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

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

Number Twenty-Nine

Umubare wa Makumyabiri n’Icyenda

Author

Jeff Pippenger

Published

January 14, 2026

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The fifth Messianic prophecy in the book of Matthew is the waymark of disappointment and death. On July 18, 2020, the false prediction of the destruction of Nashville, slew Elijah and Moses.

Ubuhanuzi bwa gatanu bwa Mesiya buri mu gitabo cya Matayo ni ikimenyetso cy’inzira cy’ugucika intege n’urupfu. Ku wa 18 Nyakanga 2020, ubuhanuzi bw’ibinyoma bw’isenywa rya Nashville bwishe Eliya na Mose.

## The Fifth Messianic Waymark is the Disappointment of July 18, 2020

Icya gatanu cy’Ikimenyetso cy’Inzira cya Mesiya ni Ugucika Intege ko ku wa 18 Nyakanga 2020

> Then was fulfilled that which was spoken by Jeremiah the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. Matthew 2:17, 18.

> Nuko gusohora ibyavuzwe na Yeremiya umuhanuzi ngo: “I Rama humviswe ijwi, kurira no kuboroga no gushengurwa kwinshi; Rasheli aririra abana be, kandi yanze guhumurizwa, kuko batakiriho.” Matayo 2:17, 18.

## Prediction

Ubuhanuzi

> Thus saith the Lord; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not. Jeremiah 31:15.

> Uku ni ko Uwiteka avuze ati: “Ijwi ryumvikanye i Rama, ni ukurira no kuboroga gukomeye; Raheli aririra abana be, yanga guhumurizwa ku bw’abana be, kuko batakiriho.” Yeremiya 31:15.

Moses and Elijah are slain in the streets of Sodom and Egypt. The last statement of the Old Testament identifies that Elijah would come before the great and dreadful day of the Lord. That dreadful day begins when Michael stands up in Daniel twelve, and announces in Revelation twenty-two that, “he that is just and he who is unjust” will remain in that condition for eternity.

Mose na Eliya bicirwa mu mihanda ya Sodomu na Egiputa. Ijambo rya nyuma ryo mu Isezerano rya Kera rigaragaza ko Eliya azaza mbere y’umunsi ukomeye kandi uteye ubwoba w’Umwami. Uwo munsi uteye ubwoba utangira igihe Mikayeli ahagurutse muri Daniyeli 12, kandi agatangaza muri Ibyahishuwe 22 ko, “ukiranuka n’ukiranirwa” bazaguma muri iyo mimerere iteka ryose.

> And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.

> Muri icyo gihe Mikayeli azahaguruka, umutware mukuru uhagararira abana b’ubwoko bwawe; kandi hazabaho igihe cy’amakuba, kitigeze kubaho kuva ubwo habagaho ishyanga kugeza muri icyo gihe nyine; kandi muri icyo gihe ubwoko bwawe buzakizwa, umuntu wese uzasangwa yanditswe mu gitabo. Daniel 12:1.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Ukiranirwa akarenganywa, nakomeze arenganywe; kandi uwanduye, nakomeze yandure; kandi umukiranutsi, nakomeze akiranuke; kandi uwera, nakomeze yere. Ibyahishuwe 22:11.

Elijah must appear before probation closes, and he gets slain and resurrected in Revelation eleven, just before probation closes. He is resurrected and presents his message until probation closes, where there is then another resurrection, of righteous and wicked.

Eliya agomba kuboneka mbere y’uko igihe cy’igeragezwa kirangira, kandi yicirwa muri Ibyahishuwe igice cya cumi na kimwe, agasubizwaho ubugingo mbere gato y’uko igihe cy’igeragezwa kirangira. Azurwa kandi akageza ubutumwa bwe ku bantu kugeza igihe cy’igeragezwa kirangiye, maze hakabaho ubundi buzuko, bw’abakiranutsi n’abanyabyaha.

> And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Daniel 12:2.

> Kandi benshi bo muri bo basinziriye mu mukungugu w’isi bazakanguka, bamwe bazukire ubugingo bw’iteka, naho abandi bazukire gukorwa n’isoni no gusuzugurwa kw’iteka ryose. Daniyeli 12:2.

That special resurrection is followed by the Second Coming of Christ, where the righteous dead are resurrected and then a thousand years where the saints judge the lost. At the end of the thousand years there is another resurrection and the third coming of Christ. The line of prophetic resurrections includes the resurrection of the papal beast, but each of the resurrections are a specific subject of God’s prophetic Word. On July 18, 2020, the Laodicean movement of the one hundred and forty-four thousand committed suicide by rebelling against Christ’s command forbidding time applications beyond 1844.

Uwo muzuko wihariye ukurikirwa no Kuza kwa Kristo kwa Kabiri, aho abakiranutsi bapfuye bazurwa, hagakurikiraho imyaka igihumbi aho abera bazacira urubanza abazimiye. Ku iherezo ry’iyo myaka igihumbi habaho undi muzuko no kuza kwa Kristo kwa gatatu. Umurongo w’imizuko y’ubuhanuzi urimo n’umuzuko w’inyamaswa ya gipapa, ariko buri muzuko muri iyo mizuko ni ingingo yihariye y’Ijambo ry’ubuhanuzi ry’Imana. Ku wa 18 Nyakanga 2020, urug movement rwa Lawodikiya rw’abari ijana na mirongo ine na bane rwiyahuye mu buryo bw’umwuka rwigometse ku itegeko rya Kristo ribuza gushyira mu bikorwa ibihe birenze 1844.

A voice was then heard in Rama, meaning pride and self-exaltation. Rachel meaning a good traveler is in mourning because Moses and Elijah are not, and more importantly, they cannot be comforted. They have no comfort, and the Holy Spirit is the Comforter, that would be sent when the voice in the wilderness began in July of 2023.

Maze humvikana ijwi i Rama, risobanura ubwibone no kwishyira hejuru. Rasheli, bisobanura umugenzi mwiza, ari mu cyunamo kuko Mose na Eliya batakiriho, kandi icy’ingenzi kurushaho, ntibashobora guhumurizwa. Nta humure bafite, kandi Umwuka Wera ni We Muhumuriza, wari kuzoherezwa ubwo ijwi ryo mu butayu ryatangiraga muri Nyakanga 2023.

These things happen just before probation closes, and according to Revelation, just before probation closes the Revelation of Jesus Christ is unsealed. That unsealing is what resurrects Moses and Elijah, who are also Rachel, the good traveler, who had been weeping and mourning for her children, could not be comforted. Her mourning turns to joy when those children are resurrected.

Ibi bintu bibaho mbere gato y’uko igihe cy’igeragezwa kirangira, kandi nk’uko Ibyahishuwe bibivuga, mbere gato y’uko icyo gihe kirangira, Ibyahishuwe bya Yesu Kristo birafungurwa. Iryo fungurwa ni ryo rizura Mose na Eliya, ari bo na Rakeri, umugenzi mwiza, wari waraririye kandi agashavurirwa n’abana be, ntiyashoboraga guhumurizwa. Agahinda ke gahinduka ibyishimo igihe abo bana bazutse.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. Revelation 22:10.

> Arambwira ati: “Ntugafate ikimenyetso ku magambo y’ubuhanuzi bw’iki gitabo, kuko igihe kiri bugufi.” Ibyahishuwe 22:10.

Moses and Elijah were dead in the streets of Sodom and Egypt, and just as with Christ, the one hundred and forty-four thousand would be called out of Egypt, when the gathering began in July of 2023.

