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

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

Number Thirty-Eight

Umubare wa Mirongo Itatu n’Umunani

Author

Jeff Pippenger

Published

January 30, 2026

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The test of the Bread of Heaven was the omega test of discipleship in the days of Jesus, and it was also the omega in relation to the manna test that is represented in the alpha of ancient Israel’s covenant history. The beginning was manna; the end was the Bread of Heaven. The omega is always the largest, so the largest desertion of disciples’ marks Capernaum as the omega in the history of Christ and the test of discipleship.

Ikigeragezo cy’Umugati wo mu Ijuru cyari ikigeragezo cya omega cy’ubwigishwa mu minsi ya Yesu, kandi nanone cyari omega mu isano gifitanye n’ikigeragezo cya manu kigaragazwa muri alpha y’amateka y’isezerano rya Isirayeli ya kera. Intangiriro yari manu; iherezo ryari Umugati wo mu Ijuru. Buri gihe omega ni yo nini kurusha izindi, ni cyo gituma uguta abigishwa kwinshi kurusha ukwabaye ahandi kuranga Kaperinawumu nk’omega mu mateka ya Kristo no mu kigeragezo cy’ubwigishwa.

> Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:24–28.

> Nuko Yesu abwira abigishwa be ati: “Nihagira ushaka kunkurikira, yiyange, yikorere umusaraba we, ankurikire. Kuko ushaka kurengera ubugingo bwe azabubura; ariko uzabura ubugingo bwe ku bwanjye azabubona. Mbese umuntu byamumarira iki gutunga isi yose, ariko akabura ubugingo bwe? Cyangwa se ni iki umuntu yatanga ngo acungure ubugingo bwe? Kuko Umwana w’umuntu azaza afite ubwiza bwa Se, ari kumwe n’abamarayika be; maze icyo gihe azitura umuntu wese ibihwanye n’imirimo ye. Ni ukuri ndababwira yuko bamwe mu bahagaze hano batazapfa batabanje kubona Umwana w’umuntu aje mu bwami bwe.” Matayo 16:24–28.

Capernaum is an omega test. The test at Capernaum is the test of oil in the parable of the ten virgins; that begins at the cry at midnight, and initiates a period that includes the foolish virgins recognizing they have no oil. They then begin to panic as they approach the closing door of the Sunday law, as represented in the crisis at Capernaum in John 6:66. Prophetically they are “ashamed.”

Kaperinawumu ni ikigeragezo cy’omega. Ikigeragezo cyabereye i Kaperinawumu ni ikigeragezo cy’amavuta yo mu mugani w’abakobwa cumi; gitangira ku nduru yo mu gicuku, kandi gitangiza igihe gikubiyemo abakobwa b’abapfu bamenya ko badafite amavuta. Hanyuma batangira kugira ubwoba no guhagarika umutima uko begereza urugi rugiye gukingwa rw’itegeko ryo ku Cyumweru, nk’uko bigaragazwa n’ingorane yabereye i Kaperinawumu muri Yohana 6:66. Mu buhanuzi, “bakozwe n’isoni.”

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Dore, iminsi iraza, ni ko Uwiteka Imana avuga, ubwo nzateza inzara mu gihugu; itazaba inzara y’umutsima, kandi ntizaba inyota y’amazi, ahubwo izaba iy’ukumva amagambo y’Uwiteka. Bazazerera bava ku nyanja bajya ku yindi, no kuva mu majyaruguru kugeza iburasirazuba; baziruka hirya no hino bashaka ijambo ry’Uwiteka, ariko ntibazaribona. Uwo munsi inkumi nziza n’abasore bazahwera inyota. Abarahira icyaha cy’i Samariya, bakavuga bati, “Imana yawe, wa Dani we, iriho;” kandi bati, “Umuco w’i Bērisheba uriho;” abo na bo bazagwa, kandi ntibazongera guhaguruka ukundi. Amosi 8:11–14.

The omega test at Capernaum typifies the omega test that follows the foundational test of 2024. The omega test is where the bride is sealed in advance of the Sunday law. It is where the separation is forever finalized, for once she is pure, no more strangers (Gentiles) will walk through Jerusalem anymore forever.

Ikigeragezo cya omega i Kaperinawumu kigereranya ikigeragezo cya omega gikurikira ikigeragezo cy’ishingiro cyo mu wa 2024. Ikigeragezo cya omega ni ho umugeni ashyirwaho ikimenyetso cy’ikidodo mbere y’itegeko ryo ku Cyumweru. Ni ho gutandukana kurangirizwamo burundu iteka ryose, kuko amaze kwezwa, abanyamahanga (Abanyamahanga) ntibazongera kunyura i Yerusalemu ukundi iteka ryose.

> The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.

> Uwiteka na we azaririra i Siyoni, kandi azarangurura ijwi rye ari i Yerusalemu; maze ijuru n’isi bizahinda umushyitsi; ariko Uwiteka azaba ibyiringiro by’ubwoko bwe, n’imbaraga z’abana ba Isirayeli. Ni bwo muzamenya ko ndi Uwiteka Imana yanyu ituye i Siyoni, umusozi wanjye wera; ni bwo Yerusalemu izaba iyera, kandi abanyamahanga ntibazongera kunyura muri yo ukundi.

> And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.

> Kandi kuri uwo munsi, imisozi izatonyangiriza divayi nshya, n’udusozi tuzatemba amata, kandi inzuzi zose z’u Buyuda zizuzura amazi, kandi isōko rizaturuka mu nzu y’Uwiteka, maze rivomerere ikibaya cya Shitimu.

> Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. But Judah shall dwell forever, and Jerusalem from generation to generation. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion. Joel 3:16–21.

> Egiputa hazaba umusaka, kandi Edomu hazaba ubutayu bw’amatongo, bitewe n’urugomo bakoreye abana ba Yuda, kuko bamennye amaraso y’inzirakarengane mu gihugu cyabo. Ariko Yuda izahoraho iteka, na Yerusalemu igumeho uko ibihe bisimburana. Kuko nzahanagura amaraso yabo ntarahanuyeho: kuko Uwiteka aba muri Siyoni. Yoweli 3:16–21.

Jerusalem is cleansed of sin in the final movements of the investigative judgment, which in Zechariah chapter three, is where the white linen Philadelphian garment is given to Joshua to replace the dirty Laodicean garment. “Then shall Jerusalem be holy, and there shall no strangers pass through her anymore,” for the wheat has been separated from the tares and gathered as a first fruit offering. This occurs in the omega test, and it occurs when the windows of heaven are opened, and Jesus cast the jewels into the casket and says to the world, “come and see.” “Come and see” the ensign of my kingdom, my bride, my offering of Levites as in days of old. “Come and see” my temple, my casket full of jewels—each prepared as part of the crown of the kingdom of glory.

Yerusalemu ihumanurwaho icyaha mu bikorwa bya nyuma by’urubanza rw’igenzura, ari ho muri Zekariya igice cya gatatu, aho Yosuwa ahabwa umwambaro wera w’igitare cya linosi wo muri Filadelifiya, ngo usimbure umwambaro wanduye wo muri Lawodikiya. “Maze Yerusalemu izaba iyera, kandi nta banyamahanga bazongera kuyinyuramo ukundi,” kuko ingano yamaze gutandukanywa n’urumamfu, ikegeranywa nk’ituro ry’umuganura. Ibyo bibaho mu kigeragezo cya omega, kandi bibaho igihe amadirishya yo mu ijuru akinguwe, maze Yesu akajugunya imitako y’agaciro mu isanduku, akabwira isi ati: “Nimuze murebe.” “Nimuze murebe” ibendera ry’ubwami bwanjye, umugeni wanjye, ituro ryanjye ry’Abalewi nk’uko byari biri mu minsi ya kera. “Nimuze murebe” urusengero rwanjye, isanduku yanjye yuzuye imitako y’agaciro—buri kimwe cyateguwe ngo kibe igice cy’ikamba ry’ubwami bw’ubwiza.

