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

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

Number Twenty-Five

Umubare wa Makumyabiri n’Itanu

Author

Jeff Pippenger

Published

January 11, 2026

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The book of Joel confronts the leadership of the Laodicean Seventh-day Adventist church with the testimony of its escalating rebellion over four generations. Those four generations are also illustrated in Ezekiel chapter eight, where the twenty-five men of that fourth-generation bow to the sun. In 1901, 13 years after the rebellion of 1888, the Adventist church organized a committee to lead the church.

Igitabo cya Yoweli gihangara ubuyobozi bw’Itorero ry’Abadiventisti b’Umunsi wa Karindwi b’i Lawodikiya, kibushyira imbere ubuhamya bw’ubwigomeke bwaryo bugenda bwiyongera mu bihe by’amasekuru ane. Ayo masekuru ane kandi agaragazwa no muri Ezekiyeli igice cya munani, aho abagabo makumyabiri na batanu bo muri iryo sekuru rya kane bunamira izuba. Mu mwaka wa 1901, nyuma y’imyaka 13 ubugome bwo kwigomeka bwa 1888 bubaye, Itorero ry’Abadiventisti ryashyizeho komite yo kuriyobora.

The initial General Conference’s Executive Committee was established during the major reorganization at the 1901 General Conference Session, and it consisted of 25 members. This was a significant expansion from the pre-1901 committee, which had only 13 members. The members have increased through the years, but Jesus always identifies the end with the beginning. The beginning was 25 members, with one as the leader, paralleling a course in the sanctuary, which consisted of 24 priests and one high priest.

Komite Nyobozi y’Itangiriro y’Inama Rusange yashyizweho mu gihe cy’ivugururwa rikomeye ryabereye mu Nama ya Rusange yo mu 1901, kandi yari igizwe n’abanyamuryango 25. Ibyo byari ukwaguka gukomeye ugereranyije na komite yo mbere ya 1901, yo yari ifite abanyamuryango 13 gusa. Uko imyaka yagiye ihita, umubare w’abanyamuryango wariyongereye, ariko Yesu buri gihe ahuza iherezo n’intangiriro. Intangiriro yari abanyamuryango 25, umwe akaba umuyobozi, bihwanye n’umurongo wo mu buturo bwera, wari ugizwe n’abatambyi 24 n’Umutambyi Mukuru umwe.

Judas and the Sanhedrin are two symbols of rebellion in the time of Christ. The Sanhedrin represents the Laodicean Seventh-day Adventist church. The Sanhedrin’s participation in the crucifixion of Christ, typifies the role of Adventism in the Sunday law crisis. The Sanhedrin—the supreme Jewish council in Jerusalem, composed of chief priests, elders, and scribes, presided over by High Priest Caiaphas—played a central role in the events leading to Jesus’ death.

Yuda n’Urukiko rw’Ikirenga rw’Abayahudi ni ibimenyetso bibiri by’ubugome bwo kwigomeka mu gihe cya Kristo. Urukiko rw’Ikirenga rw’Abayahudi rugereranya Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya. Uruhare Urukiko rw’Ikirenga rw’Abayahudi rwagize mu kubambwa kwa Kristo ni ishusho y’uruhare Abadiventisimu bazagira mu gihe cy’amage yo ku itegeko ryo ku Cyumweru. Urukiko rw’Ikirenga rw’Abayahudi—ari rwo nama nkuru y’Abayahudi i Yerusalemu, yari igizwe n’abatambyi bakuru, abakuru b’ubwoko, n’abanditsi, kandi ikayoborwa na Kayafa Umutambyi Mukuru—rwagize uruhare rw’ingenzi mu byabaye byagejeje ku rupfu rwa Yesu.

After Jesus’ arrest in Gethsemane (orchestrated with Judas’ betrayal), he was brought before the Sanhedrin at night in Caiaphas’ house. They sought testimony to condemn him, producing witnesses who accused him of blasphemy and insurrection.

Nyuma y’ifatwa rya Yesu i Getsemani (ryateguwe binyuze mu bugambanyi bwa Yuda), yazanywe imbere y’Urukiko rw’Ikirenga rw’Abayahudi nijoro mu nzu ya Kayifa. Bashakaga ubuhamya bwo kumuciraho urubanza, bazana abagabo b’abahamya bamurega gutuka Imana no guteza imvururu.

When Caiaphas directly asked Jesus if he was the Messiah (or Son of God), Jesus’ affirmative response, “You have said so” led the high priest to declare, “Blasphemy!” The council condemned Him as deserving death. Lacking authority under Roman rule to execute capital sentences, they handed Jesus over to Pontius Pilate, the Roman governor, accusing him of sedition to secure a Roman execution. The actual crucifixion was carried out by Roman soldiers under Pilate’s order, but only after Pilate yielded to pressure from the chief priests and a crowd (who demanded Jesus’ death and the release of Barabbas).

Igihe Kayafa yabazaga Yesu mu buryo butaziguye niba ari we Mesiya (cyangwa Umwana w’Imana), igisubizo cya Yesu cyo kubyemera, ngo: “Ni wowe ubivuze,” cyatumye umutambyi mukuru atangaza ati: “Gutuka Imana!” Inteko yamuciriye urubanza ko akwiriye urupfu. Kubera ko batari bafite ububasha bwo gushyira mu bikorwa igihano cy’urupfu mu gihe cy’ubutegetsi bw’Abaroma, bamushyikirije Pontiyo Pilato, umutware w’Abaroma, bamurega icyaha cyo guteza imvururu kugira ngo babone uko yicwa n’Abaroma. Kubambwa kwe nyakuri kwakozwe n’abasirikare b’Abaroma babitegetswe na Pilato, ariko gusa nyuma y’uko Pilato yemeye igitutu cy’abatambyi bakuru n’imbaga y’abantu (basabaga ko Yesu yicwa kandi ko Baraba arekurwa).

> “When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ.

> “Igihe Kristo yari kuri iyi si, ab’isi bahisemo Baraba. Kandi n’uyu munsi isi n’amatorero bari gukora rya hitamo nyaryo. Ibyabaye mu guhemukirwa, mu kwangwa, no mu kubambwa kwa Kristo byongeye gukinwa, kandi bizongera gukinwa ku rugero rutagira urugero. Abantu bazuzuzwa imico y’umwanzi, kandi hamwe na bo ibinyoma bye bizagira imbaraga zikomeye. Uko urumuri ruzagenda rwangwa ni ko hazagenda habaho kwibeshya no kutumvikana. Abanga Kristo bagahitamo Baraba bakorera mu buyobe burimbuza. Kugoreka ukuri no guhamya ibinyoma bizakura bigere ku bugome bweruye. Ijisho niriba ribi, umubiri wose uzuzura umwijima. Abaha urukundo rwabo undi muyobozi wese utari Kristo bazisanga bari mu butware bw’ubuyobe bushukana cyane, ari umubiri, ubugingo, n’umwuka, ku buryo munsi y’imbaraga zabwo ubugingo buva ku kumva ukuri kugira ngo bwemere ikinyoma. Bazagwa mu mutego bafatwe, kandi muri buri gikorwa cyabo bazarangurura bati, Turekurire Baraba, ariko Kristo mubambe.”

> “Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of his saints.” Review and Herald, January 30, 1900.

