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# The Hidden History of Verse Forty - Number Seven

Amateka Ahishwe y’Umurongo wa Mirongo Ine — Nimero Irindwi

Eleven and Twenty-Two

Cumi na Rimwe na Makumyabiri na Kabiri

Author

Jeff Pippenger

Published

April 4, 2026

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Daniel chapter eleven verse sixteen and verse twenty-two both align with the soon coming Sunday law. Verse ten’s fulfillment in 1989 led to the Ukrainian War in 2014, as represented by the battle of Raphia’s fulfillment of verse eleven in 217 BC. Verse eleven unto verse sixteen is also verse eleven unto verse twenty-two; so, the hidden history of verse forty, as represented in verses eleven through sixteen is also represented as the history of verse eleven unto twenty-two. The hidden history of verse forty is represented by eleven through twenty-two.

Daniyeli igice cya cumi na kimwe umurongo wa cumi na gatandatu n’umurongo wa makumyabiri na kabiri byombi bihura n’itegeko ryo ku Cyumweru rigiye kuza vuba. Isohozwa ry’umurongo wa cumi mu mwaka wa 1989 ryagejeje ku ntambara ya Ukrainia mu mwaka wa 2014, nk’uko byagereranyijwe n’isohozwa ry’intambara ya Raphia yo mu murongo wa cumi na umwe mu mwaka wa 217 mbere ya Kristo. Umurongo wa cumi na umwe kugeza ku murongo wa cumi na gatandatu ni na wo kandi umurongo wa cumi na umwe kugeza ku murongo wa makumyabiri na kabiri; bityo, amateka ahishwe y’umurongo wa mirongo ine, nk’uko agereranywa mu mirongo ya cumi na umwe kugeza ku ya cumi na gatandatu, ni na yo kandi agereranywa nk’amateka y’umurongo wa cumi na umwe kugeza ku wa makumyabiri na kabiri. Amateka ahishwe y’umurongo wa mirongo ine agereranywa n’imirongo ya cumi na umwe kugeza ku wa makumyabiri na kabiri.

## Chapters Eleven through Twenty-two

Igice cya Cumi na Rimwe kugeza ku cya Makumyabiri na Kabiri

That hidden history is also represented in chapters eleven through twenty-two of Genesis, Matthew, Revelation and The Desire of Ages. Those four witnesses of chapters “eleven through twenty-two” align with the hidden history, for the hidden history is verses eleven through twenty-two in Daniel eleven. The center of the four witnesses always identify the sign of the covenant, beginning with the covenant of death represented by Nimrod in chapter eleven in Genesis and ending with the whore of Rome in chapter seventeen of Revelation.

Iyo mateka yahishwe na yo kandi ashyikirizwa mu bice bya cumi na rimwe kugeza kuri makumyabiri na bibiri byo mu Itangiriro, Matayo, Ibyahishuwe n’igitabo cyitwa The Desire of Ages. Abo bahamya bane b’ibice “cumi na rimwe kugeza kuri makumyabiri na bibiri” bahuje n’ayo mateka yahishwe, kuko ayo mateka yahishwe ari imirongo ya cumi na rimwe kugeza kuri makumyabiri na ibiri yo muri Daniyeli 11. Hagati muri abo bahamya bane buri gihe herekana ikimenyetso cy’isezerano, bitangirira ku isezerano ry’urupfu rihagarariwe na Nimurodi mu gice cya cumi na rimwe cy’Itangiriro, bikarangirira kuri maraya wa Roma mu gice cya cumi na karindwi cy’Ibyahishuwe.

## Seventeen

Cumi na karindwi

With the exception of Matthew, the four witnesses identify chapter seventeen as the midpoint of the period they illustrate. The number seventeen is also found three times in the three two hundred and fifty-year prophecies that began at 457 BC, 64 and 1776. Two of those lines, (the first and the last) identify a midpoint when the first line of 457 BC ended in 207 BC and the last line of 1776 ends in 2026. 207 BC was between the battles of Raphia and Panium, and 2026 is the midterm of the final president of the United States.

