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# The Revelation of Jesus Christ - Number Two

Ibyahishuwe bya Yesu Kristo — Umubare wa Kabiri

Covenant Names

Amazina y’Isezerano

Author

Jeff Pippenger

Published

August 10, 2023

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I have placed many things into the previous articles in an attempt to put some basic points of reference out at the beginning. I will now try to be more focused on the subject at hand. Thank you for your patience.

Nashyize ibintu byinshi mu nyandiko zabanje, ngamije kugaragaza mbere na mbere ingingo z’ifatizo zishingirwaho. Ubu noneho ndagerageza kwibanda kurushaho ku ngingo iriho. Murakoze ku bwihangane bwanyu.

From the very beginning God has been trying to increase our understanding of who and what He is. In that work he has employed several techniques to help men understand what has been revealed of Him, and one of those techniques is his use of “names,” both the many names given to God in the Scriptures, and also the names given to His chosen representatives. He chooses representatives of evil and good.

Uhereye mu ntangiriro Imana yagiye ishaka kwagura gusobanukirwa kwacu n’uwo Ari we n’icyo Ari cyo. Muri uwo murimo yakoresheje uburyo butandukanye bwo gufasha abantu gusobanukirwa ibyahishuwe kuri We, kandi bumwe muri ubwo buryo ni ugukoresha “amazina,” haba amazina menshi Imana yiswe mu Byanditswe, ndetse n’amazina yahawe intumwa zayo zatoranyijwe. Itoranya abahagarariye ikibi n’abahagarariye icyiza.

He has also used the dispensational changes of His chosen covenant people to magnify the understanding of His character incrementally through history. Therefore, the histories of covenant dispensational changes in a variety of ways, also speak to the magnification of the truth of His character and nature.

Yakoresheje kandi impinduka z’ibihe by’imikorere y’isezerano ry’ubwoko Bwe yitoranyirije kugira ngo arusheho kugaragaza, buhoro buhoro mu mateka, ugusobanukirwa kw’imico Ye. Ni cyo gituma rero amateka y’impinduka z’ibihe by’isezerano, mu buryo bunyuranye, na yo avuga ku kurushaho kugaragazwa kw’ukuri k’imico n’imiterere Ye.

If we approach Revelation chapter one as an introduction and a key for the following chapters, we find certain truths in the beginning chapter that impact the rest of the book. One of those truths is involved with who Jesus Christ is, and not simply that He is Alpha and Omega. If a truth is set forth in chapter one of Revelation, it is most certainly a testing present truth for the final generation, the final generation being the “chosen generation” identified by Peter.

Nitwegera Ibyahishuwe igice cya mbere nk’ijambo ry’ibanze n’urufunguzo rw’ibice bikurikiraho, dusangamo ukuri kumwe na kumwe muri icyo gice cya mbere kugira ingaruka ku gitabo gisigaye cyose. Kumwe muri uko kuri gufitanye isano n’uwo Yesu Kristo ari we, kandi si uko ari Alufa na Omega gusa. Niba ukuri gushyizwe ahagaragara mu gice cya mbere cy’Ibyahishuwe, nta gushidikanya ko ari ukuri kwo kugerageza kw’iki gihe, ku bw’igisekuru cya nyuma, icyo gisekuru cya nyuma kikaba ari “igisekuru cyatoranyijwe” cyavuzweho na Petero.

One of the attributes of Christ’s character which we have been exploring is Christ identifying the beginning from the end. The time when Christ confirmed the covenant with many for one week represents a covenant dispensational change from literal to spiritual Israel. The dispensational changes that are identified in Scriptures which all speak to the increase in knowledge concerning the character and being of Christ was Abram, Isaac, Jacob, Joseph, Moses, Christ, William Miller and the one hundred and forty-four thousand. There is another line of dispensational changes that is laid over the top of that line that identifies seven dispensations of God’s church that are represented by the seven churches of Revelation two and three, but we will not touch those yet. There was a dispensational change with Adam and Eve represented by before their fall and after their fall, and of course a change of dispensations from before the flood to after the flood in the time of Noah. All these lines contribute to the light we are dealing with, but we are focusing now upon the chosen people.

Kimwe mu biranga imico ya Kristo twagiye dusuzuma ni uko Kristo agaragaza iherezo ahereye ku ntangiriro. Igihe Kristo yemezaga isezerano na benshi mu cyumweru kimwe, cyagereranyaga ihinduka ry’ibihe by’igenamigambi ry’isezerano, rivuye kuri Isirayeli nyakuri rikajya kuri Isirayeli y’umwuka. Ihinduka ry’ibihe by’igenamigambi rigaragazwa mu Byanditswe, kandi ryose rivuga ku kwiyongera k’ubumenyi bwerekeye imico n’ubumuntu bwa Kristo, ryabaye kuri Aburamu, Isaka, Yakobo, Yozefu, Mose, Kristo, William Miller, n’abana ibihumbi ijana na mirongo ine na bine. Hari undi murongo w’ihinduka ry’ibihe by’igenamigambi ushyirwa hejuru y’uwo murongo, ugaragaza ibihe birindwi by’itorero ry’Imana bihagarariwe n’amatorero arindwi yo mu Ibyahishuwe 2 na 3, ariko ibyo ntiturabivugaho ubu. Habayeho ihinduka ry’ibihe by’igenamigambi kuri Adamu na Eva, rihagarariwe n’igihe cyabanje mbere yo kugwa kwabo n’igihe cyakurikiye kugwa kwabo, kandi koko habayeho ihinduka ry’ibihe by’igenamigambi rivuye ku gihe cyabanjirije umwuzure rikajya ku gihe cyakurikiye umwuzure mu minsi ya Nowa. Iyi mirongo yose igira uruhare mu mucyo turi gusuzuma, ariko ubu twibanze ku bwoko bwatoranyijwe.

When Christ began His ministry at the beginning of the covenant week He was baptized.

Ubwo Kristo yatangiraga umurimo We mu itangira ry’icyumweru cy’isezerano, yarabatijwe.

> And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16, 17.

> Nuko Yesu amaze kubatizwa, ahita ava mu mazi; maze dore ijuru rirakinguka, abona Umwuka w’Imana amanuka nk’inuma, amuzaho. Maze dore ijwi rivuye mu ijuru riravuga riti: “Uyu ni Umwana wanjye nkunda, nkamwishimira cyane.” Matayo 3:16, 17

The very first words of God, as Jesus came up out of the water, thus beginning the covenant week, was the announcement by the Father, that Jesus was the Son of God. If we understand the “rule of first mention” that fact is powerful. If we don’t, not so much.

Amagambo ya mbere cyane y’Imana, ubwo Yesu yavaga mu mazi, atyo agatangira icyumweru cy’isezerano, yari itangazo rya Data rivuga ko Yesu ari Umwana w’Imana. Niba dusobanukiwe “itegeko ryo kuvuga bwa mbere,” icyo kuri gifite imbaraga zikomeye. Niba tutarisobanukiwe, si cyane.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Genesis 1:1, 2.

> Mu ntangiriro Imana yaremye ijuru n’isi. Isi yari itagira ishusho kandi ari umusaka; umwijima wari utwikiriye ubuso bw’amazi y’inyenga. Mwuka w’Imana yagendagendaga hejuru y’ubuso bw’amazi. Itangiriro 1:1, 2.

As in Genesis, the anointing ceremony has three persons of the godhead identified.

Nk’uko biri mu Itangiriro, umuhango wo gusigwa ugaragazwamo abantu batatu b’Ubumana.

The truth that Jesus was the Son of God, the Son of David and the Son of Man regularly agitated the scribes and Pharisees during the next three and a half years. Jesus prophetically changed from Jesus to Jesus Christ at His baptism. When Jesus was baptized, He became the “Christ,” which means “anointed one” and is the word “Messiah” in the Hebrew. And of course, the Hebrews expected a Messiah and they knew he would be the Son of David. When He was “anointed” to begin the most sacred three and a half years of earth’s history, He saw the Holy Spirit descending and heard His Father speak.

Ukuri kw’uko Yesu yari Umwana w’Imana, Umwana wa Dawidi n’Umwana w’Umuntu, bwakomeje guhagarika umutima abanditsi n’Abafarisayo muri iyo myaka itatu n’igice yakurikiyeho. Mu buryo bw’ubuhanuzi, Yesu yahindutse ava kuri Yesu ajya kuri Yesu Kristo mu mubatizo We. Igihe Yesu yabatizwaga, yabaye “Kristo,” bisobanura “uwasizwe,” kandi ari ryo jambo “Mesiya” mu Giheburayo. Kandi koko, Abaheburayo bari bategereje Mesiya, kandi bari bazi ko azaba Umwana wa Dawidi. Igihe “yasigwaga” ngo atangire iyo myaka itatu n’igice irushaho kuba iyera mu mateka y’isi, yabonye Mwuka Wera amanuka kandi yumva Se avugira.

It was a very profound anointing ceremony at which the message that was proclaimed of Him and His work was that, “He was the Son of God”. More alarming for the Jews, was not only that He was the Son of God, but that He claimed, as the Son of God — He was actually God. The Jews could not abide in what they understood to be such a blasphemous claim as that! The dilemma for the Jews, is the dilemma of Abraham—for Abraham was the father of the Jews, the father of the covenant and also the symbol of the faith required to abide by the terms of the covenant.

Cyari umuhango wo gusigwa wari ufite uburemere bwimbitse cyane, kandi ubutumwa bwatangajwe bumwerekeyeho n’umurimo we ni ubu ngo: “Yari Umwana w’Imana.” Ikindi cyarushagaho gutera Abayahudi ubwoba, si uko yari Umwana w’Imana gusa, ahubwo ni uko yavugaga ko, nk’Umwana w’Imana — mu by’ukuri yari Imana. Abayahudi ntibashoboraga kwemera icyo bumvaga ko ari ukwivuga gusebanya nk’uko! Ikibazo gikomeye ku Bayahudi, ni cyo kibazo cya Aburahamu—kuko Aburahamu yari sekuruza w’Abayahudi, se w’isezerano kandi nanone ikimenyetso cy’umwizera usabwa kugira ngo yubahirize amabwiriza y’isezerano.

Abraham’s illustration of the faith necessary to enter into a covenant relationship with God requires that your faith is tested. Abraham’s test, which would prove whether his faith was real or presumption was premised on demonstrating whether he would follow God’s word—even if it appeared to contradict God’s previous word. Abraham knew that human sacrifice was murder and that it represented the idolatrous practices of the idolatrous peoples he was then living among. The scribes and Pharisees knew from their beginning covenant history that God was only one God, and they also knew Jesus was claiming to be a second God. They were being tested with their final test.

Urugero rwa Aburahamu ku byo kwizera bisabwa kugira ngo umuntu yinjire mu mubano w’isezerano na Imana rusaba ko ukwizera kwawe kugeragezwa. Ikigeragezo cya Aburahamu, cyari kugaragaza niba ukwizera kwe kwari uk’ukuri cyangwa se kwari ugukekeranya gushingiye ku kwiyumvisha ko ibintu bizagenda neza, cyashingiraga ku kugaragaza niba yakurikiza ijambo ry’Imana—n’iyo ryasaga n’aho rihabanye n’ijambo ry’Imana yari yarabwiwe mbere. Aburahamu yari azi ko gutamba umuntu ho igitambo ari ubwicanyi kandi ko byagereranyaga imigenzereze y’ubusenga bw’ibigirwamana y’amahanga yasengaga ibigirwamana yari atuyemo icyo gihe. Abanditsi n’Abafarisayo bari bazi, uhereye ku mateka ya mbere y’isezerano ryabo, ko Imana ari Imana imwe gusa, kandi bari bazi na none ko Yesu yavugaga ko ari Imana ya kabiri. Bari bari mu igeragezwa ryabo rya nyuma.

> Hear, O Israel: The Lord our God is one Lord. Deuteronomy 6:4.

> Umva, wa bwoko bwa Isirayeli: Uwiteka Imana yacu ni Uwiteka umwe. Gutegeka kwa kabiri 6:4.

In the history where Moses recorded the previous verse, God had already told Moses that He was to be known from that point on as Jehovah. No longer was He only to be the Lord God Almighty, but from that point onward he was to be known as Jehovah. In the very history where He is further magnifying the understanding of His character as represented by His names, He is also straitly informing ancient Israel that God is one God. What were the Jews of Christ day-and-age to think?

Mu mateka Mose yanditsemo umurongo ubanza, Imana yari yamaze kubwira Mose ko uhereye icyo gihe yari kujya imenyekana nka Yehova. Ntiyari ikiri kumenyekana gusa nk’Umwami Imana Ishoborabyose, ahubwo uhereye icyo gihe yari kujya imenyekana nka Yehova. Muri ayo mateka nyene aho irushiriza kugaragaza gusobanukirwa imico yayo nk’uko igereranywa n’amazina yayo, yanabwiraga Isirayeli ya kera mu buryo bukomeye ko Imana ari Imana imwe. Mbese Abayuda bo mu gihe cya Kristo bari bakwiriye gutekereza iki?

Later in His ministry as it reached the climax of the Triumphal Entry into Jerusalem the Jews are once again flabbergasted that Jesus is allowing the children to sing His praise.

Nyuma y’aho, mu murimo We ugeze ku ndunduro y’Iyinjira ry’intsinzi i Yerusalemu, Abayahudi bongera gutangazwa cyane n’uko Yesu yemera ko abana bamuririmbira ibisingizo.

> And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Matthew 21:9.

> Nuko abantu benshi babanzaga kugenda imbere, n’abakurikiraga inyuma, barangurura ijwi bavuga bati: Hosana Umwana wa Dawidi; Hahirwa uje mu izina ry’Umwami; Hosana mu ijuru hejuru cyane. Matayo 21:9.