Mose na Eliya bari bapfuye mu mihanda ya Sodomu na Egiputa, kandi nk’uko byagenze kuri Kristo, abo ibihumbi ijana na mirongo ine na bine bari guhamagarwa gusohoka muri Egiputa, igihe guteranirizwa hamwe byatangiraga muri Nyakanga 2023.

## The Sixth Messianic Waymark is the calling out of Egypt in July of 2023

Ikimenyetso cya gatandatu cya Mesiya ni uguhamagara gusohoka muri Egiputa muri Nyakanga 2023

> And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. Matthew 2:15.

> Aho agumayo kugeza igihe Herodi yapfiriye, kugira ngo hasohozwe ibyavuzwe n’Umwami binyuze ku muhanuzi, ngo: “Mise umuhungu wanjye mu Misiri.” Matayo 2:15.

## Prediction

Ubuhanuzi

> When Israel was a child, then I loved him, and called my son out of Egypt. Hosea 11:1.

> Ubwo Isirayeli yari akiri umwana, ni bwo namukunze, kandi umuhungu wanjye namuhamagaye ngo ave muri Egiputa. Hoseya 11:1.

Dead in the Egyptian street, a heavenly voice from the wilderness calls Ezekiel’s valley of dead bones to life. That voice began to sound in July of 2023.

Baryamye mu muhanda wa Misiri, ijwi ryo mu ijuru rivugira mu butayu rihamagarira ikibaya cya Ezekiyeli cy’amagufwa yumye gusubira kuba bazima. Iryo jwi ryatangiye kumvikana muri Nyakanga 2023.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Nuko nyuma y’iminsi itatu n’igice, umwuka w’ubugingo uva ku Mana ubinjiramo, bahagarara ku birenge byabo; maze ubwoba bukomeye bugwa ku bababonye. Nuko bumva ijwi rikomeye rivuye mu ijuru ribabwira riti: Nimuze hano hejuru. Maze bazamurwa bajya mu ijuru bari mu gicu; kandi abanzi babo barabareba. Ibyahishuwe 11:11, 12.

God calls His Son out of Egypt and He also called Moses out of Egypt, for Moses as the alpha and Jesus as the omega represent the experience of the one-hundred and forty-four thousand, who sing the song of Moses and the Lamb. That song includes the call out of Egypt. In Ezekiel there is represented two steps, that were prefigured by the two steps in the creation of Adam. First the body is formed, and then the breath of life is breathed into the body and it then lives. In Revelation eleven the first step is the entrance of the Spirit of God into the slain, and they then stood upon their feet. When they stand, they are God’s army. What conveys the Spirit in chapter eleven is represented by Ezekiel’s first prophecy. The voice in the wilderness is the prophetic message accompanied by the Holy Spirit.

Imana ihamagarira Umwana wayo kuva muri Egiputa, kandi ni na ko yahamagariye Mose kuva muri Egiputa; kuko Mose nk’alpha na Yesu nk’omega bahagarariye uburambe bw’abihumbi ijana na mirongo ine na bine, baririmba indirimbo ya Mose n’iy’Umwana w’Intama. Iyo ndirimbo ikubiyemo guhamagarwa kuva muri Egiputa. Muri Ezekiyeli hagaragazwa intambwe ebyiri, zari zarabanje gushushanywa n’intambwe ebyiri mu kuremwa kwa Adamu. Mbere umubiri uraremwa, hanyuma umwuka w’ubugingo ugahuhwa muri uwo mubiri, maze ugahita uba muzima. Mu Byahishuwe igice cya cumi na rimwe, intambwe ya mbere ni ukwinjira k’Umwuka w’Imana mu bishwe, maze bahagarara ku birenge byabo. Iyo bahagaze, baba ari ingabo z’Imana. Igitanga Umwuka muri icyo gice cya cumi na kimwe gihagarariwe n’ubuhanuzi bwa mbere bwa Ezekiyeli. Ijwi rirangurura mu butayu ni ubutumwa bw’ubuhanuzi buherekejwe na Mwuka Wera.

The book of Matthew contains the twelve chapters that are the omega to the twelve chapters in Genesis that provide two witnesses which represent the covenant with the one hundred and forty-four thousand. Those men and women are sealed for eternity in a relationship of Divinity combined with their humanity. They become the sign for the eleventh-hour workers.

Igitabo cya Matayo kirimo ibice cumi na bibiri ari byo omega y’ibice cumi na bibiri byo mu Itangiriro bitanga abahamya babiri bahagarariye isezerano n’ibihumbi ijana na mirongo ine na bine. Abo bagabo n’abo bagore bashyizweho ikimenyetso cy’iteka ryose mu mubano w’Ubumana bwahujwe n’ubumuntu bwabo. Bahinduka ikimenyetso ku bakozi b’isaha ya cumi n’imwe.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Umurimo wa Mwuka Wera ni uwo kwemeza isi iby’icyaha, n’iby’ubukiranutsi, n’iby’urubanza. Isi ishobora gusa kuburirwa no kubona abizera ukuri bejejwe binyuze mu kuri, bakora bakurikije amahame yo hejuru kandi yera, bagaragaza mu buryo bwo hejuru, busumba byose, umurongo utandukanya abitondera amategeko y’Imana n’abayatamaza bakayahonyora munsi y’ibirenge byabo. Kwezwa kwa Mwuka kugaragaza itandukaniro riri hagati y’abafite ikimenyetso cy’Imana n’abitondera umunsi w’ikiruhuko w’ibinyoma. Igihe ikigeragezo kizaza, bizahita bigaragara neza icyo ikimenyetso cy’inyamaswa ari cyo. Ni ukwitondera ku Cyumweru. Abantu, bamaze kumva ukuri, bagakomeza gufata uyu munsi nk’uwera, bitwaza umukono w’umuntu w’icyaha, wibwiraga ko yahindura ibihe n’amategeko.” Bible Training School, December 1, 1903.

The ensign of the one hundred and forty-four thousand when they are called up to heaven in chapter eleven of Revelation, they are first called out of Egypt, which is where they were slain. A voice from the wilderness calls them out of Egypt, that they would be the sign for the eleventh-hour workers. Their resurrection in 2024 is also represented as a birth, and an awakening depending on which illustration is being identified. In terms of a birth, they are those who fulfill the parable of the ten virgins, and in this sense, their birth is a virgin birth, and they are the sign.

Ibendera y’abo ibihumbi ijana na mirongo ine na bine, igihe bahamagarirwa kuzamurwa bajyanwa mu ijuru mu gice cya cumi na kimwe cy’Ibyahishuwe, babanza guhamagarwa ngo bave muri Egiputa, ari ho biciwe. Ijwi riturutse mu butayu ribahamagara ngo bave muri Egiputa, kugira ngo babe ikimenyetso ku bakozi b’isaha ya cumi n’imwe. Kuzuka kwabo mu mwaka wa 2024 na ko kugereranywa no kuvuka, ndetse no gukanguka, bitewe n’ishusho iri kumenyekanishwa. Mu rwego rwo kuvuka, ni bo basohoza umugani w’abakobwa cumi b’inkumi, kandi muri ubwo buryo, ukuvuka kwabo ni ukuvuka kw’inkumi, kandi ni bo kimenyetso.

## The Seventh Messianic Waymark is 2024

Ikimenyetso cya karindwi cy’inzira ya Mesiya ni 2024

> Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Matthew 1:22, 23.