> “Ndetse no muri iki gihe iki cyemezo kirimo gufatwa. Ibibera byakorewe ku musaraba birimo kongera kubaho. Mu matorero yatandukiriye ukuri no gukiranuka, harimo kugaragazwa icyo kamere muntu ishobora gukora kandi izakora, igihe urukundo rw’Imana rutari ihame rihoraho mu mutima. Ntitugomba gutangazwa n’ikintu icyo ari cyo cyose gishobora kuba ubu. Ntitugomba gutangarira iterambere iryo ari ryo ryose ry’ibiteye ubwoba. Abakandagira amategeko y’Imana munsi y’ibirenge byabo bihumanye bafite umwuka umwe n’uwo abagabo batutse kandi bagambanira Yesu bari bafite. Nta kwicuza na guke mu mutimanama, bazakora imirimo ya se, Satani. Bazabaza ikibazo cyavuye ku minwa y’ubugambanyi ya Yuda bati, “Murampa iki niba mbagambaniye Yesu Kristo?” Ndetse no muri iki gihe Kristo arimo kugambanirwa mu muntu w’abera be.” Review and Herald, January 30, 1900.

If the passage truly means what it says, then those who were being identified as “choosing Barabbas,” will be unable to understand what the passage teaches. Those people are the people in 2 Thessalonians who receive strong delusion, because they loved not the truth. She says of those who choose Barabbas, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Those who are choosing Barabbas, are under the control of Satan before the waymark of the cross and Sunday law. In that condition they cannot possibly understand what the passage teaches. They will therefore suggest that, “the conditions when Sister White penned these words were for that peculiar history, not now.” Perhaps they would say, “She is speaking about Christianity in a generic way, and this does not apply directly to Seventh-day Adventists.” Poppycock.

Niba koko uwo murongo usobanura mu by’ukuri icyo uvuga, noneho abari barimo kugaragazwa nk’ab “bahitamo Baraba,” ntibazashobora gusobanukirwa icyo uwo murongo wigisha. Abo ni bo bantu bavugwa mu 2 Abatesalonike bahabwa ubushukanyi bukomeye, kuko batakunze ukuri. Avuga iby’abahitamo Baraba ati: “Abashyira urukundo rwabo ku muyobozi uwo ari we wese utari Kristo bazisanga bari munsi y’ubutegetsi, mu mubiri, mu bugingo, no mu mwuka, bw’ishyika ryo gushukika rikabije cyane ku buryo, munsi y’imbaraga zaryo, imitima ihindukira ikareka kumva ukuri kugira ngo yemere ikinyoma.” Abahitamo Baraba bari munsi y’ubutegetsi bwa Satani mbere y’ikimenyetso cy’inzira cy’umusaraba n’itegeko ryo ku Cyumweru. Muri iyo mimerere ntibashobora na gato gusobanukirwa icyo uwo murongo wigisha. Ni cyo gituma bazavuga bati: “Imimerere yariho igihe Mushiki wacu White yandikaga ayo magambo yari iy’ayo mateka yihariye, si iy’ubu.” Ahari bashobora kuvuga bati: “Arimo kuvuga iby’Ubukristo muri rusange, kandi ibi ntibireba by’umwihariko Abadivantisiti b’Umunsi wa Karindwi.” Amatwara masa.

Of course, the circumstances of the history when Sister White wrote those words were actually a commentary on her personal history, but just as with John in the Revelation, when a prophet is told to write, he is told to write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” When a prophet records the things that are, he is simultaneously recording the things that will be.

Birumvikana ko ibihe by’amateka byariho igihe Mushiki wa White yandikaga ayo magambo byari mu by’ukuri ibisobanuro ku mateka ye bwite; ariko nk’uko byagenze kuri Yohana mu Byahishuwe, iyo umuhanuzi ategetswe kwandika, ategekwa kwandika “ibyo wabonye, n’ibiriho, n’ibizabaho hanyuma.” Iyo umuhanuzi yandika ibiriho, aba icyarimwe yandika n’ibizabaho.

The leadership of Adventism is represented by Ezekiel’s 25 men, who are also prophetically aligned with the 250 men who stood with Korah, Dathan and Abiram. Just as significantly the rebels of 1888 and the Minneapolis General Conference were identified by Sister White as repeating the rebellion of Korah, Dathan and Abiram. Sister White directly teaches that when the angel of Revelation eighteen descends and lightens the earth with his glory, the latter rain begins.

Ubuyobozi bw’Abadiventisime bushushanywa n’abagabo makumyabiri na batanu ba Ezekiyeli, kandi nanone buhuzwa mu buryo bw’ubuhanuzi n’abagabo magana abiri na mirongo itanu bahagararanye na Kora, Datani na Abiramu. Ikindi kandi, abigometse bo mu 1888 no mu Nteko Rusange ya Minneapolis bagaragajwe na Mushiki wa White nk’abasubiraga ubugome bwa Kora, Datani na Abiramu. Mushiki wa White yigisha mu buryo butaziguye ko igihe marayika wo mu Ibyahishuwe cumi n’umunani amanutse kandi akamurikisha isi ubwiza bwe, imvura y’itumba itangira.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Imvura y’itumba igomba kugwa ku bwoko bw’Imana. Umumarayika ukomeye agomba kumanuka ava mu ijuru, kandi isi yose igomba kumurikirwa n’ubwiza bwe.” Review and Herald, 21 Mata 1891.

Sister White directly teaches that the angel of Revelation eighteen descended at the 1888 General Conference with the messages of A. T. Jones and E. J. Waggoner. When she was at the Conference she was so overwhelmed with the rebellion that she decided to pack up her things and leave, but an angel told her that she must stay and record the history, for it was a repetition of the rebellion of Korah. Why did the angel want it recorded, if it wasn’t for a testimony in the latter days? If it is a testimony for the latter days, what else could it mean; other than the Laodicean Seventh-day Adventist church will walk in the footsteps of the Sanhedrin during the Sunday law crisis, and particularly the history that leads up to it.

Mushiki White yigisha mu buryo butaziguye ko marayika uvugwa mu Byahishuwe 18 yamanutse mu Nama Nkuru yo mu 1888 azanye ubutumwa bwa A. T. Jones na E. J. Waggoner. Igihe yari muri iyo Nama, yaremerewe cyane n’ubugome bwo kwigomeka ku buryo yafashe icyemezo cyo gupakira ibintu bye akagenda, ariko marayika amubwira ko agomba kuguma aho no kwandika amateka y’ibyabaye, kuko byari ugusubirwamo kw’ubwigomeke bwa Kora. Kuki marayika yashakaga ko byandikwa, niba bitari kugira ngo bibe ubuhamya mu minsi y’imperuka? Niba ari ubuhamya bwo mu minsi y’imperuka, ni iki kindi byasobanura, kitari uko itorero ry’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya rizakandagira mu kirenge cy’Urukiko rw’Ikirenga rw’Abayahudi mu gihe cy’ingorane z’itegeko ryo ku Cyumweru, kandi by’umwihariko amateka ayiganisha ho?

The message of Jones and Waggoner was represented as the “message of justification by faith, in verity,” the “Laodicean message,” the “message of Christ’s righteousness” and the “third angel’s message.” The rebels resisted the message, and also rejected the guidance of the Spirit of Prophecy and the chosen messengers of the meeting. Sister White also teaches that when the great buildings of New York City are brought down, by a touch of God’s power, then Revelation 18:1–3, will be fulfilled. Since 9/11 the leadership of the Laodicean Seventh-day Adventist church has been repeating the rebellion of Korah, the rebellion of the 25 ancient men, the rebellion of the leadership in 1888 and the rebellion of the Sanhedrin at the time leading up to the cross. Those 25 men, are a symbol representing a counterfeit Levitical priesthood.

