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

Igitabo cya Yoweli n’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya – Nimero Makumyabiri n’Enye

Number Twenty-Four

Umubare Makumyabiri na Kane

Author

Jeff Pippenger

Published

January 6, 2026

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We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.

Twashoje inyandiko yacu iheruka dukora ku mirongo itatu ijyanye y’ubuhamya bw’ubuhanuzi ihagarariwe n’ibice bya cumi na kimwe kugeza kuri makumyabiri na bibiri byo mu Itangiriro, igitabo cya mbere cy’Isezerano rya Kera, Matayo igitabo cya mbere cy’Isezerano Rishya, n’Ibyahishuwe igitabo cya nyuma cy’Isezerano Rishya kimwe na Bibiliya. Umurongo w’Itangiriro ugaragaza isezerano ryagiranye na Abramu, umurongo wa Matayo ugaragaza isezerano ryagiranye n’itorero rya Gikristo, Petero akaba ikimenyetso cy’intangiriro n’iherezo bya Isirayeli ya none y’umwuka. Imirongo yo hagati y’iyo mirongo yombi igaragaza ikimenyetso cy’Imana; kuri Abramu, cyari “gukebwa,” naho kuri Petero cyari uguhindurwa kw’izina rye. Umurongo wo hagati w’umurongo wo mu Ibyahishuwe ni igice cya cumi na karindwi, umurongo wa cumi na kabiri.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.

> Kandi amahembe icumi wabonye ni abami icumi, batarahabwa ubwami; ariko bahabwa ubushobozi nk’abami igihe kimwe n’inyamaswa. Ibyahishuwe 17:12.

Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.

Itangiriro n’Ivanjili ya Matayo byerekana ugushyingiranwa kw’Ubumana n’ubumuntu, kandi Ibyahishuwe byerekana ugushyingiranwa kw’inyamaswa n’ikiyoka ku itegeko ryo ku Cyumweru. Iyi mirongo uko ari itatu yerekeza ku itegeko ryo ku Cyumweru, aho itsinda rimwe rigaragaza ikimenyetso cy’inyamaswa, irindi na ryo rikagaragaza ikimenyetso cy’Imana. Igihimbano cy’inyamaswa n’ikiyoka kivugwa mu murongo wa cumi na kabiri ni omega ivugwa ku munara wa Nimurodi mu Itangiriro igice cya cumi na kimwe. Aho ni ho idini ry’igihimbano ry’isezerano ryahuye n’urubanza rwaryo, kandi mu Byahishuwe igice cya cumi na karindwi maraya—ari we Babuloni ikomeye—acirwa urubanza. Nimurodi ni alpha ku omega ya Vatikani, kandi ni yo mpamvu ubupapa ari Babuloni ikomeye, omega ya Babeli ya Nimurodi ari yo alpha.

Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.

Ikigaragara muri iyi mirongo itatu yo hagati ni uko ubuhamya bukubiye muri buri ngingo yo hagati y’uwo murongo mu by’ukuri ari imirongo itatu.

> This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

> Iri ni ryo sezerano ryanjye, muzitondera hagati yanjye namwe n’urubyaro rwawe ruzagukomokaho: umwana w’umuhungu wese muri mwe aze acibweho. Muzake uruhu rw’imbere rw’ubugabo bwanyu; kandi ibyo bizaba ikimenyetso cy’isezerano riri hagati yanjye namwe. Ufite iminsi umunani y’amavuko azake among you, umwana w’umuhungu wese mu bisekuru byanyu, uwavukiye mu rugo, cyangwa uwaguze ku mafaranga akuwe ku munyamahanga uwo ari we wese, utari uwo mu rubyaro rwawe. Itangiriro 17:10–12.

> 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. Matthew 16:17–19.

> Yesu aramusubiza ati: Hahirwa wowe, Simoni mwene Yona, kuko atari umubiri n’amaraso byaguhishuriye ibi, ahubwo ni Data uri mu ijuru. Kandi nanjye ndakubwira yuko uri Petero, kandi kuri urwo rutare nzubakaho Itorero ryanjye; kandi amarembo y’ikuzimu ntazarinesha. Kandi nzaguha imfunguzo z’ubwami bwo mu ijuru; kandi icyo uzaboha ku isi kizaba kiboshywe no mu ijuru; kandi icyo uzabohora ku isi kizaba kibohowe no mu ijuru. Matayo 16:17–19.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.

> Kandi ya nyamaswa yariho, kandi ikaba itakiriho, na yo ubwayo ni iya munani, kandi ikomoka muri za ndwi, kandi ijya mu irimbukiro. Kandi amahembe icumi wabonye ni abami icumi, batari bahabwa ubwami; ahubwo bahabwa ubushobozi nk’abami isaha imwe hamwe n’iyo nyamaswa. Abo bahuje umutima umwe, kandi bazaha iyo nyamaswa imbaraga zabo n’ubushobozi bwabo. Ibyahishuwe 17:11–13.

The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.

Inkuru y’isezerano ry’impimbano rishushanywa n’amatafari n’ingwa bya Nimurodi, hamwe n’imiterere ye y’impimbano y’itorero na leta, ishushanywa n’umunara n’umujyi, ni ikigereranyo cy’imiterere y’impimbano y’ishusho ya ya nyamaswa ishushanywa muri omega y’inkuru ya Nimurodi. Imirongo itatu, ifite ingingo eshatu zo hagati z’imirongo itatu, byose bihamya isezerano ry’ubugingo n’isezerano ry’urupfu. Ibihumbi ijana na mirongo ine na bine ni bo ba munani b’ukuri bakomoka kuri ba barindwi, kandi ubupapa ni impimbano gusa. Itsinda rya Nimurodi rifite ubumwe bw’ibitekerezo mu rushako rwabo, ari byo byigana ibihumbi ijana na mirongo ine na bine, bo bunze ubumwe n’ubwenge bwa Kristo. Ya nyamaswa y’impimbano “yariho, kandi ntikiriho,” ni impimbano ya Kristo wariho, kandi ariho, kandi uzaza. Mu murongo wa munani ni ho hagaragarizwa mu buryo bwuzuye imvugo y’iyo mpimbano ishushanywa n’ubupapa.

> The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.

> Iyo nyamaswa wabonye yariho, kandi ntikiriho; kandi izazamuka iva ikuzimu hatagira epfo, maze ijye mu irimbukiro; kandi abatuye mu isi bazatangara, bo amazina yabo atanditswe mu gitabo cy’ubugingo uhereye ku mushinga w’isi, nibabona iyo nyamaswa yariho, kandi ntikiriho, nyamara ikaba iriho. Ibyahishuwe 17:8.

Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.

Yesu ni We wabayeho, kandi ariho, kandi aza kuza; kandi ubupapa, uwo wa munani ukomoka kuri ba barindwi, ni yo nyamaswa “yariho, ariko ntikiriho, nyamara iriho.” “Isaha imwe” iyo rushako rw’ikiyoka n’inyamaswa rugereranya ni amateka atangirira ku itegeko ryo ku Cyumweru, aho ibihumbi ijana bihagarariwe na Petero na Aburamu bazamukira mu ijuru nk’ibendera, muri ya gihe nyine ubupapa buzamuka.

We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.

Twagiye dushaka gusobanura igitabo cya Yoweli duhereye ku kuba Petero, kuri Pentekote, yaragaragaje ubutumwa bwe bwa Pentekote ko ari ugusohora kwa Yoweli. Mu mirongo itatu y’isezerano, buri murongo ugizwe n’ibice cumi na bibiri, imirongo itatu yo hagati ya buri murongo ivuga amateka amwe nyine, kandi muri ayo mateka Petero agaragazwa ari kumwe na Yesu i Kayisariya ya Filipo, ari ho Panium, ari na ho isi ubu igeze hafi yo kunyuramo. I Panium, Petero kandi aba ari i Yerusalemu mu gusukwa kwa Pentekote. Iyo mirongo itatu igizwe n’ibice cumi na bibiri ihurira kuri Panium no kuri Pentekote, igihe ikimenyetso cy’Imana gishyirwa ku mugeni wa Kristo, maze ikimenyetso cy’inyamaswa kigashyirwa ku mugeni wa Satani. Igitabo cya Yoweli kigaragaza ihamagarwa ryo gukanguka mu mugani w’abakobwa cumi, ubwo itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya rikangukira ku kuri ko ryazimiye.