> Ibyo byose byabaye kugira ngo hasohore ibyavuzwe n’Umwami biciye ku muhanuzi, agira ati: “Dore, umwari azasama inda, kandi azabyara umuhungu, kandi bazamwita izina Emmanuel,” risobanurwa ngo, “Imana iri kumwe natwe.” Matayo 1:22, 23.

## Prediction

Ubuhanuzi

> Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Isaiah 7:14.

> Ni cyo gituma Umwami ubwe azabaha ikimenyetso; Dore, umwari azasama inda, abyare umuhungu, kandi azamwita izina Imanweli. Yesaya 7:14.

There were signs in the history of Moses and Christ, as there were in Millerite history. In the last days, Laodicean Adventism will be seeking after a sign, and their only sign, is the sign of Jonah. There is also a sign for those who are resurrected in 2024. Their sign is the “seven times” of Leviticus twenty-six.

Hari ibimenyetso mu mateka ya Mose na Kristo, nk’uko byari biri no mu mateka y’Abamilerite. Mu minsi y’imperuka, Ubadivantisiti b’i Lawodikiya bazaba bashaka ikimenyetso, kandi ikimenyetso cyabo rukumbi ni ikimenyetso cya Yona. Hari kandi n’ikimenyetso kigenewe abazazurwa mu 2024. Ikimenyetso cyabo ni “inshuro ndwi” zo muri Abalewi makumyabiri na gatandatu.

> And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof. And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the Lord of hosts shall do this. 2 Kings 19:29–31.

> Kandi ibi kizakubere ikimenyetso: Uyu mwaka muzarya ibyimejeje byonyine, no mu mwaka wa kabiri murye ibyameze muri byo; maze mu mwaka wa gatatu mubibe, musarure, mutere inzabibu, kandi murye imbuto zabyo. Kandi abasigaye barokotse bo mu nzu ya Yuda bazongera gushinga imizi hasi, kandi bere imbuto hejuru. Kuko i Yerusalemu hazaturukayo abasigaye, n’abarokotse bazava ku musozi wa Siyoni; ishyaka ry’Uwiteka Nyiringabo ni ryo rizabikora. 2 Abami 19:29–31.

> And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store. Leviticus 25:20–22.

> Kandi nimuvuga muti: Mu mwaka wa karindwi tuzarya iki? Dore ntituzabiba, kandi ntituzasarura umwero wacu. Icyo gihe nzategeka umugisha wanjye ngo ubazenguruke mu mwaka wa gatandatu, na wo uzera imbuto zihagije imyaka itatu. Muzabiba mu mwaka wa munani, kandi muzarya ku musaruro wa kera kugeza mu mwaka wa cyenda; kugeza igihe imbuto zawo zizazira, muzarya ku bubiko bwa kera. Abalewi 25:20–22.

Those who escape, are also represented as the outcasts of Israel, and they were cast out by their brethren which hated them. Their brethren cast them out, for they hated them because they could not refute the sabbath truth represented by Moses’ “seven times.”

Abazarokoka na bo bagaragazwa nk’abirukanywe ba Isirayeli, kandi birukanywe na bene wabo babanze. Bene wabo babirukanye, kuko babanze urunuka, kubera ko batashoboye kuvuguruza ukuri kw’isabato kugereranywa n’“inshuro ndwi” za Mose.

> The Lord doth build up Jerusalem: he gathereth together the outcasts of Israel. Psalms 147:2.

> Uwiteka yubaka Yerusalemu; akoranya hamwe abirukanywe ba Isirayeli. Zaburi 147:2.

The Lord began gathering the remnant in July 2023, and the remnant are the “outcasts” of Israel. In July 2023, He set His hand a second time to gather His outcasts. He set His hand in 1849 a second time, in advance of the omega light of Moses seven times in 1856. The alpha light was represented by Miller’s first prophetic discovery—Moses’ seven times.

Mu Nyakanga 2023, Uwiteka yatangiye gukoranya abasigaye, kandi abo basigaye ni bo “abirukanywe” ba Isirayeli. Mu Nyakanga 2023, yongeye kurambura ukuboko kwe ubwa kabiri kugira ngo akoranye abirukanywe be. Yarambuye ukuboko kwe mu 1849 ubwa kabiri, mbere y’umucyo wa omega wa Mose w’ibihe birindwi mu 1856. Umucyo wa alpha wagereranywaga n’ubuvumbuzi bwa mbere bwa gihanuzi bwa Miller—ibihe birindwi bya Mose.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Kandi kuri uwo munsi hazabaho igishyitsi cya Yesayi, kizahagarara nk’ibendera ry’amoko; abanyamahanga bazakigana; kandi uburuhukiro bwe buzaba ubw’icyubahiro. Kandi kuri uwo munsi bizasohora ko Uwiteka azongera kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye b’ubwoko bwe, abazaba barasigaye, abakure muri Ashuri no muri Egiputa no muri Pathiro na Kuşi no muri Elamu no muri Shinari no muri Hamati no mu birwa byo mu nyanja. Kandi azahagarika ibendera amahanga, ateranye abirukanywe ba Isirayeli, kandi akoranye hamwe abatatanyijwe bo mu Buyuda abakure mu mpera enye z’isi. Yesaya 11:10–12.

When the outcasts are lifted up as the sign, they will then gather the eleventh-hour workers, who can “only be warned by seeing” “the difference between those who have the seal of God, and those who keep a spurious rest-day.” The sign for the eleventh-hour workers is the outcasts, and the sign OF the outcasts, is the enigma of, eating “this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.”

Igihe abameneshejwe bazamurwa nk’ikimenyetso, ni bwo bazateranya abakozi b’isaha ya cumi n’imwe, bo “bashobora kuburirwa gusa no kubona” “itandukaniro riri hagati y’abafite ikimenyetso cy’Imana, n’abakomeza umunsi w’ikiruhuko w’igihimbano.” Ikimenyetso kigenewe abakozi b’isaha ya cumi n’imwe ni abameneshejwe, kandi ikimenyetso CY’abameneshejwe, ni amayobera yo kurya “uyu mwaka ibyimeza ubwabyo, no mu mwaka wa kabiri ibimerera muri byo; maze mu mwaka wa gatatu mubibe, musarure, mutere imizabibu, kandi murye imbuto zayo.”

The enigma of the passage is that it represents the “seven times” of Leviticus twenty-five and twenty-six. The Sabbath of the land resting is a component of the covenant that identifies both the blessing or the curse, of either observing or rejecting the seventh-year rest for the promised land. The sign of the one hundred and forty-four thousand is the component of the threefold promise of the covenant that is represented by the seventh-year Sabbath of the land. The foundational truth of the “seven times,” identifies one of three elements of the covenant that promises a new heart and mind, and a new body and also a land to live in.

Amayobera y’uyu murongo ni uko ugereranya “ibihe birindwi” byo mu gitabo cy’Abalewi makumyabiri na gatanu n’icumi na gatandatu. Isabato y’uburuhukiro bw’igihugu ni kimwe mu bigize isezerano kigaragaza umugisha cyangwa umuvumo, bitewe no kwubahiriza cyangwa kwanga uburuhukiro bw’umwaka wa karindwi bw’icyo gihugu cyasezeranyijwe. Ikimenyetso cy’abihumbi ijana na mirongo ine na bine ni kimwe mu bigize isezerano ry’amasezerano atatu agereranywa n’Isabato y’umwaka wa karindwi y’igihugu. Ukuri shingiro kw’“ibihe birindwi” kugaragaza kimwe mu bintu bitatu by’isezerano risezeranya umutima mushya n’ubwenge bushya, n’umubiri mushya, kandi n’igihugu cyo kubamo.