Ubutumwa bwa Jones na Waggoner bwagaragajwe nk’“ubutumwa bwo gutsindishirizwa kubwo kwizera, mu kuri koko,” “ubutumwa bw’i Laodikiya,” “ubutumwa bw’ubugororotsi bwa Kristo” n’“ubutumwa bw’umumarayika wa gatatu.” Abigometse banze ubwo butumwa, kandi bananga n’ubuyobozi bwa Mwuka w’Ubuhanuzi hamwe n’intumwa zatoranyijwe z’iyo nama. Mushiki wa White yigisha kandi ko igihe inyubako ndende z’Umujyi wa New York zizagushwa hasi n’ikorwa ry’imbaraga z’Imana, ari bwo Ibyahishuwe 18:1–3 bizasohora. Uhereye kuri 9/11, ubuyobozi bw’itorero ry’Abadivantisiti b’Umunsi wa Karindwi ry’i Laodikiya bwakomeje gusubiramo ubugome bwa Kora, ubugome bw’abagabo 25 ba kera, ubugome bw’ubuyobozi bwo mu 1888 n’ubugome bw’Urukiko rw’Ikirenga rw’Abayahudi mu gihe cyabanzirizaga umusaraba. Abo bagabo 25 ni ikimenyetso gishushanya ubutambyi bw’Abalewi bw’impimbano.

A Levite was to 25 years old when he began to serve.

Umulewi yagombaga kuba afite imyaka 25 igihe yatangiraga gukora umurimo.

> And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 8:23–26.

> Uwiteka abwira Mose ati: Ibi ni ibyerekeye Abalewi: uhereye ku myaka makumyabiri n’itanu kuzamura bazinjire gukora umurimo wo mu ihema ry’ibonaniro; ariko bageze ku myaka mirongo itanu bareke uwo murimo, kandi be kongera kuwukora ukundi; ahubwo bazajye bafatanya na bene wabo mu ihema ry’ibonaniro, barinde ibyo bashinzwe, ariko ntibazakore uwo murimo. Uko ni ko uzagirira Abalewi ku byerekeye ibyo bashinzwe. Kubara 8:23–26.

A Levite begins his service at age twenty-five and serves for twenty-five years, until he is fifty. The Messenger of the Covenant in Malachi three, is purging and also cleansing the Levites at the Sunday law, as He did on October 22, 1844.

Umulewi atangira umurimo we afite imyaka makumyabiri n’itanu, kandi agakora imyaka makumyabiri n’itanu, kugeza ageze ku myaka mirongo itanu. Intumwa y’Isezerano ivugwa muri Malaki 3, irimo kweza no guhumanura Abalewi mu gihe cy’itegeko ryo ku Cyumweru, nk’uko yabigenje ku wa 22 Ukwakira 1844.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> Dore, nzohereza intumwa yanjye, kandi izantegurira inzira imbere yanjye; maze Umwami mushaka azaza gitunguranye mu rusengero rwe, ari we ntumwa y’isezerano, uwo mwishimiramo: dore, araje, ni ko Uwiteka Nyiringabo avuga.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Ariko ni nde uzabasha kwihanganira umunsi wo kuza kwe? Kandi ni nde uzahagarara igihe azaba yiyeretse? Kuko ameze nk’umuriro w’utunganya ibyuma, kandi nk’isabune y’abameshi b’imyenda. Kandi azicara nk’utunganya kandi usukura ifeza; kandi azasukura bene Lewi, akabatunganya nk’izahabu n’ifeza, kugira ngo bazanire Uwiteka igitambo gikorewe mu gukiranuka. Ni bwo igitambo cya Yuda n’icy’i Yerusalemu kizashimisha Uwiteka, nk’uko byari bimeze mu minsi ya kera no mu myaka ya mbere. Malaki 3:1–4.

The number “25” as a symbol, represents not only a faithful Levite, but a counterfeit Levite. “25” as a symbol is therefore identifying the separation of two classes of worshippers, whether they be wise and foolish virgins, sheep and goats, wheat and tares. The number twenty-five is a symbol of not only a Levite, but just as importantly it is a symbol of the separation (purging) of the Levites. That separation is at the Sunday law, and it is a primary subject of God’s prophetic Word. It is fitting that Matthew chapter twenty-five, is simply a continuation of Jesus’ prophecy of the end of the world in Matthew twenty-four.

Umubare “25” nk’ikimenyetso, ntugaragaza gusa Umulevi w’umwizerwa, ahubwo unagaragaza Umulevi w’ibinyoma. “25” nk’ikimenyetso rero ugaragaza itandukanywa ry’amatsinda abiri y’abaramya, yaba abakobwa b’inkumi b’abanyabwenge n’abapfu, intama n’ihene, ingano n’urumamfu. Umubare makumyabiri na gatanu ni ikimenyetso kitagaragaza gusa Umulevi, ahubwo kandi nk’ikintu gifite akamaro kangana ni ikimenyetso cy’itandukanywa (itunganywa) ry’Abalewi. Iryo tandukanywa riba ku itegeko ryo ku Cyumweru, kandi ni imwe mu nsanganyamatsiko z’ibanze z’Ijambo ry’ubuhanuzi ry’Imana. Birakwiriye ko Matayo igice cya makumyabiri na gatanu, ari ugukomeza gusa ubuhanuzi bwa Yesu bw’imperuka y’isi buri muri Matayo makumyabiri na kane.

> And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:1, 2.

> Yesu arasohoka ava mu rusengero; abigishwa be baramwegera kugira ngo bamwereke inyubako z’urusengero. Yesu arababwira ati: Mbese ntimubona ibi byose? Ni ukuri ndababwira nti: hano ntihazasigara ibuye na rimwe rigeretse ku rindi ritazasenywa. Matayo 24:1, 2.

When Jesus departed the temple, He never returned again. In the final verses of chapter twenty-three, Jesus had pronounced judgment upon the Sanhedrin, and the judgment is expressed as “eight,” woes, thus counterfeiting the eight souls upon the ark, the eighth day of circumcision, the eighth day of resurrection, the eight generations of Abraham 430 years and on. The counterfeit number “eight,” aligns with the counterfeit Levite.

Igihe Yesu yavaga mu rusengero, ntiyigeze asubirayo ukundi. Mu mirongo ya nyuma y’igice cya makumyabiri na gatatu, Yesu yari yatangaje urubanza ku Nama Nkuru y’Abayahudi, kandi urwo rubanza rugaragazwa nk’“umunani” w’imivumo, bityo rukigana mu buryo bw’impimbano roho umunani zari mu nkuge, umunsi wa munani wo gukebwa, umunsi wa munani w’umuzuko, ibisekuru umunani bya Aburahamu mu myaka 430 n’ibindi. Umubare “umunani” w’impimbano, uhuza n’Umulevi w’impimbano.

> Verily I say unto you, All these things shall come upon this generation.

> Ni ukuri ndababwira, ibyo byose bizagera kuri iki gisekuru.

> O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.

> Ye Yerusalemu, Yerusalemu, wica abahanuzi, kandi ugatera amabuye abatumwe kuri wowe, ni kangahe nashatse guteranyiriza hamwe abana bawe, nk’uko inkoko y’ingore ikoraniriza imishwi yayo munsi y’amababa yayo, ariko ntimwabishatse! Dore, inzu yanyu musigiwe ari umusaka.