The lyric of the song that drove the Pharisees crazy was the part identifying Jesus as the Son of David and also identifying that the Son of David was the name of the Lord. At the beginning of His ministry, the triumphal entry and of course the cross, the controversy includes agitation over Jesus’ name.

Amagambo y’indirimbo yasaziye Abafarisayo ni ya gice cyamugaragazaga Yesu ko ari Umwana wa Dawidi, kandi nanone kikagaragaza ko Umwana wa Dawidi ari izina ry’Umwami. Mu itangiriro ry’umurimo We, mu kwinjira Kwe kwo kunesha, kandi by’umwihariko ku musaraba, impaka zikubiyemo umuvurungano werekeye izina rya Yesu.

> Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. John 19:21.

> Nuko abatambyi bakuru b’Abayahudi babwira Pilato bati: Ntukandike uti, Umwami w’Abayahudi; ahubwo wandike uti, Yavuze ati, Ndi Umwami w’Abayahudi. Yohana 19:21.

Of course, it would have been essentially correct for Pilate to have changed the writing to say, “I am, King of the Jews,” for “I Am” was the name Jesus set forth of Himself repeatedly. Of course, to apply that flawed logic in order to change God’s Word, particularly when it is the story of the cross is something that men would never do, would they? Jesus was the “King of the Jews,” but He was also “I am,” so the statement “I am, King of the Jews” is accurate in a sense, but this is not the point.

Birumvikana rwose, byari kuba ari ukuri mu by’ingenzi iyo Pilato ahindura ibyanditswe akabigira ati: “Ndi we, Umwami w’Abayahudi,” kuko “Ndi we” ari ryo zina Yesu yagiye yivugaho ubwe kenshi. Birumvikana rwose, gukoresha uwo muhango w’imitekerereze urimo inenge kugira ngo bahindure Ijambo ry’Imana, cyane cyane iyo ari inkuru y’umusaraba, ni ikintu abantu batakora na rimwe, si byo? Yesu yari “Umwami w’Abayahudi,” ariko kandi yari na “Ndi we,” bityo amagambo ngo “Ndi we, Umwami w’Abayahudi” afite ukuri mu buryo runaka, ariko si yo ngingo iri hano.

From the beginning and throughout the middle and to the end of the three and a half years His name was a point of agitation. There are many things to be understood about the line of covenant names, but here I am wanting to show that there was a shaking at the end of ancient Israel in the Jewish church that had to do with the name of Christ. As the Son of David, He possessed the credentials to be the Messiah, as the Son of God, (in the sense of also being God) and as the Son of Man, Jesus presented a tremendous test for the chosen people. How could this man claim to be God and also God’s son, when Moses at the beginning of their covenant history had been so specific about God being one God?

Uhereye mu ntangiriro, no hagati hose, kugeza no ku iherezo ry’iyo myaka itatu n’igice, izina Rye ryabaye ingingo yateje impagarara. Hari ibintu byinshi bikwiriye gusobanurwa ku murongo w’amazina y’isezerano, ariko aha ndashaka kugaragaza ko ku iherezo rya Isirayeli ya kera, mu itorero ry’Abayuda, habayeho kunyeganyega kwari gufitanye isano n’izina rya Kristo. Nk’Umwana wa Dawidi, yari afite ibimenyetso bimwemerera kuba Mesiya; nk’Umwana w’Imana, (mu buryo bwo kuba ari Imana na Yo), kandi nk’Umwana w’Umuntu, Yesu yashyize ubwoko bwatoranijwe mu igeragezwa rikomeye cyane. Ni gute uyu muntu yashoboraga kwivuga ko ari Imana kandi ko ari n’Umwana w’Imana, kandi Mose mu ntangiriro y’amateka y’isezerano ryabo yarari yarasobanuye neza cyane ko Imana ari Imana imwe?

Yet that was the purpose of Christ walking among men. God was in Him reconciling men unto Himself, and He was doing so by allowing men to see Jesus, who plainly and directly taught that if you have seen Him—you have seen the Father. This history represents the ending of literal Israel as God’s chosen people and at the beginning there was a controversy marked about who and what God is.

Nyamara iyo ni yo yari intego y’uko Kristo agendera hagati y’abantu. Imana yari muri We yiyunga abantu n’Ubwayo, kandi yabikoranaga no kureka abantu bakabona Yesu, wigishije mu buryo bugaragara kandi butaziguye ko niba mwaramubonye—muba mwarabonye na Data. Iyi nkuru ishushanya iherezo rya Isirayeli nyakuri nk’ubwoko bwatoranyijwe bw’Imana, kandi mu ntangiriro habayeho impaka zikomeye ku byerekeye uwo Imana ari We n’icyo Ari cyo.

> And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Exodus 5:2.

> Farawo aravuga ati: Uwiteka ni nde, kugira ngo numvire ijwi rye nkarekura Abisirayeli bakagenda? Sinzi Uwiteka, kandi sinzarekura Abisirayeli ngo bagende. Kuva 5:2.

Pharaoh is expressing not only the symbol of atheistic defiance against the knowledge of God, but also expressing the Egyptian understanding concerning the God of Abraham. And repeatedly the Lord has said that His wonderous acts in Egypt were to allow mankind to know who He is. The history of the beginning of literal Israel as God’s chosen people typifies the end.

Farawo ntagaragaza gusa ikimenyetso cyo kwigomeka kwa gihakanyi ku kumenya Imana, ahubwo anagaragaza n’imyumvire y’Abanyegiputa ku byerekeye Imana ya Aburahamu. Kandi incuro nyinshi Uwiteka yavuze ko imirimo Ye itangaje yakorewe mu Egiputa yari iyo gutuma abantu bamenya uwo Ari We. Amateka y’intangiriro ya Isirayeli nyakuri nk’ubwoko bwatoranyijwe bw’Imana agereranya imperuka.

In both histories there is a lack of understanding about who and what God is, that is connected to His various names, but more importantly to our consideration is that the history of Christ at the ending of Israel as the chosen people, identifies that a primary reason the Jews stumbled over accepting their Messiah was that they knew that God’s Word at the beginning of their covenant history identified was that He was one God. What a dilemma!

Muri ayo mateka yombi habonekamo kubura gusobanukirwa uwo Imana ari we n’icyo Imana ari cyo, bikaba bifitanye isano n’amazina yayo anyuranye; ariko icy’ingenzi kurushaho ku byo turimo kwitaho ni uko amateka ya Kristo ku iherezo rya Isirayeli nk’ubwoko bwatoranyijwe, agaragaza ko impamvu y’ibanze yatumye Abayuda bahitanwa no kwemera Mesiya wabo ari uko bari bazi ko Ijambo ry’Imana, mu ntangiriro y’amateka y’isezerano ryabo, ryari ryaragaragaje ko ari Imana imwe. Mbega urujijo!

> And after that they durst not ask him any question at all. And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? Luke 20:40–44.

> Nuko rero ntibongeye gutinyuka kumubaza ikindi kibazo na kimwe. Na we arababaza ati: “Ni gute bavuga ko Kristo ari mwene Dawidi? Kuko Dawidi ubwe avuga mu gitabo cya Zaburi ati: ‘Uwiteka yabwiye Umwami wanjye ati: Icara iburyo bwanjye, kugeza aho nzashyirira abanzi bawe munsi y’ibirenge byawe.’ Nuko rero Dawidi amwita Umwami; none se ni gute yaba umwana we?” Luka 20:40–44.

This is the final question and answer period for the Jews, for after that interaction, “they durst not ask Him any question at all.” He had just answered the final question of his ministry for the lost house (and there is always a lost house in the prophetic narrative), and then He raises the subject of His name as “the Son of David,” and therefore as the Messiah. All through the three and a half years the controversy includes His various names, which represent His character and nature. His name is addressed at the beginning, at His baptism, and then in His final interaction with the lost house at the triumphal entry and at the cross, among other passages in the gospels.

Iki ni cyo gihe cya nyuma cy’ibibazo n’ibisubizo ku Bayuda, kuko nyuma y’iyo mpaka, “ntibongera gutinyuka kumubaza ikindi kibazo na kimwe.” Yari amaze gusubiza ikibazo cya nyuma cy’umurimo we ku nzu yazimiye (kandi mu nkuru y’ubuhanuzi hahora harimo inzu yazimiye), maze ahita azamura ingingo y’izina rye nk’“Umwana wa Dawidi,” bityo akaba ari we Mesiya. Mu gihe cyose cy’iyo myaka itatu n’igice, impaka zikubiyemo amazina ye atandukanye, ahagarariye imico ye n’ubutware bwe. Izina rye rivugwaho mu ntangiriro, igihe cy’umubatizo we, hanyuma no mu mpaka ze za nyuma n’inzu yazimiye igihe yinjiranaga intsinzi no ku musaraba, no mu yindi mirongo yo mu butumwa bwiza.

> “The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: ‘What think ye of Christ? whose son is He?’ This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, ‘The Son of David.’ This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, ‘Is not this the Son of David?’ The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, ‘Have mercy on me, O Lord, Thou Son of David.’ Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, ‘Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.’ Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God.

> Abafarisayo bari bakoraniye hafi ya Yesu ubwo yasubizaga ikibazo cy’umwanditsi. Nuko ahindukiye ababaza ikibazo ati: “Kristo mumutekerezaho iki? Ni mwene nde?” Icyo kibazo cyari kigamije kugerageza ibyo bizeraga ku byerekeye Mesiya,—kugira ngo yerekane niba bamubonaga gusa nk’umuntu cyangwa nk’Umwana w’Imana. Amajwi menshi asubiriza icyarimwe ati: “Ni Umwana wa Dawidi.” Iri ni ryo zina ubuhanuzi bwari bwarahaye Mesiya. Igihe Yesu yahishuraga ubumana bwe binyuze mu bitangaza bye bikomeye, igihe yakizaga abarwayi kandi akazura abapfuye, abantu baribazaga bati: “Mbese uyu si we Mwana wa Dawidi?” Umugore w’Umunyafenisiya w’i Siriya, Barutimayo w’impumyi, n’abandi benshi bari baramutakiye bamusaba ubutabazi bati: “Ngirira imbabazi, Mwami, wowe Mwana wa Dawidi.” Matayo 15:22. Ubwo yinjiraga i Yerusalemu agendera ku nyamaswa, yakiriwe n’induru y’ibyishimo iti: “Hosana ku Mwana wa Dawidi: Hahirwa uje mu izina ry’Umwami.” Matayo 21:9. Kandi abana bato bo mu rusengero uwo munsi basubiragamo ayo magambo y’ibyishimo. Ariko benshi bitaga Yesu Umwana wa Dawidi ntibamenye ubumana bwe. Ntibasobanukirwaga ko Umwana wa Dawidi ari n’Umwana w’Imana.

> “In reply to the statement that Christ was the Son of David, Jesus said, ‘How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.’” The Desire of Ages, 609.

> Mu gusubiza imvugo yavugaga ko Kristo yari Umwana wa Dawidi, Yesu yaravuze ati: “None se, Dawidi abasha ate, abiheshejwe n’Umwuka [Umwuka wo guhumekerwa uturuka ku Mana], kumwita Umwami, agira ati: Uwiteka yabwiye Umwami wanjye ati: Icara iburyo bwanjye, kugeza aho nzashyirira abanzi bawe munsi y’ibirenge byawe? Nuko rero, niba Dawidi amwita Umwami, ni mu buhe buryo aba ari umwana we? Kandi nta muntu n’umwe washoboye kumusubiza ijambo na rimwe, kandi uhereye uwo munsi nta n’umwe wongeye gutinyuka kumubaza ikindi kibazo.” The Desire of Ages, 609.

His anointing as Messiah and His last interaction with those He came to save was over His divinity, the symbolism of His names and of course the rule of first mention. Jesus ends His direct work for the Jews by using the history of literal David to teach about spiritual David. Why would David comment on when the Lord tells the Lord to be seated on the throne with Him? Because king David at the beginning represents the spiritual King David at the end. The only way to rightly understand Jesus’ final statement to the lost house was to be able to apply the rule of first mention, which can’t be done if you don’t know the rule.

Gusigwa kwe nka Mesiya kwe n’imikoranire ye ya nyuma n’abo yari yaraje gukiza byari bishingiye ku Mana kwe, ku busobanuro bw’ishusho buri mu mazina ye, kandi by’umwihariko ku ihame ryo kuvugwa bwa mbere. Yesu asoza umurimo we w’akanabone ku Bayuda akoresheje amateka ya Dawidi nyakuri kugira ngo yigishirize kuri Dawidi w’umwuka. Kuki Dawidi yagira icyo avuga ku gihe Umwami abwira Umwami kwicara ku ntebe y’ubwami hamwe na We? Kubera ko umwami Dawidi, ku ntangiriro, ahagarariye Umwami Dawidi w’umwuka ku iherezo. Inzira yonyine yo gusobanukirwa neza amagambo ya nyuma ya Yesu yabwiye inzu yazimiye ni ukuba washobora gushyira mu bikorwa ihame ryo kuvugwa bwa mbere, kandi ibyo ntibishoboka niba utazi iryo hame.