The seventh-day Sabbath is the sign between God and His people, but that seventh-day Sabbath also represents the covenant responsibility given to ancient Israel. They were to be the protectors, the depositaries of the Ten Commandments. Sister White is clear that modern Israel in 1844 in alignment with ancient Israel was made the depositaries of not only the Ten Commandments, but also of God’s prophetic Word.

Isabato y’umunsi wa karindwi ni cyo kimenyetso hagati y’Imana n’ubwoko bwayo, ariko kandi iyo Sabato y’umunsi wa karindwi inagereranya inshingano y’isezerano yahawe Isirayeli ya kera. Bari bagenewe kuba abarinda, ababitsi b’Amategeko Icumi. Mushiki wacu White arasobanutse neza ko Isirayeli ya none mu mwaka wa 1844, ihuje na Isirayeli ya kera, yagizwe ababitsi b’atari Amategeko Icumi gusa, ahubwo n’Ijambo ry’Imana ry’ubuhanuzi.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> “Imana yahamagariye Itorero ryayo muri iki gihe, nk’uko yahamagariye Isirayeli ya kera, guhagarara nk’umucyo mu isi. Binyuze ku cyuma gikomeye gityaza cy’ukuri, ari bwo butumwa bw’umumarayika wa mbere, uwa kabiri, n’uwa gatatu, yabatandukanije n’amatorero ndetse n’ab’isi kugira ngo ibazane mu kwegerana kwera na Yo. Yabagize abarindamurage b’amategeko yayo kandi ibaragiza ukuri gukomeye kw’ubuhanuzi kw’iki gihe. Nk’uko ibyahishuwe byera byaragijwe Isirayeli ya kera, na byo ni icyizere cyera kigomba kumenyeshwa isi. Abamarayika batatu bo mu Ibyahishuwe 14 bagereranya abantu bemera umucyo w’ubutumwa bw’Imana kandi bagasohoka ari intumwa zayo zo kurangurura umuburo mu burebure n’ubugari bw’isi.” Testimonies, volume 5, 455.

The Ten Commandments are represented by the sign of the seventh-day Sabbath, and the laws of prophecy are represented by the seventh-year Sabbath. Laodicean Seventh-day Adventism will be greatly embarrassed when they jump ship and begin worshipping the sun, but the Sabbath commandment they first rejected is Moses’ “seven times.”

Amategeko Icumi ahagarariwe n’ikimenyetso cy’Isabato y’umunsi wa karindwi, kandi amategeko y’ubuhanuzi ahagarariwe n’Isabato y’umwaka wa karindwi. Uwadiventisime w’Umunsi wa Karindwi wa Lawodikiya uzakorwa n’isoni cyane igihe bazava mu bwato bagatangira kuramya izuba, ariko itegeko ry’Isabato babanje kwanga ni “inshuro zirindwi” za Mose.

To win the promised land God’s people must understand and uphold not only the seventh-day Sabbath, but also the seven-year Sabbath. Laodicean Adventism cannot refute this biblical truth, though they cover it with lies. This is the root of their hatred that leads them to cast out those who will be the ensign.

Kugira ngo abantu b’Imana batsinde igihugu cy’isezerano, bagomba gusobanukirwa no gukomeza kubahiriza atari Isabato y’umunsi wa karindwi gusa, ahubwo n’Isabato y’imyaka irindwi. Uwadivantisiti bw’i Lawodikiya ntibushobora kuvuguruza uku kuri kwa Bibiliya, nubwo kubutwikiriza ibinyoma. Iyi ni yo mizi y’urwango rwabo rubageza ku kwirukana abazaba ibendera.

> “Most of my father’s family were full believers in the advent, and for bearing testimony to this glorious doctrine seven of us were at one time cast out of the Methodist Church. At this time the words of the prophet were exceedingly precious to us: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.

> Benshi bo mu muryango wa data hafi ya bose bari abizera byuzuye iby’ukuza kwa Kristo, kandi kubera guhamya iyi nyigisho y’icyubahiro, barindwi muri twe twigeze kwirukanwa mu Itorero ry’Abametodisiti. Muri icyo gihe, amagambo y’umuhanuzi yari ay’agaciro kenshi kuri twe: “Bene so bakwanze, bakwirukanye babahora izina ryanjye, baravuze bati, Uwiteka nahabwe icyubahiro; ariko azaboneka abazanira ibyishimo, na bo bazakorwa n’isoni.” Yesaya 66:5.

> “From this time, up to December, 1844, my joys, trials, and disappointments were like those of my dear Advent friends around me. At this time I visited one of our Advent sisters, and in the morning we bowed around the family altar. It was not an exciting occasion, and there were but five of us present, all women. While I was praying, the power of God came upon me as I had never felt it before. I was wrapped in a vision of God’s glory, and seemed to be rising higher and higher from the earth, and was shown something of the travels of the Advent people to the Holy City, as narrated below.” Early Writings, 13.

> “Uhereye muri icyo gihe kugeza mu Kuboza, 1844, ibyishimo byanjye, ibigeragezo byanjye, n’ibyo nari niteze bikampemukira byari bimeze nk’iby’inshuti zanjye nkunda z’Abadivantisiti zari zinkikije. Muri icyo gihe nasuye umwe muri bashiki bacu b’Abadivantisiti, maze mu gitondo dupfukamira hamwe ku gicaniro cy’umuryango. Icyo nticyari igihe cy’ibyishimo bikabije, kandi twari turi batanu gusa, twese turi abagore. Igihe nari nkiri gusenga, imbaraga z’Imana zanzaho nk’uko nari ntarazumva mbere hose. Natwawe mu iyerekwa ry’ubwiza bw’Imana, maze numva meze nk’uzamurwa hejuru cyane kandi cyane ava ku isi, kandi neretswa bimwe mu rugendo rw’ubwoko bw’Abadivantisiti rugana ku Murwa Wera, nk’uko bivugwa hasi aha.” Early Writings, 13.

Ellen White’s first vision, was given when five women, (representing five wise virgins) were gathered together after being cast out by their brethren that hated them. They hated them for the doctrine of the Second Coming, thus typifying the outcasts of the latter days.

Iyerekwa rya mbere rya Ellen White ryatanzwe igihe abagore batanu, (bagereranya abageni batanu b’abanyabwenge) bari bateraniye hamwe nyuma yo kwirukanwa na bene se babangaga. Babangaga babahora inyigisho y’Ukuza kwa Kabiri, bityo bikaba byashushanyaga abirukanywe bo mu minsi y’imperuka.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

> “Nabonye ko itorero ry’izina gusa n’Abadiventisiti b’izina gusa, nka Yuda, bazatugambanira bakatugambanira Abagatolika kugira ngo babone ububasha bwabo bwo kuza kurwanya ukuri. Icyo gihe abera bazaba ari ubwoko butazwi cyane, butamenyekana cyane mu Bagatolika; ariko amatorero n’Abadiventisiti b’izina gusa bazi ukwizera kwacu n’imigenzo yacu (kuko batwangaga ku bw’Isabato, kuko batashoboraga kuyivuguruza) bazagambanira abera kandi bazabarega mu Bagatolika nk’abirengagiza inzego zashyizweho n’abantu; ni ukuvuga ko bitondera Isabato kandi bakirengagiza ku Cyumweru.”