> For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Matthew 23:36–39.

> Kuko ndababwira yuko mutazongera kumbona, uhereye none, kugeza igihe muzavugira muti: Hahirwa uza mu izina ry’Umwami. Matayo 23:36–39.

Matthew chapter twenty-two concludes with an illustration of the binding of the wicked into bundles, and concludes with the final interaction between Christ and the quibbling Jews. Then in chapter 24 He leaves the temple for the last time, ceasing His labors for ancient Israel. The chapter ends where it began, with the pronouncement that their house was left unto them empty, and what He called His Father’s house when He first cleansed the temple was now the empty Jewish house.

Matayo igice cya makumyabiri na kabiri kirangira gifite urugero rw’uguhambirira abanyabyaha mu mifungo, kandi kigasoza n’ikiganiro cya nyuma hagati ya Kristo n’Abayahudi bajyaga impaka. Hanyuma mu gice cya 24 ava mu rusengero ubwa nyuma, ahagarika umurimo we ku Isirayeli ya kera. Icyo gice kirangirira aho cyatangiriye, no gutangaza ko inzu yabo yasigariwe ari nyakamwe; kandi icyo yise inzu ya Se igihe yabanje kweza urusengero, ubu cyari kimaze kuba inzu y’Abayahudi iri nyakamwe.

In chapter 24, Jesus is going to answer questions about the temple, and its approaching destruction. The destruction was to take place in that very generation, which was a generation of vipers. He left that temple never to return, so the predictions he sets forth are addressing spiritual not literal Israel. When Christ leaves the temple which is the Laodicean Seventh-day Adventist church as He did with ancient Israel; simultaneously, the human temple of the one hundred and forty-four thousand will be joined to the Divine temple for eternity. When Jesus left the temple of ancient Israel, He divorced His former covenant people for eternity.

Mu gice cya 24, Yesu agiye gusubiza ibibazo byerekeye urusengero n’irimbuka rwarwo rwari rwegereje. Iryo rimbuka ryagombaga kuba muri icyo gisekuru nyine, ari cyo gisekuru cy’inzoka z’impiri. Yavuye muri urwo rusengero atazigera arugarukamo ukundi, bityo ibyo ahanura aha byerekeye Isirayeli yo mu mwuka, si Isirayeli yo ku mubiri. Igihe Kristo ava mu rusengero ari rwo torero rya Lawodikiya ry’Abadiventisti b’Umunsi wa Karindwi nk’uko yabigenje kuri Isirayeli ya kera, muri uwo mwanya nyine urusengero rw’umuntu rw’abihumbi ijana na mirongo ine na bine ruzahuzwa n’Urusengero rw’Imana iteka ryose. Igihe Yesu yavaga mu rusengero rwa Isirayeli ya kera, yatanye n’abantu b’isezerano rye rya mbere iteka ryose.

Chapter eleven through to chapter twenty-two of Matthew is the omega to the line of chapter eleven to twenty-two in the book of Genesis. When the line begins in Genesis eleven, it also marks the beginning of Babel and Babel’s covenant of death, which reaches its omega fulfillment in Revelation chapter seventeen, verse eleven, the verse that is the dead center of the verses that make up chapter eleven through twenty-two. The middle of chapters eleven to twenty-two in Genesis, Matthew and Revelation each emphasize the ensign or its counterfeit ensign. In Genesis it was circumcision, in Matthew it was Peter and the Rock which Christ would build his church upon, and in Revelation it was the counterfeit beast that was and is and shall ascend, who is the eight, that is of the seven, and who is then married to the dragon.

Igice cya cumi na rimwe kugeza ku cya makumyabiri na bibiri cya Matayo ni omega y’umurongo w’igice cya cumi na rimwe kugeza ku cya makumyabiri na bibiri mu gitabo cy’Itangiriro. Igihe uwo murongo utangirira mu Itangiriro igice cya cumi na rimwe, ni na bwo kandi harangwa intangiriro ya Babeli n’isezerano ry’urupfu rya Babeli, rigera ku isohozwa ryaryo rya omega mu Byahishuwe igice cya cumi na karindwi, umurongo wa cumi na rimwe, ari wo murongo uri rwagati rwose mu mirongo igize igice cya cumi na rimwe kugeza ku cya makumyabiri na bibiri. Hagati mu bice bya cumi na rimwe kugeza ku cya makumyabiri na bibiri mu Itangiriro, muri Matayo no mu Byahishuwe, buri kimwe gishyira imbaraga ku kimenyetso cyangwa ku kimenyetso cyacyo cy’impimbano. Mu Itangiriro cyari ugukebwa, muri Matayo cyari Petero n’Ibuye Kristo yari kubakaho itorero rye, naho mu Byahishuwe cyari ya nyamaswa y’impimbano yari iriho, kandi iriho, kandi izazamuka, ari yo ya munani, ikaba ikomoka kuri za ndwi, kandi ikaza guherako ishyingiranwa n’ikiyoka.

Eleven and twenty-two are symbols that identify the combination of Divinity with humanity, which is the very issue represented by Christ writing His law upon our hearts and minds. 11 and 22 are symbols of the covenant of the one hundred and forty-four thousand. In Matthew, chapter twenty-three the false priesthood received eight woes, at the same point in time, the true priesthood is anointed. The priests were consecrated for seven days, and on the eighth day they began to serve.

Cumi n’umubiri na kabiri ni ibimenyetso biranga ukwihuza kw’Ubumana n’ubumuntu, ari na byo koko byerekanywa na Kristo yandika amategeko Ye ku mitima no mu ntekerezo byacu. 11 na 22 ni ibimenyetso by’isezerano ry’abihumbi ijana na mirongo ine na bane. Muri Matayo, igice cya makumyabiri na gatatu, ubutambyi bw’ibinyoma bwahawe imivumo umunani; muri iyo ngingo nyine y’igihe, ubutambyi nyakuri bwasizwe amavuta. Abatambyi bejejwe iminsi irindwi, maze ku munsi wa munani batangira umurimo.

It is not an accident that the seven days of consecration of the priests that led to their service beginning on the eighth day begins in Numbers chapter eight and verse one, for “81” is a symbol of the priests.

Si impanuka ko iminsi irindwi yo kweza abatambyi, yabagejeje ku gutangira umurimo wabo ku munsi wa munani, itangirira mu gitabo cyo Kubara igice cya munani umurongo wa mbere, kuko “81” ari ikimenyetso cy’abatambyi.

> And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. …

> Uwiteka abwira Mose ati: “Jyana Aroni n’abahungu be bari kumwe na we, n’imyambaro, n’amavuta yo gusīga, n’ikimasa cy’igitambo cy’icyaha, n’amasekurume y’intama abiri, n’igitebo cy’imigati idasembuwe; kandi uteranyirize hamwe iteraniro ryose ku muryango w’ihema ry’ibonaniro.” Mose akora nk’uko Uwiteka yamutegetse; iteraniro rikoranirizwa ku muryango w’ihema ry’ibonaniro. Mose abwira iteraniro ati: “Iki ni cyo Uwiteka yategetse ko gikorwa.” …

> And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. … And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. … And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.