The foundational alpha test of 2024, leads to the temple omega test. The omega test occurs when the windows of heaven are opened, which is when the bride makes herself ready. The foolish virgins and their false peace and safety latter rain message are blown out through the open windows by the wind, for the message of this history is the message of the east wind. The message is Isaiah’s rough wind that is stayed, in the day of the east wind; it is John’s four winds that are restrained during the sealing time of the one hundred and forty-four thousand.

Ikigeragezo cy’ibanze cya alufa cyo mu mwaka wa 2024, kiyobora ku kigeragezo cya omega cyo mu rusengero. Ikigeragezo cya omega kiba igihe amadirishya yo mu ijuru akinguwe, ari na cyo gihe umugeni yitegura. Abakobwa b’abapfapfa n’ubutumwa bwabo bw’imvura y’itumba ya nyuma bw’amahoro n’umutekano by’ibinyoma, bahuhwa basohorwa banyujijwe mu madirishya akinguwe n’umuyaga, kuko ubutumwa bw’aya mateka ari ubutumwa bw’umuyaga w’iburasirazuba. Ubutumwa ni umuyaga ukaze wa Yesaya uhagarikwa ku munsi w’umuyaga w’iburasirazuba; ni wa muyaga ine wa Yohana ifatirwa mu gihe cyo gushyirwaho ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Abamarayika bafashe imiyaga ine, igereranywa n’ifarashi irakaye ishaka kwicika ngo yiruke hejuru y’ubuso bw’isi yose, izana kurimbuka n’urupfu mu nzira yayo.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.

> “Mbese twaryama turi ku nkombe nyayo y’isi y’iteka ryose? Mbese twaba ibirangare, dukonje kandi dupfuye? Yoo, icyampa tukagira mu matorero yacu Umwuka n’umwuka uhumeka by’Imana bihumekerwa mu bwoko bwayo, kugira ngo bahagarare ku birenge byabo maze babeho.” Manuscript Releases, volume 20, 217.

Those who reject that message of the east wind of Islam, are blown out the window by the wind—the very symbol of their rebellion. The rubbish of error is forever attached to the foolish class who have no oil. Ephraim has again been joined to its idols. They rejected the increase of the knowledge of the sealing time, and its relation to Islam of the third woe. God will turn the glory of their counterfeit latter rain message into “shame.”

Abanga ubutumwa bw’uwo muyaga uturuka iburasirazuba wa Isilamu, bahuhwa basohorwa mu idirishya n’uwo muyaga nyirizina—ikimenyetso nyacyo cy’ubwigomeke bwabo. Imyanda y’ubuyobe ihora ifatanye iteka n’itsinda ry’abapfapfa badafite amavuta. Efurayimu yongeye kwifatanya n’ibigirwamana byayo. Banze ukwiyongera k’ubumenyi bwo mu gihe cyo gushyirwaho ikimenyetso, n’isano yabwo na Isilamu yo muri ishyano rya gatatu. Imana izahindura ikuzo ry’ubutumwa bwabo bw’impimbano bw’imvura y’itumba ikabugira “isoni.”

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.

> Abantu banjye barimbuwe bazize kubura ubumenyi; kuko wanze ubumenyi, nanjye nzakwangira, kugira ngo utaba umutambyi wanjye; kubera ko wibagiwe amategeko y’Imana yawe, nanjye nzibagirwa abana bawe.

> As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord. Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.

> Uko baragwiraga, ni ko barushagaho kuncumura; ni cyo gituma nzahindura icyubahiro cyabo gukorwa n’isoni. Barya icyaha cy’ubwoko bwanjye, kandi imitima yabo bayerekeje ku bugome bwabo. Kandi bizaba bityo: uko abantu, ni ko n’umutambyi; kandi nzabahana ibihwanye n’inzira zabo, mbiture ibyo bakoze. Bazarya, ariko ntibahage; bazasambana, ariko ntibazororoka; kuko baretse kwitondera Uwiteka. Ubusambanyi n’inzoga na divayi nshya bikura umutima. Ubwoko bwanjye busaba inama ku bishushanyo byabwo by’ibiti, kandi inkoni yabwo ikabubwira; kuko umwuka w’ubusambanyi wabuyobeje, kandi basambanye bava munsi y’Imana yabo. Batambira ku mpinga z’imisozi, kandi bagatwikira imibavu ku dusozi, munsi y’ibiti by’imyelayo, n’imipopula, n’imiberoshi, kuko igicucu cyabyo ari cyiza; ni cyo gituma abakobwa banyu bazasambana, n’abagore banyu bakarenga ku ishyingiranwa. Sinzahana abakobwa banyu ubwo bazaba basambana, cyangwa abagore banyu ubwo bazaba barenze ku ishyingiranwa; kuko bo ubwabo bitandukanya bakajyana n’indaya, kandi bagatambira hamwe n’abakobwa b’indaya; ni cyo gituma abantu badafite ubwenge bazarimbuka.

> Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place.

> Nubwo wowe, Isirayeli, n’ukora ubusambanyi, ariko Yuda we ntakakore icyaha; kandi ntimujye i Gilugali, kandi ntimuzamukire i Betaveni, kandi ntimurahirire muti: “Uwiteka ni muzima.” Kuko Isirayeli yasubiye inyuma nk’inyana y’ingore y’ikirara; noneho Uwiteka azabaragirira nk’umwana w’intama ahantu hagutse.

> Ephraim is joined to idols: let him alone.

> Efurayimu yifatanyije n'ibigirwamana: mureke.

> Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:6–19.

> Ikinyobwa cyabo cyabaye urwatsi: bakomeje gusambana ubudahwema: abatware bacyo bakunda iby’isoni, bati: Nimuduhe. Umuyaga wamuboheje mu mababa yawo, kandi bazakorwa n’isoni ku bw’ibitambo byabo. Hoseya 4:6–19.

The rubbish that is removed is both the foolish virgins and their erroneous doctrines which they are joined to. We are what we eat, and they rejected the message of the east wind, chose instead the lie which brings strong delusion in its wake, and became joined to their counterfeit peace and safety latter rain message. Joel’s new wine, is cut off from their mouths, right where Jeremiah becomes God’s mouth.

Imyanda ikurwaho ni ba bakobwa b’abapfu, hamwe n’inyigisho zabo z’inyoma bifatanije na zo. Tuba icyo turya, kandi banze ubutumwa bw’umuyaga wo mu burasirazuba, ahubwo bahitamo ikinyoma gikurikirwa n’ubushukanyi bukomeye, maze bafatanywa n’ubutumwa bwabo bw’imvura y’itumba y’impimbano, bw’amahoro n’umutekano. Divayi nshya ya Yoweli, ikuwe ku munwa wabo, aho ni ho Yeremiya ahindukira umunwa w’Imana.

> “In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone. By misrepresenting the attributes of God, Satan leads men to conceive of Him in a false character. With many, a philosophical idol is enthroned in the place of Jehovah; while the living God, as He is revealed in His word, in Christ, and in the works of creation, is worshiped by but few. Thousands deify nature while they deny the God of nature. Though in a different form, idolatry exists in the Christian world today as verily as it existed among ancient Israel in the days of Elijah. The God of many professedly wise men, of philosophers, poets, politicians, journalists—the God of polished fashionable circles, of many colleges and universities, even of some theological institutions—is little better than Baal, the sun-god of Phoenicia.” The Great Controversy, 583.

> “Mu kwanga ukuri, abantu baba banze Nyirakuri. Mu gusiribanga amategeko y’Imana, baba bahakana ubutware bw’Uwayatanze. Ni nk’uko byoroshye guhindura inyigisho n’amahame by’ibinyoma ikigirwamana, nk’uko byoroshye kubaza ikigirwamana mu giti cyangwa mu ibuye. Mu kugoreka imiterere y’Imana, Satani ayobora abantu kuyitekerezaho bafite ishusho y’ikinyoma. Kuri benshi, ikigirwamana cya filozofiya cyimitswe mu mwanya wa Yehova; naho Imana ihoraho, nk’uko yahishuwe mu Ijambo ryayo, muri Kristo, no mu mirimo y’irema, isengwa na bake cyane. Ibihumbi n’ibihumbi bishyira kamere mu mwanya w’ubumana mu gihe bahakana Imana ya kamere. Nubwo mu ishusho itandukanye, gusenga ibishushanyo biriho mu isi ya Gikristo y’iki gihe nk’uko byari biri rwose muri Isirayeli ya kera mu minsi ya Eliya. Imana y’abagabo benshi biyita abanyabwenge, iy’abafilozofe, abasizi, abanyapolitiki, abanyamakuru—imana y’amatsinda y’abantu b’abanyamideri bacengeye, iy’amashuri makuru menshi na za kaminuza, ndetse n’iy’ibigo bimwe na bimwe bya tewolojiya—ntirutandukanye cyane na Baali, imana y’izuba y’Abanyafenisiya.” Intambara Ikomeye, 583.

