiri bigereranya ubutumwa bw’umumarayika wa kabiri, kandi Petero “akora inshingano ebyiri” nk’umugeni wa mbere kandi nk’umugeni wa nyuma. Umugeni wa nyuma azaba ari mu ntambara n’isinagogi ya Satani, kandi umugeni wa nyuma uzaba ugizwe n’amatsinda abiri. Itsinda rimwe ni ibihumbi ijana na mirongo ine na bine, irindi tsinda rikaba ari imbaga nyamwinshi. Imbaga nyamwinshi igereranywa na Simuruna, naho ibihumbi ijana na mirongo ine na bine bigereranywa na Filadelifiya.

The one hundred and forty-four thousand are Philadelphians and Peter’s name change in verse eighteen represents the sealing of the one hundred and forty-four thousand. He is the symbol of those who are sealed, and in the verse, the very center verse of the twelve covenant chapters, he aligns with the very center verse in the twelve chapters of Genesis, where circumcision is identified as the sign. Revelation chapters eleven through twenty-two provide the third line to the twelve chapters of covenant testimony, and the center verse of those twelve chapters identifies the marriage of the whore of Revelation seventeen with the kings of the earth.

Abantu ibihumbi ijana na mirongo ine na bine ni Abafiladelifiya, kandi ihindurwa ry’izina rya Petero mu murongo wa cumi n’umunani rigereranya gushyirwaho ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine. Ni we kimenyetso cy’abashyizweho ikimenyetso, kandi muri uwo murongo, ari wo murongo wo hagati rwose w’ibice cumi na bibiri by’isezerano, ahura n’umurongo wo hagati rwose mu bice cumi na bibiri byo mu Itangiriro, aho gukebwa kugaragazwa nk’ikimenyetso. Ibyahishuwe igice cya cumi na kimwe kugeza ku cya makumyabiri na bibiri bitanga umurongo wa gatatu ku bice cumi na bibiri by’ubuhamya bw’isezerano, kandi umurongo wo hagati w’ibyo bice cumi na bibiri ugaragaza ugushyingiranwa kwa maraya wo mu Ibyahishuwe 17 n’abami bo mu isi.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Kandi ya nyamaswa yariho, kandi ikaba itakiriho, ni yo ya munani, kandi ikomoka kuri za ndwi, kandi ijya mu kurimbuka. Ibyahishuwe 17:11.

This verse is involved with identifying the final fall of Babylon the great, and the first fall of Babel was in the first chapter of Genesis’ twelve-chapter covenant line. Peter is representing the one hundred and forty-four thousand in the center verse, that aligns with the center verse of Genesis. In the center verse of Revelation, the fall of Babylon the great, brings to the conclusion the story of Nimrod the great hunter of Babel.

Uyu murongo urebana no kumenya ugwa kwa nyuma kwa Babuloni ikomeye, kandi ugwa kwa mbere kwa Babeli kwabaye mu gice cya mbere cy’umurongo w’isezerano ugizwe n’ibice cumi na bibiri byo mu Itangiriro. Petero ahagarariye ibihumbi ijana na mirongo ine na bine mu murongo wo hagati, uhuye n’umurongo wo hagati wo mu Itangiriro. Mu murongo wo hagati wo mu Ibyahishuwe, ugwa kwa Babuloni ikomeye gusoza inkuru ya Nimurodi, umuhigi ukomeye wa Babeli.

The center verses of each of these three prophetic lines identify either the seal of God or the mark of the beast. The beginning Babylonian covenant of death in Genesis reaches its end in Revelation. In doing so it places a beginning and an ending upon all three lines, when they are brought together, line upon line. Where Peter is employed as a symbol of the great controversy between the Rock and the gates of Hell is the second angel’s message, for the second angel’s message is Babylon is fallen (Nimrod) is fallen (the whore of Rome). The second line in Matthew’s three lines is the second angel’s message for it identifies two falls of Babylon. It presents a counterfeit marriage right where the true marriage in consummated, at the Sunday law. It represents the number “8” as counterfeit of God’s people who are the true eight. The papacy is also portrayed as counterfeiting God, for it was, and yet is, and shall ascend. It ascends, right where the ensign ascends—the Sunday law.

Imirongo yo hagati ya buri murongo muri iyi mirongo itatu y’ubuhanuzi iranga haba ikimenyetso cy’Imana cyangwa ikimenyetso cy’inyamaswa. Isezerano ry’urupfu ry’i Babuloni ryatangiriye mu Itangiriro rigera ku iherezo ryaryo mu Ibyahishuwe. Mu kubigenza gutyo, rishyira intangiriro n’iherezo ku mirongo uko ari itatu, igihe ihurijwe hamwe, umurongo hejuru y’umurongo. Aho Petero akoreshwa nk’ikimenyetso cy’intambara ikomeye iri hagati y’Igitare n’amarembo y’i Kuzimu ni ubutumwa bwa marayika wa kabiri, kuko ubutumwa bwa marayika wa kabiri ari ubu ngo Babuloni iraguye (Nimurodi), iraguye (maraya w’i Roma). Umurongo wa kabiri muri iyo mirongo itatu ya Matayo ni ubutumwa bwa marayika wa kabiri, kuko ugaragaza kugwa kwa Babuloni incuro ebyiri. Ugaragaza ishyingiranwa ry’impimbano aho nyaryo risohorerwa rwose, ku itegeko ryo ku Cyumweru. Ugaragaza umubare “8” nk’impimbano y’ubwoko bw’Imana ari bwo umunani nyakuri. Ubupapa na bwo bugaragazwa nk’ubwiganya Imana, kuko bwariho, kandi buracyariho, kandi buzazamuka. Buzazamuka aho ibendera rizamukira nyine—ku itegeko ryo ku Cyumweru.

In Matthew there are twelve Messianic fulfillments, and there is between three hundred to five hundred prophecies of the Messiah in the Old Testament. Matthew contains twelve directly identified fulfillments, far and above any of the other three gospels. Those twelve fulfillments align with nine distinct waymarks in the reformatory movement of the one hundred and forty-four thousand. Nine symbolizes completeness, for there is no number beyond “nine,” for every other amount following “nine,” employs only the nine digits of one through nine, and the zero. Nine is fullness. Of those nine waymarks, two have more than one of Matthew’s fulfillments. 9/11 has two, and the Sunday law has three.

Mu gitabo cya Matayo harimo isohozwa cumi na bibiri rya Mesiya, kandi mu Isezerano rya Kera harimo ubuhanuzi kuva kuri magana atatu kugeza kuri magana atanu bwerekeye Mesiya. Matayo akubiyemo isohozwa cumi na bibiri ryerekanwe mu buryo butaziguye, risumba kure iryo mu zindi Vanjiri eshatu. Iryo sohozwa cumi na bibiri rihura n’ibimenyetso-cyerekezo icyenda bitandukanye biri mu rugendo rw’ivugurura rw’abihumbi ijana na mirongo ine na bane. Umubare icyenda ushushanya ubwuzure, kuko nta mubare urenga “icyenda”; kuko buri mubare wose ukurikira “icyenda” ukoresha gusa imibare icyenda kuva kuri rimwe kugeza ku cyenda, hamwe na zeru. Icyenda ni ubwuzure. Muri ibyo bimenyetso-cyerekezo icyenda, bibiri bifite irenze rimwe mu masohozwa ya Matayo. 9/11 ifite abiri, kandi itegeko ryo ku Cyumweru rifite atatu.