Uretse Matayo, abagabo bane b’ibihamya bagaragaza ko igice cya cumi na karindwi ari cyo kigereranya hagati y’igihe bashushanya. Umubare cumi na karindwi kandi uboneka incuro eshatu mu buhanuzi butatu bw’imyaka magana abiri na mirongo itanu bwatangiye mu wa 457 mbere ya Kristo, 64 na 1776. Imirongo ibiri muri iyo, (uwa mbere n’uwa nyuma) igaragaza hagati y’igihe ubwo umurongo wa mbere wa 457 mbere ya Kristo warangiriraga mu wa 207 mbere ya Kristo, kandi umurongo wa nyuma wa 1776 ukarangirira mu wa 2026. Umwaka wa 207 mbere ya Kristo wari hagati y’intambara za Raphia na Panium, kandi 2026 ni igihe cyo hagati cy’manda ya nyuma ya perezida wa nyuma wa Leta Zunze Ubumwe za Amerika.

Within the three two-hundred and fifty year lines, Ptolemy reigned for seventeen years. There are seventeen years between 313 and 330 in Nero’s line and there was seventeen years between the battles of Raphia in 217 BC and the battle of Panium in 200 BC. Three of the four witnesses of chapters eleven unto twenty-two mark their exact midpoint as chapters seventeen. Therefore, the hidden history of verse forty is represented in verses eleven through twenty-two of the same chapter, and the four witnesses of chapters eleven through twenty-two align with those very same verses. The fulfillment of each of the three 250-year prophecies align with the very same history. The midpoint is emphasized as a waymark, and it is especially identified as the symbol of the covenant and seal of God’s people.

Muri iyo mirongo itatu y’imyaka magana abiri na mirongo itanu, Ptolémée yamaze ku ngoma imyaka cumi n’irindwi. Hari imyaka cumi n’irindwi hagati ya 313 na 330 mu murongo wa Nero, kandi hari imyaka cumi n’irindwi hagati y’intambara ya Raphia yo mu 217 mbere ya Kristo n’intambara ya Panium yo mu 200 mbere ya Kristo. Batatu mu bahamya bane bo mu bice bya cumi na rimwe kugeza kuri makumyabiri na kabiri bagaragaza neza hagati yabyo nk’igice cya cumi n’irindwi. Ni cyo gituma amateka ahishwe yo mu murongo wa mirongo ine ashyirwaho ishusho mu mirongo ya cumi na rimwe kugeza kuri makumyabiri na kabiri yo muri icyo gice nyine, kandi abahamya bane bo mu bice bya cumi na rimwe kugeza kuri makumyabiri na kabiri bahuzwa n’iyo mirongo nyine. Isohozwa rya buri buhanuzi butatu bw’imyaka 250 rihura n’ayo mateka nyine. Hagati harashimangirwa nk’ikimenyetso cy’inzira, kandi by’umwihariko hagaragazwa nk’ikigereranyo cy’isezerano n’ikimenyetso cy’ikimenyetso cya rubanda rw’Imana.

## Daniel Twelve

Daniyeli Cumi na Kabiri

Verses seven, eleven and twelve of Daniel chapter twelve identify the final period of the sealing of the one hundred and forty-four thousand. Verse seven identifies December 31, 2023, verse twelve identifies July 18, 2020. The scattering of verse seven that ended on December 31, 2023, which had begun on July 18, 2020 was represented in the alpha and omega of the three verses of prophetic time located in Daniel twelve. The middle verse of 1,290 years identifies the history of 1989 to the soon coming Sunday law as 30, and then 1,260 to the close of human probation. Thirty years representing the age of the priesthood of the one hundred and forty-four thousand and 1260 years typifying the symbolic forty-two months of Revelation thirteen.