> Kandi ntimuzasohoke ku rugi rw’Ihema ry’Iteraniro mu minsi irindwi, kugeza iminsi yo kwezwa kwanyu ishize; kuko azabamaza iminsi irindwi. Ibyo yakoze uyu munsi, ni ko Uwiteka yategetse ko bikorwa, kugira ngo abakorerwe impongano. Nuko muzagume ku rugi rw’Ihema ry’Iteraniro ku manywa na nijoro iminsi irindwi, mwubahirize ibyo Uwiteka yabategetse, kugira ngo mutapfa; kuko ari ko nategetswe. Nuko Aroni n’abahungu be bakora byose Uwiteka yategetse abinyujije kuri Mose. Maze ku munsi wa munani, Mose ahamagara Aroni n’abahungu be n’abakuru ba Isirayeli; maze abwira Aroni ati: “Ifatire inyana y’ikimasa cyo gutambaho igitambo cy’icyaha, n’isekurume y’intama yo gutambaho igitambo cyoswa rwose, byombi bitagira inenge, ubihereze imbere y’Uwiteka.” … Mose ati: “Icyo ni cyo Uwiteka yategetse ko mukora; kandi ubwiza bw’Uwiteka burabonekerwa.” … Aroni arambura ukuboko kwe yerekeye abantu, arabaha umugisha, amanuka avuye gutamba igitambo cy’icyaha n’igitambo cyoswa rwose n’ibitambo by’amahoro. Mose na Aroni binjira mu Ihema ry’Iteraniro, basohokamo, baha abantu umugisha; kandi ubwiza bw’Uwiteka bubonekera abantu bose. Nuko umuriro uturuka imbere y’Uwiteka utwika ku gicaniro igitambo cyoswa rwose n’ibinure; abantu bose babibonye basakuza cyane, bikubita hasi bubamye. Abalewi 8:1–5, 33–36; 9:1, 2, 6, 22–24.

Chapter twenty-three is identifying the counterfeit Levites who are revealed at the time the genuine Levites are sealed. Chapter twenty-two of Matthew concludes with no man ever asking Jesus any more questions, then chapter twenty-three he sets forth the eight woes, identifying the Sanhedrin’s probation was closed, and that the executive judgment was then to begin. In chapter twenty-four, He identifies the temple as the Jews house. It is important to see the sequence in the chapters.

Igice cya makumyabiri na gatatu kigaragaza Abalewi b’impimbano bahishurwa mu gihe Abalewi b’ukuri bashyirwaho ikimenyetso. Igice cya makumyabiri na kabiri cya Matayo kirangirana no kuba nta muntu ukongera kubaza Yesu ibibazo, hanyuma mu gice cya makumyabiri na gatatu agashyira ahagaragara imivumo umunani, akagaragaza ko igihe cy’igeragezwa cy’Urukiko Rukuru rw’Abayahudi (Sanhedrin) cyari kirangiye, kandi ko urubanza nyubahirizategeko rwagombaga gutangira icyo gihe. Mu gice cya makumyabiri na kane, agaragaza urusengero ko ari inzu y’Abayahudi. Ni iby’ingenzi kubona uko ibice bikurikirana.

Chapters eleven to twenty-two of Matthew, is identifying the finishing of the sealing of the one hundred and forty-four thousand in the context of God’s covenant with a chosen people. Palmoni’s symbolism of the alpha chapter eleven, and His symbolism of the omega chapter twenty-two, add to the story within the chapters.

Imitwe ya cumi na rimwe kugeza ku ya makumyabiri n’ibiri y’igitabo cya Matayo, igaragaza kurangizwa kw’ishyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine, mu rwego rw’isezerano ry’Imana n’ubwoko bwatoranyijwe. Ikimenyetso cya Palmoni cyo muri alpha, ari yo mutwe wa cumi na rimwe, n’ikimenyetso cye cyo muri omega, ari yo mutwe wa makumyabiri n’ibiri, byongera ku nkuru ikubiye muri iyo mitwe.

Chapter twenty-three is the atonement, the combining of the Divine with the human as represented by the number twenty-three. But the chapter is telling of the executive judgment of the tares, the counterfeit priesthood, the counterfeit Levites. Every priest was a Levite, but not every Levite was a priest. Within the descendants of Levi, only the bloodline of Aaron, qualified for priesthood. The Bible identifies that the Levites would begin to serve at age twenty-five, but the sons of Kohath would serve at age 30.

Igice cya makumyabiri na gatatu ni impongano, ukuhuzwa kw’Iby’Imana n’ubumuntu nk’uko bigaragazwa n’umubare wa makumyabiri na gatatu. Ariko iki gice kivuga iby’urubanza nyubahirizategeko ku byatsi bibi, ku butambyi bw’ibihimbano, no ku Balevi b’ibihimbano. Buri mutambyi yari Umulevi, ariko si buri Mulevi wari umutambyi. Mu rubyaro rwa Levi, umurongo w’amaraso wa Aroni gusa ni wo wari wemerewe ubutambyi. Bibiliya igaragaza ko Abalevi batangiraga gukora umurimo ku myaka makumyabiri n’itanu, ariko abahungu ba Kohati bo bagakorera umurimo ku myaka mirongo itatu.

> And the Lord spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4:1–3.

> Kandi Uwiteka abwira Mose na Aroni ati: “Mubare bene Kohati bo mu bana ba Levi, mukurikije imiryango yabo n’amazu ya ba sekuruza babo, uhereye ku bafite imyaka mirongo itatu kuzamura kugeza ku bafite imyaka mirongo itanu, bose binjira mu murimo wo gukora umurimo mu Ihema ry’Iteraniro.” Kubara 4:1–3.

The number “30” represents the priests that were in the bloodline of Kohath, who was the son of Levi, and Kohath’s son was Amram, who was the father of Aaron. Levi means “attached or joined to God.” Kohath means “assembled around His presence.” Amram means “exalted people,” and Aaron means “light bearer or exalted mediator.” Together, they trace a movement from the Red Sea to Sinai, thus typifying the covenant between God and the one hundred and forty-four thousand, who are the human temple that joins with the divine temple, when Christ stretches forth His hand a second time to gather His remnant people into His sanctuary, where He then lifts them up and exalts them as they are illuminated with the Heavenly High Priest, as He illuminated Shadrach, Meshach and Abednego.

Umubare “30” ugereranya abatambyi bo mu rubyaro rwa Kohati, wari mwene Levi, kandi umuhungu wa Kohati yari Amuramu, se wa Aroni. Levi bisobanura “gufatanywa cyangwa kwifatanya n’Imana.” Kohati bisobanura “gukoranirizwa hamwe hafi y’ukubaho Kwayo.” Amuramu bisobanura “abantu bashyizwe hejuru,” kandi Aroni bisobanura “utwara umucyo cyangwa umuhuza washyizwe hejuru.” Bafatanije, bagaragaza urugendo ruva ku Nyanja Itukura rugana i Sinayi, bityo bakaba ikigereranyo cy’isezerano riri hagati y’Imana n’abihumbi ijana na mirongo ine na bine, ari bo rusengero rwa kimuntu rwifatanya n’urusengero rw’ubumana, igihe Kristo arambuye ukuboko Kwe ubwa kabiri kugira ngo akoranye abasigaye bo mu bwoko Bwe abinjize ahera He, aho hanyuma abashyira hejuru kandi akabashyira mu cyubahiro uko bamurikiwe n’Umutambyi Mukuru wo mu Ijuru, nk’uko yamurikiye Saduraka, Meshaki na Abedenego.