His final statement to the lost house required an understanding of the rule of first mention in order to be understood. Jesus used David and David’s son to present the truth to the lost house for His final statement. They had been the house of David after all. Jesus therefore took the father (David) and turned it to the (Son of David) and He also took the son (of David) and turned him to his father (David). He turned the Father unto the child as Elijah’s message is prophesied to do in the “last days.” That was His final message to ancient literal Israel and it was an Elijah message, for it was based upon the rule of first mention. The rule of first mention therefore, also confirms Jesus’ message as an Elijah message based upon the rule itself. The rule of first mention demands that if the Elijah message of John the Baptist was the first of the last warning message to the lost house of Israel, then the final message given to them would also be the Elijah message. And so it was…

Amagambo ye ya nyuma yabwiye inzu yazimiye yasabaga gusobanukirwa ihame ry’ivugwa rya mbere kugira ngo asobanuke. Yesu yakoresheje Dawidi n’Umwana wa Dawidi kugira ngo ageze ukuri ku nzu yazimiye mu magambo ye ya nyuma. Ubundi kandi, bari inzu ya Dawidi. Nuko rero Yesu yafashe se (Dawidi) amuhinduriza ku Mwana (wa Dawidi), kandi afata n’umwana (wa Dawidi) amuhinduriza kuri se (Dawidi). Yagaruye se ku mwana nk’uko ubutumwa bwa Eliya bwahanuwe ko buzakora mu “minsi ya nyuma.” Iryo ni ryo ryari ubutumwa bwe bwa nyuma ku Bisirayeli ba kera nyakuri, kandi bwari ubutumwa bwa Eliya, kuko bwari bushingiye ku ihame ry’ivugwa rya mbere. Bityo rero, ihame ry’ivugwa rya mbere na ryo ryemeza ubutumwa bwa Yesu nk’ubutumwa bwa Eliya bushingiye kuri iryo hame ubwaryo. Ihame ry’ivugwa rya mbere risaba ko niba ubutumwa bwa Eliya bwa Yohana Umubatiza ari bwo bwa mbere mu butumwa bwa nyuma bw’umuburo ku nzu yazimiye ya Isirayeli, noneho ubutumwa bwa nyuma bahawe na bwo bwagombaga kuba ubutumwa bwa Eliya. Kandi ni ko byari biri…

All of this being said, I would now derive a point from it all that is based upon the rule of first mention—the Alpha and Omega. There was a controversy over the understanding of who and what God is at the beginning of ancient Israel that typified the same controversy at the end of ancient Israel. At the end of ancient Israel, the work of Christ included teaching the lost house of Israel who and what God is. In the history of the end there was a resistance against Christ that was premised on an original truth that was established at the beginning. Modern spiritual Israel will possess the same prophetic characteristics in their history.

Ibi byose bimaze kuvugwa, ubu ndifuza kuvana muri byo ingingo ishingiye ku ihame ryo kubanza kuvugwa—Alufa na Omega. Mu itangiriro rya Isirayeli ya kera habayeho impaka ku byerekeye kumenya uwo Imana ari cyo n’icyo Imana ari cyo, kandi ibyo byashushanyaga ya mpaka nyine zo ku iherezo rya Isirayeli ya kera. Ku iherezo rya Isirayeli ya kera, umurimo wa Kristo warimo kwigisha inzu ya Isirayeli yazimiye uwo Imana ari cyo n’icyo Imana ari cyo. Mu mateka yo ku iherezo habayeho ukurwanya Kristo kwari gushingiye ku kuri kw’umwimerere kwashyizweho mu itangiriro. Isirayeli ya none yo mu buryo bw’umwuka izagira mu mateka yayo ibiranga by’ubuhanuzi nk’ibyo.

At the beginning of Adventism, the historians inform us that the Millerites were primarily made up of two Christian denominations; the Methodist and the Christian Connection. Methodism’s primary beliefs were based upon living the correct Christian lifestyle. They had the “method.” The Christian Connection’s primary belief might be summarized as an opposition to the Catholic doctrine of the trinity.

Mu ntangiriro z’Uwadiventisiti, abahanga mu by’amateka batumenyesha ko abari bayobowe na Miller bari bagizwe ahanini n’amatorero abiri ya Gikristo: Abametodisiti n’Abakristo bo mu Muryango wa Christian Connection. Inyigisho z’ibanze z’Abametodisiti zari zishingiye ku mibereho ikwiye ya Gikristo. Bari bafite “uburyo.” Inyigisho y’ibanze ya Christian Connection yashobora kuvugirwa muri make nk’ukutemera inyigisho ya gatolika y’Ubutatu.

As far as my research has gone, virtually all the leadership of the Millerites held to that doctrine of the Christian Connection. There are many branches of the Seventh-day Adventist Reform Movement (SDARM), that still hold to and promote the original Millerite understanding of “anti-trinitarianism.” A dilemma (and current source of controversy) for those who retain the pioneer understanding has and always will be, how to respond to the many and various passages where Sister White directly opposes the doctrinal position they hold to and promote?

Nk’uko ubushakashatsi bwanjye bumaze kugera kure, hafi ya yose y’ubuyobozi bw’Abamileriti bwakomeje iyo nyigisho ya Christian Connection. Hari amashami menshi y’Urugaga rw’Ivugurura rw’Abadiventisiti b’Umunsi wa Karindwi (SDARM), agikomeje kwemera no kwamamaza imyumvire ya kera y’Abamileriti ku “kurwanya inyigisho y’Ubutatu.” Ikibazo gikomeye (kandi isoko y’impaka muri iki gihe) ku bakomeje gusigasira imyumvire y’abakurambere cyahozeho kandi kizahoraho ni iki: ni gute basubiza ku mirongo myinshi kandi inyuranye aho Mushiki wa White arwanya mu buryo butaziguye imyanya y’inyigisho bo bemera kandi bakamamaza?

> “I am instructed to say, The sentiments of those who are searching for advanced scientific ideas are not to be trusted. Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’

> “Nasabwe kuvuga nti: Ibitekerezo by’abarimo bashakashaka ibitekerezo byimbitse bya siyansi ntibikwiye kwiringirwa. Hatangwa amashusho nk’aya akurikira: ‘Data ameze nk’umucyo utagaragara; Umwana ameze nk’umucyo wihinduye ishusho igaragara; Umwuka ni umucyo usakazwa hose.’ ‘Data ameze nk’ikime, umwuka utagaragara; Umwana ameze nk’ikime cyegeranyijwe mu ishusho nziza; Umwuka ameze nk’ikime cyaguye ku ntebe y’ubugingo.’ Irindi shusho ni iri: ‘Data ameze nk’umwuka utagaragara; Umwana ameze nk’igicu cyijimye kiremereye; Umwuka ni imvura yaguye kandi ikorera mu mbaraga ziruhura.’”

> “All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.

> Ibi byose bimeze nk’iby’ukwemera kw’imyuka nta kindi biri cyo uretse ubusa gusa. Ntibitunganye, kandi si iby’ukuri. Bicogoza kandi bigabanya Icyubahiro gikomeye cyane ku buryo nta shusho yo ku isi yabasha kugereranywa na cyo. Imana ntishobora kugereranywa n’ibintu amaboko yayo yakoze. Ibyo ni ibintu byo ku isi gusa, bibabazwa n’umuvumo w’Imana bitewe n’ibyaha by’umuntu. Data ntashobora gusobanurwa n’ibintu byo ku isi. Data ni We wuzuye rwose Ubumana bwose mu mubiri, kandi ntabonwa n’amaso y’abapfa.

> “The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> “Umwana ni we kuzura kose k’Ubumana kugaragajwe. Ijambo ry’Imana rimuhamya ko ari ‘ishusho nyakuri y’imiterere ye bwite.’ ‘Kuko Imana yakunze abari mu isi cyane, byatumye itanga Umwana wayo w’ikinege, kugira ngo umwizera wese atarimbuka, ahubwo ahabwe ubugingo buhoraho.’ Aha herekanwa kamere bwite y’Umubyeyi.

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.” Special Testimonies, Series B, number 7, 62, 63.

> “Umufasha Kristo yasezeranye ko azohereza amaze kuduga mw’ijuru, ni Mpwemu afise ukwuzura kwose kw’Ubumana, agashira ahabona ubushobozi bw’ubuntu bw’Imana ku bose bemera kandi bakizera Kristo nk’Umukiza wabo bwite. Hariho abantu batatu bazima bagize uwo muryango wo mw’ijuru; mw’izina ry’izo nkomezi zitatu zikomeye—Data wa twese, Umwana, na Mpwemu Yera—abakira Kristo biciye mu kwizera kuzima ni bo babatizwa, kandi izo nkomezi zizokorana n’abagamburuka bo mw’ijuru mu twigoro bagira kugira babeho ubugingo bushasha muri Kristo.” Special Testimonies, Series B, number 7, 62, 63.

The passage identifies “sentiments of those” that were defining the Father, the Son and the Spirit with “things of earth.” Then she says, “The Father cannot be described by the things of the earth.” Notice two points that she makes, though one might sound like a contradiction. She is identifying a false description of the Godhead that identifies three gods, if you will. It’s a false description of the Godhead, but she makes no comment about the fact that the false definition of the Godhead is also incorrect because it has the wrong number of gods in the Godhead.

Uwo murongo ugaragaza “ibyiyumvo by’abo” bari basobanura Data, Umwana n’Umwuka bakoresheje “ibintu byo mu isi.” Hanyuma aravuga ati: “Data ntashobora gusobanurwa n’ibintu byo mu isi.” Zirikana ingingo ebyiri agaragaza, nubwo imwe muri zo ishobora kumvikana nk’ivuguruzanya. Arimo kugaragaza ubusobanuro bw’ibinyoma bw’Ubumana bwerekana, niba twabivuga dutyo, imana eshatu. Ni ubusobanuro bw’ibinyoma bw’Ubumana, ariko nta cyo avuga ku byerekeye ko uko gusobanura kutari uk’ukuri kw’Ubumana na none atari ko kubera ko kurimo umubare utari wo w’imana mu Bumana.

Also notice that she says the things of the earth cannot be used to describe the Father. In that very statement, she herself is using the things of the earth. It is human beings that have children and mothers and fathers and aunts and cousins. And Jesus tells us there will be no more marrying in heaven in the earth made new, for we will be like the angels. There are no boy and girl angels. The terms used by human beings that define their relationships with one another have been employed by God to instruct us about His nature and character, but even “the things of the earth” that inspiration has employed to instruct men of God’s character and nature are imperfect.

Kandi mwite no ku kuba avuga ko ibintu byo ku isi bidashobora gukoreshwa mu gusobanura Data. Muri iryo jambo nyine, na we ubwe ari gukoresha ibintu byo ku isi. Abantu ni bo bagira abana na ba nyina na ba se na ba nyirasenge na ba babyara. Kandi Yesu atubwira ko mu ijuru no mu isi nshya hatazabaho ukundi kurongorana, kuko tuzaba tumeze nk’abamarayika. Nta bamarayika b’abahungu n’abakobwa babaho. Amagambo abantu bakoresha asobanura isano bafitanye hagati yabo yakoreshejwe n’Imana kugira ngo itwigishe ibyerekeye kamere n’imico byayo; nyamara ndetse n’“ibintu byo ku isi” ibyahumetswe byakoresheje mu kwigisha abantu ibyerekeye kamere n’imico by’Imana ntibitunganye.

We have been informed that, “There are three living persons of the heavenly trio” … “the Father, the Son, and the Holy Spirit.” It is an abomination to attach earthly spiritualist sentiments to these three persons, but it is not an abomination to attach “the name of these three great powers” to the biblical definition of the Godhead.

Twamenyeshejwe ko, “Hariho abantu batatu bazima bagize ubutatu bwo mu ijuru” … “Data wa twese, Umwana, na Mwuka Wera.” Ni ikizira gikomeye gufatanya n’abo bantu batatu amarangamutima y’abapfumu bo mu isi, ariko si ikizira gikomeye guhuza “izina ry’izi mbaraga eshatu zikomeye” n’insobanuro ya Bibiliya yerekeye Ubumana.

The prophetess says “the name” of the three great powers who make up the Godhead is the Father, the Son and Holy Spirit. As with every biblical truth, when brought together line upon line, the complete testimony must consist of every waymark that has been revealed. The prophets’ testimonies are to be combined. Daniel gives the name of Palmoni to Christ (among other names, but this is just an example). John calls Him the Alpha and Omega and Moses calls Him Jehovah. According to Ellen White His name is the Father, the Son and the Holy Spirit.

Umuhanuzikazi avuga ko “izina” ry’ububasha butatu bukomeye bugize Ubumana ari Data wa twese, Umwana, n’Umwuka Wera. Nk’uko bimeze ku kuri kose kwa Bibiliya, iyo guteranyirijwe hamwe umurongo ku murongo, ubuhamya bwuzuye bugomba kuba bugizwe n’ibimenyetso byose by’inzira byahishuwe. Ubuhamya bw’abahanuzi bugomba guhuzwa. Daniyeli aha Kristo izina rya Palmoni (mu yandi mazina, ariko uru ni urugero gusa). Yohana amwita Alufa na Omega, naho Mose akamwita Yehova. Dukurikije Ellen White, izina rye ni Data wa twese, Umwana, n’Umwuka Wera.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Satani ahora... ahora ashyiraho ikinyoma cy’igihimbano—kugira ngo akure abantu ku kuri. Uburiganya bwa nyuma cyane bwa Satani buzaba ubwo gutesha agaciro rwose ubuhamya bwa Mwuka w’Imana. ‘Aho iyerekwa ritari, abantu bararimbuka’ (Imigani 29:18). Satani azakora mu buryo bw’ubuhanga bwinshi, mu nzira zitandukanye no binyuze mu bikoresho bitandukanye, kugira ngo ahungabanye icyizere cy’abasigaye b’Imana mu buhamya bw’ukuri.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Hazaduka urwango ruzaterwa ku Bihamya, urwango rukomoka kuri Satani. Imikorere ya Satani izaba iyo guhungabanya kwizera kw’amatorero kuri byo, kuko impamvu ari iyi: Satani ntashobora kubona inzira yoroshye bene aka kageni yo kwinjizamo ibishukano bye no kubohesha ubugingo bw’abantu mu buyobe bwe, igihe imiburo n’ibihano n’inama z’Umwuka w’Imana byumvirizwa.” Selected Messages, book 1, 48.

