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

Igitabo cya Yoweli n’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya - Umubare wa Cumi na Kabiri

Number Twelve

Umubare wa Cumi na Kabiri

Author

Jeff Pippenger

Published

December 17, 2025

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My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.

Icyifuzo cyanjye ni ugushyira ahagaragara ubuhamya bw’ubuhanuzi bwa Yoweli mu buryo butuma ubuhamya bwa Yoweli bushobora kumenyekana mu byo Petero yavugaga no mu byo yakoraga kuri Pentekote. Nzi neza ko Bibiliya isobanutse ku byerekeye ibyo Petero yakoraga n’ibyo yavugaga kuri Pentekote, ariko ndashaka gusobanukirwa icyo Petero yarimo ashushanya mu buryo bw’ubuhanuzi mu mateka y’imvura y’itumba, igihe yashyiraga ubutumwa bwa Pentekote mu mvugo y’isohozwa ry’igitabo cya Yoweli.

Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.

Petero ni ikimenyetso cy’abasigaye b’ubwoko bw’Imana, kandi ibyo ntibyagaragajwe gusa kuri Pentekote, ahubwo byanagaragajwe i Kayisariya ya Filipo muri Matayo 16. Kayisariya ya Filipo iherereye mu mirongo ya cumi na gatatu kugeza ku ya cumi n’itanu ya Daniyeli 11, ari yo mirongo itatu ivuga iby’urugamba rwabanje gusohora mu gihe cy’amateka ubwo Kayisariya ya Filipo yitwaga Paniyumu. Imirongo ya cumi na gatatu kugeza ku ya cumi n’itanu ibanziriza umurongo wa cumi na gatandatu, ugaragaza itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika. Umurongo wa cumi ugaragaza irimbuka ry’Ubumwe bw’Abasoviyeti mu 1989. Imirongo ya cumi kugeza ku ya cumi na gatandatu ya Daniyeli 11 igereranya igihe kuva mu 1989 kugeza ku itegeko ryo ku Cyumweru, kandi icyo gihe ni cyo “mateka ahishwe” yo mu murongo wa mirongo ine w’uwo mutwe nyine.

## The Hidden History in BOLDFACE

Amateka Ahishe mu Nyuguti Zitsindagiye

## 1798

1798

> And at the time of the end shall the king of the south push at him:

> Kandi mu gihe cy’imperuka umwami w’ikusi azamusunikira:

## 1989

1989

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.

> Ariko abahungu be bazakanguka, bateranye ingabo nyinshi z’ibihangange; nuko umwami w’amajyaruguru azamutera nk’igihuhusi, ari kumwe n’amagare y’intambara, n’abagendera ku mafarashi, n’amato menshi; kandi azinjira mu bihugu, abirengeho nk’umwuzure kandi abinyuremo. Koko umwe azaza rwose, arenge nk’umwuzure kandi anyuremo; maze azagaruka, yongere akanguke, ageze no ku gihome cye.

## 2014 the battle of Raphia

2014 urugamba rwa Raphia

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.

> Nuko umwami w’ikusi azarakara cyane, asohoke amurwanye, ari we mwami w’amajyaruguru; kandi azateranya ingabo nyinshi cyane, ariko izo ngabo zizagabizwa mu maboko ye. Kandi namara gukuraho izo ngabo nyinshi, umutima we uzishyira hejuru; kandi azagusha ibihumbi byinshi cyane, ariko ibyo ntibizamukomeza.

## The battle of Panium (Caesarea Philippi)

Intambara ya Paniumu (Kayisariya Filipi)

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.

> Kuko umwami w’amajyaruguru azagaruka, aze kuzana ingabo nyinshi kurusha iza mbere; kandi rwose azaza hanyuma y’imyaka runaka, azanye ingabo zikomeye n’ubutunzi bwinshi.

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

> Muri ibyo bihe, benshi bazahagurukira kurwanya umwami w’ikusi; kandi n’abanyazi bo mu bwoko bwawe bazishyira hejuru kugira ngo bahamye iyerekwa; ariko bazagwa.

> So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.

> Nuko umwami w’i ikusi azaza, yubake ikirundo cyo kugota, kandi afate imigi ikomeye irinzwe cyane; kandi amaboko y’ikusi ntazashobora kumurwanya, habe n’ubwoko bwe bwatoranyijwe, kandi ntihazabaho imbaraga zo kumuhagarara imbere.

## The Sunday law in the USA

Itegeko ry’Umunsi w’Ikiruhuko wo ku Cyumweru muri Leta Zunze Ubumwe za Amerika

> But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.

> Ariko uzamutera azakora ibyo yishakiye, kandi “nta n’umwe uzahagarara” imbere ye; kandi “azahagarara” mu gihugu cy’ikuzo, kandi kizamarwa n’ukuboko kwe. Azinjira no mu gihugu cy’ikuzo, kandi ibihugu byinshi bizahirikwa; ariko aba ni bo bazarokoka bavuye mu kuboko kwe, ari bo Edomu, na Mowabu, n’abakuru b’Abamoni. Azaramburira ukuboko kwe no ku bihugu; kandi igihugu cya Egiputa ntikizarokoka. Daniyeli 11:40, 10–16, 41, 42.

When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.

Iyo Petero ari i Kayisariya Filipi (Panium) mu buryo bw’ubuhanuzi, kandi Pentekote ikaba ari igihe cy’imvura y’itumba ya nyuma, ibyo bimushyira mu “mateka ahishwe” yo mu murongo wa mirongo ine. Nshaka kuvuga ku ntambara iriho ubu yo muri Ukraine ihagarariwe mu murongo wa cumi n’umwe w’igice cya cumi na kimwe, no ku ntambara ya Panium izaza yo mu mirongo ya cumi na gatatu kugeza ku wa cumi na gatanu, izageza ku Ntambara ya Gatatu y’Isi Yose, ari zo bintu byo hanze bibaho hagati ya 1989 n’itegeko ryo ku Cyumweru; ariko ubu turimo kugaragaza amateka y’umumarayika wa gatatu kuva ku wa 22 Ukwakira 1844 kugeza ku ishyirwaho ry’itorero ryemewe n’amategeko mu 1863.

The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.

Uwo murongo ugaragaza ukuza k’umumarayika wa gatatu ku wa 9/11 (1844) kugeza ku cyumweru cy’itegeko (1863). Itegeko ryo ku cyumweru ryashushanyijwe mbere n’Itangazo ryo Kubohora ryatangazaga umudendezo, bityo rikaba ikigereranyo cy’itegeko ryo ku cyumweru aho umudendezo ukurwaho. Umudendezo watangajwe na perezida wa mbere w’Umurepubulikani, ushushanya mbere umudendezo uzakurwaho na perezida wa nyuma w’Umurepubulikani—uwe wagenewe mu buhanuzi kuzahinduka umunyagitugu ku cyumweru cy’itegeko.

> “When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.

> “Igihe igihugu cyacu kizaba cyihakanye bene ako kageni amahame y’ubutegetsi bwacyo ku buryo gishyiraho itegeko ryo kubahiriza ku Cyumweru, Ubuporotesitanti muri icyo gikorwa buzafatanya n’ubupapa; kandi ibyo ntibizaba ari ikindi keretse guha ubuzima igitugu kimaze igihe kirekire gitegereje n’ishyaka ryinshi ko haboneka uburyo bwo kongera kwivumbura kikagaruka mu butegetsi bw’igitugu bukora.” Testimonies, umuzingo wa 5, 711.