The number “30” represents a period for preparation for the priests and 25, as the age of the Levites, is to be applied to 30, line upon line, for every priest was a Levite, but not every Levite was a priest. Thirty represents the period of preparation which began in 1989, at the time of the end, and it ends at the Sunday law in the United States. The number twenty-five as a symbol of Levites, is also the symbol of separation between two classes, and in relation to the priests it identifies a separation. Twenty-five marks the separation of the Levites and counterfeit Levites at the Sunday law, and in the context of the genuine priests and the genuine Levites it also creates a distinction, howbeit, not a negative separation, as with the counterfeit Levites.

Umubare “30” ugereranya igihe cyo gutegurira abatambyi, kandi 25, nk’imyaka y’Abalewi, igomba gushyirwa kuri 30, umurongo ku wundi murongo, kuko buri mutambyi wese yari Umulewi, ariko si buri Mulewi wese wari umutambyi. Mirongo itatu igereranya igihe cyo gutegura cyatangiye mu 1989, mu gihe cy’imperuka, kandi kirangirira ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika. Umubare makumyabiri na gatanu, nk’ikimenyetso cy’Abalewi, ni na wo kandi ikimenyetso cyo gutandukanya amatsinda abiri, kandi mu isano yawo n’abatambyi ugaragaza ugutandukana. Makumyabiri na gatanu agaragaza ugutandukana kw’Abalewi n’Abalewi b’ibinyoma ku itegeko ryo ku Cyumweru, kandi mu rwego rw’abatambyi nyakuri n’Abalewi nyakuri na bwo arema itandukaniro, nyamara si ugutandukana kubi, nk’uko bimeze ku Balewi b’ibinyoma.

Kohath was one of the three main branches of the Levites (along with Gershon and Merari). The priestly line came specifically through Kohath’s descendant Aaron. Aaron is the fourth-generational descendant of Levi, and the priestly privilege was restricted to his male descendants within this Kohathite branch. The Kohathites as a whole (all descendants of Kohath) had the honor of carrying the most sacred items, but only Aaron’s line could actually perform the priestly functions at the altar and in the sanctuary. Aaron represents the same fourth generation as Joel’s “old men,” or the “ancient men” in Ezekiel chapter eight, who bow to the sun.

Kohati yari umwe mu mashami atatu y’ingenzi y’Abalewi (hamwe na Gerushoni na Merari). Umurongo w’ubutambyi wanyuze by’umwihariko kuri Aroni, ukomoka kuri Kohati. Aroni ni uwo mu gisekuru cya kane ukomoka kuri Lewi, kandi uburenganzira bw’ubutambyi bwari bwaragenewe gusa urubyaro rwe rw’abagabo muri iri shami ry’Abakohati. Abakohati muri rusange (ni ukuvuga abakomoka bose kuri Kohati) bari bafite icyubahiro cyo kwikorera ibintu byera cyane kurusha ibindi, ariko umurongo wa Aroni wonyine ni wo washoboraga koko gusohoza imirimo y’ubutambyi ku gicaniro no Ahera. Aroni ahagarariye icyo gisekuru cya kane kimwe n’“abasaza” bo muri Yoweli, cyangwa “abasaza ba kera” bo mu gice cya munani cya Ezekiyeli, bunamira izuba.

The system of 24 rotating courses (divisions) for the priests (and similarly for non-priestly Levites in supporting roles like musicians and gatekeepers) was established by King David. David organized the descendants of Aaron into 24 courses (divisions) to serve in rotation (1 Chronicles 24:1–19). David, with help from priests Zadok (from Eleazar’s line) and Ahimelech (from Ithamar’s line), divided them into 24 groups (16 from Eleazar’s larger family, 8 from Ithamar’s). Lots were cast to determine the order of service.

Sisitemu y’amatsinda 24 asimburana mu murimo w’abatambyi (kandi mu buryo nk’ubwo ku Balevi batari abatambyi bari mu mirimo y’ubufasha nk’abaririmbyi n’abarinzi b’amarembo) yashyizweho n’Umwami Dawidi. Dawidi yateguye abakomoka kuri Aroni mu matsinda 24 kugira ngo bakore umurimo basimburana (1 Ngoma 24:1–19). Dawidi, afatanyije n’abatambyi Sadoki (wo mu muryango wa Eleyazari) na Ahimeleki (wo mu muryango wa Itamari), yabagabanyijemo amatsinda 24 (16 yo mu muryango munini wa Eleyazari, na 8 yo mu wa Itamari). Bafindishije ubufindo kugira ngo hamenyekane uko bazakurikirana mu murimo.

Each course served for one week (from Sabbath to Sabbath), twice a year, plus all courses served together during the major festivals (Passover, Pentecost, Tabernacles). David similarly organized non-priestly Levites into 24 courses for music, gatekeeping, etc. (1 Chronicles 23–26). This system was implemented under Solomon (2 Chronicles 8:14) and continued through the Second Temple period. Zechariah, father of John the Baptist, was in the course of Abijah—Luke 1:5; 1 Chronicles 24:10. The order of the 24 courses of priests was selected by lot, and Zechariah was in the course of Abijah, who out of the twenty-four courses, represented the “eighth” course. Zechariah means “God remembers,” and his father’s name Abijah means “God is my father.”

Buri cyiciro cyakoraga icyumweru kimwe (kuva ku Isabato kugeza ku yindi Sabato), kabiri mu mwaka, kandi n’andi matsinda yose agakoranira hamwe mu minsi mikuru ikomeye (Pasika, Pentekote, Ingando). Mu buryo nk’ubwo, Dawidi yanateguye Abalewi batari abatambyi mu byiciro 24 byo kuririmba, kurinda amarembo, n’ibindi (1 Ngoma 23–26). Ubu buryo bwashyizwe mu bikorwa ku ngoma ya Salomo (2 Ngoma 8:14) kandi bukomeza no mu gihe cy’Urusengero rwa Kabiri. Zakariya, se wa Yohana Umubatiza, yari mu cyiciro cya Abiya—Luka 1:5; 1 Ngoma 24:10. Uko gukurikirana kw’ibyiciro 24 by’abatambyi kwatoranyijwe hakoreshejwe ubufindo, kandi Zakariya yari mu cyiciro cya Abiya, we wari uhagarariye icyiciro “cya munani” muri ibyo byiciro makumyabiri na bine. Zakariya bisobanura ngo “Imana iribuka,” kandi izina rya se, Abiya, risobanura ngo “Imana ni Data.”

The heavenly Father remembered His promise to raise up a messenger who would prepare the way for the Messiah. But Zechariah also aligns with the Sunday law, for it is there that the Sabbath, the day men were to always remember—becomes the final test. Zechariah represents a priest, of the course of Abijah, which is the “eighth” course. Zechariah disbelieves the message of the angel and is made dumb, until the birth of his son John. When John is born Zechariah enters into the discussion about the name of John, and he then speaks. The prophetic speaking of the latter days is when the United States speaks as a dragon.

Data wo mu ijuru yibutse isezerano Rye ryo kuzahagurutsa intumwa yagombaga gutegura inzira ya Mesiya. Ariko kandi Zekariya ahuzwa n’itegeko ryo ku Cyumweru, kuko ari ho Isabato, umunsi abantu bagombaga guhora bibuka, ihinduka ikigeragezo cya nyuma. Zekariya ahagarariye umutambyi wo mu itsinda rya Abiya, ari ryo tsinda rya “munani”. Zekariya ntiyizeye ubutumwa bwa marayika, maze ahindurwa ikiragi kugeza ku ivuka ry’umuhungu we Yohana. Yohana amaze kuvuka, Zekariya yinjira mu mpaka zerekeye izina rya Yohana, maze aherako aravuga. Uku kuvuga k’ubuhanuzi ko mu minsi y’imperuka ni igihe Leta Zunze Ubumwe z’Amerika zivuga nk’ikiyoka.