A quick side point from this passage. John has been banished to Patmos for the Word of God and the testimony of Jesus. There are two target audiences for the third angel’s message. Those outside of Adventism and those inside of Adventism. John represents an Adventist that is not only being persecuted by the world because of his obedience to the Bible, but he is also being persecuted for his obedience to the writings of the Spirit of Prophecy. The persecution that is levelled against the Spirit of Prophecy comes from within, not from the outside.

Akajambo gato ko muri uyu murongo. Yohana yari yaraciriwe ku kirwa cya Patimo ku bw’Ijambo ry’Imana n’ubuhamya bwa Yesu. Hari amatsinda abiri y’abagenewe ubutumwa bwa marayika wa gatatu: abari hanze y’Abadivantisiti n’abari imbere muri Adventizimu. Yohana ahagarariye Umudivantisiti utarenganywa n’isi gusa kubera kumvira Bibiliya, ahubwo anarenganywa kubera kumvira ibyanditswe by’Umwuka w’Ubuhanuzi. Irenganywa ryerekezwa ku Mwuka w’Ubuhanuzi rituruka imbere mu Itorero, ntiriva hanze.

At the beginning of ancient Israel, after four hundred years in Egypt, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The ten plagues; the Red Sea deliverance; the heavenly manna; the sanctuary and all its furnishings; the sacred ceremonies; the courtyard, holy place and Most Holy Place; the law of God; the Rock that followed them; the water that came out of the Rock that followed them and even the serpent on the pole were all intended to increase the knowledge of God in His chosen people. It was a progressive education. That progressive education continued until the scribes “durst ask him no more questions” and He then identified the very last subject they would have in an open discussion with Him, and it had to do with the name of David and who and what Christ is.

Mu ntangiriro z’Isirayeli ya kera, nyuma y’imyaka magana ane bamaze muri Egiputa, abari baragenewe kuba ubwoko bw’isezerano bwatoranyijwe ntibari bagikomeza Isabato. Ntibari bazi imico ya Kristo cyangwa kamere ye. Bari barafashe ibitekerezo bitari byo ku byerekeye Imana, ibyo bari baratsimbaje muri bo igihe bari mu bunyage. Ibyago icumi; gukizwa ku Nyanja Itukura; manu yo mu ijuru; ubuturo bwera n’ibikoresho byabwo byose; imihango yera; urugo rw’urusengero, Ahera n’Ahera Cyane; amategeko y’Imana; Igitare cyabagendanaga; amazi yaturutse mu Gitare cyabagendanaga ndetse n’inzoka yari imanitswe ku giti, ibyo byose byari bigamije kongera ubumenyi bw’Imana mu bwoko bwayo bwatoranyijwe. Byari uburezi bugenda butera imbere. Uwo muryango w’uburezi bugenda butera imbere wakomeje kugeza aho abanditsi “batinyutse kutamubaza ibindi bibazo,” maze ahita agaragaza ingingo ya nyuma rwose bari kugirana na We mu mpaka zifunguye, kandi yari ifitanye isano n’izina rya Dawidi n’uwo Kristo ari we ndetse n’icyo ari cyo.

At the beginning of modern spiritual Israel, after 1260 years in spiritual Babylon, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The history of Adventism with all its waymarks, apostasies, compromises and internal struggles reached a point in the 1880’s when The Desire of Ages was published. Enshrined in that book on page 671, is an understanding of the Godhead that has developed far beyond the understanding that came from the eighteenth century.

Mu ntangiriro za Isirayeli ya none yo mu buryo bw’umwuka, nyuma y’imyaka 1260 i Babuloni ya mwuka, abari bagenewe kuba ubwoko bw’isezerano bwatoranyijwe ntibari bagikomeza Isabato. Ntibari bazi imico cyangwa kamere bya Kristo. Bafashe ku myumvire itari yo yerekeye Imana, iyo bacengeje muri bo igihe bari mu bunyage. Amateka y’Abadiventisimu, hamwe n’ibimenyetso byayo byose by’inzira, ubuhakanyi, ukwemera kujya ku ruhande no mu bwumvikane, n’intambara zo mu imbere, yageze ahantu mu myaka ya 1880 ubwo igitabo The Desire of Ages cyatangazwaga. Muri icyo gitabo, ku rupapuro rwa 671, harimo gusigasirwa imyumvire ku Bumana yakuze cyane irenze kure uko byasobanukwaga byaturutse mu kinyejana cya cumi n’umunani.

Ancient Israel had a controversy at its ending that was brought about by a limited understanding of the Godhead, that was based upon an understanding from their beginning history. The testimony of Jesus says, whether the Father, the Son or the Holy Spirit they are all “the fulness of the Godhead bodily” (Colossians 2:9). The biblical testimony says, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).

Isirayeli ya kera yagize impaka zikomeye ku iherezo ryayo, zatewe no gusobanukirwa gukeya ibyerekeye Ubumana, byari bishingiye ku myumvire yakomotse mu mateka yayo ya mbere. Ubuhamya bwa Yesu buvuga ko, yaba Data, yaba Umwana, cyangwa Mwuka Wera, bose ari “kuzura k’Ubumana mu buryo bw’umubiri” (Abakolosayi 2:9). Ubuhamya bwa Bibiliya buravuga buti: “Umva, wa Isirayeli we: Uwiteka Imana yacu ni Uwiteka umwe” (Gutegeka kwa Kabiri 6:4).

Modern Israel holds to a variety of ideas about the Godhead, and only one is correct. At the end of modern Israel God will finish the work of revealing His character in terms of doing so while probationary time lingers. That is what He did for the Jews, and He never changes. It is certain we will continue to grow in our understanding of God’s nature and character throughout eternity, but there has been a purposeful prophetic line of the truth demonstrating God’s efforts to educate His people about Himself, and that history is part of the education He is seeking to teach now, and the information found in the prophetic word concerning that educational process identifies an end of the discussion that corresponds to the close of probation.

Isirayeli ya none ifite ibitekerezo binyuranye byerekeye Ubumana, kandi kimwe gusa ni cyo cy’ukuri. Ku iherezo rya Isirayeli ya none Imana izarangiza umurimo wo guhishura imico yayo, mu buryo bwo kubikora igihe cy’igeragezwa kigihari. Ibyo ni byo yakoreye Abayahudi, kandi ntiyigera ihinduka. Nta gushidikanya ko tuzakomeza gukurira mu gusobanukirwa kwacu kamere n’imico by’Imana mu bihe byose by’iteka ryose, ariko habayeho umurongo w’ukuri w’ubuhanuzi ugambiriwe, ugaragaza imihati y’Imana yo kwigisha ubwoko bwayo ibyayo ubwayo, kandi ayo mateka ari mu nyigisho ishaka kwigisha ubu, kandi amakuru aboneka mu ijambo ry’ubuhanuzi yerekeye iyo gahunda y’inyigisho agaragaza iherezo ry’ikiganiro rihuye no kurangira kw’igihe cy’igeragezwa.

> “Christ is the pre-existent, self-existent Son of God…. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.” Signs of the Times, August 29, 1900.

> “Kristo ni Umwana w’Imana wabayeho mbere hose, kandi ubaho ku bwe ubwe…. Mu kuvuga iby’ukubaho kwe mbere hose, Kristo asubiza ibitekerezo inyuma mu bihe bya kera bitagira itangiriro rizwi. Aduhamiriza ko nta gihe na kimwe cyigeze kibaho atari mu busabane bwa hafi n’Imana ihoraho. Uwo Abayahudi bari barimo kumva ijwi rye icyo gihe yari yarabanye n’Imana nk’urererwa hamwe na Yo.” Signs of the Times, August 29, 1900.

> “He was equal with God, infinite and omnipotent…. He is the eternal, self-existent Son.

> “Yari angana n’Imana, atagira iherezo kandi ushoborabyose…. Ni Umwana w’iteka ryose, wibaho ku bwe ubwe.

> “While God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God.’ Before men or angels were created, the Word was with God, and was God.” Review and Herald, April 5, 1906.

> “Ijambo ry’Imana, nubwo rivuga ubumuntu bwa Kristo igihe yari kuri iyi si, rinavuga mu buryo budasubirwaho ibyerekeye kubaho kwe mbere y’uko aza mu mubiri. Ijambo ryariho nk’Uwo mu buntu bw’ubumana, ari na We Mwana w’Imana uhoraho, mu bumwe no mu kwiyunga n’Umubyeyi We. Uhereye iteka ryose yari Umuhuza w’isezerano, ari We uwo amahanga yose yo mu isi, Abayahudi n’Abanyamahanga, iyo bamwemera, yagombaga guherwamo umugisha. “Mbere na mbere Jambo yariho, kandi Jambo yari kumwe n’Imana, kandi Jambo yari Imana.” Mbere y’uko abantu cyangwa abamarayika baremwa, Jambo yari kumwe n’Imana, kandi yari Imana.” Review and Herald, April 5, 1906.

In the passage she quotes from John’s very first words.

Mu gice yavuze, asubiramo amagambo ya mbere cyane ya Yohana.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.

> Mu ntangiriro hariho Jambo, kandi Jambo yari kumwe n’Imana, kandi Jambo yari Imana. Uwo ni we wariho mu ntangiriro kumwe n’Imana. Ibintu byose byaremwe na we; kandi mu bitaremwe byose, nta na kimwe cyaremwe kitamuriwe. Yohana 1:1–3.

In the beginning there was at least two Gods, for John just said, “The Word was God and was with God.” In the first verse of Genesis the Hebrew word “Elohim,” is translated as God. Often in God’s word “Elohim” is placed in a grammatic structure to identify a singular God, but it is a plural, none-the-less. John removes the consideration of “Elohim” in the verse being a singular God with his second witness to the subject. His testimony establishes at least two Gods.

Mu ntangiriro habagaho nibura Imana ebyiri, kuko Yohana amaze kuvuga ati: “Jambo yari Imana kandi yari kumwe n’Imana.” Mu murongo wa mbere w’Itangiriro, ijambo ry’Igiheburayo “Elohim” rihindurwa ngo Imana. Akenshi mu Ijambo ry’Imana, “Elohim” rishyirwa mu miterere y’ikibonezamvugo irigaragaza nk’Imana imwe, ariko kandi rikaba ari ubwinshi. Yohana akuraho igitekerezo cy’uko “Elohim” muri uwo murongo yaba ari Imana imwe binyuze ku buhamya bwe bwa kabiri kuri iyo ngingo. Ubuhamya bwe bushyiraho ko hari nibura Imana ebyiri.

More troubling for anti-trinitarians who profess to uphold the Spirit of Prophecy is that in the beginning “the Spirit of God moved upon the face of the waters.” Is the “Spirit” that moved upon the water the Father or the Son, or was it the third person of the heavenly trio as Sister White addresses Him? John’s first three verses in his gospel are followed by these words.

Ikirenze cyane ku barwanya inyigisho y’Ubutatu bavuga ko bashyigikiye Umwuka w’Ubuhanuzi ni uko mu ntangiriro “Umwuka w’Imana yagendaga hejuru y’amazi.” Mbese “Umwuka” wagendaga hejuru y’amazi ni Data cyangwa ni Umwana, cyangwa se ni umuntu wa gatatu wo mu butatu bwo mu ijuru nk’uko Mushiki wa White amuvuga? Imirongo itatu ya mbere Yohana yanditse mu butumwa bwe bwiza ikurikirwa n’aya magambo.

> In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:4, 5.

> Muri we hari ubuzima; kandi ubwo buzima bwari umucyo w’abantu. Kandi umucyo urabagirana mu mwijima; ariko umwijima ntiwawumenye. Yohana 1:4, 5.

The reference to light and dark is in complete agreement with the beginning of Genesis which says.

Icyerekezwa ku mucyo n’umwijima bihuje rwose n’itangiriro rya Itangiriro rivuga.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:3, 4.

> Maze Imana iti: Habeho umucyo; umucyo ubaho. Imana ibona ko umucyo ari mwiza; kandi Imana itandukanya umucyo n’umwijima. Itangiriro 1:3, 4.

We will return shortly to these two parallel passages of the light that is the subject in the creation story that follows after the introduction of the Godhead. In the beginning the first truth that is addressed is the make-up or the nature of the Godhead. But the passage does not stop until chapter two verse three where we find the final three words in the creation begin with the three Hebrew letters that together create the word translated as “truth.”

Tuzagaruka bidatinze kuri iyi mirongo ibiri ihuje ivuga iby’umucyo ari wo ngingo ivugwa mu nkuru y’irema ikurikira intangiriro ivuga Ubumana. Mu ntangiriro, ukuri kwa mbere kuvugwaho ni imiterere cyangwa kamere by’Ubumana. Ariko uwo murongo ntuhagarara kugeza ku gice cya kabiri umurongo wa gatatu, aho dusanga amagambo atatu ya nyuma y’irema atangizwa n’inyuguti eshatu z’Igiheburayo, iyo zishyizwe hamwe zigakora ijambo risobanurwa ngo “ukuri.”

The beginning of the account of creation introduces the Godhead, then sets forth the creative power of His word, and then ends the passage with a divine signature representing truth, the third angel’s message and the name of God as represented by Alpha and Omega.