742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.

Umwaka wa 742 mbere ya Kristo wari amateka ya alufa yatangije ubuhanuzi bw’igihe bwo muri Yesaya 7:8, bwageze ku isohozwa rya omega mu 1863. Mu 742, Ahazi, umwami w’ubwami bwo mu majyepfo bwa Yuda, yari yinjiye mu ntambara y’abanyagihugu arwana n’imiryango icumi yo mu majyaruguru yari igize ubwami bwo mu majyaruguru. Amateka yo mu 742 mbere ya Kristo yagaragajwe muri Yuda, igihugu cy’ubwiza nyakuri cyo mu Byanditswe, cyari gituwe n’Abayahudi nyakuri kandi kigahagararirwa muri uwo murongo n’umwami mubi kandi w’umupfapfa Ahazi—bityo kikaba cyashushanyaga amateka ya omega yo mu 1863. Amateka ya omega yo mu 1863 asohozwa mu gihe Leta Zunze Ubumwe z’Amerika zitegeka nk’inyamaswa yo ku isi, ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya. Leta Zunze Ubumwe z’Amerika ni cyo gihugu cy’ubwiza cyo mu buryo bw’umwuka, kigizwe n’Ubukristo bw’Abaporotesitanti, ari bo Bayahudi bo mu buryo bw’umwuka bibiliya ivuga. Intambara y’abanyagihugu yo hagati y’amajyaruguru n’amajyepfo mu 742 mbere ya Kristo, mu mateka ya alufa, yashushanyaga intambara y’abanyagihugu yo hagati y’amajyaruguru n’amajyepfo mu mateka ya omega yo mu 1863. Hamwe, abo bahamya babiri bagaragaza amateka yo hanze ageza ku itegeko ryo ku Cyumweru, aho igihugu cy’ubwiza cyo mu buryo bw’umwuka kizongera kugabanywamo ibyiciro bibiri.

In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.

Mu mwaka wa 742 mbere ya Kristo, ububasha bwo mu majyaruguru bwagereranyaga ihuriro ry’imiryango icumi y’Abisirayeli bo mu majyaruguru na Siriya, bityo bukaba bwashushanyaga ihuriro n’ububasha bwo hanze, nk’uko byasohoye igihe ubupapa bushyigikira ubucakara bwahaga inkunga leta zo mu majyepfo zishyigikira ubucakara mu Ntambara y’Abanyagihugu. Uwo mufatanyabikorwa wo hanze wa Siriya mu mwaka wa 742 mbere ya Kristo, n’uwo mufatanyabikorwa wo hanze w’ubupapa mu Ntambara y’Abanyagihugu, byerekana ihuriro ry’abaglobariste b’isi n’Abademokarate baglobariste mu ntambara yabo barwanya MAGA-ism, intambara yatangiye mu mwaka wa 2015 ubwo perezida wa kane kandi umukire kurusha abandi yahagurukaga, maze atyo agahagurutsa ubwami bwose bw’Ubugiriki nk’uko bivugwa muri Daniyeli igice cya cumi na kimwe, umurongo wa kabiri. Uko guhagurutswa kugaragaza gukanguka kw’abapagani mu gitabo cya Yoweli. “Ubugiriki” n’“abapagani” ni ibimenyetso by’ububasha bwa cya kiyoka buyobora isi kujya kuri Harumagedoni bufatanyije n’inyamaswa ndetse n’umuhanuzi w’ibinyoma.

In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.

Mu mwaka wa 2015 abanyamahanga barakanguwe bahamagarirwa mu buryo bw’ubuhanuzi kujya mu kibaya cya Yehoshafati cya Yoweli, na we yise ikibaya cy’urubanza. Mu mwaka wa 2015 Donald Trump yatangaje ko aziyamamariza umwanya wa perezida, bityo abyutsa ubwami bw’abanyabumwe-mpuzamahanga bugereranywa na Ubugiriki, maze abanyamahanga batangira urugendo rwabo rujya kuri Harimagedoni, hanyuma hashize umwaka umwe gusa intambara yo muri Ukraine itangiye, mu isohozwa ry’umurongo wa cumi n’umwe wa Daniyeli igice cya cumi na kimwe.

The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?

Intambara z’abenegihugu zo mu mwaka wa 742 M.K. n’uwa 1863 zigaragaza amateka y’itegeko ryo ku Cyumweru, ari ryo riranga iherezo ry’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya. Ubwo bwami bwa gatandatu bwatangiranye n’Intambara y’Impinduramatwara, bityo iherezo ry’ubwami bwa gatandatu ku gihe cy’itegeko ryo ku Cyumweru rigaragaza isubiramo ry’Intambara y’Impinduramatwara, mu gihe nyine Intambara y’Abenegihugu irimo ibaho. Igisobanuro no kwita intambara iy’Abenegihugu cyangwa iy’Impinduramatwara gishingira ku buryo umuntu ayibona. Ibyo Abademokarate ubu bakora bakoresheje kurwanya abo badashaka biciye mu mategeko, kunyereza umutungo, uburiganya, abimukira binjira mu gihugu mu buryo butemewe n’amategeko, n’icengezamatwara, bo babyita impinduramatwara y’amabara, ariko abo bantu barwanya imigambi yabo y’abashaka ubutegetsi bw’isi yose babona ibyo bikorwa nyine nk’ugutangiza imvururu z’“abenegihugu.” Antifa ni umugizi wa nabi cyangwa ni intwari?

The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.

Intambara ebyiri zo mu mateka zigereranya intambara imwe itanya ibaho mu mateka ya perezida wa nyuma w’Umurepubulikani. Nk’uko byagenze kuri perezida wa mbere w’Umurepubulikani, iyo ntambara izatsindwa na perezida wa nyuma w’Umurepubulikani, na we wari warashushanyijwe na perezida wa mbere, na we kandi akaba ari we watsinze Intambara y’Ubwigenge. Impinduramatwara ya MAGA, nk’uko Abademokarate babivuga, iri guteza “imvururu zishingiye ku makimbirane ashingiye ku bwenegihugu” z’iki gihe. Bishingiye ku cyerekezo cyawe cya politiki ku giti cyawe, intambara y’iki gihe ishobora kuba intambara y’impinduramatwara cyangwa intambara y’abanyagihugu. Mu buryo bw’ubuhanuzi, ni byombi.

1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.

1863 ihagarariye itegeko ryo ku Cyumweru, kandi ni ko bimeze no kuri 1844, igihe marayika wa gatatu yazanaga ubutumwa bw’itegeko ryo ku Cyumweru. Igihe cyo kuva mu 1844 kugeza mu 1863 gifite ikimenyetso cy’itegeko ryo ku Cyumweru kuva mu ntangiriro kugeza ku iherezo. Mu 1846, ugushyingiranwa kwa White, kwitondera Isabato, no guhindura izina rikava kuri Harmen rikajya kuri White byagaragaje ko ubukwe bwinjiwemo ku wa 22 Ukwakira 1844 bwari bwararangijwe, kandi uko kurangizwa kwabwo kwaranzuye itangiriro ry’igikorwa cyo kugeragezwa cya marayika wa gatatu, nk’uko ikigeragezo cy’Isabato gikubye gatatu cy’umunana cyaranzuye itangiriro ry’ibigeragezo icumi byakurikiye umubatizo wo mu Nyanja Itukura.