The book of Joel is set within the context of four generations.

Igitabo cya Yoweli gishyizwe mu rwego rw’ibihe by’ibihe bine by’amasogokuru.

> The word of the Lord that came to Joel the son of Pethuel.

> Ijambo ry’Uwiteka ryaje kuri Yoweli mwene Petuweli.

> Hear this, ye old men, and give ear, all ye inhabitants of the land.

> Nimwumve ibi, mwa basaza bakuze, kandi mutegere amatwi, mwa baturage b’iki gihugu mwese.

> Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Joel 1:1–4.

> Mbese ibi byarabayeho mu minsi yanyu, cyangwa se no mu minsi ya ba sogokuruza banyu? Mubibwire abana banyu, kandi abana banyu babibwire abana babo, na bo babibwire ikindi gihe cy’abazabakomokaho. Icyasizwe n’inzige z’inyogonyogo cyariwe n’inzige; kandi icyasizwe n’inzige cyariwe n’inzige z’inkazi; kandi icyasizwe n’inzige z’inkazi cyariwe n’inzige z’amapfuyinywe. Yoweli 1:1–4.

The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”

“Abasaza bakuze” ni abayobozi b’itorero ry’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya mu gihe cyo gushyirwaho ikimenyetso kwa ba bantu ibihumbi ijana na mirongo ine na bine, kandi uko gushyirwaho ikimenyetso gukorwa mu gihe cy’iseswa rya Mwuka Wera. “Abasaza bakuze” Ezekiyeli abagereranya n’“abasaza ba kera.”

> Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.

> Nuko arambwira ati: Mwana w’umuntu, wabonye ibyo abakuru bo mu nzu ya Isirayeli bakorera mu mwijima, umuntu wese mu byumba by’ibishushanyo bye? Kuko bavuga bati: Uwiteka ntatubona; Uwiteka yaretse isi. Ezekiyeli 8:12.

Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.

Ihumekerwa risobanura neza ko gushyirwaho ikimenyetso kuvugwa muri Ezekiyeli igice cya cyenda ari ko gushyirwaho ikimenyetso kumwe n’uko kuvugwa mu Byahishuwe igice cya karindwi. Kandi birasobanutse neza ko “abagabo bakuru” bo mu bizira bine birushaho gukomera byo mu gice cya munani, bahagarariwe n’umubare wa 25. Abagabo bakuru makumyabiri na batanu, bagombaga kuba abarinzi b’umukumbi w’Imana, ni bo bagabo bunamira izuba. Ni bo babanza gucirwaho urubanza. Mu rwego rw’ubuturo bwera bateye umugongo, bahagarariye ibyiciro bibiri by’abatambyi cumi na babiri n’umutambyi mukuru. Mu gihe cy’itegeko ryo ku Cyumweru, bunamira izuba kandi bakemera ikimenyetso cy’inyamaswa, bagaragaza ko bemeranya n’ikiyoka, n’inyamaswa, n’umuhanuzi w’ibinyoma. Abo 25 bashushanyijwe mbere n’abo 250 bo mu bugome bwa Kora, Datani na Abiramu, bahagarariye ubumwe bw’impande eshatu abo bagabo 250 batamba imibavu bifatanyaho. Abayobozi batatu b’ingenzi b’ubuhakanyi bapfuye ubwo isi yabumburaga akanwa kayo ikabamira.

> And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.

> Mose aravuga ati: “Ibi ni byo bibamenyesha ko Uwiteka yantumye gukora ibi bikorwa byose; kuko ntabikoze ku bw’ibyavuye mu mutima wanjye. Niba aba bagabo bapfa urupfu rusanzwe rw’abantu bose, cyangwa niba bagezweho n’ibigerageza bigera ku bantu bose, ubwo Uwiteka nta ko yantumye. Ariko niba Uwiteka akoze ikintu gishya, maze isi igasama umunwa wayo ikabamira, bo n’ibyabo byose, kandi bakamanuka bakiri bazima ikuzimu; ni bwo muzamenya ko aba bagabo basuzuguye Uwiteka.”

> And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.

> Nuko arangije kuvuga ayo magambo yose, ubutaka bwari munsi yabo burasaduka. Isi irabumbura umunwa wayo, ibamira bo n’amazu yabo n’abantu bose bari aba Kora, n’ibintu byabo byose. Bo n’ibyabo byose bamanuka ari bazima mu rwobo, isi irabapfukirana; barimbuka batandukanywa n’iteraniro.

> And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.

> Maze Abisirayeli bose bari babakikije bahunga bumvise induru yabo; kuko bavugaga bati: “Nuko isi na yo itamira natwe.” Maze umuriro uturuka ku Uwiteka uraza, utwika ba bagabo magana abiri na mirongo itanu baturaga imibavu. Kubara 16:28–35.

The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.

Ubugome bwo mu mwaka wa 1888 bwagereranyijwe n’ubugome bwa Kora, Datani, Abiramu n’abo bagabo 250 batambye imibavu. Abo bagabo 250 bari barakoze ubumwe n’ishyirahamwe ry’incuro eshatu rigera ku itegeko ryo ku Cyumweru, igihe Leta Zunze Ubumwe z’Amerika, ya nyamaswa yo mu isi, izabumbura akanwa kayo ikavuga nk’ikiyoka. Icyo gihe ni bwo imvura y’itumba rya nyuma isukwa mu rugero rutagira ikigero, nk’uko abo bagabo 250 batambye imibavu barimbuwe n’umuriro wamanutse uvuye mu ijuru. Abo bagabo 250 bagereranya gahunda y’idini y’ikinyoma irimburwa mu gihe cyo gusukwa kw’imvura y’itumba rya nyuma ku itegeko ryo ku Cyumweru. Isi kwikuburura igatwikiriza Kora n’abo bari kumwe na we ni wo mutingito wo mu Byahishuwe 11, ugaragaza Leta Zunze Ubumwe z’Amerika zibumbura akanwa kazo zikavuga nk’ikiyoka. Igihe umuriro wamanukaga uvuye mu ijuru ukaza ku 250, wagereranyaga umuriro wa Eliya ku Musozi Karumeli, igihe abo bahanuzi b’ibinyoma bicwaga. Umuriro wa Eliya ku Musozi Karumeli uhuye n’itegeko ryo ku Cyumweru, bityo umuriro waje kuri abo bagabo 250 ni wo muriro w’itegeko ryo ku Cyumweru w’imvura y’itumba rya nyuma.

The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”

Igice cyo mu Gitabo cyo Kubara kivuga ku bugome bwa Kora, gihuje mu buryo bw’ubuhanuzi n’ubugome bwo kurwanya ubutumwa bw’Igihugu cy’Isezerano, nk’uko bwatanzwe na Yosuwa na Kalebu. Uko kugoma gushushanya “umunsi wo gushotora” uvugwa muri Bibiliya. Igice kivuga ku bugome bwa Kora kiravuga kiti: “muzamenya yuko aba bagabo bashotoye Uwiteka.”

It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.

Abanyabwenge ni bo basobanukirwa, kandi abanyabwenge bagomba kumenya yuko amateka y’ubwigomeke bwa Kora agomba gushyirwa ku bwigomeke bwo kurwanya ubutumwa bwa Yosuwa bwerekeye Igihugu cy’Isezerano. Ubwo bwigomeke bwabereye i Kadeshi, kandi Kadeshi n’ubwigomeke bwa Kora byombi ni ubwigomeke bw’Abadiventisiti b’Umunsi wa Karindwi ku itegeko ryo ku Cyumweru. Kora n’abo bagabo magana abiri na mirongo itanu batanze imibavu, bagereranyaga abagabo makumyabiri na batanu baramaga izuba muri Ezekieli 8. Abo bagabo ba kera bo muri Ezekieli 8 bahagarariye icya kane mu by’abomina bine bigenda byiyongera, bisohozwa i Yerusalemu, ikimenyetso cy’itorero ry’Imana.

The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.

Igihumanya cya mbere ni ishusho y’ishyari, icya kabiri ni ibyumba bihishwe, icya gatatu ni ukuririra Tammuzi, hanyuma abagabo makumyabiri na batanu bakunamira izuba. Maze igice cya cyenda kikagaragaza abaniha kandi baririra ibihumanya, byagaragajwe mu gice cya munani. Abaniha kandi barira bashyirwaho ikimenyetso n’umumarayika uzamuka aturutse iburasirazuba. Umumarayika ni intumwa, kandi ahagarariye ubutumwa.