Intangiriro y’inkuru y’irema ibanza kumenyekanisha Ubumana, hanyuma ikagaragaza imbaraga y’irema y’ijambo Rye, maze igasoza icyo gice n’umukono w’Imana ushushanya ukuri, ubutumwa bw’umumarayika wa gatatu n’izina ry’Imana nk’uko rigereranywa na Alufa na Omega.

> And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 2:2, 3.

> Ku munsi wa karindwi Imana irangiza umurimo wayo yari yakoze; iruhuka ku munsi wa karindwi, iva mu mirimo yayo yose yari yakoze. Imana iha umugisha umunsi wa karindwi, irayweza; kuko ari wo yaruhukiyemo, iva mu mirimo yayo yose Imana yaremye ikayikora. Itangiriro 2:2, 3.

The end of the first truths taught in God’s Word are the climax of the passage. It ends with the three words “God,” “created” and “made,” thus emphasizing the beginning of the passage, but just as importantly emphasizing the seventh-day Sabbath. The Sabbath of course is the symbol of creation and the sign between God and His chosen people. “Truth” is represented in the three letters that begin each of those final three words of creation. The testimony is emphasizing how significant and important the Sabbath truth is, but just as profound is that those three letters also represent the three steps of the first, second and third angels’ messages. Thus, in the very first passage of the Bible the Sabbath as the sign of God’s creative power is also identified as the testing issue at the end of time. The last book in the Bible provides a third witness to accompany John’s testimony in his gospel.

Iherezo ry’ukuri bwa mbere bwigishijwe mu Ijambo ry’Imana ni ryo gasongero k’uwo murongo. Usozwa n’amagambo atatu “Imana,” “yaremye” na “ikora,” bityo ugashimangira intangiriro y’uwo murongo, ariko kandi, nk’uko ari ingenzi, ugashimangira Isabato y’umunsi wa karindwi. Isabato ni yo koko ikimenyetso cy’irema kandi ni na cyo kimenyetso kiri hagati y’Imana n’ubwoko bwayo bwatoranyijwe. “Ukuri” kugereranywa n’inyuguti eshatu zitangira buri jambo muri ayo magambo atatu ya nyuma yerekeye irema. Ubu buhamya burashimangira ukuntu ukuri kw’Isabato gufite ubusobanuro bukomeye kandi ari ingenzi, ariko kandi nk’uko byimbitse, izo nyuguti eshatu na zo zigereranya intambwe eshatu z’ubutumwa bw’umumarayika wa mbere, uwa kabiri n’uwa gatatu. Bityo, mu murongo wa mbere cyane wa Bibiliya, Isabato nk’ikimenyetso cy’imbaraga z’Imana zo kurema na yo igaragazwa nk’ingingo y’igeragezwa ku iherezo ry’ibihe. Igitabo cya nyuma cya Bibiliya gitanga umuhamya wa gatatu wo guherekeza ubuhamya bwa Yohana mu butumwa bwe bwiza.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

> Yohana ku matorero arindwi yo muri Aziya: Ubuntu bube kuri mwe, n’amahoro, biva kuri Uhoraho iriho, kandi wahoragaho, kandi uzaza; no kuri ya Myuka irindwi iri imbere y’intebe ye y’ubwami; no kuri Yesu Kristo, wa Mugabo wo guhamya ukiranuka, imfura yazutse mu bapfuye, n’Umwami ugenga abami bo mu isi. Icyubahiro kibe icy’uwo wadukunze, akadukiza ibyaha byacu adukirishije amaraso ye bwite, kandi akatugira abami n’abatambyi ku bw’Imana, ari yo Se; ni we ukwiriye icyubahiro n’ubutware iteka ryose. Amen. Dore, araje azanye n’ibicu; kandi amaso yose azamubona, ndetse n’abamucumise; kandi amoko yose yo mu isi azaboroga ku bwe. Ni ko biri, Amen. Ndi Alufa na Omega, intangiriro n’iherezo, ni ko Uwiteka avuga, iriho, kandi wahoragaho, kandi uzaza, Ishoborabyose.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:4–11.

> Njyewe Yohana, mwene so kandi mugenzi wanyu mu mubabaro, no mu bwami no mu kwihangana kwa Yesu Kristo, nari ku kirwa cyitwa Patimo, ku bw’ijambo ry’Imana no ku bw’ubuhamya bwa Yesu Kristo. Nari mu Mwuka ku munsi w’Umwami, maze numva inyuma yanjye ijwi rikomeye, nk’irivuga ry’impanda, rivuga riti: Ndi Alufa na Omega, uwa mbere n’uwa nyuma; kandi ibyo ubona ubyandike mu gitabo, ubyoherereze amatorero arindwi yo muri Aziya; i Efeso, n’i Simuruna, n’i Perugamo, n’i Tuwatira, n’i Sarudi, n’i Filadelifiya, n’i Lawodikiya. Ibyahishuwe 1:4–11.

The first three verses of Revelation chapter one identifies the final warning message and how that message is conveyed from God to mankind. It also states that it is the Revelation of Jesus Christ, thus marking a distinction between the book of Revelation and the book of Daniel. One is a prophecy, the other a revelation.

Imirongo itatu ya mbere y’Ibyahishuwe igice cya mbere igaragaza ubutumwa bwa nyuma bwo kuburira n’uburyo ubwo butumwa bukomoka ku Mana bukagezwa ku bantu. Nanone ivuga ko ari Ihishurirwa rya Yesu Kristo, bityo igashyiraho itandukaniro hagati y’igitabo cy’Ibyahishuwe n’igitabo cya Daniyeli. Kimwe ni ubuhanuzi, ikindi ni ihishurirwa.

> “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 Byahishuwe ibitabo byose bya Bibiliya bihuriramo kandi bikarangiriramo. Aha ni ho igitabo cya Daniyeli cyuzurizwa. Kimwe ni ubuhanuzi; ikindi ni ibyahishuwe. Igitabo cyashyizweho ikimenyetso nticyari Ibyahishuwe, ahubwo cyari cya gice cy’ubuhanuzi bwa Daniyeli kijyanye n’iminsi y’imperuka. Marayika yarategetse ati: ‘Ariko wowe, Daniyeli, hisha ayo magambo, kandi ushire ikimenyetso ku gitabo, kugeza mu gihe cy’imperuka.’ Daniyeli 12:4.” Ibyakozwe n’Intumwa, 585.

In the book of Revelation there are lines of prophecy that are to be recognized and brought together line upon line. All those prophetic lines end in the book of Revelation, but the book that was sealed was not the book of Revelation, and it was not simply the book of Daniel that was sealed up, but what was sealed in the book of Daniel was “that portion of the prophecy of Daniel relating to the last days.”

Mu gitabo cy’Ibyahishuwe harimo imirongo y’ubuhanuzi igomba kumenyekana no guhurizwa hamwe, umurongo ku wundi. Iyo mirongo yose y’ubuhanuzi irangirira mu gitabo cy’Ibyahishuwe, ariko igitabo cyashyizweho ikimenyetso nticyari igitabo cy’Ibyahishuwe, kandi si igitabo cya Daniyeli gusa ari cyo cyashyizweho ikimenyetso, ahubwo icyashyizweho ikimenyetso mu gitabo cya Daniyeli ni “icyo gice cy’ubuhanuzi bwa Daniyeli cyerekeye iminsi y’imperuka.”

The “last days” can be understood in a general sense, but understanding them as inspired words, (which they are) requires we also evaluate if the expression “last days” has a prophetic symbolism attached to it. The “last days” are a specific period of prophetic history that has many lines of support. I hope to lay out that history in the near future. It is specifically the history of 1798 until the close of probation. One way to recognize this is that in the literal sanctuary service there was one day of the year that represented judgment, and that was the Day of Atonement. That literal ceremony typified what Sister White calls the anti-typical Day of Atonement. The prophetic or spiritual Day of Atonement represents the “last days” of probationary time, it represents the period of the final judgment.

“iminsi y’imperuka” ishobora gusobanurwa mu buryo rusange, ariko kuyisobanukirwa nk’amagambo yahumetswe, (kandi ni ko biri) bisaba ko tunasuzuma niba imvugo ngo “iminsi y’imperuka” ifite ubusobanuro bw’ikimenyetso cy’ubuhanuzi buyiherekeza. “Iminsi y’imperuka” ni igihe cyihariye cyo mu mateka y’ubuhanuzi gishyigikiwe n’imirongo myinshi y’ihamya. Niringiye kuzagaragaza ayo mateka mu gihe cya vuba. By’umwihariko, ni amateka atangirira mu 1798 kugeza irangira ry’igihe cy’imbabazi. Uburyo bumwe bwo kubimenya ni uko mu murimo w’ubuturo bwera nyakuri habagaho umunsi umwe gusa mu mwaka wagereranyaga urubanza, kandi uwo wari Umunsi w’Impongano. Uwo muhango nyakuri wari igicucu cy’icyo Sister White yita Umunsi w’Impongano wo mu ngiro. Umunsi w’Impongano w’ubuhanuzi cyangwa w’umwuka ugereranya “iminsi y’imperuka” y’igihe cy’imbabazi, ugereranya igihe cy’urubanza rwa nyuma.

The prophecy in Daniel that was sealed up was two-fold. There was a prophecy relating to the last days that the Millerites recognized which announced the opening of the judgment. That passage of Daniel is represented by the Ulai River vision of chapters eight and nine. The other prophecy that was sealed up in Daniel announces the close of the judgment, and the end of Adventism, and the end of the United States, and the end of the world. That vision was represented by the Hiddekel River.

Ubuhanuzi bwo muri Daniyeli bwashyizweho ikimenyetso bwari bugizwe n’ibice bibiri. Hariho ubuhanuzi bwerekeye iminsi y’imperuka Abamillerite bamenye, bwatangazaga gutangira kw’urubanza. Icyo gice cya Daniyeli kigaragazwa n’iyerekwa ry’uruzi Ulayi ryo mu bice bya munani n’icyenda. Ubundi buhanuzi bwashyizweho ikimenyetso muri Daniyeli butangaza irangira ry’urubanza, n’iherezo ry’Adiventisimu, n’iherezo rya Leta Zunze Ubumwe za Amerika, n’iherezo ry’isi. Iryo yerekwa ryagereranyijwe n’uruzi Hidekeli.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112, 113.

> “Umucyo Daniyeli yahawe n’Imana yawuhawe by’umwihariko ku bw’iyi minsi y’imperuka. Ibyerekanywe yabonye ku nkengero z’Ulai na Hidekeli, inzuzi zikomeye zo mu Shinari, ubu birimo birasohora, kandi ibyabaye byose byahanuwe bizasohora vuba.” Testimonies to Ministers, 112, 113.

The Ulai vision was unsealed in 1798 and addresses God’s sanctuary and His people. The Hiddekel vision was unsealed in 1989 when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, and addresses the enemies of God’s people. The two visions function as do the seven churches and seven seals in the book of Revelation. One is the internal history of the church and the other is the external history of the church, and they both run the entirety of and are “especially for” “these last days.”

Iyerekwa rya Ulai ryakuweho ikimenyetso mu mwaka wa 1798 kandi ryerekeza ku buturo bwera bw’Imana no ku bwoko bwayo. Iyerekwa rya Hiddekel ryakuweho ikimenyetso mu mwaka wa 1989 ubwo, nk’uko bisobanuwe muri Daniyeli igice cya cumi na kimwe, umurongo wa mirongo ine, ibihugu byagereranyaga icyahoze ari Ubumwe bw’Abasoviyeti byasibirizwagaho n’ubupapa na Leta Zunze Ubumwe z’Amerika, kandi ryerekeza ku banzi b’ubwoko bw’Imana. Aya mayerekwa yombi akora nk’uko amatorero arindwi n’ibidodo birindwi bikora mu gitabo cy’Ibyahishuwe. Rimwe ni amateka y’imbere y’itorero, irindi na ryo ni amateka y’inyuma y’itorero, kandi yombi akurikirana ibihe byaryo byose kandi ari “by’umwihariko ku bw’” “iyi minsi y’imperuka.”

But though we are told the book of Revelation is not the sealed book, we are also told that it is a sealed book.

Ariko nubwo tubwirwa ko igitabo cy’Ibyahishuwe atari igitabo gifunzwe ikimenyetso, turanabwirwa kandi ko ari igitabo gifunzwe ikimenyetso.

> “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 gifatanishijwe ikimenyetso, ariko kandi ni igitabo cyafunguwe. Cyandika ibyabaye bitangaje bizabaho mu minsi y’imperuka y’amateka y’iyi si. Inyigisho z’iki gitabo zirasobanutse, si iz’ubwiru n’izidashobora kumvikana. Muri cyo hafatwamo umurongo umwe w’ubuhanuzi nk’uwafashwe muri Daniyeli. Hari ubuhanuzi bumwe Imana yasubiyemo, bityo ikerekana ko bugomba guhabwa agaciro. Uwiteka ntasubiramo ibintu bidafite umumaro ukomeye.” Manuscript Releases, volume 9, 8.

The book of Revelation is unsealed because the prophecies in Daniel are unsealed, and the very lines of prophecies that have been unsealed in Daniel are the same lines that are found in Revelation. What was sealed up in the book of Revelation was a portion of Revelation especially related to God’s people in the “last days.” When Sister White wrote this statement the “seven thunders” was at the time she wrote it sealed up, so she wrote that “it is a sealed book.” She also said the book of Daniel was the “book that was sealed,” in the past tense. For her it had been unsealed in 1798.