The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.

Manu yari ikigeragezo cya mbere kandi yashushanyaga ikigeragezo cya cumi cy’i Kadeshi, kuko byombi bigereranya ubutumwa bw’umumarayika wa gatatu, bityo bikaba n’itegeko ryo ku Cyumweru.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.

> “Buri cyumweru, muri cya gihe kirekire cyo gutembera kwabo mu butayu, Abisirayeli biboneraga igitangaza cy’uburyo butatu, cyari kigenewe gushimangira mu mitima yabo ukwera kw’Isabato: ku munsi wa gatandatu hagwaga manu nyinshi incuro ebyiri, ku munsi wa karindwi nta yagwagaho na gito, kandi umugabane wari ukenewe ku bw’Isabato wabikwaga ugakomeza kuba mwiza kandi utanduye; nyamara iyo hari uwawubikaga ukarenza undi munsi uwo ari wo wose, wangirikaga ntukabe ugikwiye gukoreshwa.” Patriarchs and Prophets, 296.

The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.

Igeragezwa rya mbere mu mageragezwa cumi ryari iry’“manu,” rihagarariye ubutumwa bw’ikubitiro butatu bw’abamarayika batatu bo mu Byahishuwe cumi na bine. Nk’uko byari bimeze kuri manu, abo bamarayika bahagarariye umuburo w’ikubitiro gatatu urwanya kuramya ku munsi wa mbere w’icyumweru. Igitangaza cya manu cy’ikubitiro gatatu “cyari cyaragenewe gushimangira mu mitima yabo ukwera kw’Isabato,” ari na cyo, koko, umugambi w’umumarayika wa gatatu. Icya mbere muri bya bitangaza bitatu byagereranyijwe na manu cyarebanaga no “kurya” umutsima wo mu ijuru, kandi “kurya” ni ikimenyetso cya alufa cy’igihe cy’imvura y’itumba ya nyuma. Igitangaza cya kabiri gihagarariye ubutumwa bw’umumarayika wa kabiri aho guhumekewa “gukuba kabiri” amagambo n’interuro kugira ngo kugaragaze igihe gihagarariwe no kugwa kwa Babuloni inshuro ebyiri, kuko Babuloni iraguye, iraguye. Igitangaza cya kabiri cyari “ugukuba kabiri” ingano ya manu ku munsi wa gatandatu. Igitangaza cya gatatu cyari ukubungabungwa kw’uwo mutsima w’Isabato y’umunsi wa karindwi.

As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.

Nk’ikigereranyo cy’abamarayika batatu, manu ni yo marayika wa mbere, bityo rero igomba kuba ikubiyemo inkuru yose, ari na yo, mu Byahishuwe cumi na bine, ari inkuru y’abo marayika uko ari batatu. Marayika wa mbere ni fraktali y’ubutumwa bw’abo marayika batatu bose. Fraktali ni ishusho ya jyometriki igoranye ishobora kugabanywamo ibice, kandi buri gice kikaba ari kopi y’igice cyose ariko yagabanyijwe ingano. Uwo mwimerere witwa ukwisa n’igikintu ubwacyo. Fraktali akenshi ziba zifite ibisobanuro birambuye cyane, uko wakomeza kuzegera ukazitegereza kose. Fraktali ziboneka mu mibare, muri biyolojiya, muri fiziki, muri jewolojiya, muri shimi, mu bumenyi bw’isanzure, mu buhanga n’andi mashami menshi y’ubumenyi.

The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.

“Imiterere y’intambwe eshatu” y’abamarayika batatu bo mu Byahishuwe igice cya cumi na kane igaragarirwa mu butumwa bw’umumarayika wa mbere, bityo umumarayika wa mbere akaba “fractal” y’abamarayika batatu. Ibice bitatu bya mbere by’igitabo cya Daniyeli bigereranya ubutumwa bw’umumarayika wa mbere, uwa kabiri, n’uwa gatatu uko bukurikirana, kandi Daniyeli igice cya mbere kirimo iyo “miterere y’intambwe eshatu” igaragarira muri ibyo bice bitatu, nk’uko no ku bamarayika batatu ifitanye isano n’umumarayika wa mbere.

The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.

Igitangaza ry’incuro eshatu ry’imanwa ryagombaga kuribwa, kandi Daniyeli igice cya mbere kivuga ibyokurya. Daniyeli yatsinze ikigeragezo cy’indyo ahitamo ibinyampeke n’imboga aho guhitamo indyo ya Babuloni. Hanyuma yageragejwe ku isura ye, maze isura ye ituma habaho gutandukana hagati y’umukagaragaro we n’umukagaragaro w’abaryaga ibyokurya bya Babuloni. Ubutumwa bw’umumarayika wa kabiri ni umuhamagaro wo gutandukana na Babuloni mu gihe cy’amateka yo gutandukanywa, aho amatsinda abiri aremwa maze akaza kugaragazwa. Icyo kigeragezo cya kabiri kuri Daniyeli cyamugejeje ku kigeragezo cya gatatu cya Nebukadinezari, ari na cyo kigeragezo cya gatatu mu gice cya mbere, kandi cyashushanyaga mbere ikigeragezo cy’igishushanyo cy’izahabu cyo mu gice cya gatatu, icyo Mushiki wacu White ahora agaragaza kenshi ko ari itegeko ryo ku Cyumweru, ari na ryo butumwa bw’umumarayika wa gatatu. Daniyeli igice cya mbere ni ifaragitale y’ibice bitatu bya mbere bya Daniyeli, kandi ibyo bice bitatu bigereranya abamarayika batatu bo mu Ibyahishuwe cumi na bine, aho umumarayika wa mbere n’igice cya mbere cya Daniyeli byombi ari amafarangaitale y’abamarayika bose uko ari batatu n’ibice byose uko ari bitatu.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.

> Buri cyumweru, mu gihe cyose cy’urugendo rwabo rurerure mu butayu, Abisirayeli biboneye igitangaza cy’uburyo butatu, cyari kigamije gucengeza mu mitima yabo ukwera k’Isabato: ku munsi wa gatandatu hagwaga manu ingana incuro ebyiri, ku wa karindwi ntihagwe namba, kandi umugabane wari ukenewe ku bw’Isabato ukagumishwa neza kandi usukuye, mu gihe iyo hari uwabikagaho ku kindi gihe icyo ari cyo cyose byahindukaga ibidakwiriye gukoreshwa.

> “In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.

> “Mu bihe byajyanaga no gutangwa kwa manu, dufite igihamya kidashidikanywaho cy’uko Isabato itashyiriwehoho, nk’uko benshi babivuga, igihe amategeko yatangirwaga kuri Sinayi. Mbere y’uko Abisirayeli bagera kuri Sinayi, basobanukiwe ko Isabato ari itegeko bagomba kubahiriza. Kuba barategekwaga guteranya buri wa Gatanu umugabane wikubye kabiri wa manu kugira ngo bitegure Isabato, igihe nta manu yari kugwa, byahoraga bibibutsa kamere yera y’umunsi w’ikiruhuko. Nuko ubwo bamwe mu bantu basohokaga ku Isabato kujya guteranya manu, Uwiteka arabaza ati: ‘Muzageza ryari kwanga gukomeza amategeko Yanjye n’amateka Yanjye?’” Patriarchs and Prophets, 296.

Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.

Guteranya no kurya manu bishushanya Yohana mu gice cya cumi cy’Ibyahishuwe afata (ateranya) agatabo gatoya mu kuboko kwa marayika, maze akagafungura.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

> Nuko njya ku mumarayika, ndamubwira nti: Mpa agatabo gato. Arambwira ati: Gafate, ukarye; kazagushaririza mu nda, ariko mu kanwa kawe kazamera nk’ubuki. Ibyahishuwe 10:9.

John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.

Yohana yabanje kujya ku mumalayika no kumusaba, hanyuma agomba “gufata” agatabo gato, maze agomba no “kukarya.” Yohana ahagarariye intambwe eshatu z’umumalayika wa mbere binyuze mu kujya ku mumalayika no kumusaba, bigakurikirwa n’intambwe ya kabiri yo gufata n’iya gatatu yo kurya. Gukoranya no/cyangwa kurya, ni cyo kigeragezo cya mbere mu bigeragezo bitatu bya manu, ariko kirimo ishusho yisubiramo y’ibyo bigeragezo bitatu byose bya manu. Gukoranya no kurya manu, bishushanya Yeremiya.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Amagambo yawe yabonetse, ndyayarya; kandi ijambo ryawe rimbereye ibyishimo n’umunezero by’umutima wanjye, kuko nitiriwe izina ryawe, Uwiteka Mana Nyiringabo. Yeremiya 15:16.

His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.

“Amagambo” ye yabonetse na Yeremiya wayashakishije maze agasaba agatabo gato. Ijambo rye ryabonetse igihe manu yatoragurwaga. Gutoragura no kurya manu, bishushanya Ezekiyeli wariye igitabo yahawe; kandi mu kubikora bigaragaza ko kwanga kurya igitabo byari ukuba nk’inzu y’ibyigomeke.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.

> Ariko wowe, mwana w’umuntu, umva ibyo nkubwira; ntukabe umunyabyaha wo kwigomeka nk’iyo nzu yigometse; bumbura akanwa kawe, urye icyo nguha. Nuko maze kureba, mbona ikiganza kirambuwe kinsanga; kandi, dore, cyari gifite umuzingo w’igitabo; maze arawurambura imbere yanjye; kandi wari wanditswe imbere n’inyuma; kandi hari handitswemo amaganya, n’icyunamo, n’amakuba. Arongera arambwira ati: Mwana w’umuntu, rya icyo ubonye; rya uyu muzingo, ugende ubwire inzu ya Isirayeli.

> So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Nuko ndabumbura akanwa kanjye, antera kurya urwo rupapuro rw’umuzingo. Arambwira ati: Mwana w’umuntu, teza inda yawe kurya, kandi wuzuze amara yawe uru rupapuro rw’umuzingo nguhaye. Nuko ndarurya; mu kanwa kanjye rusa n’ubuki kubera uburyohe. Ezekiyeli 2:8–3:3.

If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.

Iyo Ezekiyeli aza kuba yaranze kurya agatabo gato, yari kuba ari mu nzu y’ubugome, kandi “umuzingo” w’“igitabo” yagombaga kurya washushanyijwe nk’uriho “amaganya, no kurira, n’ibyago,” bihagarariye ubutumwa bw’incuro eshatu mu minsi ya nyuma. Ubutumwa bw’incuro eshatu bwo mu minsi ya nyuma ni ubutumwa bw’abamarayika batatu bwo mu Ibyahishuwe cumi na bine, kandi urwego Ezekiyeli atangamo ubwo butumwa butatu ni urwego rw’Idini ya Isilamu n’akaga ka gatatu. Ubutumwa butatu bufite alufa n’omega, kandi ubwa gatatu ni “akaga,” ikimenyetso nyamukuru cya Isilamu; bityo alufa igomba guhuza na omega; ni cyo gituma “amaganya” ahagarariye amaganya yatangiye ku wa 9/11, igihe impanda ya karindwi n’akaga ka gatatu byageraga, bikagenda byiyongera buhoro buhoro kugeza mu byago birindwi bya nyuma. Mu “mutingito” w’itegeko ryo ku Cyumweru wo mu Ibyahishuwe cumi na rimwe, akaga ka gatatu kaza vuba, kandi ihumekerwa ritumenyesha ko itegeko ridakiranuka ryo muri Yesaya cumi ari iryo tegeko ryo ku Cyumweru. Uwo murongo utangira uvuga uti “akaga” kari ku bashyiraho amategeko adakiranuka.

Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.

Kurya manu ni ko kwari ukw’ibigeragezo bitatu, icya kabiri kikaba cyari “kwikuba kabiri” ku munsi wo kwitegura. Kandi se ni iki barimo bitegurira? Barimo bitegurira ikigeragezo cy’Isabato, ari na cyo butumwa bw’umumarayika wa gatatu.

That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.

Icyo gitangaza cy’ubwoko butatu na cyo cyari ikigeragezo cya mbere, ari cyo alpha, mu bigeragezo icumi. Imana yatanze manu ku ntambwe ya mbere, hanyuma itanga umugabane “wikubye kabiri” ku ntambwe ya kabiri, ariko nta na wo yatanze ku ntambwe ya gatatu. Ikigeragezo cya gatatu gitandukanye n’ibigeragezo bibiri bya mbere, kuko icya gatatu ari cyo kigeragezo gikemura byose. Ibyo bigeragezo bitatu bigereranya alpha y’igikorwa cy’ibigeragezo by’intambwe icumi biganisha kuri Kadeshi ya mbere.

If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.

Nimushakashaka mu byanditswe by’abahanga mu bya tewolojiya batandukanye, muzabona urutonde rwinshi rw’ibigeragezo icumi bigera ku musozo wabyo kuri Kadeshi ya mbere. Hafi ya bose bashyiramo Inyanja Itukura nk’imwe muri ibyo bigeragezo icumi, kandi bamwe bashyiramo n’ibimenyetso by’amateka byabanje kuba mbere y’Inyanja Itukura mu gihe cy’ibyago. Bose baribeshya.

The first test is the manna. Paul identifies that the Red Sea crossing was baptism.

Ikigeragezo cya mbere ni manu. Pawulo agaragaza ko kwambuka Inyanja Itukura kwari umubatizo.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.

> Byongeye, bene Data, sinshaka ko mutaba abamenyi b’iby’uko ba sogokuruza bacu bose bari munsi y’igicu, kandi bose banyuze mu nyanja; kandi bose babatirijwe kuri Mose mu gicu no mu nyanja. 1 Abakorinto 10:1, 2.

Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.

Mose agereranya na Yesu, kandi umubatizo wa Yesu werekana inzira y’ikigeragezo ifite imiterere y’inshuro eshatu, itangirana kandi igashyira imbaraga ku kigeragezo cy’irari ry’inda. Umusaraba wagereranyijwe na Pasika yo muri Egiputa. Bamaze gusohokera hakurya y’Inyanja Itukura, Kristo yazutse nk’ituro ry’umuganura. Amaze kuva mu mva y’amazi abifashijwemo na Yohana Umubatiza, Kristo (we turo ry’umuganura) yatangiye inzira y’ikigeragezo y’iminsi mirongo ine. Amaze kuzuka nk’uko byagereranyijwe n’umubatizo We, habayeho iminsi mirongo ine Kristo yabonanaga n’abigishwa imbonankubone. Inzira y’ikigeragezo itangira nyuma yo kwambuka Inyanja Itukura, nk’uko rwose Kristo yajyanywe n’Umwuka mu butayu akimara kuva mu mazi.