The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.

Ubutumwa bw’ishyirwaho ikimenyetso buturuka iburasirazuba, ni ubutumwa bw’umuyaga w’iburasirazuba, ari bwo butumwa bwa Isilamu. Igihe ibihumbi ijana na mirongo ine na bine bamaze gushyirwaho ikimenyetso, abamarayika barimbura batangira umurimo wabo, aho neza umurongo w’inyuma w’ubuhanuzi wigisha ko “ubuhakanyi bw’igihugu bukurikirwa no kurimbuka kw’igihugu.” Mbere yuko urubanza rusohora ku bahagarariwe na Kora, abigometse bajyanwa hanze ya Yerusalemu. Ababi bakurwa muri Yerusalemu, kuko atari abakiranutsi bahunga i Yerusalemu.

> Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.

> Nuko Umwuka aranzamura, angeza ku irembo ry’iburasirazuba ry’inzu y’Uwiteka, ryerekeye iburasirazuba; maze dore, ku muryango w’iryo rembo hari abagabo makumyabiri na batanu; muri bo mbona Yaazaniya mwene Azuri, na Peratiya mwene Benaya, abatware b’ubwo bwoko.

> Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.

> Nuko arambwira ati: Mwana w’umuntu, aba ni bo bagabo bagambirira ibibi, kandi batanga inama mbi muri uyu murwa; bavuga bati: Igihe ntikiragera; nimucyo twubake amazu. Uyu murwa ni inkono, natwe turi inyama.

> Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;

> Nuko rero bahanurire, bahanurire, wa mwana w’umuntu we. Umwuka w’Uwiteka unzaho, arambwira ati: Vuga; Uwiteka avuga atya;

> Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.

> Nimugira mutyo, mwa nzu ya Isirayeli; kuko nzi ibyo mutekereza mu mitima yanyu, buri kimwe cyose. Mwagwije abo mwishe muri uyu murwa, kandi mwujuje imihanda yawo intumbi. Ni cyo gituma Uwiteka Imana ivuga iti: Intumbi zanyu mwashyize hagati yawo, ni zo nyama, kandi uyu murwa ni inkono; ariko mwebwe nzabavana hagati yawo. Mwatinye inkota; kandi nzabateza inkota, ni ko Uwiteka Imana ivuga. Kandi nzabavana hagati yawo, mbagabize mu maboko y’abanyamahanga, kandi nzabaciraho imanza. Muzagwa ku nkota; nzabacira urubanza ku mupaka wa Isirayeli; kandi muzamenya yuko ndi Uwiteka. Uyu murwa ntuzaba inkono yanyu, kandi namwe ntimuzaba inyama hagati yawo; ahubwo nzabacira urubanza ku mupaka wa Isirayeli. Kandi muzamenya yuko ndi Uwiteka; kuko mutagendeye mu mategeko yanjye, kandi ntimwubahirije amateka yanjye, ahubwo mwakoze mukurikije imigenzo y’abapagani babakikije.

> And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.

> Nuko ubwo nahanuye, Pelatiya mwene Benaya arapfa. Nuko ngwa nubamye nkiri hasi, ndataka n’ijwi rirenga, ndavuga nti: “Ayii, Mwami Imana! Ugiye gutsemba rwose abasigaye bo mu Bisirayeli?” Ezekiyeli 11:1–13.

Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.

Yerusalemu ihumanurwa ku itegeko ryo ku Cyumweru, igihe ingano zitandukanijwe n’urukungu. Abagabo bahagarariwe na 25, cyangwa 250 ba Kora, bajyanwa hanze, ku “mupaka” wa Yerusalemu, kugira ngo bapfe. 25 ni umubare w’abatambyi bakoraga mu gihe cy’icyumweru kimwe, kandi iyo ushushanyijwe n’umubare ukubye inshuro icumi wa 250, uhagararira itorero ryo ku isi yose, kuko icumi ari ikimenyetso cy’isi yose. Itorero rirwana risobanurwa nk’itorero rigizwe n’ingano n’urukungu, kandi itorero rinesha rihagararira itorero rigizwe n’ingano gusa.

> “Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’

> “Mbese Imana nta torero rizima ifite? Ifite itorero, ariko ni itorero rirwana, si itorero rinesha. Tubabajwe n’uko harimo abanyamuryango bafite inenge, n’uko urukungu ruri hagati y’ingano. Yesu yaravuze ati: ‘Ubwami bwo mu ijuru bugereranywa n’umuntu wabibye imbuto nziza mu murima we; ariko abantu basinziriye, umwanzi we araza abiba urukungu hagati y’ingano, arigendera…. Nuko abagaragu ba nyir’urugo baraza baramubwira bati: Databuja, mbese ntiwabibye imbuto nziza mu murima wawe? None se urukungu rwaturutse he? Arababwira ati: Ni umwanzi wabikoze. Abagaragu baramubwira bati: None se urashaka ko tujya kurutoragura? Ariko arababwira ati: Oya; kugira ngo mutazakurana n’ingano, igihe mutoragura urukungu. Byombi mubireke bikurane kugeza ku isarura: kandi mu gihe cy’isarura nzabwira abasaruzi nti: Mubanze muteranirize hamwe urukungu, muruhambire imiba kugira ngo mutwike; ariko ingano muziteranirize mu kigega cyanjye.’”

> “In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.

> “Mu mugani w’ingano n’urumamfu, tubonamo impamvu yatumye urumamfu rutagomba kurandurwa; ni ukugira ngo ingano zitazaranduranwa n’urumamfu. Igitekerezo n’urubanza bya kimuntu byakora amakosa akomeye. Ariko aho kugira ngo habe ikosa rikozwe, maze n’urusyo rumwe rw’ingano rukarandurwa, Umutware aravuga ati: ‘Byombirize hamwe byombi kugeza igihe cy’isarura;’ hanyuma abamarayika bazatoranya urumamfu, ruzagenwa kurimbuka. Nubwo mu matorero yacu, avuga ko yemera ukuri kurushijeho gutera imbere, harimo abafite inenge kandi bakayoba, nk’urumamfu mu ngano, Imana irihangana kandi ifite kwihangana. Icyaha iragicyaha kandi ikaburira abayoba, ariko ntirimbura abamara igihe kirekire biga isomo yashakaga kubigisha; ntirandura urumamfu ngo irutandukanye n’ingano. Urumamfu n’ingano bigomba gukurana kugeza igihe cy’isarura; maze ingano nizamara gukura no gutera imbere byuzuye, kandi bitewe n’imico yayo igihe yeze, izaba itandukanyijwe rwose n’urumamfu.”

> “The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.

> “Itorero rya Kristo riri ku isi rizaba rifite ukudatungana, ariko Imana ntirimbura Itorero ryayo kubera ukudatungana kwaryo. Habayeho kandi hazabaho abuzuye ishyaka ridahuje n’ubumenyi, bashaka kweza Itorero no kurandura urukungu hagati mu ngano. Ariko Kristo yatanze umucyo wihariye ku byerekeye uko bagomba gufatwa abari mu kuyoba, n’abatari bahindutse bo mu Itorero. Ntabwo abanyetorero bagomba kugira ibikorwa bitunguranye, by’ishyaka, byihuse, byo kwirukana abo batekereza ko bafite inenge mu mico. Urukungu ruzaboneka mu ngano; ariko kurandura urukungu, keretse bikozwe mu buryo Imana yategetse, byateza ibibi byinshi kurusha kururekera aho ruri. Mu gihe Umwami yinjiza mu Itorero abahindutse by’ukuri, Satani na we icyarimwe yinjiza mu bumwe bwaryo abantu batari bahindutse. Mu gihe Kristo abiba imbuto nziza, Satani na we abiba urukungu. Hari imbaraga ebyiri zirwanyana zihora zikora ku banyamuryango b’Itorero. Imbaraga imwe ikorera kwezwa kw’Itorero, indi na yo igakorera konona ubwoko bw’Imana.” Testimonies to Ministers, 45, 46.

The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.