Umurongo wa karindwi, uwa cumi n’umwe n’uwa cumi na kabiri yo muri Daniyeli igice cya cumi na kabiri igaragaza igihe cya nyuma cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine. Umurongo wa karindwi ugaragaza itariki ya 31 Ukuboza 2023, naho umurongo wa cumi na kabiri ugaragaza itariki ya 18 Nyakanga 2020. Gutatana kuvugwa mu murongo wa karindwi kwarangiye ku wa 31 Ukuboza 2023, kukaba kwari kwaratangiye ku wa 18 Nyakanga 2020, kwagereranyijwe muri alufa na omega by’imirongo itatu y’igihe cy’ubuhanuzi iboneka muri Daniyeli 12. Umurongo wo hagati w’imyaka 1,290 ugaragaza amateka yo kuva mu 1989 kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba nk’imyaka 30, hanyuma imyaka 1,260 kugeza ku iherezo ry’igihe cy’imbabazi ku bantu. Iyo myaka mirongo itatu ihagarariye imyaka y’ubukuru bw’ubutambyi bw’abihumbi ijana na mirongo ine na bane, naho imyaka 1260 ikaba ishushanya amezi mirongo ine n’abiri y’ikigereranyo yo mu Ibyahishuwe cumi na bitatu.

The dual prophecy of 30 followed by twelve hundred and sixty years is a symbol of Abraham and Paul's dual covenant prophecy of 400 and 430 years. The midpoint of the three verses of time in Daniel twelve represents the rebellion of the thirteenth letter, while also emphasizing the covenant and sealing of the one hundred and forty-four thousand. The three verses also align with the hidden history, and add another witness of the emphasis of the midpoint being a symbol of the covenant.

Ubuhanuzi bubiri bwa 30 bukurikiwe n’imyaka igihumbi na magana abiri na mirongo itandatu ni ikimenyetso cy’ubuhanuzi bw’isezerano bubiri bwa Aburahamu na Pawulo bw’imyaka 400 na 430. Hagati y’imirongo itatu y’igihe yo muri Daniyeli 12 hagereranya ubugome bwo kwigomeka kw’inyuguti ya cumi na gatatu, ari na ko bishimangira isezerano no gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine. Iyo mirongo itatu na yo ihura n’amateka ahishwe, kandi ikongeraho undi mutangabuhamya ku ishimangirwa ry’uko iryo hagati ari ikimenyetso cy’isezerano.

## Spring and Fall

Impeshyi n’Impeshyi y’Itumba

With all these lines we must include the three witnesses of the spring and fall feasts located in Leviticus twenty-three aligned and combined with the Pentecostal season in the history of the cross. There the chapter is twenty-three, which is a symbol of Christ's work of atonement. The chapter is made up of forty-four verses, symbolically representing October 22, 1844. October 22 represents 22 days in October, beginning with the first day and ending on the twenty-second day, thus bearing the credentials of the Hebrew alphabet. October being the tenth month, when multiplied by the twenty-second day equals 220.

Hamwe n’iyi mirongo yose tugomba gushyiramo abahamya batatu b’iminsi mikuru yo mu mpeshyi n’iyo mu gihe cy’isarura, iboneka mu Balewi makumyabiri na gatatu, ihujwe kandi ikomatanyijwe n’igihe cya Pentekote mu mateka y’umusaraba. Aho ngaho igice ni makumyabiri na gatatu, kikaba ikimenyetso cy’umurimo wa Kristo wo gukiranura. Icyo gice kigizwe n’imirongo mirongo ine n’ine, mu buryo bw’ikigereranyo igahagararira ku ya 22 Ukwakira 1844. Ku ya 22 Ukwakira hahagarariye iminsi 22 yo mu kwezi k’Ukwakira, itangirana n’umunsi wa mbere igasoza ku munsi wa makumyabiri na kabiri, bityo ikitwaza ibimenyetso by’inyuguti z’Igiheburayo. Ukwakira kuba ukwezi kwa cumi, iyo kugwijwe n’umunsi wa makumyabiri na kabiri bingana na 220.

In the Hebrew calendar the tenth day of the seventh month was the Day of Atonement, and ten times seven is seventy, a symbol of probationary time. The twenty-three hundred years ended in 1844 when the third angel arrived, as typified by the third decree that initiated the period. There was seventy weeks determined as probationary time then allotted to ancient literal Israel at the beginning of the 2,300 days, and at the ending of those days the probationary period for modern spiritual Israel was represented by the tenth day of the seventh month, which equates to seventy. October 22, 1844 typifies the soon coming Sunday law, and it is there that the symbolic seventy years of probationary time ends for Seventh-day Adventism, as it did for the Jews when Stephen was stoned.