The time of the end in 1989, the formalization of the message in 1996, followed by 9/11, followed by the disappointment of July 18, 2020, followed by the voice in the wilderness in July of 2023, which led to the resurrection of 2024, which leads to the Midnight Cry, followed by the separation of the priests, that culminates at the Sunday law. Nine waymarks, one which has two witnesses and one that has three witnesses; 9/11 has two and the Sunday law three. This means that in the reform line of the one hundred and forty-four thousand, 9/11’s two witnesses unto the Sunday law’s three witnesses—marks the sealing time of the one hundred and forty-four thousand. The twelve waymarks align with every reformatory movement, and in doing so, they emphasize and identify the sealing time of the one hundred and forty-four thousand from 9/11 unto the Sunday law.

Igihe cy’iherezo mu 1989, ugushyirwaho mu buryo bwemewe kw’ubutumwa mu 1996, bikurikiwe na 9/11, bigakurikirwa n’ukutanyurwa kwa tariki ya 18 Nyakanga 2020, bigakurikirwa n’ijwi rirangurura mu butayu muri Nyakanga 2023, ryagejeje ku kuzuka kwa 2024, kuganisha ku Gutaka kwa Saa Sita z’ijoro, bigakurikirwa no gutandukanywa kw’abatambyi, bikagera ku ndunduro mu itegeko ryo ku Cyumweru. Ibimenyetso icyenda, kimwe gifite abahamya babiri n’ikindi gifite abahamya batatu; 9/11 ifite babiri, naho itegeko ryo ku Cyumweru rikagira batatu. Ibi bisobanura ko, mu murongo w’ivugurura w’abihumbi ijana na mirongo ine na bane, abahamya babiri ba 9/11 kugera ku bahamya batatu b’itegeko ryo ku Cyumweru—ari byo biranga igihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bane. Ibimenyetso cumi na bibiri bihura na buri rugendo rwose rw’ivugurura, kandi mu kubigenza gutyo, bishimangira kandi bikagaragaza igihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bane, uhereye kuri 9/11 ukageza ku itegeko ryo ku Cyumweru.

In doing so, it identifies two witnesses at 9/11, and three witnesses at the Sunday law. The two witnesses at 9/11 are the second angel’s message and the three witnesses at the Sunday law are the third angel’s message. Therefore, the line produced with Matthew’s fulfillments of Messianic prophecies isolates and magnifies the sealing time, while identifying the second angel as the alpha to the history of the sealing time, and the third angel as the omega. That means the sealing time is bookended between a number two and a number three, thus placing twenty-three, a symbol of the atonement—over the entire history of the sealing.

Mu gukora bityo, igaragaza abahamya babiri kuri 9/11, n’abahamya batatu ku itegeko ryo ku Cyumweru. Abahamya babiri kuri 9/11 ni ubutumwa bw’umumarayika wa kabiri, kandi abahamya batatu ku itegeko ryo ku Cyumweru ni ubutumwa bw’umumarayika wa gatatu. Ni cyo gituma umurongo ukomoka ku isohozwa ry’ubuhanuzi bwa Mesiya kwa Matayo utandukanya kandi ugakuza igihe cyo gushyirwaho ikimenyetso, ari na ko ugaragaza umumarayika wa kabiri nk’alufa y’amateka y’igihe cyo gushyirwaho ikimenyetso, n’umumarayika wa gatatu nk’omega. Ibyo bisobanura ko igihe cyo gushyirwaho ikimenyetso gikikijwe n’umubare wa kabiri n’umubare wa gatatu, bityo umubare makumyabiri na gatatu, ikimenyetso cy’impongano—ukaganza amateka yose yo gushyirwaho ikimenyetso.

In the book of Matthew there are three prophetic lines, that represent the first, second and third angels respectively, and that the twelve chapters in the second line of Matthew represents the covenant with the one hundred and forty-four thousand, for it is the omega to Genesis’ alpha covenant with Abram. This also means that as the second angel, when Peter represents both the first and last Christian bride, Peter’s doubling establishes the prophetic requirement of a doubling in the second angel. Upon three witnesses the number twelve is the rope that binds the three lines of twelve chapters together, so when we find another representation of the number twelve in the book of Matthew, it must be aligned with the other twelve in the book of Matthew.

Mu gitabo cya Matayo harimo imirongo itatu y’ubuhanuzi, ihagarariye marayika wa mbere, uwa kabiri, n’uwa gatatu uko bikurikirana; kandi ko ibice cumi na bibiri biri mu murongo wa kabiri wa Matayo bihagarariye isezerano ry’abihumbi ijana na mirongo ine na bane, kuko ari yo omega y’isezerano rya alufa rya Itangiriro ryahawe Aburamu. Ibi kandi bisobanura ko, nk’uko marayika wa kabiri, igihe Petero ahagarariye icyarimwe umugeni wa Gikristo wa mbere n’uwa nyuma, ukubirizwamo kwa Petero gushinga ihame ry’ubuhanuzi risaba ukubirizwa muri marayika wa kabiri. Ku buhamya bw’abagabo batatu, umubare cumi na kabiri ni wo mugozi uhuza hamwe imirongo itatu y’ibice cumi na bibiri; bityo rero, iyo tubonye indi shusho y’umubare cumi na kabiri mu gitabo cya Matayo, igomba guhuzwa n’andi “cumi na kabiri” ari mu gitabo cya Matayo.

The twelve chapters of Matthew, that begin with the symbolic number eleven and end with its symbolic counterpart, number twenty-two, align with the reform line of the one hundred and forty-four thousand represented by the twelve Messianic fulfillments, thus manifesting a second “doubling” in the line of the second angel. The twelve Messianic fulfillments, together with the twelve chapters are the “doubling” of the second angel, but when multiplied they represent 144,000. Peter is doubled, and the number twelve is also doubled. Those doublings fulfill the doubling of Babylon falling twice.

Ibice cumi na bibiri byo muri Matayo, bitangirana n’umubare w’ikimenyetso ari wo cumi na rimwe kandi bikarangirana n’ihuye ryawo ry’ikimenyetso, ari wo makumyabiri na kabiri, bihura n’umurongo w’ivugurura w’abihumbi ijana na mirongo ine na bine bagereranywa n’isohozwa cumi na bibiri rya Mesiya; bityo bikagaragaza “gukubwa kabiri” kwa kabiri mu murongo w’umumarayika wa kabiri. Isohozwa cumi na bibiri rya Mesiya, hamwe n’ibice cumi na bibiri, ni byo “gukubwa kabiri” k’umumarayika wa kabiri; ariko iyo bigwije, bigereranya 144,000. Petero yakubwe kabiri, kandi n’umubare cumi na bibiri na wo wakubwe kabiri. Uko gukubwa kabiri gusohoreza ugukubwa kabiri kwa Babuloni igwa incuro ebyiri.