The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.

Ikigeragezo cya mbere Kristo yahuye na cyo cyari icyo kurya, kuko Umutsima w’Uw’ijuru yatangiye umurimo We wasigiwe aho Adamu yari yaraguye rwose. Ikigeragezo cya mbere nyuma y’Inyanja Itukura ni ikigeragezo cya mana gikubye gatatu, kigereranya ikigeragezo gikubye gatatu cyagwiriye Umutsima w’Uw’ijuru. Igeragezwa rya Kristo ryatangiye amaze kuva mu mazi, bityo n’ibigeragezo icumi bigomba na byo gutangira “nyuma y’uko” bari bamaze kuva mu mazi. Hanyuma Kristo yahuye n’ikigeragezo gikubye gatatu, gishyizwe mu rwego rw’icyo kurya, nk’uko byagereranyijwe n’ikigeragezo gikubye gatatu cya mana cyatangiye nyuma y’uko Umwuka yari amaze gusohora Isirayeli ya kera muri Egiputa akayinjiza mu butayu.

The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.

Izindi ntonde zitekereza ku byigomeke bivugwa ko bigaragazwa n’ibigeragezo cumi bigeze ku ndunduro i Kadeshi, zishyira ubwigomeke bwa Aroni bw’inyana ya zahabu muri ibyo bigeragezo cumi; ariko zibeshya.

The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.

Igikorwa cy’ubushotoranyi cy’inyana y’izahabu gihagarariye ibigeragezo bibiri. Ni ikintu cy’ingenzi mu kimenyetso cy’inyana y’izahabu. Gusenga ibigirwamana kwabayeho igihe abantu batekerezaga ko Imana itazabona, hanyuma bikurikirwa no kugaruka kwa Mose. Nuko abantu bafata icyemezo cyo gukomeza kuba abasenga ibigirwamana bareberwa n’Imana, nk’uko byagereranywaga na Mose.

In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.

Mu ubwo bwigome bubiri bugenda bwiyongera, tubona ugucikamo ibice kw’ubuhanuzi mu miryango, igihe umuryango wa Lewi washyirirwagaho by’umwihariko umurimo w’ubuturo bwera, kuko kugeza kuri ubwo bwigome, umurimo w’ubuturo bwera wagombaga gukorwa n’imfura za buri muryango. Ibyo ntibyagombaga kongera kuba bityo. Ubu umuryango wa Lewi wizerwa ni wo wari kurinda urusengero. “Ugucikamo ibice” cyangwa gutandukanywa mo “bibiri” ni kimwe mu bice bigize ikimenyetso cy’ubuhanuzi cy’inyana y’izahabu.

Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.

Ubugome bwa Aroni bwashushanyaga ubugome bwa Yerobowamu, umwami wa mbere w’ubwami bwo mu majyaruguru bwa Isirayeli. Yerobowamu “akuba kabiri” inyana z’izahabu, imwe ayishyira i Beteli indi ayishyira i Dani. Aroni na Yerobowamu bahagarariye amateka abangikanye, ari yo mateka yo kuremwa kw’ishusho y’inyamaswa. Amateka y’ishusho y’inyamaswa asohozwa mu bihe bibiri, bitandukanijwe n’itegeko ryo ku Cyumweru ryo muri Leta Zunze Ubumwe za Amerika. Ishusho y’inyamaswa ni ikimenyetso cy’iyunga ry’itorero na leta rishyirwaho mbere muri Leta Zunze Ubumwe za Amerika, hanyuma rikajyanwa ku isi yose.

There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.

Buri gihe habaho amacakubiri ajyana n’ibimenyetso by’ishusho y’inyamaswa. Ku gihe cya Aroni, byari ugutandukanywa kw’Abalewi; ku gihe cya Yerobowamu, byari ugutandukanywa kw’imiryango cumi n’ibiri ikagabanywamo ibiri yo mu majyepfo n’icumi yo mu majyaruguru.

The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.

Ikimenyetso cy’uwo mubano uri hagati y’itorero na Leta Yohana acyita “ishusho y’inyamaswa” mu gitabo cy’Ibyahishuwe. Inyana z’izahabu za Aroni na Yerobowamu zari amashusho y’inyamaswa, kandi iyo nyamaswa ayo mashusho yari ayayo ni Babuloni, kuko ubwami bwa mbere mu buhanuzi bwa Bibiliya bugereranywa n’umutwe w’“izahabu” muri Daniyeli igice cya kabiri. Ishusho y’inyamaswa igereranya ibigeragezo bibiri, kuko ikigeragezo kibanza kuzanwa mbere ku nyamaswa yo ku isi—Leta Zunze Ubumwe za Amerika, hanyuma mu gice cya cumi na gatatu cy’Ibyahishuwe Leta Zunze Ubumwe za Amerika zigahatira isi gushyiraho ishusho y’inyamaswa. Ikigeragezo cya mbere ni USA, hanyuma isi.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Ubwo Amerika, igihugu cy’ubwisanzure mu by’idini, izifatanya na Ubupapa mu guhatira umutimanama no guhatira abantu kubahiriza isabato y’ikinyoma, abantu bo mu bihugu byose byo ku isi bazayoborwa gukurikiza urugero rwayo.” Testimonies, volume 6, 18.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Amahanga y’amahanga azakurikira urugero rwa Leta Zunze Ubumwe z’Amerika. Nubwo ari yo itangiza, nyamara icyo kibazo gikomeye kizagera no ku bwoko bwacu mu bice byose by’isi.” Testimonies, volume 6, 395.

The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.

Ubugome bw’inyana y’izahabu bufite impande ebyiri kandi buranga ibigeragezo bibiri mu byenda bya mbere biganisha ku kigeragezo cya cumi kandi cya nyuma i Kadeshi ya mbere. Iyo ubugome bwa Aroni n’ubwa Yerobowamu buhurijwe hamwe “umurongo ku wundi murongo,” usanga Aroni, umutambyi mukuru, ahagarariye itorero, na Yerobowamu, umwami wa Isirayeli, ahagarariye leta. Iyo mirongo yombi ihujwe hamwe iba ikimenyetso cy’ihuriro ry’itorero na leta. Alitari ebyiri za Yerobowamu zashyizweho i Beteli, (bisobanura itorero) n’i Dani (bisobanura urubanza), kandi hamwe bigahagararira ihuriro ry’itorero na leta. Izi ngingo zimaze gushyirwaho, tuzatangira kumenya ibigeragezo icumi.

The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.