Igitabo cy’Ibyahishuwe cyafunguwe ibimenyetso kuko ubuhanuzi bwo muri Daniyeli bwafunguwe ibimenyetso; kandi imirongo nyakuri y’ubuhanuzi yafunguwe ibimenyetso muri Daniyeli ni yo mirongo imwe iboneka mu Byahishuwe. Icyari cyarafungiwe ibimenyetso mu gitabo cy’Ibyahishuwe cyari igice cy’Ibyahishuwe cyerekeye by’umwihariko ubwoko bw’Imana mu “minsi y’imperuka.” Igihe Mushiki wa White yandikaga iri jambo, “inkuba ndwi” zari zigifungiwe ibimenyetso muri icyo gihe yandikagamo, ni cyo cyatumye yandika ko “ari igitabo gifungiwe ibimenyetso.” Yanavuze kandi ko igitabo cya Daniyeli cyari “igitabo cyari gifungiwe ibimenyetso,” akoresheje igihe cyahise. Kuri we cyari cyarafunguwe ibimenyetso mu 1798.

What was sealed up concerning the seven thunders in her lifetime was not simply the future events represented by the seven thunders, but primarily that the “seven thunders” represent that the beginning of Adventism parallels the end of Adventism. The “seven thunders” is revealing the most important prophetic rule needed to understand the Revelation of Jesus Christ, while also revealing an attribute of God’s nature and character, that He is the beginning and end of all things. Prophecy identifies that there is a purposeful development of the truths connected to God’s nature and character.

Ibyari byashyizwe ku byerekeye inkuba ndwi mu gihe cy’ubuzima bwe ntibyerekezaga gusa ku byabayeho byo mu gihe kizaza bishushanyijwe n’izo nkuba ndwi, ahubwo mbere na mbere byerekanaga ko “inkuba ndwi” zigaragaza yuko intangiriro y’Ubwadiventisiti ihura n’iherezo ry’Ubwadiventisiti. “Inkuba ndwi” zihishura itegeko ry’ubuhanuzi ry’ingenzi cyane rikenewe kugira ngo hasobanuke Ibyahishuwe bya Yesu Kristo, kandi nanone zigahishura umwihariko w’imiterere n’ingeso by’Imana, yuko ari Yo ntangiriro n’iherezo bya byose. Ubuhanuzi bugaragaza ko hariho iterambere rigambiriwe ry’ukuri guhuzwa n’imiterere n’ingeso by’Imana.

Jesus, when represented as the “Lion of the tribe of Judah”, is symbolizing the work He accomplishes as He reveals truth in an incremental and systematic way through history. He seals up the prophetic word, until the point in time when it is to be understood. He seals and unseals truth for the purpose of instruction. As Palmoni, Jesus is the Wonderful Numberer, the Master of time controlling His-story. As Alpha and Omega, He is, among other things, the Master of language. As the Lion of the tribe of Judah He is the one who controls when truth is revealed to men.

Yesu, iyo agereranyijwe n’“Intare yo mu muryango wa Yuda”, aba ashushanya umurimo asohoza mu buryo ahishuramo ukuri buhoro buhoro kandi mu buryo bufite gahunda mu mateka yose. Ashyiraho ikimenyetso ku ijambo ry’ubuhanuzi, kugeza ku gihe ryagenewe gusobanukirwa. Ashyira ikimenyetso ku kuri kandi akagikuraho agamije kwigisha. Nk’uwitwa Palmoni, Yesu ni Umubari W’igitangaza, Nyagasani w’ibihe ugenzura amateka Ye. Nk’Alufa na Omega, ari no, mu bindi, Nyagasani w’ururimi. Nk’Intare yo mu muryango wa Yuda, ni We ugenzura igihe ukuri guhishurirwa abantu.

In Revelation chapter one after the first three verses the Godhead is set forth as three distinct entities.

Mu gice cya mbere cy’Ibyahishuwe, nyuma y’imirongo itatu ya mbere, Ubumana bugaragazwa nk’ibice bitatu bitandukanye.

> John to the seven churches which are in Asia: Grace be unto you, and peace,

> Yohana yandikiye amatorero arindwi yo muri Aziya ati: Ubuntu bube kuri mwe, n’amahoro,

> from him which is, and which was, and which is to come;

> uva kuri Uhozeho, kandi wariho, kandi ugiye kuza;

> and from the seven Spirits which are before his throne;

> kandi biturutse kuri ya Myuka irindwi iri imbere y’intebe ye y’ubwami;

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Revelation 1:4, 5.

> Kandi no kuri Yesu Kristo, Umuhamya w’indahemuka, n’Imfura y’abazutse mu bapfuye, n’Umwami utwara abami bo mu isi. Ibyahishuwe 1:4, 5.

The introduction to the last book of the Bible clearly sends a greeting to God’s church which identifies the Father, the Spirit and the Son. The ending of God’s Word is repeating the beginning, and in so doing is emphasizing the significance of the correct understanding of the Godhead. It is doing so for those who will be Philadelphians and make up the one hundred and forty-four thousand. They are the final covenant people, who have been typified throughout the lines of covenant history. Those witnesses, among other truths, establish that God has been incrementally seeking to increase the knowledge of His nature and character throughout prophetic history.

Intangiriro y’igitabo cya nyuma cya Bibiliya itanga mu buryo bugaragara indamukanyo igenewe Itorero ry’Imana, kandi ikerekana Data, Umwuka n’Umwana. Iherezo ry’Ijambo ry’Imana ririmo gusubiramo intangiriro yaryo, kandi kubikora ritanga ugushimangira akamaro ko gusobanukirwa neza Ubumana. Ibyo birimo gukorerwa abazaba Abafiladelifiya kandi bakazaba bagize ibihumbi ijana na mirongo ine na bine. Abo ni bo bantu b’isezerano ba nyuma, bashushanyijwe mu buryo bw’icyitegererezo mu mirongo yose y’amateka y’isezerano. Abo bagabo b’ubuhamya, hamwe n’ukuri kundi, bashimangira ko Imana yagiye ishaka buhoro buhoro kongera ubumenyi bw’imiterere yayo na kamere yayo mu mateka y’ubuhanuzi yose.

The greatest symbol in the Bible of man’s lack of the knowledge of God was Pharaoh who represented Egypt, a symbol of the entire world and therefore all of mankind. That waymark begins the process in the beginning of literal Israel where God was seeking to make known His name. At the end of literal Israel, the controversy over God’s name was repeated. At the end of literal Israel Jesus marked His interaction with the Jews by identifying the history of David and using “the rule of first mention” to represent the final statement concerning the Jews’ Laodicean blindness. They could not understand what He was saying, for they did not know the rule of Alpha and Omega, nor did they know the Alpha and Omega standing before them.

Ikimenyetso gikomeye kurusha ibindi muri Bibiliya cyagaragazaga ko umuntu adafite kumenya Imana, cyari Farawo wahagarariraga Egiputa, ikimenyetso cy’isi yose bityo kikaba n’icy’abantu bose. Icyo kimenyetso nyaburanga gitangira uwo murongo w’ibimenyetso mu ntangiriro za Isirayeli ya nyakuri, aho Imana yashakaga kumenyekanisha izina ryayo. Ku iherezo rya Isirayeli ya nyakuri, impaka zerekeye izina ry’Imana zongeye kubaho. Ku iherezo rya Isirayeli ya nyakuri, Yesu yaranze imikoranire ye n’Abayahudi agaragaza amateka ya Dawidi kandi akoresha “itegeko ryo kuvugwa bwa mbere” kugira ngo ahagararire itangazo rya nyuma ryerekeye ubuhumyi bw’Abayahudi bwa Lawodikiya. Ntibashoboraga gusobanukirwa ibyo yavugaga, kuko batari bazi itegeko rya Alufa na Omega, kandi nta n’ubwo bari bazi Alufa na Omega wari uhagaze imbere yabo.

At the beginning of spiritual Israel, the controversy typified in the history of Moses is paralleled. As Adventism has travelled through the history of “the last days,” many opportunities to understand more of Alpha and Omega have been given, just as was the case with ancient Israel. There will be a point where no more questions will be asked at the end of Adventism, as there was in the days of Christ.

Mu ntangiriro ya Isirayeli ya mwuka, impaka zigereranywa mu mateka ya Mose zirasa n’izabayeho. Uko Ubadivantisiti bwanyuze mu mateka y’“iminsi y’imperuka,” hatanzwe amahirwe menshi yo kurushaho gusobanukirwa na Alufa na Omega, nk’uko byagenze kuri Isirayeli ya kera. Hazabaho igihe ku iherezo ry’Ubadivantisiti nta bindi bibazo bizongera kubazwa, nk’uko byari bimeze mu minsi ya Kristo.

Returning to the passage in Revelation chapter one we see that grace and peace are sent from Him which is, and which was, and which is to come, and also from the seven Spirits and also from Jesus. The Godhead is represented as Jesus, the seven Spirits, and Him which is, and which was, and which is to come, thus allowing us to know that it is the Father who possesses the characteristics represented as He who is, was and is to come. These characteristics represent the eternal nature of God. He has always existed, and in verse eight and nine that very attribute is clearly assigned to Jesus.

Dusubiye ku gice cyo mu Ibyahishuwe igice cya mbere, tubona ko ubuntu n’amahoro bituruka kuri Uwo uriho, kandi wahozeho, kandi uzaza, kandi no kuri ya Myuka irindwi, kandi no kuri Yesu. Ubumana bugaragazwa nk’uburi muri Yesu, no muri ya Myuka irindwi, no muri Uwo uriho, kandi wahozeho, kandi uzaza; bityo bikatumenyesha ko ari Data ufite ibiranga bigaragazwa nk’Uwo uriho, wahozeho kandi uzaza. Ibyo biranga bigaragaza kamere y’iteka y’Imana. Yahoranyeho iteka ryose, kandi mu murongo wa munani n’uwa cyenda, iyo miterere ubwayo ihabwa Yesu mu buryo bugaragara.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:8–11.

> Ndi Alufa na Omega, intangiriro n’iherezo, ni ko Uwiteka avuga, uriho, kandi wahozeho, kandi uzaza, Ishoborabyose. Jyewe Yohana, uwo muri mwene So na mugenzi wawe mu mubabaro, no mu bwami no mu kwihangana bya Yesu Kristo, nari ku kirwa cyitwa Patimo, mbitewe n’ijambo ry’Imana n’ubuhamya bwa Yesu Kristo. Ku munsi w’Umwami nari ndi mu Mwuka, numva inyuma yanjye ijwi rirenga nk’iry’impanda, rivuga riti: Ndi Alufa na Omega, uwa mbere n’uwa nyuma; kandi ibyo ubona ubyandike mu gitabo, ubyoherereze amatorero arindwi yo muri Aziya: Efeso, Simuruna, Perugamo, Tiyatira, Sarudi, Filadelufiya, na Lawodikiya. Ibyahishuwe 1:8–11.

Those who have a Bible that writes the words of Jesus in the color red, know that in verses eight and eleven it is Jesus that is speaking. In those verses Jesus identifies that He possesses the identical eternal nature as the Father when He identifies Himself as “the Lord, which is, and which was, and which is to come,” and Jesus also adds that He is “the Almighty.”

Abafite Bibiliya yandikamo amagambo ya Yesu mu ibara ritukura, bamenya ko mu mirongo ya munani n’iya cumi n’umwe ari Yesu uvuga. Muri iyo mirongo, Yesu yerekana ko afite kamere y’iteka rwose ihwanye n’iya Data, ubwo yiyita “Uwiteka uriho, kandi wahoragaho, kandi uzaza”; kandi Yesu anongeraho ko ari “Ishoborabyose.”

The very first thing Jesus says in the beginning of the book of Revelation, the book that identifies that it is the Revelation of Jesus Christ; is that He is Alpha and Omega, that He too is eternal as the Father is and that He also is God Almighty. The attributes of God’s nature are the very first words in the book of Revelation from Jesus. Those attributes are direct stumbling blocks for Adventists who still defend the original position of the Godhead. They believe there was a time when the Father brought forth His Son.

Ikintu cya mbere cyane Yesu avuga mu ntangiriro y’igitabo cy’Ibyahishuwe, igitabo kigaragaza ko ari Ibyahishuwe bya Yesu Kristo, ni uko ari Alufa na Omega, ko na We ari uw’iteka ryose nk’uko Data ari uw’iteka ryose, kandi ko na We ari Imana Ishoborabyose. Ibiranga kamere y’Imana ni byo amagambo ya mbere cyane avuye kuri Yesu mu gitabo cy’Ibyahishuwe. Ibyo biranga ni inzitizi zikomeye rwose ku Badiventisti bagikomeza kurengera umwanya wa mbere w’Ubwami bw’Ubutatu. Bizera ko habayeho igihe Data yazanye Umwana We.

The end of the book of Revelation agrees with the beginning of the book of Revelation.

Iherezo ry’igitabo cy’Ibyahishuwe rihura n’intangiriro y’igitabo cy’Ibyahishuwe.

The Second Coming follows the description of the Godhead. In chapter twenty-two we find the end of the book agrees with the beginning of the book and verse twelve parallels verse seven of chapter one by referencing the Second Coming.

Ukuza kwa Kabiri gukurikira ibisobanuro by’Ubutatu bw’Imana. Mu gice cya makumyabiri na kabiri dusanga iherezo ry’iki gitabo rihura n’intangiriro yacyo, kandi umurongo wa cumi na kabiri ugereranywa n’umurongo wa karindwi wo mu gice cya mbere kuko werekeza ku Kuza kwa Kabiri.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.