Chapters eleven through twenty-two represent the second angel of Revelation fourteen. Ten is symbolic of a test, and the first of three tests, is the first ten chapters of Matthew. “Ten” symbolizes a test. Because Matthew is the alpha to Revelations omega, chapter one of either book begins with a revelation of Jesus Christ. In chapter one Joseph is tested over believing the angel or not. His counterpart was John the Baptist’s father Zechariah, who disbelieved and failed the same test. One accepted a providential birth, the other doubted.

Ibice bya cumi na kimwe kugeza kuri makumyabiri na bibiri bigaragaza marayika wa kabiri wo mu Ibyahishuwe cumi na bine. Cumi ni ikimenyetso cy’ikigeragezo, kandi icya mbere mu bigeragezo bitatu ni ibice bya mbere icumi byo muri Matayo. “Cumi” ishushanya ikigeragezo. Kubera ko Matayo ari alufa y’omega y’Ibyahishuwe, igice cya mbere cy’icyo ari cyo cyose muri ibyo bitabo gitangirana n’ihishurirwa rya Yesu Kristo. Mu gice cya mbere, Yosefu ageragereshwa ku byo kwizera marayika cyangwa kutamwizera. Uwo bahuje ishusho yari Zakariya, se wa Yohana Umubatiza, wahakanye ntiyizera kandi atsindwa n’icyo kigeragezo kimwe. Umwe yemeye ivuka ryateganyijwe n’Imana, undi arashidikanya.

In chapter two Herod feared the birth of a new king, and Joseph and Mary fled into Egypt. John the Baptist brought the first test in chapter three, a first test which Sister White identifies as a life or death test, for she wrote that “those who rejected the message of John could not be benefitted by Jesus.” The first angel is a testing message that calls on men, as did John to fear God, for the hour of God’s judgment is coming. This is represented by John when he asked “who hath warned you to flee from the wrath to come?”

Mu gice cya kabiri Herode yatinyaga ivuka ry’umwami mushya, maze Yosefu na Mariya bahungira muri Egiputa. Yohana Umubatiza yazanye ikigeragezo cya mbere mu gice cya gatatu, ikigeragezo cya mbere Sister White agaragaza ko ari ikigeragezo cy’ubugingo n’urupfu, kuko yanditse ati “abyanze ubutumwa bwa Yohana ntibashoboraga kugirirwa umumaro na Yesu.” Marayika wa mbere ni ubutumwa bw’igerageza buhamagarira abantu, nk’uko Yohana yabigenzaga, gutinya Imana, kuko igihe cy’urubanza rw’Imana kigiye kuza. Ibi bishushanywa na Yohana igihe yabazaga ati “ni nde wababuriye ngo muhunge umujinya uzaza?”

Then in chapter four, Jesus is fasting for forty days that culminate with three distinct tests, for the three tests are always represented in the first angel’s message. Then Jesus began to build the foundations by selecting His disciples, for with Ezra and Nehemiah the foundations of the temple were laid in the history of the first decree, and with the Millerite’s, the foundations were laid in the history of the first angel. The foundations are the beatitudes, followed by His miracles that led to His sending out the twelve disciples to end chapter ten. The twelve disciples were then in place, and inspiration identifies the disciples were the foundation of the Christian church. By chapter eleven the foundations were finished.

Hanyuma mu gice cya kane, Yesu ari mu gisibo cy’iminsi mirongo ine gisozwa n’ibigeragezo bitatu bitandukanye, kuko ibyo bigeragezo bitatu bihora bihagararirwa mu butumwa bwa marayika wa mbere. Nuko Yesu atangira kubaka urufatiro ahitamo abigishwa Be, kuko hamwe na Ezira na Nehemiya urufatiro rw’urusengero rwashyizweho mu mateka y’itegeko rya mbere, kandi hamwe n’Abamilerite, urufatiro rwashyizweho mu mateka ya marayika wa mbere. Urufatiro ni imigisha, rukurikirwa n’ibitangaza Bye byagejeje ku kohereza intumwa cumi n’ebyiri Be kugeza ku iherezo ry’igice cya cumi. Nuko intumwa cumi n’ebyiri zari zimaze gushyirwaho, kandi guhumekerwa kuduhishurira ko intumwa ari zo zari urufatiro rw’itorero rya Gikristo. Mu gice cya cumi na rimwe urufatiro rwari rwamaze kurangira.

In chapter eleven the disciples are ministering on their own, Jesus is alone identifying a distinct break between chapter ten and eleven. Chapters one through ten are the first angel’s message, that ended at the arrival of the second. The second angel produces a division, a separation as with the Millerites and the Protestants. Chapter ten ends with Jesus separating from the disciples, and in chapter eleven He is alone.

Mu gice cya cumi na kimwe, abigishwa bari gukora umurimo bonyine, Yesu ari wenyine, ibyo bikaba bigaragaza itandukaniro risobanutse hagati y’igice cya cumi n’igice cya cumi na kimwe. Ibice bya mbere kugeza ku cya cumi ni ubutumwa bw’umumarayika wa mbere; bwageze ku iherezo ubwo hageraga uw’uwa kabiri. Umumarayika wa kabiri ateza ugutandukana, ugucikamo ibice, nk’uko byagenze ku ba-Millerite no ku Baporotesitanti. Igice cya cumi kirangira Yesu yitandukanije n’abigishwa, maze mu gice cya cumi na kimwe akaba ari wenyine.

Chapter eleven through twenty-two represents the second angel, leading to chapter twenty-three through to twenty-eight, as the third line of the third angel. Of course the third angel arrives at the Sunday law, which is what the Passover of chapters twenty-six through twenty-eight represents. “23” is the symbol of the atonement, and the first of those six chapters represent the first angel’s message and the last three chapters represent the third angel’s message. The two chapters in the middle (24 & 25) represent the second angel. The last three chapters contain “23” specific waymarks aligning chapter “23,” as the first angel or the beginning and chapters twenty-six through twenty-eight as the third, with “23” waymarks. Chapter 23 is the first angel, and the next two chapters are the second angel and the last three chapters are the third angel.