Ibigerage icumi bishyizwe mu rwego rw’ikiruhuko cy’Isabato (Abaheburayo 3–4). Bitangirana n’igitangaza gikubye gatatu cy’imanā n’inyigisho yacyo ku Isabato, kandi birangirira ku kigeragezo cya cumi, ari cyo Kadeshi ya mbere. Iyo Kadeshi ya mbere ni “umunsi wo kurakaza uvugwa mu Byanditswe,” kandi Pawulo ashyira ubugome bwa nyuma mu rwego rw’ikigeragezo cy’Isabato. Ikigeragezo cya alufa cyari Isabato, nk’uko cyashushanywaga n’imanā, kandi ikigeragezo cya cumi n’icya omega kuri Kadeshi ya mbere na cyo cyari ikiruhuko cy’Isabato. Alufa na Omega buri gihe bigaragaza iherezo rifatanyije n’itangiriro.

> Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)

> Ni cyo gituma (nk’uko Umwuka Wera avuga ati: Uyu munsi, nimwumva ijwi rye, ntimwinangire imitima yanyu nk’uko byagenze mu bugome bwo kunshezera, ku munsi wo kunshuka mu butayu; aho ba sogokuruza banyigerageje, bakangerageza byimazeyo, kandi babona imirimo yanjye imyaka mirongo ine. Ni cyo cyatumye ndakazwa n’icyo gisekuru, ndavuga nti: Bahora bayoba mu mitima yabo, kandi ntibamenye inzira zanjye. Nuko ndarahira nkiri mu burakari bwanjye nti: Ntibazinjira mu buruhukiro bwanjye.)

> Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

> Mwirinde, bene Data, kugira ngo hatagira n’umwe muri mwe ugira umutima mubi wo kutizera, ukamuteshura ku Mana nzima. Ahubwo muhugurane buri munsi, igihe hakiri hacyitwa ngo Uyu Munsi; kugira ngo hatagira n’umwe muri mwe unangizwa n’uburiganya bw’icyaha. Kuko twahindutse abafatanyabikorwa ba Kristo, nitugumya gushikama kugeza ku iherezo, dufashe tudahungabana ibyiringiro twatangiranye;

> While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.

> Nk’uko bivugwa ngo: Uyu munsi, nimwumva ijwi rye, ntimwinangire imitima yanyu nk’uko byagenze mu bugome bwo kwigomeka. Kuko hari abarumvise bakigomeka; nyamara si bose abasohotse muri Egiputa bayobowe na Mose. Ariko se ni ba nde yarakariye imyaka mirongo ine? Si ba bandi bakoze icyaha, imirambo yabo ikagwa mu butayu? Kandi ni ba nde yarahiye ko batazinjira mu buruhukiro bwe, atari abanze kwizera? Nuko turabona ko batashoboye kwinjira mo kubera kutizera.

> Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

> Nuko rero dutinye, kugira ngo, ubwo isezerano ryo kwinjira mu buruhukiro bwe rikiriho kuri twe, hatagira n’umwe muri mwe ugaragara nk’uwabuze kubugeraho. Kuko natwe twabwiwe ubutumwa bwiza nk’uko na bo babwiwe; ariko ijambo bumvise ntiryabagiriye umumaro, kuko ritivanze no kwizera muri bo baryumvise.

> For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.

> Kuko twebwe abizeye twinjira mu buruhukiro, nk’uko yavuze ati: “Narahiye mu burakari bwanjye nti: Ntibazinjira mu buruhukiro bwanjye”; nubwo imirimo yari yararangijwe uhereye ku kuremwa kw’isi. Kuko hari aho yavuze ku by’umunsi wa karindwi atya ati: “Kandi ku munsi wa karindwi Imana iruhuka imirimo yayo yose.” Kandi muri aho hantu hongera kuvuga hati: “Ntibazinjira mu buruhukiro bwanjye.”

> Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.

> Nuko rero bisigaye ko bamwe bagomba kwinjira muri yo; kandi abo yabanje kubwirizwa ubutumwa ntibayinjiye mo kubera kutizera. Kandi yongeye gushyiraho umunsi runaka, awuvugira muri Dawidi ati: Uyu munsi, nyuma y’igihe kirekire cyane; nk’uko byavuzwe ngo: Uyu munsi nimwumva ijwi rye, ntinangire imitima yanyu.

> For if Jesus had given them rest, then would he not afterward have spoken of another day.

> Kuko iyo Yesu aza kuba yarabahaye uburuhukiro, nyuma y’ibyo ntaba yaravuze iby’undi munsi.

> There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.

> Nuko hasigayeho uburuhukiro bw’ubwoko bw’Imana. Kuko uwinjiye mu buruhukiro bwayo na we aba ahagaritse imirimo ye bwite, nk’uko Imana yahagaritse iyayo. Nuko rero tujye tugira umwete wo kwinjira muri ubwo buruhukiro, kugira ngo hatagira umuntu ugwa akurikije rwa rugero rumwe rwo kutizera. Abaheburayo 3:8–4:11.

At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”

Ku “munsi wo kurakaza” ubutumwa bwa Yosuwa na Kalebu bwaranzwe. Uwo murongo ushingiye ku cyiciro cy’abantu batazinjira, bitewe no kutizera ubutumwa bumvise. Ubutumwa bugereranywa n’“ikiruhuko.”

> “Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.

> “Abadashaka guha Uwiteka umurimo ukiranuka, ukomeye, ukorwa mu rukundo, ntibazabona uburuhukiro bw’umwuka muri ubu buzima cyangwa mu buzima buzaza. ‘Nuko rero hasigayeho uburuhukiro bw’ubwoko bw’Imana.... Nuko rero dukore uko dushoboye kugira ngo twinjire muri ubwo buruhukiro, kugira ngo hatagira umuntu ugwa akurikije urwo rugero rwo kutizera.’ Ubwo buruhukiro buvugwa hano ni uburuhukiro bw’ubuntu, bubonerwa mu gukurikiza amabwiriza yatanzwe. ‘Mukore mushyizeho umwete mwinshi.’” Pacific Union Recorder, 7 Ugushyingo 1901.

The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.

“Kuruhuka” ni ubutumwa bugereranywa n’ubutumwa bwa Yosuwa na Kalebu. Pawulo akoresha ukuri kujyanirana n’Isabato y’umunsi wa karindwi nk’ikimenyetso cy’ubutumwa bwo “kuruhuka” bwanzwe n’abari baragenewe gupfira mu butayu.

The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”

Imvugo igira iti, “Uyu munsi nimwumva ijwi rye,” ni yo imwe n’ishimangiro ryo mu gitabo cy’Ibyahishuwe rivuga umuntu wese wumva ijwi rya Mwuka, ari byo kumva ubutumwa bwa Mwuka, ari bwo butumwa bw’imvura y’itumba, ari bwo butumwa bw’“ikiruhuko.” I Kadeshi iryo jwi ryarumvikanye, maze abigometse bihitiramo umuyobozi mushya kugira ngo abasubize muri Egiputa. Amateka y’uku kugomera avugwa muri Zaburi 95 no na Pawulo mu Baheburayo. Ayo mateka agaragaza kunanirwa kwa Isirayeli ya kera mu kigeragezo cyayo cya cumi. Ikigeragezo cya mbere mu bigeragezo icumi cyatangiranye n’igitangaza gikubye gatatu cy’umunā gihagarariye ubutumwa bw’abamarayika batatu, Amategeko y’Imana, ikiruhuko cy’Isabato, Umugati wo mu Ijuru, kumvira n’urubanza—kandi icya nyuma muri ibyo bigeragezo icumi cyari ikigeragezo cy’“ikiruhuko.” “Ikiruhuko” cy’ubuntu nk’uko Mushiki wacu White abivuga, ni ikimenyetso cy’imvura y’itumba. Kadeshi ni ikimenyetso cy’ikigeragezo cyo kwemera cyangwa kwanga ubutumwa bw’imvura y’itumba butangwa “umurongo ku wundi murongo.”

Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.

Interuro ku murongo, “ikiruhuko” ni isukwa rya Mwuka Wera rigereranywa n’imvura y’itumba. “Ikiruhuko” kandi ni Isabato y’umunsi wa karindwi, ari yo kashe nyakuri ishyirwa ku bizerwa mu gihe cy’imvura y’itumba. “Ikiruhuko” ni ubuntu bugereranya imbaraga zihabwa abantu ibihumbi ijana na mirongo ine na bine igihe ibyaha byabo bihanaguweho rwose iteka ryose. Ubwo buntu si imbaraga zitangwa zigereranya kwezwa gusa, ahubwo ni n’ubuntu butanga gutsindishirizwa igihe amaraso ya Kristo akoreshwa kugira ngo akureho ibyaha by’umuntu wihana. “Ikiruhuko” cy’ubuntu ni ubutumwa bwo gukiranuka kwa Kristo, ari bwo gukiranuka butanga ubuntu (imbaraga) bwo kubaho umuntu adakora icyaha, n’ubuntu buhindura Umunya-Lawodikiya akamugira Umunya-Filadelifiya. Iyo amaze guhindurwa n’ubuntu bwo gutsindishirizwa, uwahoze ari Umunya-Lawodikiya, nk’Umunya-Filadelifiya, abinyujije mu mbaraga z’ubuntu, agenda mu nzira yejejwe ijyana ku guhabwa ubwiza. “Ikiruhuko” ni ubutumwa bw’umumarayika wa gatatu, nk’uko bugaragazwa nk’“gutsindishirizwa no kwizera mu kuri nyakuri.” Kubera ko bimeze bityo, Kadeshi yerekezaga kuri 1888.

The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!

Kadeshi ya mbere igaragaza ubutumwa bw’“ikiruhuko” ari bwo butumwa bw’“ubutumwa bwiza.” Ubutumwa bwiza bw’iteka ni “umurimo wa Kristo mu gutangiza gahunda y’igeragezwa rifite ibice bitatu, ikuza hanyuma ikagaragaza amatsinda abiri y’abaramya.” Ubutumwa bw’ubutumwa bwiza bw’iteka bw’“ikiruhuko” kuri Kadeshi ya mbere bugaragaza ubutumwa bw’ibice bitatu bw’ubutumwa bwiza bw’iteka buyoborwa n’umurimo w’ibice bitatu wa Mwuka Wera, uhamya iby’icyaha, no gukiranuka no guca urubanza. Izo ntambwe eshatu ni zo ntambwe eshatu z’igeragezwa, ari na zo rwose, mu kigeragezo cy’umunā!

The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.

Igeragezwa cumi bitangirana n’inzira y’igerageza ry’incuro eshatu, igashyira imbaraga ku Mategeko y’Imana, Isabato, n’inshingano ya muntu yo kurya no gusya ubutumwa bw’Imana. Igeragezwa rya mbere muri ayo cumi ryari iry’incuro eshatu nk’uko n’irya cumi na ryo ryari rimeze. Igeragezwa rya mbere rikoresha manu, nk’ikimenyetso cy’Umugati wo mu Ijuru ushyira hejuru Isabato y’umunsi wa karindwi. Igeragezwa rya nyuma rikoresha “ikiruhuko,” nk’ikimenyetso cy’inzira ya nyuma y’igerageza y’imvura y’itumba, isorezwa ku itegeko ryo ku Cyumweru, aho abagereranya Umugati wo mu Ijuru bazamurwa nk’ibendera ry’Isabato.

The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.

Intangiriro y’ibigeragezo icumi, kimwe n’iherezo ry’ibigeragezo icumi, ishimangira Isabato n’ubutumwa bw’ubutumwa bwiza bujyanye na yo, ari bwo butumwa bwiza bw’iteka bw’umumarayika wa gatatu. Kadeshi ya mbere ni omega y’ibigeragezo icumi, bityo alpha y’ibigeragezo icumi na yo igomba kugira ibiranga nk’ibyo. Kadeshi yashushanyaga umwaka wa 1863, igihe Uwiteka yari yifuje kurangiza umurimo We no kujyana ubwoko Bwe mu rugo, ariko kwinjira mu Gihugu cy’Isezerano biratinda.

> “By reading the following scriptures we shall see how God regarded ancient Israel:

> “Dusomye Ibyanditswe bikurikira turabona uko Imana yabonaga Isirayeli ya kera:

> “‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.

> “‘Kuko Uwiteka yitoranyirije Yakobo ngo amubere uwe, na Isirayeli ngo ibe umutungo we bwite.’ Zaburi 135:4.

> “‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.

> “Kuko uri ubwoko bwera bw’Uwiteka Imana yawe, kandi Uwiteka yagutoranyije ngo ube ubwoko bwe bw’umwihariko, buruta amahanga yose ari ku isi.” Gutegeka kwa Kabiri 14:2.

> “‘For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.

> “Kuko uri ubwoko bwera bw’Uwiteka Imana yawe; kandi Uwiteka Imana yawe yaragutoranyije kugira ngo ube ubwoko bwihariye bwe, buruta andi moko yose ari ku isi. Uwiteka ntiyabakunze, kandi ntiyabatoranyije, kuko mwari benshi kuruta andi moko yose; kuko mwari bake kuruta andi moko yose.” Gutegeka kwa Kabiri 7:6, 7.

> “‘For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.’ Exodus 33:16.

> “‘Ni iki kizamenyekanisha hano ko jye n’ubwoko Bwawe twabonye ubuntu mu maso Yawe? Mbese si uko ujyanana natwe? Bityo ni ko tuzatandukanywa, jye n’ubwoko Bwawe, n’andi moko yose ari ku isi.’ Kuva 33:16.

> “How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.

> “Mbega Isirayeli ya kera yakunze kwigomeka, kandi ni kenshi yasagariwe n’imanza, kandi ibihumbi byinshi bikicwa, kuko batashakaga kumvira amategeko y’Imana yari yarabatoranyije! Isirayeli y’Imana yo muri iyi minsi y’imperuka iri mu kaga gahoraho ko kwivanga n’ab’isi no gutakaza ibimenyetso byose bigaragaza ko ari ubwoko bwatoranyijwe bw’Imana. Mwongere musome Tito 2:13–15. Aha tugezwa ku minsi y’imperuka, igihe Imana iri kweza ubwoko bw’umwihariko bwayo. Mbese twaramukaza nk’uko Isirayeli ya kera yabigenje? Mbese tuzizana uburakari bwayo binyuze mu kuyivaho no kwivanga n’ab’isi, no gukurikiza ibizira by’amahanga adukikije?” Testimonies, volume 1, 282, 283.

Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.

Mushiki wacu White arabaza ati: “Mbese twaramutonganya nk’uko Isirayeli ya kera yamutonganyije?” Turamutonganya iyo twivanga n’isi, igereranywa na Egiputa, ari ho hantu nyine abigometse i Kadeshi bashatse umuyobozi wo kubasubizayo. Mu 1863, nk’uko guhumekerwa kwabigaragaje, kwifuza gusubira muri Egiputa no kwitoranyiriza undi muyobozi bishushanya kwifuza kwifatanya n’isi.