> “Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

> “Hanyuma Abagatolika bazabwira Abaporotesitanti gukomeza imbere, kandi batange itegeko rivuga yuko abantu bose batubahiriza umunsi wa mbere w’icyumweru mu cyimbo cy’umunsi wa karindwi bazicwa. Kandi Abagatolika, bo bafite umubare munini, bazashyigikira Abaporotesitanti. Abagatolika bazaha igishushanyo cy’inyamaswa ububasha bwabo. Kandi Abaporotesitanti bazakora nk’uko nyina yababanjirije yabigenje kugira ngo barimbure abera. Ariko mbere yuko itegeko ryabo ritanga cyangwa ryera imbuto, abera bazakizwa n’Ijwi ry’Imana.” Spalding and Magan, 1, 2.

The “nominal” (meaning in name only), “Adventists, like Judas, would betray us to the Catholics.” They did so because “they hated” the outcasts “on account of the Sabbath.” Nominal Adventists profess to observe the seventh-day Sabbath, so this cannot be the Sabbath that is referenced. They hate the outcasts, for they know that they cannot refute the foundational truth of Moses’ seven times, that was the alpha understanding of Elijah in the person of William Miller.

Abadivantisiti “bo mu izina gusa” (ni ukuvuga ko ari bo mu izina gusa), “nk’uko Yuda yabigenje, bazaduhemukira babiduhe Abagatolika.” Ibyo babikoze kuko “bangaga” abo bahezwa “bazira Isabato.” Abadivantisiti bo mu izina gusa bavuga ko bubahiriza Isabato y’umunsi wa karindwi, bityo rero si yo Sabato ivugwa hano. Banga abo bahezwa, kuko bazi ko badashobora kunyomoza ukuri shingiro kw’ibihe birindwi bya Mose, ari ko gusobanukirwa kwa alufa kwa Eliya mu muntu wa William Miller.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Imana ntiduha ubutumwa bushya. Tugomba kwamamaza ubutumwa bwadukuye mu yandi matorero mu 1843 no mu 1844.” Review and Herald, 19 Mutarama 1905.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.

> “Ubutumwa bwose bwatanzwe kuva mu 1840 kugeza mu 1844 bugomba kongera gutangazwa n’imbaraga ubu, kuko hari abantu benshi bayobye. Ubutumwa bugomba kugera mu matorero yose.” Manuscript Releases, volume 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

> “Ukuri twakiriye mu 1841, 1842, 1843, no mu 1844 bugomba noneho kwigwa no gutangazwa.” Manuscript Releases, volume 15, 371.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Umuburo waratanzwe uti: Nta kintu na kimwe kigomba kwemererwa kwinjira ngo gihungabanye urufatiro rw’ukwizera twubakiyeho uhereye igihe ubutumwa bwazaga mu 1842, 1843, no mu 1844. Nari muri ubu butumwa, kandi uhereye icyo gihe nakomeje guhagarara imbere y’isi, ndi umunyakuri ku mucyo Imana yaduhaye. Ntabwo dushaka kuvana ibirenge byacu ku rubuga byashyizweho, igihe ku munsi ku wundi twashakaga Uwiteka mu isengesho rivuye ku mutima, dushaka umucyo. Mbese mutekereza yuko nabasha kureka umucyo Imana yampaye? Ugomba kumera nk’Urutare rw’Iteka. Wakomeje kunyobora uhereye igihe nawuhabwaga.” Review and Herald, April 14, 1903.

Judas is not a symbol of the Sanhedrin made up of Sadducees and Pharisees, Judas was one of the twelve disciples. He was one of the covenant bride, which Christ was about to marry at Pentecost. The betrayal against the outcasts comes from Judas, the Laodicean Seventh-day Adventist church. They are represented with many symbols, such as the Levites who are rejected by the Messenger of the Covenant in Malachi three. The Levites are separated at that purging, and their number is 25, whether faithful or unfaithful. The Levites are purged in advance of being lifted up as an offering, as in former years.

Yuda si ikimenyetso cy’Urukiko Rukuru rw’Abayahudi rugizwe n’Abasadukayo n’Abafarizayo; Yuda yari umwe mu bigishwa cumi na babiri. Yari umwe mu mugeni w’isezerano, uwo Kristo yari agiye kurongora kuri Pentekote. Ubugambanyi bukorerwa abirukanywe buturuka kuri Yuda, ari ryo torero ry’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya. Bagereranywa n’ibimenyetso byinshi, nk’Abalewi banenzwe n’Intumwa y’Isezerano muri Malaki 3. Abalewi batandukanirizwa muri uko kwezwa, kandi umubare wabo ni 25, baba abanyakuri cyangwa abatanyakuri. Abalewi bezwa mbere yo kuzamurwa nk’ituro, nk’uko byari bimeze mu myaka ya kera.

> 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 3:3, 4.

> Kandi azicara nk’utunganya n’umwezwa w’ifeza; kandi azeza bene Levi, abatunganye nk’izahabu n’ifeza, kugira ngo batambire Uwiteka ituro mu gukiranuka. Maze ituro rya Yuda na Yerusalemu rizanezeza Uwiteka nk’uko byari biri mu minsi ya kera no mu myaka ya kera. Malaki 3:3, 4.

The Levites are the offering, for they perfectly reflect the character of Christ, who is the great offering. When those twenty-five Levites are lifted up as an offering, the twenty-five counterfeit Levites are bowing to the sun in Ezekiel 8.

Abalewi ni bo baturo, kuko bagaragaza mu buryo butunganye imico ya Kristo, ari we gitambo gikomeye. Igihe abo Balewi makumyabiri na batanu bazamurwa nk’igitambo, ba Balewi b’ibinyoma makumyabiri na batanu bo bari bunamiye izuba muri Ezekiel 8.

Judas does not only represent a wicked Levite, but he is also a wicked priest that has been prepared for thirty years, as represented by Judas’ thirty pieces of silver.

Yuda ntiyagereranya gusa Umulewi mubi, ahubwo ni n’umutambyi mubi wari warateguriwe imyaka mirongo itatu, nk’uko bigereranywa n’ibice by’ifeza mirongo itatu bya Yuda.

> Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. Matthew 27:3–5.

> Nuko Yuda, wa wundi wamugambaniye, abonye ko aciriweho iteka, yicujije, asubiza ba batambyi bakuru n’abakuru ba Bayuda ibyo biceri mirongo itatu by’ifeza, avuga ati: Nakoze icyaha, kuko nagambaniye amaraso y’utariho urubanza. Baramusubiza bati: Ibyo bitureba ho iki? Ibyo ni ibyawe. Nuko ajugunya ibyo biceri by’ifeza mu rusengero, aragenda, maze ajya kwimanika. Matayo 27:3–5.

The thirty pieces of silver that Judas cast out, represents the Messenger of the Covenant casting out (purging) the dross (counterfeit silver) in Malachi three. That wicked priesthood was represented by the rebellion of Korah, Dathan and Abiram and the rebels of 1888. The wicked priesthood is swallowed up when the United States, the earth-beast opens up its mouth. Then fire destroys their followers, during the full outpouring of the latter rain, that begins at the Sunday law.