Igice cya cumi na rimwe kugeza ku cya makumyabiri na kabiri kigereranya marayika wa kabiri, kigana ku gice cya makumyabiri na gatatu kugeza ku cya makumyabiri na munani, nk’umurongo wa gatatu wa marayika wa gatatu. Birumvikana ko marayika wa gatatu agera ku itegeko ryo ku Cyumweru, ari ryo Pasika yo mu bice bya makumyabiri na gatandatu kugeza kuri makumyabiri na munani igereranya. “23” ni ikimenyetso cy’impongano, kandi icya mbere muri ibyo bice bitandatu kigereranya ubutumwa bwa marayika wa mbere, naho ibice bitatu bya nyuma bigereranya ubutumwa bwa marayika wa gatatu. Ibyo bice bibiri byo hagati (24 & 25) bigereranya marayika wa kabiri. Ibice bitatu bya nyuma birimo ibimenyetso by’inzira byihariye “23”, bihuje igice cya “23,” nk’umarayika wa mbere cyangwa intangiriro, n’ibice bya makumyabiri na gatandatu kugeza kuri makumyabiri na munani nk’uwa gatatu, bifite ibimenyetso by’inzira “23”. Igice cya 23 ni marayika wa mbere, kandi ibice bibiri bikurikira ni marayika wa kabiri, naho ibice bitatu bya nyuma ni marayika wa gatatu.

The third line in Matthew represents the third angel, and it is divided into three steps. Chapter 23 is the first step, and the first angel. Chapters 24 and 25 are the second step, and the second angel. Chapters 26, 27, and 28 are the third step and the third angel. One chapter for the first angel, two chapters for the second angel and three chapters for the third. The third, which is Passover, which represents the cross, which in turn aligns with the Sunday law, is also represented by Pentecost.

Umurongo wa gatatu muri Matayo ugereranya marayika wa gatatu, kandi ugabanyijemo intambwe eshatu. Igice cya 23 ni cyo ntambwe ya mbere, kandi ni marayika wa mbere. Ibice bya 24 na 25 ni byo ntambwe ya kabiri, kandi ni marayika wa kabiri. Ibice bya 26, 27, na 28 ni byo ntambwe ya gatatu kandi ni marayika wa gatatu. Igice kimwe kuri marayika wa mbere, ibice bibiri kuri marayika wa kabiri, n’ibice bitatu kuri marayika wa gatatu. Icya gatatu, ari cyo Pasika, kigereranya umusaraba, na wo ugahuza n’itegeko ryo ku Cyumweru, kandi na none kigereranywa na Pentekote.

Pentecost is the number 50, and 50 is the symbol of the Jubilee. The Jubilee contains a forty-ninth year, the end of the seventh cycle of seven years. The number 49 precedes the number 50, but is directly connected to it. The third line in Matthew begins with chapter 23, it is then followed by two chapters (24, 25) that add up to 49, just before the third angel that represents the number 50.

Pentekote ni umubare wa 50, kandi 50 ni ikimenyetso cya Yubile. Yubile ikubiyemo umwaka wa mirongo ine n’icyenda, ari wo mpera y’umuzenguruko wa karindwi w’imyaka irindwi. Umubare wa 49 ubanziriza umubare wa 50, ariko kandi uhita ujyana na wo mu buryo butaziguye. Umurongo wa gatatu muri Matayo utangirira ku gice cya 23, hanyuma ugakurikirwa n’ibice bibiri (24, 25) bihwanye na 49, mbere gato ya marayika wa gatatu uhagarariye umubare wa 50.

The beginning of the line of six chapters is “23” and the end is “23” waymarks and the amount that is derived from adding chapter 26, with 27 and 28 equals “81,” which is a symbol of the priests embedded in the very verses that identify the shedding of the blood that the Heavenly High Priest would use in His high priestly ministry. For this reason, the title of chapter “81” in The Desire of Ages is based upon Matthew 28.

Intangiriro y’umurongo w’ibice bitandatu ni “23” kandi iherezo ryawo ni ibimenyetso by’inzira “23”; kandi umubare uboneka iyo hateranyijwe igice cya 26 hamwe na 27 na 28 ungana na “81,” ari na wo kimenyetso cy’abatambyi gishyizwe mu mirongo ubwayo igaragaza iseswa ry’amaraso Umutambyi Mukuru wo mu Ijuru yari gukoresha mu murimo We w’ubutambyi bukuru. Ni yo mpamvu umutwe w’igice cya “81” mu gitabo The Desire of Ages ushingiye kuri Matayo 28.

> “Chapter 81— ‘The Lord Is Risen’

> “Umutwe wa 81— ‘Uwiteka Yazutse’”

> “This chapter is based on Matthew 28:2–4, 11–15.” The Desire of Ages, 780.

> “Iki gice gishingiye kuri Matayo 28:2–4, 11–15.” Uwifuzwa mu Bihe Byose, 780.

The number “81” represents the priesthood and in Leviticus 8 the seven days of consecration of the priests is set forth. In Numbers chapter 8, the purification of the Levites is set forth. In 2 Chronicles, “81” priests oppose king Uzziah, and the passage directly contributes to establishing the sealing message of the one hundred and forty-four thousand.

Umubare “81” ugereranya ubutambyi, kandi mu Balewi 8 hagaragazwa iminsi irindwi yo kweza abatambyi. Mu Kubara igice cya 8 hagaragazwa kwezwa kw’Abalewi. Muri 2 Ngoma, abatambyi “81” barwanya umwami Uziya, kandi uwo murongo ugira uruhare rutaziguye mu gushinga ubutumwa bw’ikorwa ry’ikimenyetso cy’abihumbi ijana na mirongo ine na bine.

> But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.

> Ariko igihe yari amaze gukomera, umutima we urishyira hejuru bimuzanira kurimbuka; kuko yacumuye ku Uwiteka Imana ye, yinjira mu rusengero rw’Uwiteka kugira ngo atwikire imibavu ku gicaniro cy’imibavu. Nuko Azariya umutambyi yinjira amukurikiye, ari kumwe na we n’abatambyi b’Uwiteka mirongo inani, bari abagabo b’intwari. Baramurwanya Uziya umwami, baramubwira bati: “Si ibyawe, Uziya, gutwikira Uwiteka imibavu, ahubwo ni iby’abatambyi, bene Aroni, bejejwe gutwikira imibavu. Va ahera; kuko wacumuye, kandi ibyo ntibizakubera icyubahiro giturutse ku Uwiteka Imana.”

> Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. 2 Chronicles 26:16–21.

> Nuko Uziya ararakara, kandi yari afite icyotero mu ntoki ngo atwike imibavu; maze ubwo yarakariraga abatambyi, ibibembe biza ku gahanga he imbere y’abatambyi mu nzu y’Uwiteka, iruhande rw’igicaniro cy’imibavu. Maze Azariya umutambyi mukuru, n’abatambyi bose, baramwitegereza; maze dore, yari arwaye ibibembe ku gahanga he; nuko bamwirukana muri aho; kandi na we ubwe yihutira gusohoka, kuko Uwiteka yari amukubise. Nuko Umwami Uziya aba umubembe kugeza ku munsi w’urupfu rwe, kandi aba mu nzu yeherereye ukwayo, ari umubembe; kuko yari yaraciwe ku nzu y’Uwiteka; kandi Yotamu umuhungu we ategeka ibya mu rugo rw’umwami, acira imanza abantu bo mu gihugu. 2 Ngoma 26:16–21.