At the separation of the genuine and false in Miller’s dream the wind carries the false virgins out, while the Lord seals His bride during the omega internal test of the open window.

Mu gutandukanya ab’ukuri n’ab’ibinyoma mu nzozi za Miller, umuyaga ujyana hanze ab’isugi b’ibinyoma, naho Uwiteka agashyiraho ikimenyetso ku mugeni We mu gihe cy’ikigeragezo cy’imbere cya omega cy’idirishya rifunguye.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Dore ngiye kohereza intumwa yanjye, kandi izantunganiriza inzira imbere yanjye; kandi Umwami, uwo mushaka, azaza mu rusengero rwe atunguranye, ari we ntumwa y’isezerano, uwo mwishimira: dore arazaza, ni ko Uwiteka Nyiringabo avuga. Ariko se ni nde wazihanganira umunsi wo kuza kwe? kandi ni nde wazahagarara igihe azabonekera? kuko ameze nk’umuriro w’umucuzi, kandi nk’isabune y’umumeshi; kandi azicara nk’utunganya kandi nk’uhumanura ifeza; kandi azahumanura bene Lewi, kandi azabatunganya nk’izahabu n’ifeza, kugira ngo batambire Uwiteka ituro ryo gukiranuka. Maze ituro rya Yuda n’irya Yerusalemu rizanezeza Uwiteka, nk’uko byari bimeze mu minsi ya kera, no mu myaka ya mbere. Malaki 3:1–4.

The sons of Levi are the sons of those Levites who were faithful at Aaron’s image of the beast test, and then again at Jeroboam’s image of the beast test. They are those who pass the image of the beast test, which is the test by which their eternal destiny is decided, and the test they must pass—before we are sealed.

Abahungu ba Levi ni abahungu b’abo Balevi bakomeje kuba indahemuka mu gihe cy’ikigeragezo cy’igishushanyo cy’inyamaswa cya Aroni, hanyuma nanone mu gihe cy’ikigeragezo cy’igishushanyo cy’inyamaswa cya Yerobowamu. Ni bo batsinda ikigeragezo cy’igishushanyo cy’inyamaswa, ari cyo kigeragezo kigena iherezo ryabo ry’iteka ryose, kandi ni cyo kigeragezo bagomba gutsinda—mbere y’uko dushyirwaho ikimenyetso.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.

> “Uwiteka yanyeretse mu buryo busobanutse ko ishusho ya ya nyamaswa izashyirwaho mbere y’uko igihe cy’imbabazi kirangira; kuko ari yo izaba ikigeragezo gikomeye ku bwoko bw’Imana, ari na cyo iherezo ryabo ry’iteka rizagenderwaho.”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> “Iki ni cyo kigeragezo ubwoko bw’Imana bugomba kunyuramo mbere y’uko bushyirwaho ikimenyetso. Abose bagaragaje ubudahemuka bwabo ku Mana bubahiriza amategeko yayo, kandi bakanga kwemera sabato y’impimbano, bazashyirwa munsi y’ibendera ry’Umwami Imana Yehova, kandi bazahabwa ikimenyetso cy’Imana ihoraho. Abemera kurekura ukuri gukomoka mu ijuru maze bakemera sabato yo ku Cyumweru, bazahabwa ikimenyetso cy’inyamaswa” The Seventh-day Adventist Bible Commentary, volume 7, 976.

The image of the beast test is the test before the mark of the beast test at the Sunday law, and it must be passed before the door closes.

Ikigeragezo cy’ishusho cy’inyamaswa ni ikigeragezo kibanziriza ikigeragezo cy’ikirango cy’inyamaswa ku itegeko ryo ku Cyumweru, kandi kigomba gutsindwa mbere y’uko urugi rufungwa.

It is the test that purifies the righteous and also separates the righteous from the unrighteous. It is the test where Daniel, Shadrach, Meshach and Abednego are found to be visually fairer and fatter than those who ate the Babylonian diet. One class had eaten the bread of Heaven and the other the bread of Babylon. It is the test of bread in the synagogue at Capernaum.

Ni ikigeragezo gitunganya abakiranutsi kandi kikabatandukanya n’abakiranirwa. Ni ikigeragezo aho Daniyeli, Shaduraki, Meshaki na Abedenego babonetse bafite uburanga burushijeho kugaragara kandi babyibushye kuruta abaryaga indyo y’i Babuloni. Icyiciro kimwe cyari cyariye umugati wo mu Ijuru, ikindi kikarya umugati w’i Babuloni. Ni ikigeragezo cy’umugati mu isinagogi y’i Kaperinawumu.

Externally the testing time that we are now in is the test of the image of the beast, the combination of church and state within the United States. The parallel internal testing time identifies a class of virgins who manifest the image of humanity and another class of virgins who manifest the image of Divinity combined with humanity. After Malachi identifies the purification and purging of the Levites, God proposes a test.

Ku ruhande rw’inyuma, igihe cy’igeragezwa turimo ubu ni ikigeragezo cy’igishushanyo cy’inyamaswa, ni ukuvuga ihuriro ry’itorero na Leta muri Leta Zunze Ubumwe z’Amerika. Igihe cy’igeragezwa gihwanye na cyo ku ruhande rw’imbere kigaragaza itsinda ry’inkumi zigaragaza ishusho y’ubumuntu n’irindi tsinda ry’inkumi zigaragaza ishusho y’Ubumana bufatanyije n’ubumuntu. Nyuma y’uko Malaki agaragaje kwezwa no guhanagurwa kw’Abalewi, Imana ishyiraho ikigeragezo.

> And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts.

> Kandi nzabegera kugira ngo mbacire urubanza; kandi nzaba umuhamya wihuse wo guhamiriza abarozi, n’abasambanyi, n’abarahira ibinyoma, n’abariganya umukozi mu gihembo cye, n’umupfakazi, n’imfubyi, n’abima umunyamahanga uburenganzira bwe, kandi ntibanyubahe, ni ko Uwiteka Nyiringabo avuga.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:5, 6.

> Kuko ndi Uwiteka, sinhinduka; ni cyo gituma mwebwe bana ba Yakobo mutarimbuka. Malaki 3:5, 6.

The first test is to fear God, and the class that failed the testing of the Messenger of the Covenant are then addressed with five condemnations, one for each of the foolish virgins that align with being wretched, miserable, poor, blind, naked; five prophetic attributes for five foolish virgins that summarized under the phrase “and fear not me.” These are those who failed the foundational first alpha test. They failed because they did not understand that God never changes. These are those who failed the foundational external alpha test of 2024.