Ibyo biceri mirongo itatu by’ifeza Yuda yataye, bigereranya Intumwa y’Isezerano ita hanze (isukura ikavanamo) urwondo rw’ibyuma (ifeza y’impimbano) rivugwa muri Malaki 3. Uwo butambyi bubi bwagereranyijwe n’ubwigomeke bwa Kora, Datani na Abiramu, ndetse n’abigometse bo mu 1888. Uwo butambyi bubi bumirwa n’isi igihe Leta Zunze Ubumwe z’Amerika, ya nyamaswa yo mu isi, ibumbuye akanwa kayo. Hanyuma umuriro urimbura abayoboke babo, mu gihe cy’isukwa ryuzuye ry’imvura y’itumba, ritangira ku itegeko ryo ku Cyumweru.

The virgin birth as a sign in Christ’s day, represents the sign of the wise virgins in the latter days. In that period the Sanhedrin, the Laodicean Seventh-day Adventist church will seek for a sign, but will be unable to see the only sign given to Laodicea. The sign for the great multitude, the eleventh-hour workers is seeing men and women keeping the seventh-day Sabbath during the Sunday law testing period. The sign of the remnant in their controversy with the former covenant people is the seventh-year Sabbath, representing the foundations of Adventism as identified as the central pillar of both of Habakkuk’s sacred tables. The sign given to Laodicean Adventism is the sign of Jonah, which is addressed in the dialogue between Christ and Peter.

Ivuka ry’Umwari nk’ikimenyetso mu minsi ya Kristo, rihagarariye ikimenyetso cy’abakobwa b’abanyabwenge mu minsi y’imperuka. Muri icyo gihe, Urukiko rw’Ikirenga rw’Abayahudi, ari rwo Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya, rizashaka ikimenyetso, ariko ntirizabasha kubona ikimenyetso rukumbi Lawodikiya yahawe. Ikimenyetso cy’imbaga nyamwinshi, ari bo bakozi b’isaha ya cumi n’imwe, ni ukubona abagabo n’abagore bitondera Isabato y’umunsi wa karindwi mu gihe cy’ikigeragezo cy’itegeko ryo ku cyumweru. Ikimenyetso cy’abasigaye mu mpaka zabo n’abahoze ari abantu b’isezerano rya mbere ni Isabato y’umwaka wa karindwi, ihagarariye urufatiro rw’Ubwadiventisiti nk’uko rugaragazwa nk’inkingi y’ingenzi y’izo mbonerahamwe zombi zera za Habakuki. Ikimenyetso cyahawe Ubwadiventisiti bw’i Lawodikiya ni ikimenyetso cya Yona, kivugwa mu kiganiro hagati ya Kristo na Petero.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am?

> Yesu ageze mu nkengero za Kayisariya ya Filipo, abaza abigishwa be ati: “Abantu bavuga ko Jyewe, Umwana w’umuntu, ndi nde?” Baramusubiza bati: “Bamwe bavuga ko uri Yohana Umubatiza; abandi bati Eliya; abandi na bo bati Yeremiya, cyangwa umwe wo mu bahanuzi.” Arababwira ati: “Ariko mwebwe muvuga ko ndi nde?”

> And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

> Simoni Petero aramusubiza ati: Uri Kristo, Umwana w’Imana Ihoraho. Nuko Yesu aramusubiza ati: Hahirwa wowe, Simoni mwene Yona; kuko atari umubiri n’amaraso byaguhishuriye ibyo, ahubwo ni Data uri mu ijuru. Nanone ndakubwira yuko uri Petero, kandi kuri urwo rutare ni ho nzubaka Itorero ryanjye; kandi amarembo y’ikuzimu ntazarinesha. Kandi nzaguha imfunguzo z’ubwami bwo mu ijuru; kandi icyo uzaboha mu isi kizaba kiboshywe no mu ijuru; kandi icyo uzabohora mu isi kizaba kibohowe no mu ijuru.

> Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Nuko abihanangiriza abigishwa be kutagira umuntu n’umwe babwira ko ari we Yesu Kristo. Matayo 16:13–20.

The sign for the Sanhedrin, and therefore Adventism is the sign of Jonah. Simon Barjona is introduced into the passage as a symbol of a covenant man, for his name is about to be changed. Abram’s name was changed at the covenant. Saul’s named was changed to Paul. Jacob’s name was changed to Israel. Those three witnesses establish that when a biblical character’s name is changed, they represent a covenant man, and therefore typify the last covenant people, who are the one hundred and forty-four thousand. Those three witnesses also establish that a covenant man’s name represents the prophetic symbolism associated with the person whose name is changed. Saul means “selected,” for he was selected to carry the gospel to the Gentiles. His name was changed to Paul, meaning small, for he in his own eyes was the smallest of the apostles, for he had persecuted God’s church. Jacob the supplanter, was changed in both name and experience to an overcomer, as Israel means. Peter’s name was Simon, meaning one who hears; and Barjona, meaning the son of Jonah.

Ikimenyetso gihabwa Urukiko rw’Ikirenga rw’Abayahudi, bityo kandi n’Abadiventisiti, ni ikimenyetso cya Yona. Simoni Bariyona yinjizwa muri uwo murongo nk’ikimenyetso cy’umuntu w’isezerano, kuko izina rye rigiye guhindurwa. Izina rya Aburamu ryahinduwe mu isezerano. Izina rya Sawuli ryahinduwe riba Pawulo. Izina rya Yakobo ryahinduwe riba Isirayeli. Abo bahamya batatu bagaragaza ko igihe izina ry’umuntu uvugwa muri Bibiliya rihinduwe, aba ahagarariye umuntu w’isezerano, bityo akabera ikigereranyo cy’ubwoko bwa nyuma bw’isezerano, ari bo ibihumbi ijana na mirongo ine na bine. Abo bahamya batatu kandi bagaragaza ko izina ry’umuntu w’isezerano rihagarariye ikigereranyo cy’ubuhanuzi gifitanye isano n’uwo muntu izina rye rihinduwe. Sawuli bisobanura “uwatoranyijwe,” kuko yatoranijwe ngo ageze ubutumwa bwiza ku Banyamahanga. Izina rye ryahinduwe riba Pawulo, bisobanura muto, kuko mu maso ye ubwe yari muto kurusha intumwa zose, kubera ko yari yararenganyije itorero ry’Imana. Yakobo, usimbura undi mu buriganya, yahinduwe haba mu izina no mu mibereho aba umuneshi, nk’uko Isirayeli bisobanura. Petero yitwaga Simoni, bisobanura uwumva; na Bariyona, bisobanura umwana wa Yona.

Peter is representing the last generation of Jonah, for he was Jonah’s son. Jonah means “dove,” and Simon is he who heard the message of the dove, and Simon Barjona had heard the message of the anointing of Jesus, when He was baptized and became Jesus Christ, and the Holy Spirit descended in the form of a dove. The message of Jonah was the message of the dove which represented the anointing of Jesus with power at His baptism. The message of Jonah was represented as Jonah being three days in the belly of a whale. Those three days are the three days of Passover to the feast of first fruits, which are typified by Christ’s baptism and by Jonah’s time in the belly of the whale.