Eighty-one as a symbol is associated with the priests who opposed Uzziah’s efforts to offer sacrifices in the sanctuary. The prophetic structure of the passage of Uzziah aligns with the prophetic structure of Daniel eleven verses eleven and twelve. Both passages identify a southern king, whose heart is lifted up from military victories, and especially the recent victory over a king of the north. When verse eleven of Daniel eleven was fulfilled by Ptolemy at the battle of Raphia, he, as did Uzziah, sought to offer a sacrifice in the sanctuary at Jerusalem, but was resisted by the priests. Line upon line the two witnesses identify the Ukrainian war that is almost ended.

Umubare mirongo inani n’umwe nk’ikimenyetso ufitanye isano n’abatambyi barwanyije imihati ya Uziya yo gutamba ibitambo mu buturo bwera. Imiterere y’ubuhanuzi bw’igice kivuga kuri Uziya ihura n’imiterere y’ubuhanuzi bwa Daniyeli 11:11–12. Ibyo bice byombi bigaragaza umwami w’ikusi, umutima we ukishyira hejuru bitewe n’insinzi za gisirikare, cyane cyane insinzi ya vuba ku mwami w’ikusi ya ruguru. Igihe umurongo wa cumi n’umwe wa Daniyeli 11 wasohoraga kuri Ptolomeyo mu rugamba rw’i Rafiya, na we, nk’uko Uziya yabigenje, yashatse gutamba igitambo mu buturo bwera i Yerusalemu, ariko abatambyi baramurwanya. Umurongo ku murongo, abo bahamya babiri bagaragaza intambara ya Ukraine hafi kurangira.

Chapter eighty-one of The Desire of Ages, is based upon Matthew 28, and identifies Christ ascending to begin His work as the Heavenly High Priest.

Igice cya mirongo inani na rimwe cyo mu gitabo *Uwifuzwa Ibihe Byose*, gishingiye kuri Matayo 28, kandi kigaragaza Kristo azamuka kugira ngo atangire umurimo We nk’Umutambyi Mukuru wo mu Ijuru.

> Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. Hebrews 8:1.

> Noneho, mu byo twavuze, icy’ingenzi ni iki: dufite Umutambyi Mukuru nk’uwo, wicaye iburyo bw’intebe y’Ubwami y’Icyubahiro mu ijuru. Abaheburayo 8:1.

The number “81” is a symbol of the priests, and chapters 26, 27, 28; the third step of the third line in Matthew adds up to 81. The second step adds up to 49 and the first step is 23. Eighty-one represents 80 priests and a high priest in the testimony of Uzziah. At this level the 80 priests are human, and the high priest is Divine. 81 represents the combination of Divinity with humanity. The number one in the number eighty-one represents Divinity.

Umubare “81” ni ikimenyetso cy’abatambyi, kandi ibice bya 26, 27, 28; intambwe ya gatatu y’umurongo wa gatatu muri Matayo bingana na 81. Intambwe ya kabiri ingana na 49, naho intambwe ya mbere ni 23. Mirongo inani n’umwe bishushanya abatambyi 80 n’umutambyi mukuru umwe mu buhamya bwa Uziya. Kuri uru rwego, abatambyi 80 ni abantu, naho umutambyi mukuru ni uw’Ubumana. 81 ishushanya ubumwe bw’Ubumana n’ubumuntu. Umubare umwe uri mu mubare mirongo inani n’umwe ushushanya Ubumana.

The number one in eleven represents humanity and also Divinity. The number one in the number twenty-one represents Divinity, and twenty humanity. The two and one combination can be seen in the disciples on the road to Emmaus.

Umubare umwe mu cumi na rimwe ushushanya ikiremwamuntu kandi n’Ubumana. Umubare umwe mu makumyabiri na rimwe ushushanya Ubumana, naho makumyabiri akashushanya ikiremwamuntu. Ihuriro rya kabiri n’umwe rishobora kubonwa mu bigishwa bari mu nzira bajya i Emawusi.

The three and one combination is humanity and Divinity as represented by the fiery furnace of Shadrach, Meshach and Abednego.

Uruvange rw’batatu n’umwe ni ubumuntu n’Ubumana, nk’uko bigaragazwa n’itanura ry’umuriro rya Shaduraki, Meshaki na Abedenego.

The four and one combination identifies that the combination of Divinity with humanity is accomplished in the fourth generation.

Ihuriro ry’ine n’imwe rigaragaza ko ihuzwa ry’Ubumana n’ubumuntu risohozwa mu gisekuru cya kane.

The five and one combination identifies the five virgins waiting for the bridegroom.

Ihuriro rya bitanu n’imwe riranga ba bakobwa b’isugi batanu bari bategereje umukwe.

The six and one combination represents man’s relation to the seventh-day Sabbath, of which Divinity is the Lord of. The number “six” is a symbol of man, and the one is Christ.

Ihuriro ry’umubare gatandatu n’umwe rigereranya isano umuntu afitanye n’Isabato y’umunsi wa karindwi, iyo Ubumana ari bwo Bwami bwayo. Umubare “gatandatu” ni ikimenyetso cy’umuntu, naho umwe ni Kristo.

The seven and one combination represents the transition of the seventh church of Laodicea into the Philadelphian experience.

Ihuriro ry’irindwi na rimwe rigereranya kwimuka kw’itorero rya karindwi rya Lawodikiya rikajya mu mibereho ya Filadelifiya.

81 is a symbol of the priests and their relation to the high priest.

81 ni ikimenyetso cy’abatambyi n’isano bafitanye n’Umutambyi Mukuru.

The nine and one combination identifies completion. Pregnancy is nine months. There were 9 generations leading to Noah, and nine generations after which led to the covenant. Jesus gave up the ghost at the ninth hour. The nine and one combination is identifying the finishing of the work of sealing His people.

Ihuriro ry’icyenda n’imwe rigaragaza kurangira cyangwa kuzura. Inda imara amezi icyenda. Hari ibisekuruza icyenda byabanjirije Nowa, kandi habaho n’ibisekuruza icyenda byakurikiyeho biganisha ku isezerano. Yesu yatanze umwuka ku isaha ya cyenda. Ihuriro ry’icyenda n’imwe riranga kurangiza umurimo wo gushyira ikimenyetso ku bwoko Bwe.

In this context, one is the combination of humanity and Divinity, number two is the Divine teacher, teaching humanity. Number three is the three angel’s message, which is the message they are taught in number two. Number four identifies the fourth generation, thus identifying the prophetic history when the five wise virgins are manifested, and recreated as represented by the sixth creation day. Then the seventh step identifies the transition to Philadelphia and the enigma of the eight being of the seven. At which point the covenant is accomplished and the priesthood of “81” is lifted up to finish the work represented by the number nine. At each step number one is the Lion of the tribe of Judah, who is also Palmoni, the Wonderful Numberer. 81 is a symbol of the priests. Palmoni created all the numbers.