The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.

Igice turimo gusuzuma ubu cyabanje no gukurikirwa n’icyo Sister White yavuze ku byerekeye Isirayeli ya kera itinjira mu buruhukiro. Mu rwego rw’ubugome bwabo bwakomeje, yashyize ahagaragara imirongo igaragaza uburyo Imana yifuzaga kugirana isano n’umugeni Wayo, ariko umugeni Wayo arabyanga. Igice gikurikira kijyana ku byo tumaze gusoma.

In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.

Mu ngingo yanditseho, aravuga ati: “Imana yasabaga ubwoko bwayo kuyiringira yo yonyine. Ntiyashakaga ko bahabwa ubufasha n’abatari bayikorera.” Mu mwaka wa 1863, Ubudivantisiti bw’Abamileriti b’i Lawodikiya bwagiranye ubumwe na guverinoma ya Leta Zunze Ubumwe za Amerika kugira ngo bubafashe mu mihati yabo yo kubuza abasore babo kujyanwa mu gisirikare mu ntambara yahitanye abantu benshi kurusha izindi zose mu mateka ya Amerika.

> “We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.

> “Aha turasoma imiburo Imana yahaye Isirayeli ya kera. Ntiyari ubushake bwayo bwiza ko bamara igihe kirekire bangara mu butayu; iyo baza kuyigandukira kandi bagakunda kuyoborwa na Yo, yari kubageza ako kanya mu Gihugu cy’Isezerano; ariko kuko incuro nyinshi bayibabaje mu butayu, yarahiye mu burakari bwayo ko batazagera mu buruhukiro bwayo, keretse babiri bayikurikiye byuzuye. Imana yasabaga ubwoko bwayo kuyiringira Yo yonyine. Ntiyashakaga ko bahabwa ubufasha n’abatayikorera.”

> “Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’

> “Nyamuneka musome Ezira 4:1–5: ‘Nuko abanzi ba Yuda na Benyamini bumvise ko abana b’ubunyage bubakaga urusengero rw’Uwiteka Imana ya Isirayeli; maze baza kwa Zerubabeli no ku batware b’imiryango, barababwira bati: Nimutureke twubakane namwe, kuko dushaka Imana yanyu nk’uko namwe muyishaka; kandi tuyitambira ibitambo uhereye ku minsi ya Esarihadoni umwami wa Ashuri, watuzanye hano. Ariko Zerubabeli na Yeshua n’abandi bose batware b’imiryango ya Isirayeli barababwira bati: Nta ruhare mufite hamwe natwe mu kubakira Imana yacu inzu; ahubwo twebwe ubwacu turi kumwe ni twe tuzubakira Uwiteka Imana ya Isirayeli, nk’uko Umwami Kuro umwami w’u Buperesi yabidutegetse. Nuko abantu bo muri icyo gihugu baca intege abantu b’i Yuda, babatera ubwoba mu kubaka, kandi bakodesha abajyanama bo kubarwanya, kugira ngo baburizemo umugambi wabo.’”

> “Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’

> “Ezira 8:21–23: ‘Nuko ntangaza ko twiyiriza ubusa aho ku ruzi rwa Ahava, kugira ngo twicishe bugufi imbere y’Imana yacu, tuyishakaho inzira itunganye yacu, n’iy’abana bacu bato, n’iy’ibintu byacu byose. Kuko nagize isoni zo gusaba umwami umutwe w’abasirikare n’abagendera ku mafarashi ngo badufashe kurwanya umwanzi mu nzira; kuko twari twabwiye umwami tuti: Ukuboko kw’Imana yacu kuba ku bayishaka bose, kukabagirira neza; ariko imbaraga zayo n’uburakari bwayo biri ku bayireka bose. Nuko twiyiriza ubusa dusaba Imana yacu ibyo; na yo iratwumvira.’”

> “The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.

> “Uwo muhanuzi na aba ba sekuruza ntibafataga ko abantu bo muri icyo gihugu ari abasenga Imana y’ukuri; kandi nubwo abo biyitaga incuti kandi bifuza kubafasha, ntibatinyukaga kwifatanya na bo mu kintu icyo ari cyo cyose gifitanye isano no kuramya Imana. Igihe bazamukaga i Yerusalemu kubaka urusengero rw’Imana no gusubizaho kuramya kwayo, ntibigeze basaba umwami kubatabara mu rugendo, ahubwo bashakishije Uwiteka ngo abafashe binyuze mu kwiyiriza ubusa no mu gusenga. Bizereye ko Imana izarinda kandi ikagwiza umugisha ku bagaragu bayo mu mihati yabo yo kuyikorera. Umuremyi wa byose ntakeneye ubufasha bw’abanzi be kugira ngo ashyireho kuramya kwe. Ntiyifuza igitambo cy’ubugome, kandi ntiyemera amaturo y’abafite izindi mana imbere y’Uwiteka.”

> “We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.

> “Akenshi twumva iri jambo: ‘Murikiza ibintu bikabije cyane.’ Nkatwe nk’ubwoko, twakora igitambo icyo ari cyo cyose kugira ngo dukize imitima, cyangwa tuyobore abantu ku kuri. Ariko kwifatanya na bo, gukunda ibyo bakunda, no kugirana ubucuti n’isi, ntitwabihirahira; kuko icyo gihe twaba turi mu rwango n’Imana.” Testimonies, volume 1, 281, 282.

Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.

Mushiki White avuga, afatanyije n’ibyo yavuze ku bwigomeke bw’i Kadeshi ati: “Umuremyi wa byose ntakeneye ubufasha bw’abanzi be kugira ngo ashyireho ugusengwa kwe. Ntasaba igitambo cy’ubugome, kandi ntiyemera amaturo y’abafite izindi mana imbere y’Uwiteka.” Mu 1863, urugendo rw’Abadivantisiti b’Abamilerite b’i Lawodikiya rwabaye itorero maze rugirana ubufatanye n’ubutegetsi bwari kuzahatira igihugu, hanyuma nyuma yaho isi yose, gusenga ku Cyumweru.

In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.

Mu nyandiko itaha, tuzakomeza ibitekerezo byacu ku mirongo y’ubuhanuzi iganisha ku 1863, ari yo ibuye ryo ku mutwe ry’igihe cy’ubuhanuzi cyo kuva mu 1844 kugeza mu 1863.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.

> Ikintu cyabaye ni cyo kizaba; kandi igikorwa cyakozwe ni cyo kizakorwa: kandi nta kintu gishya kiri munsi y’izuba. Mbese hari ikintu cyavugwaho ngo, Dore, iki ni gishya? Cyabayeho kera cyane, mu bihe byabanje kutubaho. Nzi yuko ibyo Imana ikora byose bihoraho iteka ryose: nta cyabyongezaho, kandi nta cyabikuraho: kandi Imana ibikora kugira ngo abantu bayubahe bayitinye imbere yayo. Icyabaye ni cyo kiriho ubu; kandi igiteganyirijwe kuba cyaramaze kuba; kandi Imana ishaka ibyahise. Umubwiriza 1:9, 10; 3:14, 15.

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