Muri kalendari y’Abaheburayo, umunsi wa cumi w’ukwezi kwa karindwi wari Umunsi w’Impongano, kandi incuro icumi za karindwi ni mirongo irindwi, ikaba ikimenyetso cy’igihe cy’igeragezwa. Ibyo bihe by’imyaka ibihumbi bibiri na magana atatu byarangiye mu 1844 igihe marayika wa gatatu yahageraga, nk’uko byari byaragereranyijwe n’itegeko rya gatatu ryatangije icyo gihe. Hari ibyumweru mirongo irindwi byagenwe nk’igihe cy’igeragezwa, icyo gihe bihabwa Isirayeli ya kera nyakuri mu itangira ry’iminsi 2,300, kandi ku iherezo ry’iyo minsi igihe cy’igeragezwa cya Isirayeli ya none ya mwuka cyashushanyijwe n’umunsi wa cumi w’ukwezi kwa karindwi, uhwanye na mirongo irindwi. Ukwakira 22, 1844 gushushanya itegeko ryo ku Cyumweru rigiye kuza vuba, kandi ni aho imyaka mirongo irindwi y’ikigereranyo y’igihe cy’igeragezwa irangirira ku Badiventisiti b’Umunsi wa Karindwi, nk’uko byagenze ku Bayuda ubwo Sitefano yaterwaga amabuye.

1844 represents a period when two angels arrived, the second at the first disappointment and the third at the great disappointment. “44” represents a twofold message as represented by verse forty-four of Daniel eleven’s tidings out of the east and the north. Leviticus twenty-three consists of forty-four verses that divide the sacred feasts into spring and fall. Those forty-four verses represent a twofold message. The two seasons are represented by twenty-two verses each, so both the spring and fall feasts represent the Hebrew calendar’s twenty-two letters. When those two witnesses of twenty-two verses are brought together along with the Pentecostal season they produce a framework of three steps.

1844 igereranya igihe abamarayika babiri bageze, uwa kabiri aje mu gihe cyo gutenguha kwa mbere, naho uwa gatatu aze mu gihe cyo gutenguha gukomeye. “44” igereranya ubutumwa bw’impande ebyiri nk’uko bugaragazwa n’umurongo wa mirongo ine na kane wo muri Daniyeli cumi n’umwe uvuga inkuru ziturutse iburasirazuba n’amajyaruguru. Abalewi makumyabiri na batatu igizwe n’imirongo mirongo ine n’ine igabanya iminsi mikuru yera mo iya mu mpeshyi n’iya mu gihe cy’umuhindo. Iyo mirongo mirongo ine n’ine igereranya ubutumwa bw’impande ebyiri. Ibyo bihe byombi bigaragazwa n’imirongo makumyabiri n’ibiri kuri buri kimwe, bityo iminsi mikuru yombi, iy’impeshyi n’iy’umuhindo, igahagararira inyuguti makumyabiri n’ebyiri z’ikirangaminsi cy’Abaheburayo. Igihe abo bahamya babiri b’imirongo makumyabiri n’ibiri bahujwe hamwe n’igihe cya Pentekote, bitanga urwego rw’intambwe eshatu.

The first step is a waymark made up of three parts followed by five days, as is the last of the three waymarks. The middle waymark is the thirty days of face-to-face instruction by Christ with those who are being anointed as priests for service in the church triumphant. Leviticus twenty-three aligns with the hidden history of verse forty.

Intambwe ya mbere ni ikimenyetso cy’inzira kigizwe n’ibice bitatu bikurikirwa n’iminsi itanu, nk’uko bimeze no ku cya nyuma muri ibyo bimenyetso bitatu by’inzira. Ikimenyetso cy’inzira cyo hagati ni iminsi mirongo itatu y’inyigisho zitangwa na Kristo imbonankubone hamwe n’abasīgwa kugira ngo babe abatambyi bo gukorera mu itorero rinesha. Abalewi makumyabiri na gatatu hahuzwa n’amateka ahishwe yo mu murongo wa mirongo ine.