Muri uyu murongo, kimwe ni ihuriro ry’ubumuntu n’Ubumana; umubare wa kabiri ni Umwigisha w’Imana, wigisha ikiremwamuntu. Umubare wa gatatu ni ubutumwa bw’abamarayika batatu, ari bwo butumwa bigishwa mu mubare wa kabiri. Umubare wa kane uranga urungano rwa kane, bityo ukagaragaza amateka y’ubuhanuzi igihe abageni batanu b’abanyabwenge bagaragarizwa, kandi bakaremerwa bundi bushya nk’uko bigaragazwa n’umunsi wa gatandatu w’irema. Hanyuma intambwe ya karindwi iranga kwimukira i Filadelifiya n’urujijo rw’uko umunani ari uw’abarindwi. Muri ako kanya isezerano rirasohozwa, kandi ubutambyi bwa “81” bukazamurwa kugira ngo burangize umurimo ugereranywa n’umubare wa cyenda. Kuri buri ntambwe, umubare wa mbere ni Intare yo mu muryango wa Yuda, ari na yo Palumoni, Umubari Wigitangaza. 81 ni ikimenyetso cy’abatambyi. Palumoni ni we waremye imibare yose.

The number eleven represents half of twenty-two, and they both represent the combination of Divinity with humanity. In a recent article I included two statements that address the beginning and ending.

Umubare cumi na rimwe ugereranya igice cya makumyabiri na kabiri, kandi byombi bigereranya ihuriro ry’Ubumana n’ubumuntu. Mu nyandiko iherutse nasohoye nakubiyemo amagambo abiri agaruka ku itangiriro no ku iherezo.

The first statement identified that when Ellen White had her initial visions of the sanctuary, she was shown that the Sabbath commandment shown brighter than the other commandments. She was also shown that in the latter days the “doctrine of the incarnation” was invested with a soft radiance. The Sabbath was a light at the beginning that typified the doctrine of the incarnation at the end. The combination of Divinity with humanity is the doctrine of the incarnation, for it is the doctrine of Christ taking upon Himself human flesh, and thus setting the example that Divinity combined with humanity does not sin.

Amagambo ya mbere yagaragaje ko, ubwo Ellen White yahabwaga iyerekwa rye rya mbere ry’aherera ku buturo bwera, yeretswe ko itegeko ry’Isabato ryamurikiraga kurusha andi mategeko. Kandi yeretswe no ko mu minsi y’imperuka “inyigisho y’ukwigira umuntu” yari ikikijwe n’umucyo woroshye. Isabato yari umucyo mu ntangiriro washushanyaga inyigisho y’ukwigira umuntu ku iherezo. Ihuriro ry’Ubumana n’ubumuntu ni ryo nyigisho y’ukwigira umuntu, kuko ari yo nyigisho ya Kristo yifasheho umubiri wa kimuntu, bityo agashyiraho urugero rw’uko Ubumana bwahujwe n’ubumuntu budakora icyaha.

Eleven plus eleven equals twenty-two, and the number eleven begins each of the twelve-chapter covenant lines, and each end with twenty-two. The chapters elevens and verse elevens within the Scriptures represent waymarks of the one hundred and forty-four thousand.

Cumi na rimwe hiyongereyeho cumi na rimwe bingana na makumyabiri na kabiri, kandi umubare cumi na rimwe utangira buri murongo w’isezerano ugizwe n’ibice cumi na bibiri, kandi buri wose urangirana na makumyabiri na kabiri. Ibice bya cumi na rimwe n’umurongo wa cumi na rimwe biri mu Byanditswe bigereranya ibimenyetso by’inzira by’abihumbi ijana na mirongo ine na bine.

## 2014

2014

The Ukrainian war began in 2014, and is the external line of the sealing time of the one hundred and forty–four thousand.

Intambara yo muri Ukraine yatangiye mu wa 2014, kandi ni umurongo wo hanze w’igihe cyo gushyirwaho ikimenyetso kwa bamwe ibihumbi ijana na mirongo ine na bine.

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Daniel 11:11.

> Nuko umwami wo mu majyepfo azarakara cyane, maze asohoke kurwana na we, ari we mwami wo mu majyaruguru; kandi azateranya ingabo nyinshi cyane; ariko izo ngabo nyinshi zizatangwa mu kuboko kwe. Daniyeli 11:11.

## July 18, 2020

18 Nyakanga 2020

The first disappointment was Jesus’ tarrying to go to raise Lazarus, the crowning miracle and the seal of God. Jesus waited four days before resurrecting Lazarus. The verse in John is identifying the last of seven miracles that are directly identified in the gospel of John. The first was changing water to wine. There is much light in considering the seven miracles that culminate with John 11:11, and all the theologians agree that there are only seven miracles in John, based upon those miracles being directly identified. For this reason, they do not include Christ’s resurrection as the eighth sign, but it was a miracle, and His resurrection is the sign of the covenant, so the resurrection in the book of John is the eighth miracle, that is of the seven, for each of the previous seven miracles was accomplished through the power of His resurrection.

Icyumweru cya mbere cyari ugutinda kwa Yesu kujya kuzura Lazaro, igitangaza gisumba ibindi kandi ari ikimenyetso cyemeza Imana. Yesu yategereje iminsi ine mbere yo kuzura Lazaro. Umurongo wo muri Yohana werekana icya nyuma mu bitangaza birindwi byagaragajwe mu buryo butaziguye mu butumwa bwiza bwa Yohana. Icya mbere cyari uguhindura amazi vino. Hari umucyo mwinshi mu gutekereza ku bitangaza birindwi bisozwa na Yohana 11:11, kandi abahanga mu bya tewolojiya bose bemeranya ko muri Yohana harimo ibitangaza birindwi gusa, bishingiye ku kuba ibyo bitangaza byaragaragajwe mu buryo butaziguye. Kubera iyo mpamvu, ntibashyira ukuzuka kwa Kristo mu kimenyetso cya munani, ariko byari igitangaza, kandi ukuzuka Kwe ni cyo kimenyetso cy’isezerano, bityo rero ukuzuka mu gitabo cya Yohana ni cyo gitangaza cya munani, ari cyo cyo muri birindwi, kuko buri gitangaza mu birindwi byabanje cyakozwe binyuze mu mbaraga z’ukuzuka Kwe.

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. John 11:11.

> Avuze atyo; hanyuma arababwira ati: Inshuti yacu Lazaro arasinziriye; ariko ngiyeyo kugira ngo mukangure mu bitotsi. Yohana 11:11.

## July, 2023

Nyakanga, 2023

In July 2023, the voice in the wilderness began to cry out a message that possesses the Spirit of life.