Ikigeragezo cya mbere ni ukutinya Imana, kandi itsinda ryananiwe ikigeragezo cy’Intumwa y’Isezerano rihita ribwirwa amaciraho iteka atanu, rimwe kuri buri mukobwa w’isugi w’umupfu uhuye no kuba umunyabyago, uwababajwe, umukene, impumyi, yambaye ubusa; ibiranga bitanu by’ubuhanuzi ku bakobwa b’isugi batanu b’abapfu byahurijwe hamwe munsi y’interuro ngo “kandi ntimuntinya.” Abo ni bo bananiwe ikigeragezo cya mbere cy’ishingiro, ari cyo alpha. Bananiwe kuko batasobanukiwe ko Imana itigera ihinduka. Abo ni bo bananiwe ikigeragezo cya mbere cy’ishingiro cyo hanze, ari cyo alpha, cyo mu mwaka wa 2024.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> “Mu mateka ya kera harimo amasomo akwiriye kwigwaho; kandi abantu bayerekezwa kuri yo, kugira ngo bose basobanukirwe yuko Imana ikora muri ubu buryo ubu nk’uko yakomeje kubikora iteka ryose. Ukuboko kwayo kugaragarira mu murimo wayo no mu mahanga muri iki gihe, nk’uko byakomeje kuba uhereye igihe ubutumwa bwiza bwabanje kwamamazwa kuri Adamu muri Edeni.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “Habaho ibihe biba impinduka zikomeye mu mateka y’amahanga no mu mateka y’itorero. Mu buyobozi bw’Imana, iyo ibyo bihe bikomeye bitandukanye bigeze, umucyo ukwiriye icyo gihe uratangwa. Niba wakiriwe, habaho gutera imbere mu by’umwuka; ariko niba wanze kwakirwa, gukendera mu by’umwuka no kurimbuka bikurikiraho. Uwiteka mu ijambo Rye yahishuye umurimo ukomeye wo kwamamaza ubutumwa bwiza nk’uko wakozwe mu bihe byahise, kandi nk’uko uzakorwa mu bihe bizaza, kugeza ku rugamba rwa nyuma, ubwo ibikoresho bya Satani bizagira umuvuduko wabyo wa nyuma ukomeye kandi utangaje.” Bible Echo, August 26, 1895.

Laodiceans do not see that God’s dealing with men is ever the same. If the light, or the oil is received, there is a blessing, if not, there is a shipwreck.

Ab’i Lawodikiya ntibabona ko uburyo Imana ifatamo abantu buhora ari bumwe iteka. Niba umucyo, cyangwa amavuta yakiriwe, haba hari umugisha; niba bitakiriwe, haba hari kumeneka k’ubwato.

> “In past ages the Lord God of heaven revealed his secrets to his prophets. The present and the future are equally clear to him. The voice of God echoes down the ages, telling man what is to take place. Kings and princes take their places at their appointed time. They think they are carrying out their own purposes, but in reality they are fulfilling the word that God has spoken.

> “Mu bihe byahise Uwiteka Imana yo mu ijuru yahishuriye amabanga yayo abahanuzi bayo. Iby’ubu n’ibizaza biramurangarira kimwe. Ijwi ry’Imana risakara rikamanuka mu bihe byose, ribwira umuntu ibigiye kubaho. Abami n’ibikomangoma bafata imyanya yabo mu gihe cyagenwe kuri bo. Bibwira ko barimo gusohoza imigambi yabo bwite, nyamara mu by’ukuri barimo gusohoza ijambo Imana yavuze.

> “Paul declares that the records of God’s dealings with mankind in the past ‘are written for our admonition, upon whom the ends of the world are come.’ Daniel’s history is given us for our admonition. ‘The secret of the Lord is with them that fear him.’ Daniel’s God still lives and reigns. He has not closed heaven against his people. As in the Jewish age, so in this age, God reveals his secrets to his servants the prophets.

> “Pawulo atangaza yuko ibyanditswe by’amateka y’uko Imana yakoranye n’abantu mu bihe byahise ‘byandikiwe kutuburira twebwe, abo imperuka z’ibihe byasohorejweho.’ Amateka ya Daniyeli yahawe natwe kugira ngo atuburire. ‘Ibanga ry’Uwiteka riri ku abamwubaha.’ Imana ya Daniyeli iracyariho kandi iracyategeka. Ntiyafungiye ijuru ubwoko bwayo. Nk’uko byari bimeze mu gihe cy’Abayuda, ni ko bimeze no muri iki gihe, Imana ihishurira amabanga yayo abagaragu bayo b’abahanuzi.”

> “The apostle Peter says: ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’

> Intumwa Petero intumwa iravuga iti: “Kandi dufite ijambo ry’ubuhanuzi rirushaho gukomera, kandi mukora neza kuryitaho nk’itara rimurikira ahantu h’umwijima, kugeza ubwo umuseke utambika, n’inyenyeri yo mu ruturuturu ikazabonekera mu mitima yanyu; mumenye mbere ya byose yuko nta buhanuzi bwo mu Byanditswe busobanurwa n’umuntu ku giti cye. Kuko ubuhanuzi butigeze kuzanwa kera n’ubushake bw’umuntu; ahubwo abantu b’Imana bera bavuze bayobowe na Mwuka Wera.”

> “The unbelieving and godless do not discern the importance of the signs of the times, foretold in the prophetic word. In ignorance they may refuse to accept the inspired record. But when professed Christians speak sneeringly of the ways and means employed by the great I AM to make his purposes known, they show themselves to be ignorant both of the Scriptures and of the power of God. The Creator knows just what elements he has to deal with in human nature. He knows what means to employ to obtain the desired results.

> Abatizera kandi batubaha Imana ntibasobanukirwa n’akamaro k’ibimenyetso by’ibihe, byahanuwe mu ijambo ry’ubuhanuzi. Mu bujiji bwabo bashobora kwanga kwemera inyandiko yahumetswe. Ariko iyo abiyita Abakristo bavuga mu buryo bwo gukwena inzira n’uburyo Uhoraho Ukomeye, “NDIHO”, yakoresheje kugira ngo amenyeshe imigambi ye, baba berekanye ko batazi Byanditswe Byera kandi ko batazi n’imbaraga z’Imana. Umuremyi azi neza rwose ibyo bintu agomba gukoresha mu miterere ya kimuntu. Azi uburyo agomba gukoresha kugira ngo agere ku musaruro yifuza.

> “Man’s word fails. He who makes the assertions of men his dependence, may well tremble; for he will someday be as a shipwrecked vessel. God’s word is infallible, and endures forever. Christ declares, ‘Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.’ God’s word will endure throughout the ceaseless ages of eternity.” Youth Instructor, December 1, 1903.

> “Ijambo ry’umuntu rirananirwa. Uwo ugira ibyo abantu bavuga ibyiringiro bye akwiriye rwose guhinda umushyitsi; kuko umunsi umwe azamera nk’ubwato bwasandaye. Ijambo ry’Imana ntirikosa na busa, kandi rihoraho iteka ryose. Kristo aratangaza ati, ‘Ni ukuri ndababwira yuko, kugeza aho ijuru n’isi bizashirira, nta nyuguti n’imwe cyangwa agace na gato k’inyuguti bizavanwaho mu mategeko, kugeza aho byose bizasohorera.’ Ijambo ry’Imana rizahoraho mu bihe bidashira by’iteka ryose.” Youth Instructor, December 1, 1903.

God never changes and He works upon the same lines as He has always done.

Imana ntijya ihinduka kandi ikora ikurikije amahame amwe yahoranye.

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Igikorwa cy’Imana ku isi kigaragaza, uko ibihe bisimburana, isano ikomeye isa cyane muri buri vugurura rikomeye cyangwa mu muryango wose w’iyobokamana. Amahame y’uko Imana ikorana n’abantu ahora ari amwe iteka. Imigendekere ikomeye y’iki gihe ifite ibyo ihura na byo mu byabayeho mu bihe byahise, kandi ibyabaye ku itorero mu bihe bya kera bikubiyemo amasomo y’ingirakamaro cyane ku gihe cyacu.” The Great Controversy, 343.

Malachi chapter three’s first four verses identify the messenger that prepares the way for the Messenger of the Covenant, and the purging and purification of the Levites. Then the Lord pronounces judgment upon Laodicea, identifying they fear not God, meaning they failed the foundational alpha test of the third angel. Their lack of fear represents a purposeful rejection of knowledge, and the context of the knowledge they refuse is the acceptance of the history of the messenger who prepares the way and the Divine messenger who follows. All the prophets identify the latter days, and there would be no reason to identify a counterfeit reformatory movement, if there was not a genuine.