## Midpoints

Aho hagati

The midpoint of the chapter eleven through chapter twenty-two line of Genesis is chapter seventeen, where the second step of the three-step covenant of Abraham and the sign of circumcision was instituted. The dead-center of all the verses located in chapter eleven unto twenty-two is Genesis 17:22:

Hagati y’umurongo wa Itangiriro uhera ku gice cya cumi na kimwe ukagera ku gice cya makumyabiri na kabiri ni igice cya cumi na karindwi, aho intambwe ya kabiri y’isezerano rya Aburahamu rigizwe n’intambwe eshatu n’ikimenyetso cyo gukebwa byashyiriweho. Hagati nyir’izina h’imirongo yose iri mu gice cya cumi na kimwe kugeza ku cya makumyabiri na kabiri ni Itangiriro 17:22:

> But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. And he left off talking with him, and God went up from Abraham. Genesis 17:22.

> Ariko isezerano ryanjye nzarishinga na Isaka, uwo Sara azakubyarira muri iki gihe cyagenwe umwaka utaha. Nuko arangije kuvugana na we, Imana izamuka iva kuri Aburahamu. Itangiriro 17:22.

God began speaking to Abraham in verse one and he ended his conversation in verse twenty-two, so the entire dialogue of the covenant of circumcision was placed within the prophetic context of the twenty-two letters of the Hebrew alphabet, while the theme of the twenty-two verses was the rite of circumcision, that was to be accomplished on the eighth day. The center or midpoint of the Genesis passage is God’s covenant relationship with the one hundred and forty-four thousand as represented by Abraham’s covenant of circumcision. The midpoint of Genesis’ line of chapters eleven unto twenty-two is chapter seventeen, and the absolute midpoint of the chapter is verse twenty-two where God ceases His conversation of the covenant with Abraham, thus placing the midpoint in the context of the Hebrew alphabet of twenty-two letters. The midpoint of those twenty-two verses, is of course, verse eleven.

Imana yatangiye kubwira Aburahamu mu murongo wa mbere, irangiza ikiganiro cyayo mu murongo wa makumyabiri na kabiri; bityo ikiganiro cyose cy’isezerano ryo gukebwa gishyirwa mu rwego rw’ubuhanuzi rw’inyuguti makumyabiri na ebyiri z’inyuguti z’Igiheburayo, mu gihe insanganyamatsiko y’iyo mirongo makumyabiri na ibiri yari umuhango wo gukebwa wagombaga gukorwa ku munsi wa munani. Intima cyangwa igice cyo hagati cy’uwo murongo wo mu Itangiriro ni isano ry’isezerano ry’Imana n’abihumbi ijana na mirongo ine na bine, nk’uko byagereranyijwe n’isezerano rya Aburahamu ryo gukebwa. Hagati y’umurongo w’ibice by’Itangiriro kuva ku gice cya cumi na kimwe kugeza ku cya makumyabiri na kabiri ni igice cya cumi na karindwi, kandi hagati nyakuri y’icyo gice ni umurongo wa makumyabiri na kabiri aho Imana ihagarika ikiganiro cyayo cy’isezerano na Aburahamu, bityo igashyira icyo gice cyo hagati mu rwego rw’inyuguti z’Igiheburayo makumyabiri na ebyiri. Kandi hagati y’iyo mirongo makumyabiri na ibiri, byanze bikunze, ni umurongo wa cumi na umwe.

> And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

> Kandi muzakebya uruhu rw’imyanya y’ibanga yanyu; kandi ibyo bizaba ikimenyetso cy’isezerano riri hagati yanjye namwe. Itangiriro 17:11.

The midpoints of the four passages of chapters eleven through twenty-two in the Bible involve three verses to complete the thought of the midpoint.

Ahantu h’inkingi z’amasomo ane yo mu bice bya cumi na kimwe kugeza kuri makumyabiri na kabiri byo muri Bibiliya bisaba imirongo itatu kugira ngo igitekerezo cy’iyo nkingi cyuzure.

> 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, muzarinda hagati yanjye namwe n’urubyaro rwawe ruzagukomokaho: buri mwana w’umuhungu wo muri mwe aze akebwe. Kandi muzakebe uruhu rw’inkindi zanyu; kandi ibyo bizaba ikimenyetso cy’isezerano riri hagati yanjye namwe. Kandi ufite iminsi umunani y’amavuko azakebwa muri mwe, buri mwana w’umuhungu mu bihe by’urubyaro rwanyu, uwavukiye mu rugo, cyangwa uguzwe n’amafaranga ku munyamahanga wese, utari uwo mu rubyaro rwawe. Itangiriro 17:10–12.