Abanyabyaha bakurwa hanze ya Yerusalemu kugira ngo barimburwe. Bakurwaho mu gihe cy’isarura, ari na cyo gihe ingano ziba zeze, kuko ari bwo ingano ziteranirizwa hamwe nk’ituro rizunguzwa ry’umuganura mu mitsima ibiri y’i Pentecote izunguzwa. Isarurwa ry’umuganura w’ingano ni ingingo yihariye y’ubuhanuzi bwa Bibiliya. Itandukanywa ry’ingano n’urumamfu rivuga kuri iyo ngingo nyir’izina, kandi imigani myinshi ya Kristo igaragaza icyo kimenyetso cy’ingenzi cyane cy’ubuhanuzi.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Nanone kandi, iyi migani yigisha ko nyuma y’urubanza hatabaho igihe cy’igeragezwa. Iyo umurimo w’ubutumwa bwiza urangiye, ako kanya hakurikiraho gutandukanywa kw’abakiranutsi n’ababi, kandi iherezo rya buri tsinda rigahita rishyirwaho iteka ryose.” Christ’s Object Lessons, 123.

The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.

Ituro ry’ingano ni ba bihumbi ijana na mirongo ine na bine, kandi marayika wa gatatu atandukanya ingano n’urukungu.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

> “Maze mbona marayika wa gatatu. Marayika twari kumwe arambwira ati, ‘Ijambo rye riteye ubwoba, umurimo we urakomeye cyane. Ni we marayika ugomba gutoranya ingano akayitandukanya n’urumamfu, kandi agashyiraho ikimenyetso ku ngano cyangwa akayiboha kugira ngo ijyanwe mu kigega cyo mu ijuru.’ Ibyo bintu byagombye gufata ubwenge bwose, n’ubushishozi bwose. Nongeye kwerekwa ko ari ngombwa ko abizera ko turi kwakira ubutumwa bwa nyuma bw’imbabazi, bitandukanya n’abakira cyangwa banywa amakosa mashya buri munsi. Nabonye ko haba abakiri bato cyangwa abakuru batagomba kujya mu materaniro y’abari mu buyobe no mu mwijima. Marayika aravuga ati, ‘Ubwenge nibureke gukomeza gutindaho ku bintu bidafite umumaro.’” Manuscript Releases, volume 5, 425.

The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.

Marayika wa gatatu ashyira ikimenyetso ku ngano kandi anazitandukanya n’urukungu. Marayika wa gatatu ahagarariye itegeko ryo ku Cyumweru, ari ryo aho ba bagabo makumyabiri na batanu, bahagarariye ubuyobozi bw’itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya, bajyanwa hanze ya Yerusalemu maze bagacirwa urubanza. Kuri uwo mwanya, itorero rirwana rihindurwamo itorero rinesha.

> “The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.

> “Umurimo ugiye kurangira bidatinze. Abagize itorero rirwana bagaragaje kuba indahemuka bazahinduka itorero rinesha. Iyo nongeye kureba amateka yacu yahise, maze nkagenzura intambwe yose y’iterambere yadukuye aho twahoze ikatuzana aho tugeze ubu, nshobora kuvuga nti: Nihahimbazwe Imana! Iyo mbona ibyo Imana yakoze, nsagwa no gutangara no kugirira Kristo icyizere nk’Umuyobozi. Nta cyo dufite cyo gutinya ku by’ahazaza, keretse nitwibagirwa inzira Uwiteka yatuyoboyeho, n’inyigisho ye mu mateka yacu yahise.” General Conference Bulletin, 29 Mutarama 1893.

The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.

Insanganyamatsiko y’ubuhanuzi ivuga ibyo gutandukanya urukungu n’ingano ni insanganyamatsiko ikomeye y’ubuhanuzi bwa Bibiliya. Kristo asukura urusengero ni ishusho y’iki gikorwa; indunduro yacyo iboneka ku itegeko ryo ku Cyumweru, kuko tubona abari bagenewe gucirwaho urubanza bajyanwa ku mupaka wa Yerusalemu kugira ngo bicwe.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Igihe Yesu yatangiraga umurimo We wa ku mugaragaro, yejeje Urusengero arukiza guhumanywa kwarwo k’iyobokamana ry’ubwiyandarike. Mu bikorwa bya nyuma by’umurimo We harimo kweza Urusengero ubwa kabiri. Ni ko no mu murimo wa nyuma wo kuburira ab’isi, amatorero ahamagarirwa mu buryo bubiri butandukanye. Ubutumwa bwa marayika wa kabiri ni ubu: ‘Babuloni iraguye, iraguye, wa mudugudu mukuru, kuko yahaye amahanga yose kunywa ku nzoga y’uburakari bw’ubusambanyi bwayo’ (Ibyahishuwe 14:8). Kandi mu ijwi rirenga ry’ubutumwa bwa marayika wa gatatu humvikana ijwi rivuye mu ijuru rivuga riti: ‘Nimusohoke muri wo, bwoko bwanjye, kugira ngo mutifatanya n’ibyaha byawo, kandi kugira ngo mutagerwaho n’ibyago byawo. Kuko ibyaha byawo byageze no mu ijuru, kandi Imana yibutse gukiranirwa kwayo’ (Ibyahishuwe 18:4, 5).” Ubutumwa Bwatoranyijwe, igitabo cya 2, 118.

The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.

Itorero rigizwe n’ingano n’urumamfu rizabaho kugeza ku ihungabana ry’itegeko ryo ku cyumweru, igihe urumamfu ruzakurwaho, bitari ku mbaraga z’abantu, ahubwo ku bwo marayika wa gatatu—uhagarariye itegeko ryo ku cyumweru, ariko kandi n’ubutumwa bw’imvura y’itumba buzahinduka bwosemo ijwi rirenga. Urumamfu ni kimwe mu bigize ubuhamya bw’ubuhanuzi, nk’uko n’ingano ari ko bimeze. Ubuyobozi bw’Imana bugera ku itegeko ryo ku cyumweru, kandi marayika wa gatatu yeza urusengero ubwa kabiri. Yarwejeje ku wa 22 Ukwakira 1844, kandi kwezwa kwa kabiri k’urusengero ni itegeko ryo ku cyumweru.

The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”

Ibintu byo hanze by’amateka bituma haza itegeko ryo ku Cyumweru ni kimwe mu bice bikomeye by’ubuhamya bw’itorero rinesha, nk’uko bimeze no ku byerekeye urukungu, ingano, no kubohwa kw’ayo matsinda yombi. Ubutumwa bwo gusoza bwo mu Ibyahishuwe ni ubutumwa bw’abamarayika batatu, kandi butandukanya kandi bukabohesha ayo matsinda yombi; ariko ni ngombwa kubona ko Sister White agaragaza ko ubwo “butumwa bwo gusoza” “bweza umusaruro.” Ubutumwa bwo gusoza bweza umusaruro ni imvura y’itumba, kandi ni bwo muriro ubohesha abo bagabo 250 “nk’imiganda igenewe umuriro wo kurimbuka.”

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> “Yohana yahishuriwe ibihe byuzuye uburemere kandi bikomeye cyane byerekeye uko Itorero rizanyura mu mateka yaryo. Yabonye aho ubwoko bw’Imana buhagaze, akaga kabugarije, intambara zabwo, n’agakiza kabwo ka nyuma. Yanditse ubutumwa bwo ku iherezo bugomba kweza neza umusaruro w’isi, haba ngo ube imiba yo mu bubiko bwo mu ijuru, cyangwa ube imikama y’inkwi yo gutwikirwa mu muriro w’irimbuka. Yahishuriwe ingingo zifite akamaro gahambaye cyane, by’umwihariko ku Itorero ryo ku iherezo, kugira ngo abazava mu buyobe bakagarukira ukuri babone kwigishwa ibyerekeye ibigeragezo n’intambara biri imbere yabo. Nta muntu n’umwe ukwiriye kuba mu mwijima ku byerekeye ibigiye kuza ku isi.” The Great Controversy, 341.

His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.

Ukuweza urusengero ni nako kugaragazwa n’umurimo w’Umuntu ufite Umweyo w’Umwanda, uwo Yohana Umubatiza yerekanye ko ari We wari kuzakurikira umurimo we. Ni We ukubura imyanda mu nzozi za Miller.

> “The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.

> “Umwami ari hafi guhishura itandukaniro riri hagati y’abakiranutsi n’ababi; kuko ‘igicuzo cye kiri mu kuboko kwe, kandi azasukura neza imbuga ye y’ihuriro, maze akoranyirize ingano ze mu kigega cye; ariko ibishingwe azabitwika umuriro utazima.’” Review and Herald, November 8, 1892.

Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:

Yesaya avugwaho na Mushiki wa White, igihe yagaragazaga ko mu 1849 Uwiteka yari yongeye kurambura ukuboko kwe ubwa kabiri kugira ngo akoranye ibisigisigi by’ubwoko Bwe, kandi Yesaya na Mushiki wa White bagaragaza ikoranywa rya nyuma ry’abihumbi ijana na mirongo ine na bine. Uburyo bw’ikorwa ry’ikoranywa bukubiyemo gutatanywa no gukoranwa bigaragazwa nk’ugucika intege kwa mbere, kuganisha ku ikoranywa ryo ku mpera y’igihe cyo gutinda. Buri kimwe muri ibi bice by’ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bine ni ingingo yihariye y’ubuhanuzi bwa Bibiliya. Amateka yo hanze Umwami akoresha nk’igikoresho Cye cyo kugeza icyaha ku musozo wacyo agaragazwa muri Daniyeli 11:11; kandi ikoranywa rya nyuma riboneka muri Yesaya 11:11; kandi impera y’igihe cyo gutinda iboneka mu Ibyahishuwe 11:11, kandi gutandukanya ingano n’urumamfu ku itegeko ryo ku Cyumweru kuboneka muri Ezekiyeli 11:11:

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Uyu murwa ntuzababera inkono, kandi namwe ntimuzaba inyama ziri hagati yawo; ahubwo nzabacira urubanza ku mupaka wa Isirayeli. Ezekiyeli 11:11.

In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.

Muri Yoweli, “divayi nshya” yakomwejwe ku basaza ba kera bagombaga kuba abarinzi b’ubuturo bwera. Ubutumwa bw’Induru ya Saa Sita z’ijoro ni yo divayi nshya ya Yoweli, kandi umuriro umanuka ku itegeko ryo ku Cyumweru washushanyijwe mbere n’umuriro wa Pentekote. Uwo muriro ugereranya ubutumwa, ari bwo divayi nshya, ariko kandi ni na bwo butumwa burimbura abantu 250 batambye imibavu. Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya rirangira ku itegeko ryo ku Cyumweru, kuko ari bwo umuriro usukwa utagira urugero kandi ugatsemba abantu 250 batambye imibavu; bityo ugasenya gahunda yabo yo kuramya.

If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”

Niba Itorero ry’Abadiventisti b’Umunsi wa Karindwi ryakomeje kuba indahemuka igihe cy’itegeko ryo ku Cyumweru, imbaraga n’ubushobozi bya guverinoma ya Leta Zunze Ubumwe za Amerika bizarihagarika. Niba ritabaye indahemuka, rizahindura gusa izina ryaryo ryitwe Itorero ry’Abadiventisti b’Umunsi wa Mbere cyangwa irindi zina risa na ryo cyane. Ryaba rikiranuka cyangwa ridakiranuka, Itorero ry’Abadiventisti b’Umunsi wa Karindwi ntirirenze itegeko ryo ku Cyumweru. Ubuhamya bw’ubuhanuzi bugaragaza ko Ubudiventisti bwanze ubutumwa bw’inzira za kera ku wa 9/11, kandi izo nzira za kera ziganisha ku rugi rukinzwe ku gihe cy’itegeko ryo ku Cyumweru. Abo bagabo makumyabiri na batanu bagaragajwe mu murongo wo muri Ezekiyeli na “Yazaniya mwene Azuri, na Pelatiya mwene Benaya, abatware b’abantu.”

Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.

Amazina yabo avuga ibiranga ubwoko bw’Imana, ariko ni ukwiyita gusa. Yaazaniya bisobanurwa ngo Imana irumva, kandi ni mwene Azuri, risobanurwa ngo gufasha no kurinda. Mushiki wa White avuga ko abo bagabo makumyabiri na batanu bagombaga kuba abarinzi, nk’uko “Azuri” abihagarariye. Umuhungu we yiyita ko “yumva” Imana, ariko ni uwo murongo w’abareba ntibabone, kandi bumva ntibumve. Peratiya bisobanurwa ngo yakijijwe n’Imana, kandi se “Benaya” bisobanurwa ngo Imana yubatse. Igihe Ezekiyeli yarangizaga ubutumwa bwe bwo kuburira, Peratiya yarapfuye.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.

> Uyu murwa ntuzababera inkono, kandi namwe ntimuzawubamo nk’inyama ziri hagati muri yo; ahubwo nzabacira urubanza ku mupaka wa Isirayeli. Kandi muzamenya yuko ndi Uwiteka, kuko mutagendeye mu mategeko yanjye, ntimunashyize mu bikorwa imanza zanjye, ahubwo mwakoze mukurikije imigenzo y’abanyamahanga babakikije. Nuko igihe nahanuye, Pelatiya mwene Benaya arapfa. Nuko nikubita hasi nubamye nubitse umutwe, ndangurura ijwi rirenga, ndavuga nti: Mbega, Mwami Uwiteka! Uzarimbura rwose abasigaye bo muri Isirayeli? Ezekiyeli 11:11–13.

Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.

Pelatiya yapfuye ku ijwi rirenga rya Ezekiyeli. Ingano yapfiriye mu muhanda ku wa 18 Nyakanga 2020, mu isohozwa ry’Ibyahishuwe igice cya cumi na kimwe. Ingano ni Mose na Eliya, umwanditsi wa mbere w’Ijambo ry’Imana, kandi isezerano rya Eliya ugomba kuza ni ryo jambo rya nyuma riri mu Isezerano rya Kera. Alufa na Omega biciwe mu muhanda wa Sodomu na Egiputa, ariko bazurwa mu 2024, nk’uko bigaragazwa mu Ibyahishuwe 11:11. Mu gihe bari bapfuye, Sodomu na Egiputa byarishimye. Ezekiyeli ashyira urupfu rwa Pelatiya mu gihe cy’abasigaye igihe avuga ati: “Ayii, Mwami Imana! Uzarimbura rwose abasigaye ba Isirayeli?” Sodomu ni Itorero ry’Abadiventisiti b’Umunsi wa Karindwi mu gihe cy’abasigaye, nk’uko Yesaya abivuga.

> Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.

> Nimwumve, mwa majuru, kandi utege amatwi, wa si we: kuko Uwiteka yavuze ati: Nareze abana ndabarerera gukura, ariko bankomeyeho. Inka imenya nyirayo, n’indogobe ikamenya uruhongore rwa shebuja; ariko Isirayeli ntizi, ubwoko bwanjye ntibwitekereza.

> Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

> Wa shyanga yacumuye icyaha, bantu baremerewe n'ubugome, rubyaro rw'abagizi ba nabi, abana bonsa! Baretse Uwiteka, barakaje Uwera wa Isirayeli, basubiye inyuma. Ni iki gituma mukomeza gukubitwa ukundi? Muzarushaho kugoma uko bukeye n'uko bwije: umutwe wose urarwaye, n'umutima wose urembejwe. Uhereye mu rwara rw'ikirenge ukageza ku mutwe nta kizima kirimo; ahubwo ni ibikomere n'imibyimba n'ibisebe bibora: ntibyapfutswe, ntibyabohwe, kandi ntibyorohejwe n'amavuta. Igihugu cyanyu cyahindutse umusaka, imidugudu yanyu yatwitswe n'umuriro: abanyamahanga barya igihugu cyanyu mureba, kandi cyahindutse umusaka nk'igihugu cyarimbuwe n'abanyamahanga. Kandi umukobwa wa Siyoni asigaye nk'akazu ko mu ruzabibu, nk'ingando yo mu murima w'imyungu, nk'umudugudu ugoswe.

> Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.

> Iyaba Uwiteka Nyiringabo atadusigiye abasigaye bake cyane, twari kuba nk’i Sodomu, kandi twari kumera nk’i Gomora. Nimwumve ijambo ry’Uwiteka, mwa bategetsi b’i Sodomu mwe; mutege amatwi amategeko y’Imana yacu, mwa bantu b’i Gomora mwe. Yesaya 1:2–10.

Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.