> And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.

> Nuko ku munsi wa munani baza gukeba uwo mwana; maze bashaka kumwita Zakariya, bitiriye izina rya se. Ariko nyina arabasubiza ati Oya; ahubwo azitwa Yohana. Baramubwira bati Nta n’umwe mu muryango wawe witwa iryo zina. Nuko baca amarenga kuri se, ngo amenyeshe uko ashaka ko yitwa. Asaba akabaho ko kwandikaho, arandika ati Izina rye ni Yohana. Bose baratangara. Muri ako kanya umunwa we urakinguka, n’ururimi rwe rurabohoka, aravuga, asingiza Imana. Luka 1:59–64.

John the Baptist is of the eighth course of Abijah, as was his father. At John’s circumcision, on the eighth day his name is changed. John the Baptist represents those who are priests, of the fourth generation, who are in a covenant relation with God, who changes their name (from Laodicea unto Philadelphia), seals them with the sign of the covenant, when the United States speaks as a dragon.

Yohana Umubatiza ni uwo mu mutambagiro wa munani wa Abiya, nk’uko na se yari ari bwo. Mu gihe cyo gukebwa kwa Yohana, ku munsi wa munani izina rye rirahindurwa. Yohana Umubatiza ahagarariye abari abatambyi, bo mu gisekuru cya kane, bari mu isano y’isezerano n’Imana, ibahindurira izina ryabo (ibakuye i Lawodikiya ibajyana i Filadelifiya), ikabashyiraho ikimenyetso cy’isezerano, igihe Leta Zunze Ubumwe z’Amerika zivuga nk’ikiyoka.

We are the temple of God. The prophetic lines which address the temple are speaking to men and women as individuals, and also corporately, for God’s church is also a temple. And of course there is a heavenly temple, and it is Christ who builds the temple of the Lord. It is He who lays the foundation and places the capstone upon the temple. In terms of the number “25” being a symbol, 25 represents the Levites, who are purged (separated) from counterfeit Levites in Malachi chapter three, and who are also purified in the same passage. In Ezekiel chapter 40 to 48 a symbolic temple is described with great detail. The water of life comes out of that temple and fills the earth.

Turi urusengero rw’Imana. Imirongo y’ubuhanuzi ivuga ku rusengero ibwira abagabo n’abagore ku giti cyabo, kandi ikabwira n’itorero muri rusange, kuko Itorero ry’Imana na ryo ari urusengero. Kandi by’ukuri hariho n’urusengero rwo mu ijuru, kandi ni Kristo wubaka urusengero rw’Uwiteka. Ni We urushyiraho urufatiro kandi agashyira ibuye risoza ku rusengero. Ku byerekeye umubare “25” nk’ikimenyetso, 25 ishushanya Abalewi, bejejweho (batandukanijwe) n’Abalewi b’ibinyoma muri Malaki igice cya gatatu, kandi na none bagatunganywa muri uwo murongo nyine. Muri Ezekiyeli igice cya 40 kugeza ku cya 48, hasobanuwe urusengero rw’ikigereranyo mu buryo burambuye cyane. Amazi y’ubugingo asohoka muri urwo rusengero kandi akuzura isi.

> “Wonderful is the work which God designs to accomplish through His servants, that His name may be glorified. God made Joseph a fountain of life to the Egyptian nation. Through Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances were as object lessons; they illustrated to the people the spiritual blessings offered them through connection with the God whom Joseph and Daniel worshiped. So through His people today God desires to bring blessings to the world. Every worker in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life. Christ came as the Great Physician to heal the wounds that sin has made in the human family; and His Spirit, working through His servants, imparts to sin-sick, suffering human beings a mighty healing power that is efficacious for the body and the soul. ‘In that day,’ says the Scriptures, ‘there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.’ Zechariah 13:1. The waters of this fountain contain medicinal properties that will heal both physical and spiritual infirmities.

> “Igitangaje ni umurimo Imana igamije gukoresha abagaragu bayo, kugira ngo izina ryayo rihimbazwe. Imana yagize Yosefu isoko y’ubugingo ku ishyanga rya Egiputa. Binyuze kuri Yosefu, ubugingo bw’abo bantu bose bwararinzwe. Kandi binyuze kuri Daniyeli Imana yakijije ubugingo bw’abanyabwenge bose b’i Babuloni. Kandi ubwo bumikizo bwari nk’amasomo agaragarira amaso; bwerekaga abo bantu imigisha y’umwuka bahabwaga binyuze ku kugirana isano n’Imana Yosefu na Daniyeli basengaga. Ni ko no muri iki gihe, Imana yifuza kuzana imigisha ku isi binyuze mu bwoko bwayo. Umukozi wese ufite Kristo mu mutima we, umuntu wese uzagaragaza urukundo rwe ku isi, ni umukozi ukorana n’Imana ku bw’umugisha w’ikiremwamuntu. Uko yakira ku Mukiza ubuntu bwo guha abandi, ni ko mu mibereho ye yose havubuka umugezi w’ubugingo bw’umwuka. Kristo yaje ari Umuvuzi Mukuru kugira ngo akize ibikomere icyaha cyateye umuryango wa kimuntu; kandi Umwuka we, ukorera mu bagaragu be, uha abantu bababajwe kandi barwaye icyaha imbaraga ikomeye yo gukiza, ifite ubushobozi bwo kuvura umubiri n’ubugingo. “Muri uwo munsi,” ni ko Ibyanditswe bivuga, “hazabaho isoko rizakingurirwa inzu ya Dawidi n’abatuye i Yerusalemu ku bw’icyaha no ku bw’umwanda.” Zekariya 13:1. Amazi y’iri soko arimo ububasha bwo gukiza buzavura indwara z’umubiri n’iz’umwuka.”

> “From this fountain flows the mighty river seen in Ezekiel’s vision. ‘These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live…. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.

> “Muri iri sōko havamo uruzi rukomeye rwabonetse mu iyerekwa rya Ezekiyeli. ‘Aya mazi asohokera yerekeza mu gihugu cy’iburasirazuba, akamanuka ajya mu butayu, kandi akinjira mu nyanja; namara kugera mu nyanja, amazi azakira. Kandi bizaba, ko ikintu cyose gifite ubugingo, kigenda aho inzuzi zose zizagera hose, kizabaho…. Kandi ku ruzi, ku nkombe zarwo, hakuno no hakurya, hazamera ibiti byose by’ifunguro, amababi yabyo ntazuma, kandi imbuto zabyo ntizizarangira: bizera imbuto nshya uko ukwezi gutashye, kuko amazi yabyo asohokera ahera mu buturo bwera: kandi imbuto zabyo zizaba iz’ifunguro, n’amababi yabyo azaba ay’umuti.’ Ezekiyeli 47:8–12.” Testimonies, igitabo cya 6, 227.

Ezekiel’s temple is prophetic symbolism of the highest nature, and John was commanded in Revelation chapter eleven, to measure the temple, but to leave off the courtyard. When we do that very thing to Ezekiel’s temple, we find that the two most prominent numbers within the temple dimensions represent the priesthood. 50 cubits is the most prominent number, and it is repeated 11 times as the overall length of each gate complex (Ezekiel 40:15, 21, 25, 29, 33, 36, etc.). 50 is also used for certain wall and chamber lengths (42:7–8). It defines the full gate passageway from outer to inner threshold.