Petero ahagarariye urubyaro rwa nyuma rwa Yona, kuko yari mwene Yona. Yona bisobanura “inuma,” kandi Simoni ni uwumvise ubutumwa bw’inuma; kandi Simoni Bariyona yari yarumvise ubutumwa bwo gusigwa kwa Yesu, ubwo yabatizwaga maze akabera Yesu Kristo, kandi Mwuka Wera akamanuka afite ishusho y’inuma. Ubutumwa bwa Yona bwari ubutumwa bw’inuma, bwagereranyaga gusigwa kwa Yesu n’imbaraga mu mubatizo We. Ubutumwa bwa Yona bwagereranyijwe na Yona kumara iminsi itatu mu nda y’urufi runini. Iyo minsi itatu ni yo minsi itatu iva kuri Pasika ikagera ku munsi mukuru w’imbuto z’itangiro, kandi iyo minsi ishushanywa n’umubatizo wa Kristo ndetse n’igihe Yona yamaze mu nda y’urufi runini.

The sign of Jonah is the sign of the anointing of Christ at His baptism, which typifies the descent of the angel of Revelation eighteen on 9/11. 9/11 began a three-step testing process as represented by Jonah’s three days. Those three steps are also illustrated in Millerite history. August 11, 1840 marked the test of the first angel, April 19, 1844 the test of the second angel and October 22, 1844 the third test. Those three steps represent 9/11, July 18, 2020 and the Sunday law.

Ikimenyetso cya Yona ni ikimenyetso cyo gusigwa kwa Kristo mu mubatizo We, kikaba gishushanya ukumanuka kwa marayika wo mu Ibyahishuwe igice cya cumi n’umunani ku wa 9/11. Ku wa 9/11 hatangijwe inzira y’ibizamini by’intambwe eshatu nk’uko bishushanywa n’iminsi itatu ya Yona. Izo ntambwe eshatu nanone zigaragazwa mu mateka y’Abamilerite. Ku wa 11 Kanama 1840 haranzwe ikigeragezo cya marayika wa mbere, ku wa 19 Mata 1844 harangwa ikigeragezo cya marayika wa kabiri, naho ku wa 22 Ukwakira 1844 harangwa ikigeragezo cya gatatu. Izo ntambwe eshatu zigereranya 9/11, 18 Nyakanga 2020 n’itegeko ryo ku Cyumweru.

At the Sunday law, Jonah is spat out of the mouth of a fish, right where Christ is spitting Laodicea out of His mouth, which is right where Balaam’s ass opens his mouth and speaks, which is right where John the Baptist’s father Zechariah speaks, which is also where the United States speaks as a dragon. Jonah then gives the final warning to the world as the symbol of those who were resurrected with Moses and Elijah in 2024. Those souls died in the streets of Sodom and Egypt, and are thereafter resurrected as Ezekiel’s mighty army. At their resurrection they become the sign of Jonah, for he represents those who have died and are resurrected to give the final message to Nineveh. Jonah in the belly of the whale, Daniel in the lion’s den, John in the pot of boiling oil represent the one hundred and forty-four thousand who have experienced a symbolic death and resurrection. The anointing at 9/11 unto the resurrection of Ezekiel’s mighty army represents the baptism of Christ unto His resurrection.

Ku itegeko ryo ku cyumweru, Yona acirirwa hanze n’umunwa w’ifi, ahantu nyine Kristo acirira Lawodikiya hanze avuye mu kanwa Ke, ari na ho indogobe ya Balamu ibumbura umunwa wayo ikavuga, ari na ho se wa Yohana Umubatiza, Zakariya, avugira, ari na ho kandi Leta Zunze Ubumwe za Amerika zivugira nk’ikiyoka. Hanyuma Yona atanga umuburo wa nyuma ku isi nk’ikimenyetso cy’abazutse hamwe na Mose na Eliya mu mwaka wa 2024. Ayo magingo yapfiriye mu mihanda y’i Sodomu n’iya Egiputa, hanyuma nyuma y’ibyo akazurwa nk’ingabo ikomeye ya Ezekiyeli. Mu kuzuka kwabo bahinduka ikimenyetso cya Yona, kuko ahagarariye abapfuye maze bakazuka kugira ngo batange ubutumwa bwa nyuma kuri Nineve. Yona mu nda y’urufi runini, Daniyeli mu rwobo rw’intare, Yohana mu nkono y’amavuta abira, bahagarariye ibihumbi ijana na mirongo ine na bine byagize urupfu n’umuzuko by’ikigereranyo. Gusigwa kwabaye ku wa 9/11 kuganisha ku muzuko w’ingabo ikomeye ya Ezekiyeli guhagarariye umubatizo wa Kristo ugana ku muzuko We.

> The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. Matthew 16:1–4.

> Abafarisayo hamwe n’Abasadukayo na bo baraza, maze bamugerageza bamusaba kubereka ikimenyetso giturutse mu ijuru. Arabasubiza ati: Iyo bugorobye muravuga muti: Harabaho igihe cyiza, kuko ijuru ritukura. Mu gitondo na ho muti: Uyu munsi haraba imvura mbi, kuko ijuru ritukura kandi risa n’iryijimye. Yemwe ndyarya, mumenya gutandukanya uko ijuru risa, ariko ntimushobora gutandukanya ibimenyetso by’ibihe? Iki gihe kibi kandi cy’ubusambanyi gishaka ikimenyetso; nyamara nta kindi kimenyetso kizagihabwa keretse ikimenyetso cya umuhanuzi Yona. Nuko abasiga aho, arigendera. Matayo 16:1–4.

The crowning miracle was the resurrection of Lazarus.

Igitangaza gisumba ibindi byose cyabaye ukuzuka kwa Lazaro.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> “Mu gutinda kuza kwa Lazaro, Kristo yari afite umugambi w’imbabazi ku batari baramwakiriye. Yatindije kuza kugira ngo, binyuze mu kuzura Lazaro mu bapfuye, ahe ubwoko bwe bw’inangiye kandi butizera ikindi kimenyetso cy’uko mu by’ukuri ari we ‘umuzuko n’ubugingo.’ Ntiyashakaga kureka burundu ibyiringiro byose ku bw’abantu, intama z’umukene zizimiye zo mu nzu ya Isirayeli. Umutima we wari uri kumeneka bitewe no kutihana kwabo. Mu mbabazi ze yagambiriye kubaha ikindi kimenyetso kimwe cy’uko ari we Mugarurabuzima, wa Wundi wenyine washoboraga kugaragaza mu mucyo ubugingo no kudapfa. Ibyo byagombaga kuba ikimenyetso abatambyi batashoboraga kugoreka. Iyi ni yo mpamvu yatumye atinda kujya i Betaniya. Iyi gitangaza gisumba ibindi byose, cyo kuzura Lazaro, cyari gushyiraho ikimenyetso cya kashe y’Imana ku murimo we no ku cyo yavugaga ku byerekeye ubumana bwe.” The Desire of Ages, 528, 529.

Christ tarried before He resurrected Lazarus, and Lazarus was not only the “crowning miracle,” he was also the “seal” upon God’s work. In the passage the sign of Jonah is the only sign for the adulterous and wicked generation. It is important to see that the timing of the sealing process is very specific. In the passage we are addressing where Peter’s name is changed, it informs us that from that point onward Jesus began to reveal that He was to be put to death, yet in the last verse Matthew records, “Then charged he his disciples that they should tell no man that he was Jesus the Christ.” Then in the very next verse he records, “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Kristo yatinze mbere y’uko azura Lazaro, kandi Lazaro ntiyari gusa “igitangaza gisoza ibindi,” ahubwo yari na “kashe” ishyirwa ku murimo w’Imana. Muri uwo murongo, ikimenyetso cya Yona ni cyo kimenyetso cyonyine gihabwa ab’igihe cy’ubusambanyi n’ubugome. Ni ingenzi kubona ko igihe cy’ikorwa ryo gushyirwaho ikimenyetso gifite umwihariko uhamye cyane. Mu murongo turimo kuvugaho aho izina rya Petero rihindurwa, hatumenyesha ko uhereye icyo gihe Yesu yatangiye guhishurira ko yari agiye kwicwa, nyamara mu murongo wa nyuma Matayo arandika ati: “Nuko ategeka abigishwa be kutagira umuntu n’umwe babwira ko ari we Yesu Kristo.” Hanyuma mu murongo ukurikiyeho ako kanya arandika ati: “Uhereye icyo gihe Yesu atangira kwereka abigishwa be yuko akwiriye kujya i Yerusalemu, no kubabazwa byinshi n’abakuru n’abatambyi bakuru n’abanditsi, no kwicwa, kandi ku munsi wa gatatu akazuka.”