Mose na Eliya bicirwa i Sodomu no muri Egiputa mu gihe cy’abasigaye. Egiputa ni ikimenyetso cy’ubutegetsi bwa leta bwononekaye, na Sodomu na yo ni ikimenyetso cy’ubuyobozi bw’itorero bwononekaye. Pelatiya mwene Benaya apfa mu gihe cy’itegeko ryo ku Cyumweru, iryo Yesaya ahuza n’umunsi wa Bibiliya wo kurakaza, ari wo ushobora kuba ari 1863, cyangwa se itegeko ryo ku Cyumweru. Pelatiya mwene Benaya agereranya impimbano y’abumvira koko Ijambo ry’Imana. Mu gihe cy’abasigaye, abagereranywa na Mose na Eliya baricwa maze bakazuka. Uko kuzuka kwatangiye n’ijwi ry’uwarangururiraga mu butayu muri Nyakanga 2023. Kuva mu 2024, itandukanywa rya nyuma ry’ingano n’urumamfu ryatangiye gukorwa.

At the Sunday law the Seventh-day Adventist church will know that they are lost.

Ku itegeko ryo ku Cyumweru, Itorero ry’Abadiventisiti b’Umunsi wa Karindwi rizamenya ko ryarimbutse.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.

> Uyu murwa ntuzababera inkono, kandi namwe ntimuzaba inyama ziri hagati yawo; ahubwo nzabacira urubanza ku rugabano rwa Isirayeli. Kandi muzamenya yuko ndi Uwiteka; kuko mutagendeye mu mategeko yanjye, kandi ntimwashyize mu bikorwa imanza zanjye, ahubwo mwakoze mukurikije imigenzo y’abanyamahanga babakikije. Nuko biba bityo nkiri guhanura, Pelatiya mwene Benaya arapfa. Ezekiyeli 11:11–13.

The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.

Urupfu rwa Pelatiya, izina rye risobanurwa ngo “yakijijwe n’Imana,” mu nsanganyamatsiko y’aha risobanura ngo “yarekuwe ngo ajyanwe mu rupfu,” kandi ibyo bibera ku mwanya nyir’izina aho abakozi b’isaha ya cumi n’imwe bakizwa ukuboko k’umwami w’amajyaruguru mu murongo wa mirongo ine n’umwe wa Daniyeli 11. Pelatiya arekurwa ajyanwa mu kuboko k’umwami w’amajyaruguru igihe cy’itegeko ryo ku Cyumweru. Pelatiya, mwene Benaya, risobanurwa ngo “icyo Imana yubatse.” Kuri uwo mwanya nyir’izina aho Imana yongeye kubaka urusengero, kugira ngo irushyire hejuru nk’itorero rinesha igihe cy’itegeko ryo ku Cyumweru, abagereranywa na Pelatiya barekurwa ngo bajyanwe mu rupfu; kuko aho kwifatanya mu murimo wo kongera kubaka ahasenyutse ha kera, bari bari kwiyubakira imva ya Tobiya. Pelatiya agereranya uwo mubiri Yesaya avuga kuva ku mutwe kugeza ku birenge, umubiri wuzuye icyaha rwose. Uwo mubiri ni itorero ry’Abadivantisiti b’Umunsi wa Karindwi ry’i Lawodikiya ku musozo w’ibisekuru bine by’ubwigomeke bugenda bwiyongera, ubwo Yesaya agaragaza nk’ubwigomeke bukomeza gukara igihe avuga ati: “mwarushaho kugoma.” Mu gikorwa cya nyuma cyo kugeragezwa cyatangiye mu wa 2024, ingano iba ipfuye iminsi itatu n’igice, hanyuma ikazuka, maze icyo gihe bazamenya ko Uwiteka ari we Mana.

> Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

> Nuko rero bahanurire ubabwire uti: Uku ni ko Umwami Imana avuga ati: Dore, mwa bwoko bwanjye, ngiye gukingura imva zanyu, mbazure mbakure mu mva zanyu, mbajyane mu gihugu cya Isirayeli. Kandi muzamenya yuko ndi Uwiteka, ubwo nzaba maze gukingura imva zanyu, mwa bwoko bwanjye, kandi nkabazura mbakure mu mva zanyu. Nzabashyiramo Umwuka wanjye, namwe muzabaho, kandi nzabatuza mu gihugu cyanyu bwite; ni bwo muzamenya yuko jyewe Uwiteka nabivuze kandi nkabisohoza, ni ko Uwiteka avuga. Ezekiyeli 37:12–14.

The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.

Ubutambyi bw’ibinyoma bugereranywa na 25 mu gihe cy’itegeko ryo ku cyumweru, ni bwo buzamenya ko Uwiteka ari Imana. Ingano izi ko Uwiteka ari Imana mu wa 2024, naho urukungu rukangukira kuri ubwo bumenyi mu gihe cy’itegeko ryo ku cyumweru, igihe bizaba byarakererewe. Icyo gihe gitangira n’imva n’umuzuko, kandi kigasozwa n’imva ariko nta muzuko. Ingano zo mu ntangiriro zimenya Imana, igihe isohoza umuzuko wo mu Ibyahishuwe igice cya cumi na kimwe, naho urukungu rukamenya mu mutingito wo ku cyumweru wo muri icyo gice nyine. Hagati y’izo waymark zombi, inzira yo kugeragezwa y’imvura y’itumba izana ayo matsinda yombi ku bukure bwuzuye ku bw’isarura.

Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.

Ubutumwa bwa Yoweli ni indirimbo y’umuzabibu, ariko ingingo ya mbere buzamura ni iy’uko abantu bashobora kumenya iminsi y’imperuka, babishingiye ku minsi ya mbere. “Abasaza” bo muri Yoweli ntibashoboraga kubigenza batyo, kuko igihe umuhamagaro wo gukanguka ugera mu gicuku, baracibwa—barukanwa mu kanwa k’Umwami, aho ni ho nya nyamaswa yo mu isi ibumbura akanwa kayo ngo ivuge, ari na ho indogobe ya Balamu yavugiye, kandi ari na ho se wa Yohana Umubatiza yavugiye.

The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.

Urubanza rucirwa “abasaza ba kera” rushingiye ku kibazo cyo kumenya niba ibi byarabaye mu minsi ya ba sekuruza banyu. Uwo murongo utangizwa no kuvuga uti: “nimwumve ibi.” Hanyuma ugashyiraho abagabo babiri b’ibihamya, umwe ugizwe n’ibihe bine by’abantu, undi ugizwe n’amoko ane y’udukoko. Nuko bakangurirwa ku Riryo ryo mu Gicuku, ariko bagasanga barenganyijwe ntibatoranywe nk’ubwoko bw’Imana bw’isezerano yitoranyirije. Ntabwo barenganyijwe kuko batari bafite divayi, ahubwo barenganyijwe kuko bafite divayi itari yo. Mu mugani w’abakobwa cumi, divayi nshya ya Yoweli ni amavuta.

Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.

Agakiza kabo gashyirwa mu buryo bw’amagambo y’uko bakira cyangwa batakira “vino nshya” y’ubutumwa bw’imvura y’itumba. “Abasaza n’abakera” na bo bagaragazwa na Yesaya nk’“abasindyi ba Efurayimu,” kandi Efurayimu ntiyerekanwa mu bashyizweho ikimenyetso muri Ibyahishuwe 7. Asimburwa na mwene se Manase. Biragoye kubona umwami mubi kurusha Manase, nyamara ni we usimbura abasindyi ba Efurayimu.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> Itsinda ritababazwa no gusubira inyuma kwaryo mu by’umwuka, kandi ntiriborogerera ibyaha by’abandi, rizasigara ridashyizweho ikimenyetso cy’Imana. Uwiteka aha ubutumwa intumwa Ze, abagabo bafite intwaro zo kwica mu maboko yabo, ati: “Mumukurikirane munyure mu murwa, mwice; ijisho ryanyu rireke kugira uwo rizigama, kandi ntimugire impuhwe: nimurimbure rwose abasaza n’abasore, abakobwa n’abana bato, n’abagore; ariko ntimukegere umuntu n’umwe uriho ikimenyetso; kandi muhere ku buturo Bwanjye bwera. Nuko bahera ku basaza bari imbere y’inzu.”

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.