Imirongo ine ya mbere y’igice cya gatatu cya Malaki itangaza intumwa itegura inzira y’Intumwa y’Isezerano, hamwe no kwezwa no guhumanurwa kw’Abalewi. Hanyuma Uwiteka acira urubanza Lawodikiya, agaragaza ko batinya Imana, bisobanura ko batsinzwe ikigeragezo cy’ishingiro, ari cyo kizamini cya alfa cy’umumarayika wa gatatu. Ukutabatinya kwabo kugaragaza kwanga nkana ubumenyi, kandi urwego rw’ubumenyi banga ni ukwemera amateka y’intumwa itegura inzira n’Intumwa y’Imana ikurikiraho. Abahanuzi bose bagaragaza iminsi y’imperuka, kandi nta mpamvu yari kuba yo kugaragaza umuryango w’ivugurura w’impimbano, iyo hatabaho uw’ukuri.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> “Ariko Satani ntiyari yicaye ubusa. Ubu yagerageje icyo yagerageje no muri buri gikorwa cyose cy’ubugorozi—kuyobya no kurimbura abantu abashyiraho icyiganano mu mwanya w’umurimo w’ukuri. Nk’uko mu kinyejana cya mbere cy’itorero rya Gikristo habayeho ba Kristo b’ibinyoma, ni ko no mu kinyejana cya cumi na gatandatu hahagurutse abahanuzi b’ibinyoma.” Intambara Ikomeye, 186.

The context of the first six verses of Malachi three is the purging and purification of the Levites of the reformatory movement of the one hundred and forty-four thousand. Future for America is either that very movement, or one of many counterfeits. Then Malachi states:

Imvugiro y’imirongo itandatu ya mbere ya Malaki 3 ni ugusukurwa no kwezwa kw’Abalewi bo mu rugendo rw’ivugurura rw’abo ibihumbi ijana na mirongo ine na bine. Icyo Amerika izabona mu gihe kizaza ni uko rugendo nyir’izina, cyangwa kimwe mu byiganano byinshi. Hanyuma Malaki aravuga ati:

> Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. Malachi 3:7.

> “Uhereye no mu minsi ya ba sogokuruza banyu mwatandukanye n’amategeko yanjye, kandi ntimwayakomeje. Nimungarukire, nanjye nzabagarukira,” ni ko Uwiteka Nyiringabo avuga. Malaki 3:7.

The progressive rebellion over the four generations is the introduction and setting of the book of Joel, and Malachi here identifies the same progressive rebellion when he says, “even from the days of your fathers ye are gone away.” From 1863, the days of the fathers of the first generation of rebellion, they have increasingly went further and further away from God. The pronouncement against their continuous sin is tempered with the Laodicean call that in mournful tones promises that if they would but only return, God would return unto them.

Ubugome bukomeza kwiyongera mu bisekuru bine ni bwo butangiriro n’imiterere y’igitabo cya Yoweli, kandi Malaki hano agaragaza ubwo bugome nyine bukomeza kwiyongera igihe avuga ati: “uhereye no ku minsi ya ba so mwarayobye.” Uhereye mu 1863, ari yo minsi ya ba se b’igisekuru cya mbere cy’ubugome, bagiye barushaho kujya kure y’Imana, kure cyane kurushaho. Itangazo ribacira urubanza ku cyaha cyabo gikomeza koroshywa n’umuhamagaro wa Lawodikiya, uvugwa mu ijwi ry’umuborogo usezeranya ko iyo baba baragarutse gusa, Imana na yo yari kubagarukira.

> But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation.

> Ariko muravuga muti: “Twagaruka dute?” Mbese umuntu yakwiba Imana? Nyamara mwaranyibye. Ariko muravuga muti: “Twakwibye dute?” Mu migabane ya kimwe cya cumi no mu maturo. Muvumwe n’umuvumo, kuko mwanyibye, mwebwe ubu bwoko bwose.

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

> Muzane imigabane yose mu bubiko, kugira ngo mu nzu yanjye habe ibyokurya; maze mumpamye muri ibyo ubu, ni ko Uwiteka Nyiringabo avuga, nimurebe yuko ntazabakingurira amadirishya yo mu ijuru, nkabasukaho umugisha, kugeza ubwo mutazabona aho muwukwira.

> And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts. Malachi 3:5–12.

> Kandi nzacyaha umumara ku bwanyu, kandi ntazangiza imyaka y’ubutaka bwanyu; kandi n’umuzabibu wanyu ntuzarambya imbuto zawo igihe cyazo kitaragera mu murima, ni ko Uwiteka Nyiringabo avuga. Kandi amahanga yose azabita abanyamahirwe, kuko muzaba igihugu kinezeza, ni ko Uwiteka Nyiringabo avuga. Malaki 3:5–12.

The alpha foundational external test of 2024 is followed by the capstone internal test of 2026. That capstone test occurs when the windows of heaven are opened, and three places where those open windows are identified in the context of the church triumphant are Malachi three, Miller’s dream and Revelation nineteen. Malachi is the alpha, Miller’s dream is the middle and Revelation is the omega. The test is illustrated by Christ, as the dirt brush man, casting the jewels into the casket. Those jewels are both truths perfectly arranged in their order, and the remnant. The storehouse is where the meat is gathered and distributed. As with the test of manna, the test of Capernaum and the Bread of Heaven—“meat” is the subject.

Ikigeragezo cy’ifatizo cy’inyuma cy’ishingiro, ari cyo alpha cyo mu 2024, gikurikirwa n’ikigeragezo cy’imbere cyo ku musozo, ari cyo capstone cyo mu 2026. Icyo kigeragezo cya capstone kiba igihe amadirishya yo mu ijuru afunguwe, kandi ahantu hatatu ayo madirishya afunguye agaragazwa mu rwego rw’itorero rinesha ni Malaki 3, inzozi za Miller, n’Ibyahishuwe 19. Malaki ni alpha, inzozi za Miller ni hagati, kandi Ibyahishuwe ni omega. Icyo kigeragezo cyashushanyijwe na Kristo, nk’umuntu woza umwanda akoresheje uburoso, ajugunya imitako mu isanduku. Iyo mitako ni ukuri gutunganijwe rwose mu buryo bukurikirana, kandi ni n’abasigaye. Ububiko ni ho ibyokurya bikoranirizwa kandi bigatangwa. Nk’uko byari bimeze ku kigeragezo cya manu, ikigeragezo cya Kaperinawumu n’Umutsima wo mu Ijuru—“ibyokurya” ni byo ngingo y’ingenzi.

The “meat” is oil in the parable of the virgins, and it represents character, the Holy Spirit and the prophetic message that brings the Holy Spirit into the hearts and minds of those who develop the character of Christ. The “meat” is Joel’s “new wine” that is cut off from the drunkards of Ephraim. To pass the internal capstone temple test of the second angel you must have passed the external first alpha foundational test. If you haven’t accepted the foundation, you cannot be part of the temple which is raised upon the foundation, but if you are not of the number who passed that foundational test, you will build your spiritual counterfeit house upon sand. John calls that counterfeit spiritual house, “the synagogue of Satan” and Jeremiah, “the assembly of mockers.”

“Ibiryo” ni amavuta mu mugani w’abakobwa b’isugi, kandi bishushanya imico, Umwuka Wera, n’ubutumwa bwa gihanuzi buzana Umwuka Wera mu mitima no mu bitekerezo by’abarinda kandi bagakomeza imico ya Kristo. “Ibiryo” ni “divayi nshya” ya Yoweli ikuweho ikabuzwa ibisindisha bya Efurayimu. Kugira ngo utsinde ikigeragezo cy’urusengero rw’imbere, ari cyo gishyitsi cyo hejuru, cy’umumarayika wa kabiri, ugomba kuba warabanje gutsinda ikigeragezo cy’ishingiro cyo hanze, ari cyo cya mbere cya alufa. Niba utaremeye urufatiro, ntushobora kuba umwe mu bagize urusengero rwubatswe ku rufatiro; ariko niba utari mu mubare w’abatsinze icyo kigeragezo cy’ishingiro, uzubaka inzu yawe y’umwuka y’igihimbano ku musenyi. Yohana yita iyo nzu y’umwuka y’igihimbano ati “isinagogi ya Satani,” naho Yeremiya akayita “iteraniro ry’abakobanyi.”