> Kandi dore, ndaza vuba; kandi ingororano yanjye iri kumwe nanjye, kugira ngo niturire umuntu wese ibikwiriye umurimo we. Ndi Alufa na Omega, itangiriro n’iherezo, uwa mbere n’uwa nyuma. Hahirwa abakora amategeko ye, kugira ngo bahabwe uburenganzira ku giti cy’ubugingo, kandi binjire mu murwa banyuze mu marembo. Ariko hanze hari imbwa, n’abarozi, n’abasambanyi, n’abicanyi, n’abasenga ibigirwamana, n’umuntu wese ukunda kandi ugakora ibinyoma. Ni jye Yesu watumye marayika wanjye kubahamiriza ibyo mu matorero. Ndi umuzi n’urubyaro rwa Dawidi, inyenyeri ibengerana yo mu gitondo. Kandi Umwuka n’Umugeni baravuga bati: Ngwino. Kandi uwumva na we avuge ati: Ngwino. Kandi ufite inyota naze. Kandi ushaka wese nafate amazi y’ubugingo ku buntu. Ibyahishuwe 22:12–17.

After referencing the Second Coming, Jesus, as in Revelation chapter one, identifies Himself as Alpha and Omega. Then he adds the distinction between those who would hear and those who would not hear what the Spirit said unto the churches. He references the communication process illustrated in verses one through three in chapter one, by identifying that he sent Gabriel with the message to John.

Nyuma yo kwerekeza ku Kuza kwa Kabiri, Yesu, nk’uko biri mu Byahishuwe igice cya mbere, yigaragaza ko ari Alufa na Omega. Hanyuma yongeraho itandukaniro riri hagati y’abari kumva n’abari kutumva ibyo Umwuka yabwiye amatorero. Yerekeza ku buryo bw’itumanaho bugaragazwa mu mirongo ya mbere kugeza ku wa gatatu y’igice cya mbere, agaragaza ko yohereje Gaburiyeli azaniye Yohana ubutumwa.

Then He returns to the final statement that He made to the Scribes and Pharisees at the end of ancient Israel. He ties both endings of literal and spiritual Israel together, by answering in Revelation for those in the “last days” what the Jews in their “last days” could not understand. He says that He is the root (beginning) and offspring (ending) of David. The subject of David and his Lord was the last statement Jesus made to the quibbling Jews, and it typifies the final pronouncement for those in the last days that, according to the message to the Philadelphian church, claim to be Jews, but are not.

Noneho asubira ku magambo ye ya nyuma yabwiye Abanditsi n’Abafarisayo ku iherezo rya Isirayeli ya kera. Ahuriza hamwe ayo maperuka yombi ya Isirayeli nyakuri n’iya mwuka, asubiriza mu Byahishuwe abantu bo mu “minsi y’imperuka” ibyo Abayuda bo mu “minsi y’imperuka” yabo batashoboye gusobanukirwa. Avuga ko ari umuzi (intangiriro) n’urubyaro (iherezo) bya Dawidi. Ingingo yerekeye Dawidi n’Umwami we ni yo yabaye amagambo ya nyuma Yesu yabwiye Abayuda bahanganye impaka, kandi ishushanya itangazo rya nyuma rigenewe abari mu minsi y’imperuka, abo nk’uko ubutumwa bwandikiwe itorero ry’i Filadelifiya bubivuga, bavuga ko ari Abayuda, nyamara si bo.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Revelation 3:9, 10.

> Dore, abo bo mu isinagogi ya Satani, abavuga ko ari Abayuda ariko si bo, ahubwo bakabeshya; dore, nzatuma baza kuramya imbere y’ibirenge byawe, kandi bamenye yuko nagukunze. Kubera ko wazigamye ijambo ryo kwihangana kwanjye, nanjye nzakurinda mu gihe cy’igeragezwa, kizaza ku isi yose, kugira ngo kigerageze abatuye mu isi. Ibyahishuwe 3:9, 10.

Those who worship at the feet of the saints are Laodicean Adventists who have been spewed out of the mouth of the Lord.

Abaramya ku birenge by’abera ni Abadiventisiti b’i Lawodikiya barutswe mu kanwa k’Umwami.

> “You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.

> “Mwibwira ko abazaramya imbere y’ibirenge by’abera, (Ibyahishuwe 3:9), amaherezo bazakizwa. Aha ngomba kutemeranya namwe; kuko Imana yanyeretse ko iri tsinda ari Abadiventisti biyitaga ko ari bo, ariko bakaba barateshutse, kandi ‘bongeye kwibambanira Umwana w’Imana, kandi bamukoza isoni ku mugaragaro.’ Kandi mu ‘gihe cy’igeragezwa,’ kikiri imbere, kigamije kugaragaza imico nyakuri ya buri wese, bazamenya ko barimbutse iteka ryose; maze batsindagirijwe n’agahinda k’umutima, bazunama ku birenge by’abera.” Word to the Little Flock, 12.

According to the Bible and the Spirit of Prophecy those who worship at the saints’ feet, are members of the synagogue of Satan. They claim to be Jews, but they are not. The righteous Adventists are being addressed in the church of Philadelphia. The one hundred and forty-four thousand are Philadelphians, and the Jews who say they are, but are not—are Laodiceans. There are two classes of faithful people in the “last days,” the one hundred and forty-four thousand and those that are martyrs. There are only two churches of the seven that lack any criticism. One is Philadelphia representing those that never die, and the other is Smyrna, representing the faithful martyrs. The martyrs and those that do not die, Smyrna and Philadelphia, are the only churches of the seven with no condemnation attached to the message they were given. Yet, both churches had to deal with those who claimed to be Jews, but were not. This is so, for they are all members of the same church in the “last days” dealing with the same circumstances, one class destined to testify with their blood, represented by Moses at the Mount of Transfiguration, and the other class represented by Elijah who never died.

Dukurikije Bibiliya n’Umwuka w’Ubuhanuzi, abaramya ku birenge by’abera ni abanyamuryango b’isinagogi ya Satani. Bavuga ko ari Abayuda, nyamara si bo. Abadivantisiti bakiranuka ni bo babwirwa mu itorero ry’i Filadelifiya. Abo ibihumbi ijana na mirongo ine na bine ni Abafiladelifiya, kandi Abayuda bavuga ko ari bo, nyamara atari bo, ni Abalawodikiya. Mu “minsi y’imperuka” hari ibyiciro bibiri by’abantu bizerwa, abo ibihumbi ijana na mirongo ine na bine n’abahowe ukwizera. Mu matorero arindwi, abiri gusa ni yo adafite kunengwa na gato. Rimwe ni Filadelifiya, rihagarariye abatigera bapfa, irindi ni Simuruna, rihagarariye abahowe ukwizera bakiranutse. Abahowe ukwizera n’abatigeze bapfa, Simuruna na Filadelifiya, ni yo matorero yonyine muri arindwi atarimo gucirwaho iteka mu butumwa bahawe. Nyamara ayo matorero yombi yagombaga guhangana n’abavugaga ko ari Abayuda, nyamara atari bo. Ibi ni ko biri, kuko bose ari abanyamuryango b’itorero rimwe mu “minsi y’imperuka” bahanganye n’imimerere imwe, icyiciro kimwe kigenewe guhamya ukwizera kwacyo n’amaraso yacyo, gihagarariwe na Mose ku Musozi wo Guhindurirwaho ishusho, n’ikindi cyiciro gihagarariwe na Eliya utarapfuye.

> And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:8–10.

> Kandi ku mumarayika w’Itorero ry’i Simuruna uti; Ibi ni byo Uwa mbere n’Uwa nyuma avuga, uwari warapfuye kandi akaba ari muzima; Nzi imirimo yawe, n’amakuba, n’ubukene bwawe, (nyamara uri umukire) kandi nzi n’ibitutsi by’abavuga ko ari Abayuda, kandi atari bo, ahubwo ko ari isinagogi ya Satani. Ntutinye na kimwe mu byo ugiye kubabazwa: dore, Satani azatera bamwe muri mwe kujyanwa muri gereza kugira ngo mugeragezwe; kandi muzagira amakuba iminsi cumi: ujye uba uwizerwa kugeza ku rupfu, nanjye nzaguha ikamba ry’ubugingo. Ibyahishuwe 2:8–10.

As Jesus describes the dire circumstances of the church of Smyrna, he makes but one positive comment when He says, “but thou art rich,” thus contrasting them with the members of the synagogue of Satan who are not rich. Those in Revelation that are Adventist and think they are rich, and are not, are the Jews that say they are Jews, and are not—for they are Laodicean Seventh-day Adventists.

Nk’uko Yesu asobanura imimerere ikomeye y’itorero ry’i Simuruna, atanga ijambo rimwe gusa ryo kurishima igihe avuga ati: “ariko uri umutunzi,” bityo akarigereranya n’abagize isinagogi ya Satani batari abatunzi. Abo mu Ibyahishuwe ari Abadiventisiti kandi bibwira ko ari abatunzi, nyamara atari bo, ni Abayahudi bavuga ko ari Abayahudi, nyamara atari bo—kuko ari Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya.

In the opening of Revelation, the Godhead is presented as three persons and at the end of the book of Revelation Jesus and the Spirit are directly mentioned, but not the Father. It matters not, because the principle of line upon line combined with the first illustrating the last, demands that the Father be recognized in the last verses of Revelation, for He is already identified as being there in the first verses. It is no different than the gospel of John chapter one, where John does not directly identify the Spirit, but the Spirit is understood to be there, for the Spirit was there the very first time the expression “in the beginning” was written. John’s gospel testimony in chapter one begins with the identical phrase “in the beginning.”

Mu ntangiriro z’Ibyahishuwe, Ubumana bwerekanwa nk’abantu batatu, kandi ku iherezo ry’igitabo cy’Ibyahishuwe Yesu n’Umwuka bavugwa mu buryo butaziguye, ariko Data ntavugwa. Ibyo nta cyo bitwaye, kuko ihame ry’umurongo ku wundi murongo rifatanijwe n’irya mbere risobanura irya nyuma, bisaba ko Data amenyekana mu mirongo ya nyuma y’Ibyahishuwe, kuko yamaze kumenyekanishwa ko ari ho ari mu mirongo ya mbere. Nta tandukaniro bifite n’Ubutumwa Bwiza bwa Yohana igice cya mbere, aho Yohana atamenyekanisha Umwuka mu buryo butaziguye, ariko hakumvwa ko Umwuka ari ho ari, kuko Umwuka yari ahari ku ncuro ya mbere cyane iyo mvugo ngo “mu ntangiriro” yandikwaga. Ubuhamya bw’Ubutumwa Bwiza bwa Yohana mu gice cya mbere butangirana n’iyo nteruro nyine iti “mu ntangiriro.”

The “beginning” is a prophetic symbol and is to be evaluated with prophetic rules, including line upon line. Moses’ beginning, is the gospel of John’s beginning, is the beginning of the book of Revelation and it is also the end of Revelation. Of those four lines twice all three persons of the heavenly trio are identified, and in one line (John’s gospel) the Spirit might be missing and in the fourth line the Father is missing, but when brought together all three Divine Persons are represented in all four lines.

“Intangiriro” ni ikimenyetso cy’ubuhanuzi, kandi igomba gusuzumwa hakurikijwe amategeko y’ubuhanuzi, harimo n’ihame rya “umurongo ku wundi.” Intangiriro ya Mose ni yo ntangiriro y’Ubutumwa Bwiza bwa Yohana, ni yo ntangiriro y’igitabo cy’Ibyahishuwe kandi ni na yo mperuka y’Ibyahishuwe. Muri iyo mirongo ine, incuro ebyiri abantu batatu bose bagize ubutatu bwo mu ijuru baramenyekanishwa; kandi mu murongo umwe (Ubutumwa Bwiza bwa Yohana) Umwuka ashobora kuba atavuzwe, naho mu murongo wa kane Data akaba atavuzwe; ariko iyo bishyizwe hamwe, abo Bantu batatu b’Ubumana bahagarariwe muri iyo mirongo ine yose.

Christ came to make known the Father, and the Holy Spirit came to make known the Son. All three made eternal sacrifices. The Father so loved the world that He gave Jesus, Jesus so loved the world that He agreed to take upon Himself, for eternity, the flesh of those He had created. What kind of giving is represented in the act of the Creator choosing to become part of His creation? The third person of the Godhead gave Himself, for He has accepted the position of living within the created entity called mankind—throughout eternity.

Kristo yazanywe no kumenyekanisha Data, kandi Umwuka Wera yaje no kumenyekanisha Umwana. Bose uko ari batatu batanze ibitambo by’iteka ryose. Data yakunze isi cyane ku buryo yayitanzeho Yesu; Yesu na we yakunze isi cyane ku buryo yemeye kwishyiraho, iteka ryose, umubiri w’abo yari yararemye. Ni ugutanga kumeze gute kugaragarira mu gikorwa cy’Umuremyi uhitamo guhinduka kimwe mu bigize ibyo yaremye? Umuntu wa gatatu ugize Ubumana yitanze ubwe, kuko yemeye umwanya wo kubaho imbere mu kiremwa cyaremwe cyitwa umuntu—iteka ryose.

It is probably for this reason that the Holy Spirit is repeatedly associated with symbols of God’s people. He is the Person of the Godhead that is to abide with the human creation. Therefore, the symbols of the Holy Spirit in the Scriptures are more often than not represented by a symbol that both represents the Holy Spirit or mankind. In the beginning the Spirit moved upon the waters.

Birashoboka ko ari yo mpamvu Umwuka Wera akunze kenshi guhuzwa n’ibimenyetso by’ubwoko bw’Imana. Ni We Muntu ugize Ubumana ugomba kubana n’iremwa muntu. Ni cyo gituma ibimenyetso by’Umwuka Wera mu Byanditswe kenshi na kenshi bigaragazwa n’ikimenyetso gihagararira Umwuka Wera cyangwa abantu. Mu ntangiriro Umwuka yagendaga hejuru y’amazi.

> And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.