Urusengero rwa Ezekiyeli ni ikimenyetso cy’ubuhanuzi cyo ku rwego rwo hejuru cyane, kandi Yohana yategetswe mu Byahishuwe igice cya cumi na rimwe gupima urusengero, ariko agasiga urugo rw’inyuma. Iyo dukoreye urusengero rwa Ezekiyeli icyo kintu nyine, dusanga imibare ibiri igaragara cyane mu bipimo by’urwo rusengero ihagarariye ubutambyi. Imikono 50 ni yo mibare igaragara cyane kurusha indi, kandi isubirwamo inshuro 11 nk’uburebure bwose bwa buri nyubako y’irembo (Ezekiyeli 40:15, 21, 25, 29, 33, 36, n’ibindi). 50 kandi ikoreshwa ku burebure bumwe na bumwe bw’inkuta n’ubw’ibyumba (42:7–8). Ni yo igaragaza inzira yose y’irembo, uhereye ku rugi rwo hanze ukageza ku rugi rw’imbere.

25 cubits is the clear second-most prominent. It is repeated 10 times as the breadth and width of the gate complexes (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Combined, 50 and 25 form the consistent 50 by 25 rectangular patterns for the six main gates. This 50 by 25 pairing dominates the architectural description of the gates leading into the inner areas. There is no other pair that repeats with such systematic frequency in the temple building itself.

Imikono 25 ni yo igaragara neza nk’ifite ubusumbane bwa kabiri mu kugarukwaho. Isubirwamo incuro 10 nk’ubugari n’ubuhagarike bw’inyubako z’amarembo (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Bishyizwe hamwe, 50 na 25 bikora imiterere ihoraho y’urukiramende rwa 50 kuri 25 ku marembo atandatu y’ingenzi. Uku guhuza kwa 50 kuri 25 ni ko kwiganje mu bisobanuro by’imyubakire y’amarembo yinjiza mu bice by’imbere. Nta yindi mibare ibiri isubirwamo kenshi mu buryo butunganijwe nk’ubu mu nyubako y’urusengero ubwayo.

Levites entered active service at 25 (Numbers 8:24: “from twenty and five years old and upward they shall go in to wait upon the service”). They served until 50 (Numbers 4:3, 39, 43; 8:25: “until fifty years old”). This gives exactly 25 years of active service (50 – 25 = 25).

Abalewi batangiraga umurimo ukomeye bafite imyaka 25 (Kubara 8:24: “uhereye ku w’imyaka makumyabiri n’itanu kuzamura bazinjire gukora umurimo w’ukubera mu Ihema ry’ibonaniro”). Bakoraga kugeza ku myaka 50 (Kubara 4:3, 39, 43; 8:25: “kugeza ku w’imyaka mirongo itanu”). Ibyo bitanga neza imyaka 25 y’umurimo ukomeye (50 – 25 = 25).

Thus, the 25-year span of Levitical service is directly reflected in the 25 by 50-cubit measurements that dominate the temple gates and structure—the very place where the Levites served. The primary dimensions of Ezekiel’s temple, that is the temple of the church triumphant and the one hundred and forty-four thousand are architecturally designed into the very temple where they were to serve; JUST as the forty-six chromosomes are built into the very temple where God’s people are to serve. Palmoni has placed His signature upon the individual human temple and the corporate body temple that is to be His bride.

Nuko rero, igihe cy’imyaka 25 cy’umurimo w’Abalewi kigaragarira neza mu bipimo bya mikono 25 kuri 50 byiganje ku marembo no ku nyubako y’urusengero ubwarwo—aho nyine Abalewi bakoreraga umurimo. Ibipimo by’ibanze by’urusengero rwa Ezekiyeli, ni ukuvuga urusengero rw’itorero ryanesheje n’abo ibihumbi ijana na mirongo ine na bine, byubatswemo mu buryo bw’inyubako muri urwo rusengero nyir’izina aho bagombaga gukorera; NK’UKO nyine kromozomu mirongo ine n’itandatu zubatswemo muri urusengero nyir’izina aho ubwoko bw’Imana bugomba gukorera. Palmoni yashyize umukono we ku rusengero rw’umuntu ku giti cye no ku rusengero rw’umubiri rusange rugomba kuba umugeni We.

We will continue these lines in the next article.

Tuzakomeza iyi ngingo mu nyandiko ikurikira.

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.

> “Abari mu myanya y’inshingano ntibagomba guhindukira bakemera amahame y’isi yo kwinezeza no gusesagura, kuko badashobora kubyihanganira; kandi n’iyo baba babishobora, amahame nk’aya Kristo ntiyabyemera. Hakenewe gutangwa inyigisho nyinshi. ‘Ni nde azigisha ubwenge? kandi ni nde azasobanurira inyigisho? Ni abavuye ku mashereka, kandi bakuwe ku ibere. Kuko itegeko rigomba kuba ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; hano dukeya, na hariya dukeya.’ Uko ni ko ijambo ry’Uwiteka rigomba kugezwa ku bana ryihanganye kandi rikaguma rishyirwa imbere yabo, n’ababyeyi bizera ijambo ry’Imana. ‘Kuko azavugisha ubu bwoko iminwa iramya n’urundi rurimi. Abo ni bo yabwiye ati: Uku ni ko kuruhuka mushobora kuruhesha abarushye; kandi uku ni ko kugarurirwamo intege: nyamara ntibashaka kumva. Ariko ijambo ry’Uwiteka ryababereye itegeko ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; hano dukeya, na hariya dukeya; kugira ngo bagende, bagwe basubira inyuma, bavunagurwe, bafatwe mu mutego, kandi bafatwe.’ Kuki?—kubera ko batitaye ku ijambo ry’Uwiteka ryabagezeho.”

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> “Ibi bisobanura abatarahawe inyigisho, nyamara bakishingikiriza ku bwenge bwabo bwite, kandi bagahitamo gukora bikurikije ibitekerezo byabo bwite. Uwiteka aha abo ikigeragezo, kugira ngo bemere gufata umwanya wo gukurikira inama Ze, cyangwa bayange maze bakore bakurikije ibitekerezo byabo bwite, maze rero Uwiteka akabareka bakagerwaho n’ingaruka zidashidikanywaho. Mu nzira zacu zose, mu murimo wacu wose dukorera Imana, itubwira iti: ‘Mpa umutima wawe.’ Icyo Imana ishaka ni umwuka wicisha bugufi kandi wemera kwigishwa. Igituma isengesho rigira agaciro gahebuje ni uko rituruka mu mutima ukunda kandi wumvira.”

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> “Imana isaba ubwoko bwayo ibintu bimwe na bimwe; nibavuga bati, Sinzemera gutanga umutima wanjye kugira ngo nkore iki kintu, Uwiteka arabareka bagakomeza mu myanzuro yabo bibwira ko ari iy’ubwenge, nyamara badafite ubwenge bwo mu ijuru, kugeza ubwo iri Sezerano risohoye [Yesaya 28:13]. Ntimugomba kuvuga ngo, Nzayoborwa n’ubuyobozi bw’Umwami kugeza ku rugero runaka ruhuje n’imyumvire yanjye, hanyuma mukomere ku bitekerezo byanyu bwite, mwanga kuremwa mu ishusho y’Umwami. Ikibazo gikwiye kubazwa ni iki: Ibi ni ubushake bw’Umwami? si iki ngo, Iki ni igitekerezo cyangwa urubanza rwa—–?” Testimonies to Ministers, 419.

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