Bring ye all the tithes and offerings into the storehouse is the internal test where the seal is impressed. The dirt brush man cast the remnant people of God into the enlarged casket, and in so doing He was illustrating the work of bringing all the tithes into the storehouse. The Levites are the offering that is lifted up when He pours out a blessing from the windows of heaven. The dirt brush man’s jewels are His remnant people and in Isaiah chapter six those remnant people are identified as a tithe.

Muzane imigabane yose ya kimwe cya cumi n’amaturo mu bubiko ni ikigeragezo cyo mu mutima aho ikimenyetso gishyirwaho. Umugabo wo mu iburashi ry’umwanda yajugunye abantu b’Imana basigaye mu isanduku yaguwe, kandi muri uko kubikora yashushanyaga umurimo wo kuzana imigabane yose ya kimwe cya cumi mu bubiko. Abalewi ni ituro rishyirwa hejuru igihe asutse umugisha avanye mu madirishya yo mu ijuru. Amabuye y’agaciro y’umugabo wo mu iburashi ry’umwanda ni abantu be basigaye, kandi muri Yesaya igice cya gatandatu abo bantu basigaye bagaragazwa nk’icya cumi.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Nuko ndavuga nti: Mwami, bizageza ryari? Aransubiza ati: Bizageza igihe imigi izaba yarahindutse amatongo, ikabura abayituyemo, n’amazu akaba atakibamo abantu, n’igihugu kikaba cyarahindutse umusaka rwose; kandi Uwiteka akazaba yimuriye abantu kure cyane, maze mu gihugu hagati hakabamo ugutereranwa gukomeye. Ariko kandi hazasigara kimwe cya cumi, kandi kizagaruka, ariko na cyo kizamerwa nk’ikiribwa; nk’umuvumu n’umunyinya, iyo bishije amababi hasigara igishyitsi cyabyo: ni ko urubyaro rwera ruzaba igishyitsi cyacyo. Yesaya 6:11–13.

The Lord identifies the question of “how long” on multiple witnesses as pointing to the Sunday law, and in verse three of Isaiah six the angels proclaim “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Sister White connects this with the mighty angel of Revelation eighteen.

Uwiteka agaragaza ko ikibazo cy’“igihe kingana iki” gihamijwe n’abahamya benshi cyerekeza ku itegeko ryo ku Cyumweru, kandi mu murongo wa gatatu wa Yesaya gatandatu abamarayika batangaza bati: “Ahera, ahera, ahera, ni Uwiteka Nyiringabo: isi yose yuzuye ubwiza bwe.” Mushiki wacu White ahuza ibi n’umumarayika ukomeye wo mu Byahishuwe cumi n’umunani.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

> “Uko bo [abamarayika] babona ibizaza, igihe isi yose izuzuzwa ubwiza Bwe, indirimbo y’intsinzi y’ishimwe yumvikanishwa umwe akayisubiriramo undi mu ndirimbo inogeye amatwi, bati: ‘Uwiteka Nyiringabo ni uwera, uwera, uwera.’ Bahazwa rwose no guhimbaza Imana; kandi mu maso He, munsi y’umwenyura We wo kubemerera, nta kindi bifuza kirenzeho. Mu kwambara ishusho Ye, mu gukora umurimo We no kumuramya, irari ryabo riruta ayandi ryuzuzwa rwose.” Review and Herald, December 22, 1896.

Isaiah six identifies 9/11, when the earth was lightened with the glory of the first voice of Revelation eighteen’s two voices. When Isaiah asked “how long” the history of the chapter is identified as the period from 9/11 unto the Sunday law, where the second voice arrives. Isaiah informs us that at the Sunday law there will be a remnant—who are a tithe. The remnant has substance within them—oil in their vessels.

Yesaya gatandatu hagaragaza 9/11, igihe isi yamurikiwe n’ubwiza bw’ijwi rya mbere mu majwi abiri yo mu Byahishuwe igice cya cumi n’umunani. Igihe Yesaya yabazaga ati “kugeza ryari,” amateka y’icyo gice agaragazwa nk’igihe gihera kuri 9/11 kigera ku itegeko ryo ku Cyumweru, aho ijwi rya kabiri rihasesekara. Yesaya atumenyesha ko ku itegeko ryo ku Cyumweru hazabaho abasigayeho—ari bo kimwe cya cumi. Abo basigayeho bafite ikibarimo—amavuta mu nzabya zabo.

> But yet in it shall be a tenth [tithe], and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:13.

> Nyamara hazasigaramo kimwe cya cumi [icya cumi], kandi kizagaruka, kandi kizaryibwa; nk’igiti cya teil n’inkwi y’umusena, bifite ubuzima bwabyo muri byo igihe bita amababi yabyo; bityo urubyaro rwera ni rwo ruzaba ubuzima bwacyo. Yesaya 6:13.

The “tenth” are those who have “returned” in answer to Malachi’s and also Jeremiah’s call to return. They are trees of humanity, combined with Divinity (the holy seed). They will be eaten, for they are not only the messengers, but they are the ensign of the Pentecostal wave loaves; they are the message which the Gentiles shall eat.

“Aba cumi” ni abagarutse bitabiriye ihamagarwa rya Malaki ndetse n’irya Yeremiya ryo kugaruka. Ni ibiti by’ubumuntu, byahujwe n’Ubumana (urubuto rwera). Bazaribwa, kuko atari intumwa gusa, ahubwo ni ikimenyetso cy’imigati y’izungazunga ya Pentekote; ni bwo butumwa Abanyamahanga bazarya.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> Nuko Uwiteka avuga ati: Nuhinduka, nzaguhindura ugaruke, kandi uzahagarara imbere yanjye; kandi nuramuka utandukanyije icy’igiciro n’icy’agasuzuguro, uzamera nk’akanwa kanjye; bo bazakugarukira, ariko wowe ntuzabasange. Yeremiya 15:19.

Jeremiah represents those who ate the message in the angel’s hand, which was the alpha and foundational test represented by August 11, 1840, 1888, and 9/11, for he says he found the words and did eat them.

Yeremiya ahagarariye abariye ubutumwa bwari mu kuboko kw’umumarayika, bwari ikigeragezo cya mbere kandi cy’ishingiro kigereranywa na 11 Kanama 1840, 1888, na 9/11, kuko avuga ko yabonye ayo magambo maze akayarya.

> 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, ndayarya; kandi ijambo ryawe ryambereye ibyishimo n’umunezero by’umutima wanjye; kuko nitiriwe izina ryawe, Uwiteka Imana Nyiringabo. Yeremiya 15:16.

Jeremiah is called by God’s name when he ate the little book in the angel’s hand, and that message produced joy and rejoicing, as opposed to shame. When God’s name is given to Jeremiah, he is representing the one hundred and forty-four thousand who are Philadelphians.

Yeremiya yiswe izina ry’Imana igihe yariye agatabo gato kari mu kuboko k’umumarayika, kandi ubwo butumwa bwabyaye ibyishimo n’umunezero, butandukanye n’isoni. Igihe izina ry’Imana rihabwa Yeremiya, aba ahagarariye ibihumbi ijana na mirongo ine na bine bo mu Itorero ry’i Filadelifiya.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

> Unesha ni we nzamugira inkingi mu rusengero rw’Imana yanjye, kandi ntazasohokamo ukundi na hato; kandi nzamwandikaho izina ry’Imana yanjye, n’izina ry’umurwa w’Imana yanjye, ari wo Yerusalemu nshya, umanuka uvuye mu ijuru ku Mana yanjye; kandi nzamwandikaho izina ryanjye rishya. Ibyahishuwe 3:12.

Jeremiah ate the message of 9/11 and suffered the disappointment of July 18, 2020.

Yeremiya yariye ubutumwa bwa 9/11 kandi ahura no gucika intege ko ku ya 18 Nyakanga 2020.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

> Sinicaranye mu iteraniro ry’abakobanyi, habe no kwishima; nicaye jyenyine kubera ukuboko kwawe, kuko wanyujujemo uburakari. Ni iki gituma umubabaro wanjye uhora iteka, n’igikomere cyanjye kikaba kidakira, cyanga gukira? Mbese uzambera rwose nk’umubeshyi, kandi nk’amazi ayoyoka? Yeremiya 15:17, 18.