> “Aha ni ho tubona ko itorero—aheranda h’Umwami—ari ryo ryabanje kumva ugukubitwa kw’uburakari bw’Imana. Abasaza, abo Imana yari yarahaye umucyo mwinshi kandi bari barahagaze nk’abarinzi b’inyungu z’umwuka z’abantu, bahemukiye ibyo bari barabikijwe. Bafashe umwanya wo kuvuga ko tutagomba gutegereza ibitangaza n’ukwigaragaza kugaragara kw’imbaraga z’Imana nk’uko byari bimeze mu minsi ya kera. Ibihe byarahindutse. Ayo magambo akomeza kutizera kwabo, maze bakavuga bati: Umwami ntazakora icyiza, kandi ntazakora ikibi. Agira imbabazi nyinshi cyane ku buryo atasura ubwoko bwe abucira urubanza. Bityo “Amahoro n’umutekano” ni byo bisamwa n’abagabo batazongera ukundi kurangurura ijwi ryabo nk’impanda ngo beretse ubwoko bw’Imana ibicumuro byabwo n’inzu ya Yakobo ibyaha byayo. Izo mbwa z’ibiragi zitashatse kubihiriza ni zo zigerwaho n’ihorera rikiranuka ry’Imana yarakajwe. Abagabo, abakobwa, n’abana bato bose bararimbukira hamwe.”

> “The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.

> “Ibizira bibi abizerwa banihanganiraga bakarira byari byose bishoboraga kugaragarira amaso afite aho agarukira, ariko ibyaha bibi cyane kurusha ibindi, ibyatezaga Imana itunganye kandi yera ishyari, ntibyari byarahishuwe. Umushakashatsi Mukuru w’imitima azi icyaha cyose gikorerwa rwihishwa n’abakora gukiranirwa. Abo bantu bagera aho bumva batekanye mu buriganya bwabo kandi, kubera kwihangana kwayo, bakavuga bati: Uwiteka ntabona; maze bagakora nk’aho yaretse isi. Ariko izatahura uburyarya bwabo kandi izashyira ahagaragara imbere y’abandi ibyaha bahishaga babyitondeye cyane.”

> “No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.

> “Nta busumbane bw’inzego, icyubahiro, cyangwa ubwenge bw’isi, nta mwanya uwo ari wo wose mu murimo wera, bizakiza abantu gutamba ihame igihe baretswe imitima yabo y’uburiganya. Abafashwe nk’abakwiriye kandi bakiranutsi bagaragaza ko ari indongozi z’ubuhakanyi kandi ko ari ingero z’ubutita no gukoresha nabi imbabazi z’Imana. Inzira yabo y’ubugome ntazayihanganira ukundi, kandi mu burakari Bwe azabahana nta mbabazi.

> “It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.

> “N’ubwo abishishikazwa na byo, Umwami ni ko akuraho kubana kwe ku bantu bahawe umucyo mwinshi kandi bumvise imbaraga z’ijambo mu kurikorera abandi. Igihe kimwe bari abagaragu be b’indahemuka, bagiriwe ubuntu bwo kubana kwe no kuyoborwa na we; ariko baramuvuyemo maze bayobya abandi, ni cyo gituma bagezwa munsi y’uburakari bw’Imana.” Testimonies, volume 5, 211, 212.

Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”

Yoweli arimo abwira ubuyobozi bw’itorero ry’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya igihe aranga “abasaza,” ariko kandi Yoweli arimo abwira abatize, nk’uko Yesaya yita abagereranywa n’abize. Yoweli arimo abwira abagabo ba kera bunamira izuba mu gice cya munani cya Ezekiyeli, kandi akaba ari na bo ba mbere bacirwa urubanza mu gice cya cyenda. Kandi arimo no kubwira abayoboke b’itorero ry’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya igihe avuga ati: “Nimwumve ibi, mwa basaza mwe, kandi mutege amatwi, mwa baturage bose bo muri iki gihugu mwe.”

The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.

Abagabo makumyabiri na batanu bo mu gice cya munani bari ku itegeko ryo ku Cyumweru, aho bunamye izuba bateye umugongo ubuturo bwera. Ni “icya cumi” cy’ubwigomeke bwa ba bantu 250, bahagaranaga na Kora, Datani na Abiramu. Abo bagabo 25 ni ikimenyetso cy’ubwigomeke bwongeye gusubirwamo, nk’uko byagaragajwe n’umwuka w’ubuhanuzi mu 1888, bwagereranyaga ubwigomeke bw’ubuyobozi bw’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya ku wa 9/11, bukageza ku itegeko ryo ku Cyumweru. Bagereranya “icya cumi” cy’ubwigomeke muri cya gihe nyine Yesaya, mu gice cya gatandatu, agaragazamo abanyabwenge nk’“icya cumi” gifite ishingiro muri cyo.

Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.

Yoweli ni itangazo ribwirwa Abadivantisiti, ko igihe cyabo cy’igeragezwa cyarangiye, kuko bujuje igikombe cy’igihe cyabo cy’igeragezwa ibyaha, kandi uko kuzura kugaragazwa nk’uburwayi buri kuva ku mutwe kugera ku mano, bigaragaza ko ubutumwa bw’imvura y’itumba bwakuwe mu kanwa kabo. Yesaya asobanura uko kuri nyako nyine mu gice cya makumyabiri n’icyenda.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

> Nimuhagarare mutangare; nimutake, nimutakaze: basinze, ariko si divayi; barahuzagurika, ariko si ibisindisha. Kuko Uwiteka yabasutseho umwuka wo gusinzira kwinshi, kandi yabahumye amaso: abahanuzi n’abatware banyu, ari bo bahanuzi b’ibonekerwa, yarabatwikiriye. Kandi iyerekwa rya byose ryababereye nk’amagambo y’igitabo gifatanye ikimenyetso, abantu bagishyikiriza uwize, bavuga bati: Ndakwinginze, soma iki; na we akavuga ati: Sinabishobora; kuko gifatanye ikimenyetso. Nuko igitabo bagishyikiriza utarize, bavuga bati: Ndakwinginze, soma iki; na we akavuga ati: Sinarize.

> Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Ni cyo cyatumye Uwiteka avuga ati: Kubera ko ubu bwoko bunyegera bakoresheje akanwa kabo, kandi bakanteresha iminwa yabo, nyamara umutima wabo bawundekuye kure yanjye, kandi kunyubaha kwabo ni inyigisho z’amategeko y’abantu bigishijwe; ni cyo gituma, dore, nzakomeza gukorera ubu bwoko igikorwa gitangaje, ndetse igikorwa gitangaje n’igitangaza rwose; kuko ubwenge bw’abanyabwenge babo buzashira, kandi ubushishozi bw’abahanga babo buzahishwa. Bazabona ishyano abacukumbura cyane kugira ngo bahishe Uwiteka imigambi yabo, kandi imirimo yabo ikorerwa mu mwijima, bakavuga bati: Ni nde utureba? kandi ni nde utuzi? Mu by’ukuri kugoreka kwanyu ibintu muzabibarwaho nk’ibumba ry’umubumbyi: ese igihangano cyabwira uwagikoze kiti: Ntiyandemye? Cyangwa se ikibumbano cyabwira uwakibumbye kiti: Nta bwenge yari afite? Yesaya 29:9–16.

The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.

“Gusobanukirwa” kw’abanyabwenge gushingiye ku gukurwaho ikimenyetso cy’Ijambo ry’Imana ry’ubuhanuzi. Abatojwe mu nzego z’Adventisimu zononekaye ntibashobora gusoma igitabo cy’ubuhanuzi, maze bagashinja Imana ko ari yo idafite gusobanukirwa. Iyo ubuhanuzi bukuriweho ikimenyetso, ntibabasha kubusobanukirwa, bityo bagashinja Imana ko ari yo idafite gusobanukirwa, kandi muri ibyo bakubika ibintu ku mutwe. Abize n’abatize bo muri Adventisimu ntibashobora gusobanukirwa ubuhanuzi bukuriweho ikimenyetso mbere gato y’uko igihe cy’igeragezwa gifungwa, kandi igitabo cya Yoweli gitegeka “abasaza” kumva, nyamara ni itsinda rivuga ko ryumva ariko ntiryumve, kandi rireba ariko ntiribone.

The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”

Intego nyakuri y’ubwigomeke bwabo igaragazwa no kudashobora kwemera Kristo nk’uwa mbere n’uwa nyuma. Uwo ni wo murongo w’igice babazwamo bati: “Mbese ibi byabaye mu minsi yanyu, cyangwa no mu minsi ya ba sekuruza banyu?”

Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.

Mbese hari igihe mu mateka ya ba sekuru banyu aho abantu bakangukiye ku Gutaka kwa Saa Sita z’Ijoro, maze bagasanga ari abageni b’abapfu? “Abasaza” bategetswe “kubyuka,” nk’uko Abamillerite babitegetswe mu iteraniro ry’inkambi ry’i Exeter mu 1844. Umugani w’abageni icumi ni wo mugani w’uburambe bw’abantu b’Abadiventisiti, wasohoreye mu nyuguti zawo zose mu mateka y’Abamillerite, kandi uzongera gusohora mu nyuguti zawo zose mu minsi y’imperuka. Kudashobora kwa Bwadiventisiti bw’Umunsi wa Karindwi bw’i Lawodikiya kubona ko amateka y’ishingiro ry’itorero ryabo asubirwamo mu minsi y’imperuka, bishimangira ihame ry’ubuhanuzi ari ryo rufunguzo rufungura ubutumwa bw’ubuhanuzi. Si itegeko rya Bibiliya gusa, ahubwo ni n’umutima w’Ibyahishuwe by’imico ya Yesu Kristo bikurwaho ikimenyetso gato mbere y’uko igihe cy’imbabazi kirangira.

Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”

Yoweli arabaza ati: “Mbese ibi byabaye mu minsi yanyu, cyangwa se no mu minsi ya ba sogokuruza banyu?” Cyangwa hakabazwa hati: “Mu minsi ya ba sogokuruza banyu, haba harabayeho igihe cy’igeragezwa cyatandukanyije abantu b’isezerano rishya n’abantu b’isezerano rya kera?” Cyarabaye, kandi uko gutandukanywa kwakozwe n’ubutumwa bw’ubuhanuzi bugaragazwa nk’amavuta mu mugani. Amagambo ngo: “Mbese ibi byabaye mu minsi yanyu cyangwa mu minsi ya ba sogokuruza banyu” yahise agaragaza ko ibyabaye mu minsi ya ba sogokuruza babo byari ukwikanguka kwabaye nyuma y’ibisekuru bine by’irimbuka ryakomezaga kwiyongera, nk’uko bigaragazwa n’itegeko ryo kohereza ubwo butumwa bukanyuzwa mu bisekuru bine, kandi no n’udukoko tune tw’irimbuka rigenda ryiyongera. Yoweli ni itangazo ry’urubanza ruciriwe itorero ryasubiye inyuma kandi ryahindutse ikivume mu gihe cy’Induru yo mu Gicuku. Nta torero na rimwe mu mateka yera ryigeze rihagarara rirwanya umucyo uruta uwo Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ryahawe. Ikimenyetso cy’uwo mwuka wo kwigomeka ku kuri gishushanywa na “Kaperinawumu.”

We will continue in the next article.

Tuzakomeza mu nyandiko ikurikira.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> “I Kaperinawumu ni ho Yesu yabaga mu bihe by’intera by’ingendo ze zo kujya no kugaruka, maze haza kumenyekana ko ari ‘umugi we bwite.’ Wari ku nkombe z’Inyanja ya Galilaya, kandi hafi y’imipaka y’ikibaya cyiza cya Genesareti, niba koko utari uri kuri cyo.” The Desire of Ages, 252.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “Mu bana bivuga ko ari abana b’Imana, ukwihangana kwagaragaye ni guke cyane, amagambo menshi y’isharira yaravuzwe, kandi guciraho iteka kwinshi kwaravuzwe ku batari abo kwizera kwacu. Benshi barebye abari mu yandi matorero nk’abanyabyaha bakomeye, nyamara Uwiteka ntabafata atyo. Abareba batyo abanyamuryango b’andi matorero, bakeneye kwicisha bugufi munsi y’ukuboko gukomeye kw’Imana. Abo baciraho iteka bashobora kuba baragize umucyo muke gusa, amahirwe make n’uburenganzira buke. Iyo baza kuba baragize umucyo benshi bo mu banyamuryango b’amatorero yacu bagize, bashoboraga kuba barateye imbere ku rugero rurenze kure, kandi bakagaragaza ukwizera kwabo neza kurushaho imbere y’isi. Ku birebana n’abirata umucyo wabo, nyamara bakananirwa kuwugenderamo, Kristo aravuga ati: ‘Ariko ndababwira yuko ku munsi w’amateka y’urubanza i Tiro n’i Sidoni bazoroherwa kukurusha. Nawe Kaperinawumu [Abadiventisiti b’Umunsi wa Karindwi, bahawe umucyo mwinshi], washyizwe hejuru ukagezwa mu ijuru [ku bw’uburenganzira], uzamanurirwa ikuzimu; kuko iyo imirimo ikomeye yakorewe muri wowe iza kuba yarakorewe i Sodomu, iba igihagaze kugeza n’uyu munsi. Ariko ndakubwira yuko ku munsi w’urubanza igihugu cy’i Sodomu kizoroherwa kukurusha wowe.’ Muri icyo gihe Yesu aramusubiza ati: ‘Ndagushimira, Data, Mwami w’ijuru n’isi, kuko wahishe ibi bintu abanyabwenge n’abajijutse [mu kwibwira kwabo], ukabihishurira impinja.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> “Kandi noneho, kuko mwakoze ibyo bikorwa byose, ni ko Uwiteka avuga, kandi nababwiye, mbyuka kare nkavuga, ariko ntimwumve; kandi nabahamagaye, ariko ntimwitabe; ni cyo gituma iyi nzu yitiriwe izina ryanjye, iyo mwiringiramo, n’aha hantu nabahaye mwe na ba sekuruza banyu, nzabigenza nk’uko nagenze i Shilo. Kandi nzabirukana mu maso hanjye, nk’uko nirukanye bene wanyu bose, ari bo rubyaro rwose rwa Efurayimu.”

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> “Uwiteka yashyizeho muri twe ibigo bifite akamaro gakomeye, kandi bigomba kuyoborwa atari nk’uko ibigo by’isi biyoborwa, ahubwo bikurikije gahunda y’Imana. Bigomba kuyoborwa amaso ahanze icyubahiro cye cyonyine, kugira ngo uko byagenda kose imitima iri kurimbuka ibashe gukizwa. Ku bwoko bw’Imana ubuhamya bw’Umwuka bwaraje, nyamara benshi ntibitaye ku gucyahwa, ku miburo, no ku nama.

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> “Nimwumve none ibi, wa bwoko bw’ibipfu, butagira ubwenge; mufite amaso, ariko ntimubone; mufite amatwi, ariko ntimwumve: mbese ntimuntinya? ni ko Uwiteka avuga; mbese ntimuhinda umushyitsi imbere yanjye, jye washyizeho umusenyi ngo ube imbibi z’inyanja nk’itegeko rihoraho, kugira ngo itazirenga? Kandi nubwo imiraba yayo yihindagura cyane, ntishobora kunesha; nubwo ihinda urusaku, ntishobora kuzirenga. Ariko ubu bwoko bufite umutima wigometse kandi wigande; barigometse baragenda. Ndetse ntibavuga mu mitima yabo ngo: Nimucyo dutinye Uwiteka Imana yacu, itanga imvura, iy’ibanza n’iy’imperuka, mu gihe cyayo; ikatubikira ibyumweru byagenwe by’isarura. Ibicumuro byanyu ni byo byabatesheje ibyo bintu, kandi ibyaha byanyu ni byo byabimye ibyiza.... Ntibaca urubanza rw’urubanza rw’impfubyi, nyamara bagakomeza kugubwa neza; kandi ntibaburanira abakene. Mbese sinzahana ibyo bintu? ni ko Uwiteka avuga; mbese ubugingo bwanjye ntibuzihora ku ishyanga nk’iri?”

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> “Mbese Uwiteka azahatirwa kuvuga ati: ‘Ntusabire ubu bwoko, kandi ntukarangurure ijwi ryawe cyangwa ngo ubasengere, kandi ntunyingingire ku bwabo: kuko sinzakumva’? ‘Ni cyo cyatumye imvura zibuzwa kugwa, kandi imvura y’itumba rya nyuma ntiyabayeho.... Mbese uhereye none ntuzantakira uti: Data, ni wowe wabaye umuyobora w’ubuto bwanjye?’” Review and Herald, August 1, 1893.

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