> Arambwira ati: Amazi wabonye, aho maraya yicaye, ni amoko n’imbaga nyinshi n’amahanga n’indimi. Ibyahishuwe 17:15.

The only piece of furniture in the sanctuary erected by Moses that did not have a pattern specifically detailed for the workers to follow was the seven branched candlestick. The candlestick represents the combination of humanity with divinity. For this reason, the candlestick’s design was the only item in the sanctuary left for men to contribute to. The seven candlesticks that Christ walks among are identified as the seven churches, yet the candlestick was fueled with oil, representing the Holy Spirit, and the wicks of the candles that supported the flame for light were made from the used white linen garments of the priests, representing the righteousness of Christ that shines as the light of the world. God’s people are the light of the world, but that light is only fueled by the oil of the Holy Spirit. The Holy Spirit is often associated with people in the description of Him in the Scriptures.

Ikintu rukumbi cyo mu buturo bwera bwubatswe na Mose kitahawe igishushanyo cyihariye, gisobanutse neza, kugira ngo abakoraga umurimo bakigenderereho, cyari igitereko cy’amatabaza gifite amashami arindwi. Icyo gitereko cy’amatabaza kigereranya ukwivanga kwa kamere-muntu n’ubumana. Ni cyo cyatumye igishushanyo cyacyo kiba ari cyo kintu cyonyine cyo mu buturo bwera cyasigiwe abantu kugira ngo bagire icyo bakongeraho. Ibitereko by’amatabaza birindwi Kristo agenderamo hagati byamenyekanishijwe ko ari amatorero arindwi, nyamara icyo gitereko cyagaburirwaga amavuta, agereranya Umwuka Wera, kandi udushumi tw’amatabaza twateruraga umuriro kugira ngo utange umucyo twakorwaga mu myenda yera y’ibitare yari yarambitswe n’abatambyi, bigereranya gukiranuka kwa Kristo kumurika nk’umucyo w’isi. Ubwoko bw’Imana ni bwo mucyo w’isi, ariko uwo mucyo ugaburirwa gusa n’amavuta y’Umwuka Wera. Umwuka Wera akenshi ahuzwa n’abantu mu buryo asobanurwamo mu Byanditswe.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Kandi kuri ya ntebe y’ubwami havaga imirabyo y’umurabyo n’inkuba n’amajwi; kandi imbere y’iyo ntebe hari amatabaza arindwi y’umuriro yaka, ari yo Myuka irindwi y’Imana. Ibyahishuwe 4:5.

Seven lamps are here identified as the “seven Spirits of God,” yet we are told the seven candlesticks are the seven churches.

Amatara arindwi aha yiswe “Imyuka irindwi y’Imana,” nyamara tubwirwa ko ibitereko by’amatabaza birindwi ari amatorero arindwi.

> The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Revelation 1:20.

> Ibanga ry’inyenyeri ndwi wabonye mu kuboko kwanjye kw’iburyo, n’ibitereko by’amatabaza birindwi by’izahabu. Izo nyenyeri ndwi ni zo bamarayika b’amatorero arindwi; kandi ibitereko by’amatabaza birindwi wabonye ni byo matorero arindwi. Ibyahishuwe 1:20.

The seven candlesticks are both the seven Spirits and they are God’s church.

Ibyo bitereko by’amatabaza birindwi ni Imyuka irindwi kandi ni Itorero ry’Imana.

> And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. Revelation 5:6.

> Nuko nditegereza, maze mbona Umwana w’Intama ahagaze hagati y’intebe y’ubwami n’ibyo bizima bine, no hagati y’abakuru, asa n’uwabazwe, afite amahembe arindwi n’amaso arindwi, ayo akaba ari yo Myuka irindwi y’Imana yoherejwe mu isi yose. Ibyahishuwe 5:6.

The seven horns and seven eyes are also the Holy Spirit who is sent forth unto all the earth, and when baptized a Christian is sent forth unto all the earth, for he was baptized in the name of the Father, the Son and the Holy Spirit. In the blessing pronounced upon the martyrs of the Sunday law crisis, and all those who died in the faith in modern spiritual Israel since 1844, it is the Spirit that provides the eulogy for their burials’ when He states, “Yea,” “they may rest from their labors,” for he was there during their labors all the way until they laid down their lives.

Amahembe arindwi n’amaso arindwi na byo ni Mwuka Wera woherezwa ku isi yose; kandi iyo umukristo abatijwe, na we aba yoherejwe ku isi yose, kuko yabatijwe mu izina rya Data wa twese, n’Umwana, na Mwuka Wera. Mu mugisha uvugwa ku bahowe ukwizera bo mu kibazo cy’itegeko ryo ku Cyumweru, no kuri bose bapfiriye mu kwizera muri Isirayeli ya none y’umwuka uhereye mu 1844, ni Mwuka utanga ijambo ry’ishimwe ryo gushyingurwa kwabo igihe avuga ati: “Yego,” “ngo baruhuke imihati yabo,” kuko yari kumwe na bo mu mihati yabo yose kugeza igihe bashyiraga ubuzima bwabo hasi.

> And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Revelation 14:13.

> Nuko numva ijwi rivuye mu ijuru rimbwira riti: Andika uti: Hahirwa abapfa bapfira mu Mwami uhereye noneho. Ni byo, ni ko Umwuka avuga, kugira ngo baruhuke imihati yabo; kandi imirimo yabo irabakurikira. Ibyahishuwe 14:13.

When considering the end and beginning of the book of Revelation, the beginning of the Bible and the beginning of the gospel of John we find that all three Persons of the Godhead are represented, though the Father is there, based upon the application of line upon line. The Son is there identifying Himself as Alpha and Omega.

Iyo dusuzumye impera n’intangiriro z’igitabo cy’Ibyahishuwe, intangiriro ya Bibiliya n’intangiriro y’ubutumwa bwiza bwa Yohana, dusanga Abantu bose uko ari Batatu b’Ubumana bahagarariwe aho, nubwo Data ahari hashingiwe ku ishyirwa ry’umurongo ku wundi murongo. Umwana ahari yimenyekanisha ko ari Alufa na Omega.

If we recognize that the combination of humanity with divinity is a combination of the Holy Spirit and mankind, we can then understand why symbols of the Holy Spirit are tied together with symbols of mankind. With this perspective in mind, we return to the two “in the beginnings” we have been addressing so often.

Nituramenya ko uguhuza ubumuntu n’ubumana ari uguhuza Umwuka Wera n’abantu, dushobora noneho gusobanukirwa impamvu ibimenyetso biranga Umwuka Wera bihuzwa n’ibimenyetso biranga abantu. Dufite iyi myumvire mu mutima, twongera kugaruka kuri bya bibiri by’“mu ntangiriro” twakomeje kwibandaho kenshi.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:1–4.

> Mu ntangiriro Imana yaremye ijuru n’isi. Isi yari itagira ishusho kandi iriho ubusa; umwijima wari utwikiriye uburiba bw’amazi. Umwuka w’Imana ugenda hejuru y’amazi. Imana iravuga iti: Habeho umucyo; umucyo ubaho. Imana ibona umucyo, yuko ari mwiza; Imana itandukanya umucyo n’umwijima. Itangiriro 1:1–4.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Mbere na mbere hariho Jambo, kandi Jambo yari kumwe n’Imana, kandi Jambo yari Imana. Uwo ni we wariho mbere na mbere ari kumwe n’Imana. Ibintu byose byaremwe na we; kandi mu byo byaremwe byose nta na kimwe kitaremwe na we. Muri we harimo ubugingo; kandi ubwo bugingo bwari umucyo w’abantu. Kandi umucyo umurikira mu mwijima; ariko umwijima ntiwawusobanukiwe. Yohana 1:1–5.

Using these two witnesses of “in the beginning;” God the Word, who made all things, also gave His life, for “in Him was life,” and His life was the “light” of men. The “light” of a created man is the righteousness of the Creator. The righteousness of the Creator is the wick in the candles in the sanctuary.

Dukoresheje izi mpamya ebyiri z’“mu ntangiriro;” Imana Jambo, yaremye ibintu byose, yanatanze ubugingo Bwayo, kuko “muri We harimo ubugingo,” kandi ubugingo Bwe bwari “umucyo” w’abantu. “Umucyo” w’umuntu waremwe ni ugukiranuka kw’Umuremyi. Ugukiranuka kw’Umuremyi ni urutsinga rw’itara mu matabaza yo mu buturo bwera.

> And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:18.

> Kandi yahawe kwambara umwenda w’igitare cyiza, usukuye kandi wera; kuko uwo mwenda w’igitare cyiza ari ugukiranuka kw’abera. Ibyahishuwe 19:18.

The oil that fuels the wick represents the activity of the Holy Spirit in the life of the believer. In the beginning the earth was dark and there was no light. Jesus then gave His life, the life that was in Him, so there could be light for men.

Amavuta atwika urutambi agereranya umurimo wa Mwuka Wera mu buzima bw’umwizera. Mu ntangiriro isi yari mu mwijima kandi nta mucyo wariho. Hanyuma Yesu yatanze ubugingo Bwe, ubugingo bwari muri We, kugira ngo haboneke umucyo ku bantu.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8.

> Kandi abatuye ku isi bose bazamusenga, ari bo amazina yabo atanditswe mu gitabo cy’ubugingo cy’Umwana w’intama watambwe uhereye ku kuremwa kw’isi. Ibyahishuwe 13:8.

When Jesus chose to be a sacrifice for mankind, He gave His life so men would have light. As is the case in these two passages, whenever light is introduced, the light produces two classes of worshippers as represented by light and darkness, the children of the day or the children of the night.

Igihe Yesu yahisemo kwitanga nk’igitambo ku bw’abantu, yatanze ubugingo bwe kugira ngo abantu babone umucyo. Nk’uko biri muri iyi mirongo yombi, igihe cyose umucyo uzanywe, uwo mucyo ubyara ibyiciro bibiri by’abaramya, bishushanywa n’umucyo n’umwijima, abana b’amanywa cyangwa abana b’ijoro.

> But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:4, 5.

> Ariko mwebweho, bene Data, ntimuri mu mwijima, kugira ngo uwo munsi ubatungure nk’umujura. Mwese muri abana b’umucyo, kandi muri abana b’amanywa; ntituri ab’ijoro, kandi ntituri ab’umwijima. 1 Abatesalonike 5:4, 5.

When we recognize the close eternal relationship the Holy Spirit has with the children of the day, we can understand why the symbols of both God’s children and the Holy Spirit are so closely related. In the last passage of Revelation, we see Jesus as the Alpha and Omega, we see the Father through the application of line upon line and the Holy Spirit is providing His final symbolic representation of Himself, for holy men of old spake as they were moved by the Holy Spirit. His first statement of Himself in Genesis identifies Him moving upon the waters, or moving upon mankind and His last reference to Himself is as follows.

Iyo tumaze kumenya isano rya bugufi ry’iteka Umwuka Wera afitanye n’abana b’umunsi, dushobora gusobanukirwa impamvu ibimenyetso by’abana b’Imana n’iby’Umwuka Wera bifitanye isano ya hafi cyane. Mu gice cya nyuma cy’Ibyahishuwe, tubona Yesu ari Alufa na Omega, tubona Data binyuze mu ikoreshwa ry’umurongo ku wundi murongo, kandi Umwuka Wera ari gutanga ishusho ye ya nyuma y’ikimenyetso imuhagararira, kuko abagabo bera ba kera bavuze bayobowe n’Umwuka Wera. Amagambo ye ya mbere yivugaho muri Itangiriro amugaragaza agenda hejuru y’amazi, cyangwa agenda hejuru y’abantu, kandi aho aheruka kwivugaho ni uku gukurikira.

> And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:17.

> Umwuka n’Umugeni baravuga bati: Ngwino. Kandi uwumva navuge ati: Ngwino. Kandi ufite inyota aze. Kandi ushaka wese nafate amazi y’ubugingo ku buntu. Ibyahishuwe 22:17.

From the beginning to the end the Holy Spirit is identified in association with mankind, for the children of the day represent a combination of divinity and humanity. Paul identifies, as does Isaiah, that men are vessels, and the candlesticks in the sanctuary had vessels where the wick was placed, and oil came down to the vessels to supply the fuel necessary to manifest the light that is the righteousness of Christ. We are the vessels of the Holy Spirit, the third Person of the Godhead as identified from the beginning unto the ending of God’s Word, and as straightly identified in the writings of the Spirit of Prophecy.

Uhereye ku ntangiriro kugeza ku iherezo, Umwuka Wera agaragazwa afitanye isano n’abantu, kuko abana b’amanywa bagereranya ihuriro ry’ubumana n’ubumuntu. Pawulo agaragaza, nk’uko na Yesaya abivuga, ko abantu ari inzabya; kandi ibitereko by’amatabaza byari mu buturo bwera bifite inzabya aho urutsinga rw’itabaza rwashyirwaga, kandi amavuta akamanukira muri izo nzabya kugira ngo atange lisansi ikenewe yo kugaragaza umucyo ari wo gukiranuka kwa Kristo. Turi inzabya z’Umwuka Wera, Umuntu wa gatatu w’Ubumana, nk’uko yagaragajwe uhereye ku ntangiriro kugeza ku iherezo ry’Ijambo ry’Imana, kandi nk’uko anagaragazwa mu buryo butaziguye mu nyandiko z’Umwuka w’Ubuhanuzi.

In the second angel’s message which was fulfilled in the beginning of Adventism and the end, there are two distinct messages; one for the church and one for the world.

Mu butumwa bw’umumarayika wa kabiri bwashohojwe mu itangiriro rya Adivantisime no ku iherezo, harimo ubutumwa bubiri butandukanye; bumwe bugenewe itorero, ubundi bugenewe isi.

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