Jeremiah’s “assembly of the mockers,” is Philadelphia and Smyrna’s “synagogue of Satan,” who say they are Jews, but they are not. Jeremiah did not rejoice for the message he had proclaimed was a false message, producing only shame, not joy. Jeremiah’s “perpetual wound that refused to be healed,” was the three and a half days that the assembly of mockers rejoiced while Jeremiah, Moses and Elijah were dead in the street that ran through the valley of dead dry bones. In the midst of that period of doubt and uncertainty, the Lord asked Jeremiah to return.

“Iteraniro ry’abakobanyi” rya Yeremiya ni ryo “isinagogi ya Satani” rya Filadelifiya na Simuruna, bavuga ko ari Abayahudi, nyamara si bo. Yeremiya ntiyishimye, kuko ubutumwa yari yaratangaje bwari ubutumwa bw’ibinyoma, bukabyara isoni gusa, atari ibyishimo. “Igisebe gihoraho cyanze gukira” cya Yeremiya, cyari ya minsi itatu n’igice ubwo iteraniro ry’abakobanyi ryanezerwaga, mu gihe Yeremiya, Mose na Eliya bari bapfuye baryamye mu muhanda wanyuraga mu kibaya cy’amagufa yumye y’abapfuye. Hagati muri icyo gihe cy’ugushidikanya no kudasobanukirwa, Uwiteka yasabye Yeremiya kugaruka.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Nuko Uwiteka avuga ati: Nugaruka, nzakugarura, kandi uzahagarara imbere yanjye; kandi nugena icy’igiciro cyinshi ukagitandukanya n’igiteye ishozi, uzamera nk’akanwa kanjye. Bo bazakugarukireho; ariko wowe ntuzabasange. Kandi nzakugira nk’urukuta rukomeye rw’umuringa kuri ubu bwoko; bazakurwanya, ariko ntibazakunesha; kuko ndi kumwe nawe kugira ngo nkize kandi ngucungure, ni ko Uwiteka avuga. Kandi nzagukiza ukuboko kw’ababi, kandi nzakubohoza ukuboko kw’abanyamwaga. Yeremiya 15:19–21.

If Jeremiah would return, God would make him an army, represented as a brazen wall that both the “wicked” and the “terrible” will fight against, but not prevail. This is the army of the white horses with horsemen arrayed in uniforms of white linen. That army, or brazen wall is raised up when Jeremiah returns; if and when, he separates the precious from the vile. In Ezekiel thirty-seven, the army that Sister White says is God’s remnant people stands up when they have returned. The remnant returns, then stands up a mighty army, when they separate the precious and the vile and they then become God’s mouth. They must rightly divide the word of truth, separating the chaff from the wheat for they are using the same rules adopted by their father, who was a miller who specialized in preparing the very best bread. If they separate the precious from the vile; the truth from the error, they will be God’s watchman when God separates the wicked and the wise.

Iyo Yeremiya aramutse agarutse, Imana yari kumugira ingabo, zigereranywa n’inkike y’umuringa izarwanywa n’ababi n’ab’inkazi, ariko ntibazayinesha. Izo ni zo ngabo z’amafarashi yera, zifite abarwanira ku mafarashi bambaye imyambaro y’igitare cyera. Izo ngabo, ari zo nkike y’umuringa, zizamurwa igihe Yeremiya azaba agarutse; niba kandi kandi igihe azatandukanya igikundiro n’ikinyandagazwa. Muri Ezekiyeli mirongo itatu n’irindwi, ingabo Mushiki wa White avuga ko ari abasigaye b’Imana, zihaguruka igihe bazaba bagarutse. Abo basigaye baragaruka, maze bahaguruke ari ingabo zikomeye, igihe batandukanya igikundiro n’ikinyandagazwa, hanyuma bakaba akanwa k’Imana. Bagomba kugabanya neza ijambo ry’ukuri, batandukanya ibishishwa n’ingano, kuko bakoresha ayo mategeko nyene se yari yarakoresheje, we wari umusyi wabigize umwuga wo gutegura umugati urusha iyindi kuba mwiza cyane. Nibatandukanya igikundiro n’ikinyandagazwa, ukuri n’ikinyoma, bazaba abarinzi b’Imana igihe Imana itandukanya ababi n’abanyabwenge.

Jeremiah answered the call to return in 2023, then in 2024 he was disappointed as a large group separated at the foundational test of Rome establishing the vision. Jeremiah rightly separated the precious from the vile, the truth from error, and carried on until the omega internal test at the opening of the windows of heaven. When the heavens are opened, the church triumphant has made herself ready. She passed the foundational external alpha test, then she passed the internal omega test of the windows of heaven. She either passes and becomes part of God’s army, or she is blown out of the windows by the wind. She is cast out into a large field, as was Shebna in Isaiah twenty-two or she is cast into the casket. She is either cast into the casket, or cast out of the temple as Nehemiah cast out Tobiah or Christ cast out the money changers. When the dirt brush man casts the jewels into the casket, the casket is either the Word of God in a new framework of truth or the casket is the temple of God, both of which are symbols of Christ, and Christ is not to be divided.

Yeremiya yitabiriye umuhamagaro wo kugaruka mu wa 2023, hanyuma mu wa 2024 aracika intege ubwo itsinda rinini ryitandukanyaga ku kigeragezo cy’ishingiro cy’uko Roma ishyiraho iyerekwa. Yeremiya yatandukanije neza iby’agaciro n’ibitagira umumaro, ukuri n’ikosa, maze akomeza kugeza ku kigeragezo cy’imbere cya omega igihe amadirishya yo mu ijuru yafungukaga. Igihe ijuru rifunguwe, itorero rinesha riba ryamaze kwitegura. Ryatsinze ikigeragezo cy’ishingiro cyo hanze cya alpha, hanyuma ritsinda n’ikigeragezo cy’imbere cya omega cy’amadirishya yo mu ijuru. Raba ritsinda rikaba igice cy’ingabo z’Imana, cyangwa rigasohorwa n’umuyaga muri ayo madirishya. Rirukanwa rikajugunywa mu murima mugari, nk’uko byagendekeye Shebuna muri Yesaya makumyabiri na kabiri, cyangwa rikajugunywa mu gasanduku. Rishobora kujugunywa mu gasanduku, cyangwa se rikameneshwa rikavanwa mu rusengero nk’uko Nehemiya yirukanye Tobiya cyangwa Kristo akirukana abavunjaga amafaranga. Igihe umugabo ufite uburoso bwo gukuraho umwanda ajugunye amabuye y’agaciro mu gasanduku, iryo sanduku rishobora kuba ari Ijambo ry’Imana mu miterere mishya y’ukuri cyangwa rikaba ari urusengero rw’Imana; byombi bikaba ibimenyetso bya Kristo, kandi Kristo ntakwiye kugabanywa.

> Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Corinthians 1:13.

> Mbese Kristo yaracitsemo ibice? Mbese ni Pawulo wabambwe ku bwanyu? Cyangwa se mwabatirijwe mu izina rya Pawulo? 1 Abakorinto 1:13.

Christ is not separated from Paul. Divinity was not separated from the humanity of Paul. When Paul the human baptized in the name of Divinity their was no division, for the human messenger is combined with the Divine message. Paul was joined to Divinity as certainly as Ephraim was joined to its idols.

Kristo ntatandukanijwe na Pawulo. Ubumana ntibwatandukanijwe n’ubumuntu bwa Pawulo. Igihe Pawulo, ari umuntu, yabatizaga mu izina ry’Ubumana, nta tandukaniro ryabayeho, kuko intumwa ya kimuntu ihujwe n’ubutumwa bw’Imana. Pawulo yari yifatanyije n’Ubumana nk’uko rwose Efurayimu yari yifatanyije n’ibigirwamana byayo.

Those in Miller’s dream who are cast into the temple (casket), are the tithes of Malachi three who are to be brought into the storehouse, where the meat is stored and distributed. That storehouse is the temple of the one hundred and forty-four thousand, or as Peter stated, “a spiritual house, an holy priesthood.” The casket is the spiritual house and the jewels are the priesthood. For this reason Miller’s dream is recorded on page “81,” a symbol of the Divine High Priest combined with eighty human priests.