Muri Nyakanga 2023, ijwi rirangurura mu butayu ryatangiye gutangaza ubutumwa bufite Umwuka w’ubugingo.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Nuko nyuma y’iminsi itatu n’igice, Umwuka w’ubugingo uturuka ku Mana ubinjiramo, bahagarara ku birenge byabo; maze abababonye bagwirwa n’ubwoba bwinshi. Ibyahishuwe 11:11.

John is born eight days before the Sunday law, for it is at the Sunday law that his father Zechariah speaks. John’s name is changed from Zechariah unto John at the Sunday law, when his name change identifies a covenant relationship. The birth typifies the resurrection of those slain in the streets on July 18, 2020.

Yohana avuka iminsi umunani mbere y’itegeko ryo ku Cyumweru, kuko ari kuri iryo tegeko ryo ku Cyumweru se Zakariya avugira. Izina rya Yohana rihindurwa riva kuri Zakariya rikaba Yohana ku itegeko ryo ku Cyumweru, igihe ihinduka ry’izina rye rigaragaza isano y’isezerano. Ukuvuka kugereranya izuka ry’abiciwe mu mihanda ku wa 18 Nyakanga 2020.

> Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11.

> Ni ukuri ndababwira yuko mu babyarwa n’abagore hatigeze hahaguruka uruta Yohana Umubatiza; ariko kandi umurusha ubuto mu bwami bwo mu ijuru aramuruta. Matayo 11:11.

## 2024

2024

Isaiah identifies the second gathering that was fulfilled in 1849. The second gathering began in July of 2023, and ends when God’s people are sealed.

Yesaya agaragaza ikoranywa rya kabiri ryasohoye mu mwaka wa 1849. Ikoranywa rya kabiri ryatangiye muri Nyakanga 2023, kandi rirangira igihe ubwoko bw’Imana bushyizweho ikimenyetso.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

> Kandi bizaba kuri uwo munsi, Uwiteka azongera kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye bo mu bwoko bwe bazaba barasigaye, abakure muri Ashuri, no mu Egiputa, no muri Patrosi, no muri Kushi, no muri Elamu, no muri Shinari, no muri Hamati, no mu birwa byo mu nyanja. Yesaya 11:11.

## Just Before the Sunday law

Mbere gato y’Itegeko ryo ku Cyumweru

Jesus just finished the triumphal entry, thus identifying the transition from the Midnight Cry to the Sunday law, He has the twelve disciples with Him, for they are already chosen before the Sunday law.

Yesu yari amaze kurangiza kwinjira kwe k’intsinzi, bityo agaragaza ihinduka riva ku Gutaka kwa Saa Sita z’Ijoro rijya ku itegeko ryo ku Cyumweru; yari kumwe n’abigishwa cumi na babiri, kuko bari bamaze gutoranywa mbere y’itegeko ryo ku Cyumweru.

> And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11.

> Yesu yinjira i Yerusalemu no mu rusengero; amaze kuzenguruka areba ibintu byose, kandi ubwo bwari bugorobye, asohokana na ba cumi na babiri ajya i Betaniya. Mariko 11:11.

When the sealing is accomplished upon the one hundred and forty-four thousand, just before the Sunday law, the joining together of the husband of Divinity with the wife of humanity is finished, and the two are eternally one, for the atonement is finished.

Igihe gushyirwaho ikimenyetso ku bihumbi ijana na mirongo ine na bine kuzaba kurangiye, mbere gato y’itegeko ryo ku Cyumweru, ukwihuza k’Umugabo w’Ubumana n’umugore w’ubumuntu kuzaba kurangiye, kandi abo bombi bazaba umwe iteka ryose, kuko impongano izaba irangiye.

> Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1 Corinthians 11:11.

> Nyamara mu Mwami, umugabo ntaba adafite umugore, kandi n’umugore ntaba adafite umugabo. 1 Abakorinto 11:11.

The miracle birth of Sarah, a birth long overdue since the rebellion of 1863, is accomplished when the woman of Revelation twelve gives birth to twins. The first child arrives at the Midnight Cry and the second child at the Sunday law. The child who came out second, had the scarlet thread that represents the sign of Rahab at Jericho.

Ukuvuka kw’igitangaza kwa Sara, kuvuka kwari kumaze igihe kirekire gutinda guhera ku bugarariji bwo mu 1863, kurasohora igihe umugore wo mu Ibyahishuwe cumi na bibiri abyaye impanga. Umwana wa mbere avuka mu gutaka kwo mu gicuku, naho umwana wa kabiri akavuka ku itegeko ryo ku Cyumweru. Umwana wasohotse ari uwa kabiri yari afite urudodo rutukura, rugereranya ikimenyetso cya Rahabu i Yeriko.

> Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Hebrews 11:11.

> Kubw’umwizera na Sara ubwe yaherejwe imbaraga zo gusama urubyaro, kandi yibaruka umwana ageze mu zabukuru, kuko yabonye ko uwasezeranije ari uwo kwizerwa. Abaheburayo 11:11.

## The Sunday law for Laodicea

Itegeko ryo ku Cyumweru rya Lawodikiya

Jeremiah identifies the judgment of the Laodicean Seventh-day Adventist church.

Yeremiya agaragaza urubanza rw’Itorero ry’Abadivantisiti b’Umunsi wa Karindwi ry’i Lawodikiya.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

> Ni cyo gituma Uwiteka avuga ati: Dore, ngiye kubazanaho ibyago batazabasha guhunga; kandi nubwo bazantakira, sinzabumva. Yeremiya 11:11.

Ezekiel agrees with Jeremiah’s judgment upon Adventism.

Ezekiyeli yemeranya n’urubanza rwa Yeremiya ku Bwadiventisiti.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Uyu murwa ntuzababera inkono, kandi namwe ntimuzababera inyama ziri hagati yawo; ahubwo nzabacira urubanza ku mupaka wa Isirayeli. Ezekiyeli 11:11.

The passing by of ancient Israel as God’s covenant people includes God provoking the former covenant people to jealousy over what they threw away. This is repeated upon Adventism at the Sunday law.

Guhita kwa Isirayeli ya kera nk’ubwoko bw’isezerano bw’Imana bikubiyemo ko Imana irakaza ubwoko bw’isezerano bwa mbere ibuteresha ishyari ku byo ubwabwo bwajugunye. Ibi bizongera kuba ku Badivantisiti igihe cy’itegeko ryo ku Cyumweru.

> I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11.

> None se ndababaza nti bagwe rwose? Ntibikabeho na hato; ahubwo kugwa kwabo ni ko kwatumye agakiza kagera ku Banyamahanga, kugira ngo babaterere ishyari. Abaroma 11:11.

Adventism, based upon the work of William Miller, which they reject, is still the movement that built the temple; but as with Solomon, who also built the temple, they broke the covenant and their kingdom will be taken from them, and given to a people who will manage God’s vineyard as He directs.

Adiventisime, ishingiye ku murimo wa William Miller, uwo banga, iracyari yo nzira yubatse urusengero; ariko nk’uko byagenze kuri Salomo, na we wubatse urusengero, bishe isezerano kandi ubwami bwabo buzakurwaho, buhabwe abantu bazacunga uruzabibu rw’Imana nk’uko Ibategeka.

> Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 1 Kings 11:11.

> Ni cyo cyatumye Uwiteka abwira Salomo ati: Kubera ko wakoze ibi, kandi ukaba utaritondeye isezerano ryanjye n’amategeko yanjye nagutegetse, ni ukuri nzaguca ubwami, nkabuha umugaragu wawe. 1 Abami 11:11.

## The Sunday law for Philadelphia

Itegeko ryo ku Cyumweru rya Filadelifiya

At the Sunday law the church triumphant is placed into its own land, according to the prophets, and that land is a land that is abundant with the message of the latter rain. Jericho was rebuilt in 1863, and at the Sunday law Jericho comes down.

Ku mategeko yo ku Cyumweru, Itorero rinesha rishyirwa mu gihugu cyaryo bwite, nk’uko byahanuwe n’abahanuzi, kandi icyo gihugu ni igihugu gisāga n’ubutumwa bw’imvura y’itumba. Yeriko yongeye kubakwa mu 1863, kandi ku mategeko yo ku Cyumweru Yeriko iragwa.

> But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. Deuteronomy 11:11.

> Ariko igihugu mugiye kujyamo ngo mukigarurire, ni igihugu cy’imisozi n’ibibaya, kandi kinywa amazi y’imvura iva mu ijuru. Gutegeka kwa Kabiri 11:11.

A city is a kingdom, and the church triumphant represents Christ’s kingdom of glory. That kingdom of the church triumphant, begins at the Sunday law, when His church is lifted up and exalted above all the mountains and hills.

Umurwa ni ubwami, kandi Itorero rineshwa rigereranya ubwami bw’icyubahiro bwa Kristo. Ubwo bwami bw’Itorero rineshwa butangira ku itegeko ryo ku Cyumweru, igihe Itorero rye rishyirwa hejuru kandi rikagirwa rirerire risumba imisozi yose n’udusozi twose.

> By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. Proverbs 11:11.

> Umujyi uzamurwa n’umugisha w’abakiranutsi, ariko urasenywa n’akanwa k’abanyabyaha. Imigani 11:11.

It was at the ninth hour that the angel came to Cornelious instructing him to send for Peter, thus identifying when the gospel goes to the Gentiles at the Sunday law. When Peter was instructed by God to go, it was in the context of a vision of eating unclean animals. This is fulfilled at the Sunday law. The ninth hour aligns with the ninth hour, when Christ died. The ninth hour represents the end of a period that begins at the third hour, when Jesus was crucified, dying six hours later. It is the same period of Peter who is in the upper room at the third hour, then in the temple at the ninth hour. One ninth hour ends at the death of Christ, the next ninth hour Peter is in the temple proclaiming the message of Joel. Christ death ended the covenant relation with Israel, and opened the door for the Gentiles, represented by Cornelious.

Byari ku isaha ya cyenda ni bwo marayika yaje kuri Korneliyo amutegeka gutumaho Petero, bityo agaragaza igihe ubutumwa bwiza bujya ku Banyamahanga ku itegeko ryo ku Cyumweru. Igihe Petero yategetswe n’Imana kugenda, byari mu rwego rw’iyerekwa ryo kurya inyamaswa zihumanye. Ibi byuzurizwa ku itegeko ryo ku Cyumweru. Isaha ya cyenda ihura n’isaha ya cyenda, igihe Kristo yapfiraga. Isaha ya cyenda igereranya iherezo ry’igihe gitangira ku isaha ya gatatu, igihe Yesu yabambwaga, agapfa nyuma y’amasaha atandatu. Ni cyo gihe kimwe cya Petero wari mu cyumba cyo hejuru ku isaha ya gatatu, hanyuma mu rusengero ku isaha ya cyenda. Isaha imwe ya cyenda irangirana n’urupfu rwa Kristo, indi saha ya cyenda ikurikiraho Petero aba ari mu rusengero atangaza ubutumwa bwa Yoweli. Urupfu rwa Kristo rwarangije isano y’isezerano na Isirayeli, kandi rwugururira urugi Abanyamahanga, bahagarariwe na Korneliyo.

> And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. Acts 11:11.

> Nuko rero, uwo mwanya haza abagabo batatu bari bamaze kugera ku nzu narimo, boherejwe bavuye i Kayisariya baza kundeba. Ibyakozwe n’Intumwa 11:11.

> They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. Leviticus 11:11.

> Bizababere ikizira rwose kuri mwe; ntimuzarye ku nyama zabyo, ahubwo intumbi zabyo muzazifate nk’ibizira. Abalewi 11:11.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun. …

> “Narose ko Imana, ikoresheje ukuboko kutaboneka, yanyoherereje agasanduku kabajwe mu buryo butangaje, gafite uburebure bwa santimetero nka makumyabiri n’eshanu n’ubugari bwa santimetero nka cumi n’eshanu kuri buri ruhande, kakozwe mu giti cya ebeni kandi karimbishijwe imaragarita zishyinguwemo mu buryo bw’ubuhanga. Kuri ako gasanduku hari hamanitswe urufunguzo. Ako kanya nahise mfata urwo rufunguzo ndafungura agasanduku; maze, byantangaje kandi bindangaza cyane, nsangamo huzuyemo amoko yose n’ingano zose z’imitako y’agaciro, diyama, amabuye y’igiciro kinini, n’ibiceri bya zahabu n’ifeza by’ubunini bwose n’agaciro kose, byose bitondetse neza mu myanya yabyo itandukanye muri ako gasanduku; kandi uko byari bitondetse, byasubizaga umucyo n’ubwiza byagereranywa n’izuba ryonyine. …”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> “Narebye mu isanduku, ariko amaso yanjye ahuma umutwe kubera ibyo nabonye. Byarabagiranaga ubwiza bukubye incuro icumi ubwahoze. Natekereje ko byari byahanaguriwe mu musenyi n’ibirenge by’abo bantu babi bari barabimije kandi bakabikandagira mu mukungugu. Byari bitondetse mu buryo bwiza cyane muri ya sanduku, buri kimwe kiri mu mwanya wacyo, nta kimenyetso kigaragara cy’umuruho w’uwo muntu wabijugunyemo. Narataka kubera ibyishimo byinshi, kandi uko gutaka ni ko kwankanguye.” Early Writings, 81–83.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Muri gushyira ukuza kw’Umwami kure cyane. Nabonye ko imvura y’itumba yari igiye kuza [mu buryo butunguranye nk’]induru yo mu gicuku, kandi ifite imbaraga zikubye incuro icumi.” Spalding and Magan, 5.

> And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> Kandi mu byo kubaza byose by’ubwenge n’ubushishozi umwami yababajijeho, yabasanze barutaga incuro icumi abapfumu bose n’abaragurisha inyenyeri bari mu bwami bwe bwose. Daniyeli 1:18–20.

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