The passage begins with Jesus asking who men think He is, and then a follow-up question where He asked the disciples who they thought He was.

Uyu murongo utangirana n’uko Yesu abaza icyo abantu batekereza ko ari cyo, hanyuma agakurikiraho ikindi kibazo aho yabajije abigishwa icyo bo batekerezaga ko ari cyo.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? Matthew 16:13–15.

> Yesu ageze mu nkengero z’i Kayisariya ya Filipo, abaza abigishwa be ati: Abantu bavuga ko jyewe Mwana w’umuntu ndi nde? Baramusubiza bati: Bamwe bavuga ko uri Yohana Umubatiza; abandi ko uri Eliya; abandi ko uri Yeremiya, cyangwa umwe wo mu bahanuzi. Arababwira ati: Ariko mwebwe muvuga ko ndi nde? Matayo 16:13–15.

When Peter answers he identifies that Jesus was the Christ and the son of the living God. The word Christ is the Greek word for the Hebrew word Messiah. Jesus raises the question about who He is, and leads the disciples to the fact that He is the Messiah, but immediately informs them that they should tell no man. From that time, He began to teach that He would fulfill the twenty-three waymarks in the last three chapters of Matthew, but it was of necessity the truths associated with the Christ should be opened up in a step-by-step fashion.

Igihe Petero asubiza, agaragaza ko Yesu yari Kristo, Umwana w’Imana ihoraho. Ijambo Kristo ni ijambo ry’Ikigereki rihwanye n’ijambo ry’Igiheburayo ari ryo Mesiya. Yesu abaza ikibazo cyerekeye uwo ari We, maze akayobora abigishwa ku kuri ko ari We Mesiya, ariko ako kanya akababwira ko batagomba kubibwira umuntu uwo ari we wese. Uhereye icyo gihe, yatangiye kwigisha ko yari kuzasohoza ibimenyetso makumyabiri na bitatu biri mu bice bitatu bya nyuma by’Igitabo cya Matayo, ariko byari ngombwa ko ukuri kujyana na Kristo guhishurwa buhoro buhoro, intambwe ku yindi.

We will continue these Messianic waymarks in the next article.

Tuzakomeza ibi bimenyetso by’inzira bya Mesiya mu ngingo ikurikira.

## Alpha light of the third angel

Umucyo wa Alufa w’umumarayika wa gatatu

> “In the autumn of 1846 we began to observe the Bible Sabbath, and to teach and defend it. My attention was first called to the Sabbath while I was on a visit to New Bedford, Massachusetts, earlier in the same year. I there became acquainted with Elder Joseph Bates, who had early embraced the advent faith, and was an active laborer in the cause. Elder B. was keeping the Sabbath, and urged its importance. I did not feel its importance, and thought that Elder B. erred in dwelling upon the fourth commandment more than upon the other nine. But the Lord gave me a view of the heavenly sanctuary. The temple of God was opened in heaven, and I was shown the ark of God covered with the mercy seat. Two angels stood, one at each end of the ark, with their wings spread over the mercy seat, and their faces turned toward it. My accompanying angel informed me that these represented all the heavenly host looking with reverential awe toward the holy law which had been written by the finger of God. Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

> “Mu gihe cy’umuhindo cyo mu 1846 twatangiye kwizihiza Isabato ya Bibiliya, no kuyigisha no kuyirwanirira. Uko nitaye bwa mbere ku Isabato byabaye nkiri mu rugendo nasuragamo New Bedford, Massachusetts, mbere gato muri uwo mwaka. Aho ni ho namenyaniye na Umukuru Joseph Bates, wari waramaze kwakira ukwizera ko kuza kwa Kristo kwegereje, kandi akaba yari umukozi ukorana umwete muri icyo gikorwa. Umukuru B. yakomezaga Isabato, kandi yashimangiraga akamaro kayo. Ntabwo numvaga akamaro kayo, kandi natekerezaga ko Umukuru B. yakosheje kwibanda ku itegeko rya kane kurusha andi mategeko icyenda. Ariko Umwami yanyeretse ubuturo bwo mu ijuru. Urusengero rw’Imana rwakinguwe mu ijuru, kandi neretswe isanduku y’Imana itwikiriwe n’intebe y’imbabazi. Abamarayika babiri bari bahagazeho, umwe kuri buri mpera y’isanduku, amababa yabo arambuye hejuru y’intebe y’imbabazi, kandi amaso yabo ayireba. Umumarayika wari umperekeje yambwiye ko ibyo byagereranyaga ingabo zo mu ijuru zose zirebana ubwoba bwuzuye icyubahiro amategeko yera yari yaranditswe n’urutoki rw’Imana. Yesu yazamuye igifuniko cy’isanduku, maze mbona ibisate by’amabuye byanditsweho Amategeko Cumi. Natangajwe no kubona itegeko rya kane riri rwagati rwose muri ayo mategeko uko ari icumi, rikikijwe n’uruziga rworoheje rw’umucyo. Umumarayika aravuga ati: ‘Ni ryo ryonyine muri ayo icumi risobanura Imana ihoraho yaremye ijuru n’isi n’ibiri muri byo byose. Igihe urufatiro rw’isi rwashyirwagaho, ni bwo n’urufatiro rw’Isabato rwashyizweho.’” Testimonies, volume 1, 75.

## Omega light of the third angel

Umucyo wa Omega w’umumarayika wa gatatu

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Abasabana n’Imana bagendera mu mucyo w’Izuba ryo Gukiranuka. Ntibatesha Umucunguzi wabo icyubahiro biyonona mu nzira yabo imbere y’Imana. Umucyo wo mu ijuru urabamurikira. Uko begereza iherezo ry’amateka y’iyi si, ubumenyi bwabo bwa Kristo n’ubw’ubuhanuzi bumwerekeyeho burushaho kwiyongera cyane. Bafite agaciro katagereranywa mu maso y’Imana; kuko bari mu bumwe n’Umwana wayo. Kuri bo ijambo ry’Imana rifite ubwiza n’uburanga bihebuje. Babona akamaro karyo. Ukuri kurabahishurirwa. Inyigisho y’ukwigira umuntu kwa Kristo yambikwa umucyo woroshye urabagirana. Babona ko Ibyanditswe ari urufunguzo rufungura amayobera yose kandi rugakemura ingorane zose. Abanze kwakira umucyo no kugendera mu mucyo ntibazashobora gusobanukirwa n’ubwiru bwo kubaha Imana, ariko abatatinye kwikorera umusaraba no gukurikira Yesu, bazabona umucyo mu mucyo w’Imana.” The Southern Watchman, 4 Mata 1905.

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