Abari mu nzozi za Miller bajugunywa mu rusengero (isanduku), ni imigabane ya cumi yo muri Malaki 3 igomba kuzanwa mu bubiko, aho ibyokurya bibikwa kandi bigatangirwa. Ubwo bubiko ni urusengero rw’abihumbi ijana na mirongo ine na bine, cyangwa nk’uko Petero yabivuze ati, “inzu y’umwuka, ubutambyi bwera.” Isanduku ni yo nzu y’umwuka kandi imitako y’agaciro ni yo butambyi. Ni cyo gituma inzozi za Miller zanditswe ku ipaji “81,” ikimenyetso cy’Umutambyi Mukuru w’Imana uhujwe n’abatambyi mirongo inani b’abantu.

In Miller’s dream the dirt brush man illustrates bringing the jewels, (which are Isaiah’s tithes and Malachi’s offerings), when He casts the jewels into the temple, which is the storehouse, which is the casket. There are often two questions involved with the second angel, and the omega test is the second angel in relation to the alpha test and the third litmus test. The call is to return, and the return is demonstrated by bringing all the tithes and offerings into the storehouse, that there might be meat in His house. The two questions here are what is the “meat?” and what is the “storehouse?”

Mu nzozi ya Miller, umugabo ufite uburoso bwo gukuraho umwanda agaragaza kuzana amabuye y’agaciro, (ari yo icya cumi cya Yesaya n’amaturo ya Malaki), igihe ajugunye ayo mabuye y’agaciro mu rusengero, ari rwo bubiko, ari na rwo gasanduku. Akenshi habamo ibibazo bibiri bijyanye n’umumarayika wa kabiri, kandi ikigeragezo cya omega ni umumarayika wa kabiri gifitanye isano n’ikigeragezo cya alpha n’ikigeragezo cya gatatu cyo kugenzura. Umuhamagaro ni uwo kugaruka, kandi uko kugaruka kugaragazwa no kuzana icya cumi cyose n’amaturo yose mu bubiko, kugira ngo mu nzu Ye habemo ibyokurya. Ibibazo bibiri biri hano ni ibi: “ibyokurya” ni iki? kandi “ububiko” ni iki?

If the jewels are the messengers, or if the jewels are the message determines how those two questions are answered. If it is the messengers, then they are the tithe that make up the temple, that is always erected in the second step. If it is the message, it is the message of the Midnight Cry that is brought to perfection as the capstone of the temple, and of the empowerment of the second angel’s message.

Niba amabuye y’agaciro ari intumwa, cyangwa niba amabuye y’agaciro ari ubutumwa, ni byo bigena uburyo ibyo bibazo byombi bisubizwa. Niba ari intumwa, ubwo ni bo icya cumi kigize urusengero, kandi urusengero ruhora rwubakwa mu ntambwe ya kabiri. Niba ari ubutumwa, ni ubutumwa bw’Induru yo mu Gicuku bushyirwa ku butungane nk’ibuye risoza urusengero, kandi ni n’ubutware buhawe ubutumwa bwa marayika wa kabiri.

> And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. Matthew 19:5, 6.

> Aravuga ati: “Ni cyo gituma umugabo azasiga se na nyina, akabana n’umugore we akaramata kuri we; kandi bombi bazaba umubiri umwe?” Nuko rero ntibakiri babiri, ahubwo ni umubiri umwe. Icyo Imana yateranyije hamwe, umuntu ntakagitandukanye. Matayo 19:5, 6.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Nerekejwe gusubira ku kwamamaza kuza kwa mbere kwa Kristo. Yohana yatumwe afite umwuka n’imbaraga bya Eliya kugira ngo ategurire Yesu inzira. Abanze kwakira ubuhamya bwa Yohana ntibagiriwe umumaro n’inyigisho za Yesu. Kurwanya kwabo ubutumwa bwahanuye ukuza Kwe kwabashyize ahantu batashoboraga kwakirira bitagoranye ibihamya bikomeye kurusha ibindi byerekana ko ari We Mesiya. Satani yayoboye abanze ubutumwa bwa Yohana ngo bakomeze bajye kure yaho, bange kandi babambishe Kristo. Mu kubikora, bishyize ahantu batashoboraga kwakira umugisha ku munsi wa Pentekote, umugisha wari kubigisha inzira ijya mu buturo bwo mu ijuru. Gutabuka k’umwenda wo mu rusengero kwerekanye ko ibitambo n’imihango by’Abayahudi bitari bikizakirwa. Igitambo Gikomeye cyari cyatanzwe kandi cyari cyakiriwe, kandi Mwuka Wera wamanutse ku munsi wa Pentekote yakuye ibitekerezo by’abigishwa ku buturo bwo ku isi abijyana ku bwo mu ijuru, aho Yesu yari yarinjiye kubw’amaraso Ye bwite, kugira ngo asukire ku bigishwa Be inyungu z’impongano Ye. Ariko Abayahudi basigaye mu mwijima wuzuye. Batakaje umucyo wose bari kuba baragize ku mugambi w’agakiza, kandi bagakomeza kwiringira ibitambo byabo n’amaturo yabo bitagira umumaro. Ubuturo bwo mu ijuru bwari bwasimbuye ubwo ku isi, nyamara nta bumenyi bari bafite kuri iyo mpinduka. Ni cyo cyatumye batashoboraga kugirirwa umumaro n’ubuhuza bwa Kristo ahera.”

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Benshi bitegereza n’iterabwoba inzira Abayuda bayobotse mu kwanga no kubamba Kristo; kandi uko basoma amateka y’itotezwa n’ikorwa ry’isoni yakorewe, bibwira ko bamukunda, kandi ko batari kumwihakana nk’uko Petero yabigenje, cyangwa ngo bamubambe nk’uko Abayuda babigenje. Ariko Imana isoma imitima y’abantu bose, yagejeje ku igeragezwa urwo rukundo bakomezaga kuvuga ko bumva bakunda Yesu. Ijuru ryose ryakurikiranye rifite inyota n’ishishikaro ryinshi uburyo ubutumwa bw’umumarayika wa mbere bwakiriwe. Ariko benshi bavugaga ko bakunda Yesu, kandi bakarira iyo basomaga inkuru y’umusaraba, bashinyaguye ubutumwa bwiza bwo kuza kwe. Aho kwakirana ubwuzu n’ibyishimo ubwo butumwa, bavuze ko ari ubuyobe. Bangaga abakundaga kuboneka kwe maze babirukana mu matorero. Abanze ubutumwa bwa mbere ntibashoboraga kugirirwa umumaro n’ubwa kabiri; kandi ntibanagiriwe umumaro n’ijwi ryo mu gicuku rikomeye, ryagombaga kubategurira kwinjirana na Yesu kubw’umwizere ahera cyane h’urusengero rwo mu ijuru. Kandi kubera ko banze ubwo butumwa bubiri bwa mbere, bashegeshe cyane ubwenge bwabo ku buryo badashobora kubona umucyo uri mu butumwa bw’umumarayika wa gatatu, bwerekana inzira ijya ahera cyane. Nabonye ko nk’uko Abayuda babambye Yesu, ni ko amatorero yitwa ko ari aya gikristo yabambye ubu butumwa; ni cyo gituma badafite ubumenyi bw’inzira ijya ahera cyane, kandi ntibashobora kugirirwa umumaro no kwinginga kwa Yesu ahongaho. Nk’Abayuda, batambaga ibitambo byabo bidafite umumaro, na bo batanga amasengesho yabo atagira umumaro bayerekeza mu cyumba Yesu yasize; kandi Satani, yishimiye ubwo buriganya, yambara ishusho y’idini, kandi akayoborera ibitekerezo by’aba biyita Abakristo kuri we ubwe, akoresha imbaraga ze, ibimenyetso bye n’ibitangaza by’ibinyoma, kugira ngo abakomereze mu mutego we.” Early Writings, 259–261.

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