A token is a sign, which represents an ensign. The passage is about the ensign who are the one hundred and forty-four thousand. The man child were to be circumcised at eight days old, just as the covenant of Noah was with the eight souls in the ark, thus employing the number eight to tie the Noachian covenant together with the Abrahamic covenant. They are to be Philadelphians, for the are to be circumcised which Paul identifies as the symbol of the crucifixion of the flesh. When the flesh is crucified Christ’s Divinity is within, and that combination is the ensign; for as Sister White states, “When Christ character is perfectly reproduced in His children, He will return for them.”

Ikimenyetso ni ikimenyetso ndangamurage, kigereranya ibendera. Uyu murongo uvuga iby’icyo ibendera rigereranya, ari bo bamwe n’ibihumbi mirongo ine na bine. Umwana w’umuhungu yagombaga gukebwa amaze iminsi umunani avutse, nk’uko isezerano rya Nowa ryari rifitanye isano n’abantu umunani bari mu nkuge; bityo hakifashishwa umubare umunani kugira ngo isezerano rya Nowa rihuzwe n’isezerano rya Aburahamu. Bagomba kuba Abafiladelifiya, kuko bagomba gukebwa, ibyo Pawulo agaragaza nk’ikimenyetso cyo kubambwa kwa kamere ya muntu. Iyo kamere ya muntu ibambwe, Ubumana bwa Kristo buba imbere, kandi uko guhuzwa ni ko kuri ibendera; kuko nk’uko Mushiki wa White abivuga ati: “Iyo imico ya Kristo imaze kugaragarira mu buryo bwuzuye mu bana Be, ni bwo azagaruka kubajyanira.”

> “Human nature is depraved, and is justly condemned by a holy God. But provision is made for the repenting sinner, so that by faith in the atonement of the only begotten Son of God, he may receive forgiveness of sin, find justification, receive adoption into the heavenly family, and become an inheritor of the kingdom of God. Transformation of character is wrought through the operation of the Holy Spirit, which works upon the human agent, implanting in him, according to his desire and consent to have it done, a new nature. The image of God is restored to the soul, and day by day he is strengthened and renewed by grace, and is enabled more and more perfectly to reflect the character of Christ in righteousness and true holiness.

> “Kamere ya muntu yononekaye rwose, kandi iciriweho urubanza rukwiriye n’Imana yera. Ariko umunyabyaha wihana yateguriwe uburyo bwo gukizwa, kugira ngo kubwo kwizera impongano y’Umwana w’Imana w’ikinege, ahabwe imbabazi z’ibyaha, abarweho gukiranuka, ahabwe kwakirwa mu muryango wo mu ijuru, kandi ahinduke umuragwa w’ubwami bw’Imana. Guhindurwa kw’imico gukorwa n’imbaraga z’Umwuka Wera, ukorera mu muntu, ukamubibamo kamere nshya, hakurikijwe icyifuzo cye no kwemera kwe ko ibyo bikorwe. Ishusho y’Imana isubizwamo mu bugingo, kandi umunsi ku wundi akomezeshwa kandi agahabwa gushya n’ubuntu, kandi agashobozwa kurushaho kandi mu buryo butunganye kurushiriza kugaragaza imico ya Kristo mu gukiranuka no mu kwera nyakuri.”

> “The oil so much needed by those who are represented as foolish virgins, is not something to be put on the outside. They need to bring the truth into the sanctuary of the soul, that it may cleanse, refine, and sanctify. It is not theory that they need; it is the sacred teachings of the Bible, which are not uncertain, disconnected doctrines, but are living truths, that involve eternal interests that center in Christ. In him is the complete system of divine truth. The salvation of the soul, through faith in Christ, is the ground and pillar of the truth. Those who exercise true faith in Christ make it manifest by holiness of character, by obedience to the law of God. They realize that the truth as it is in Jesus reaches heaven, and compasses eternity. They understand that the Christian’s character should represent the character of Christ, and be full of grace and truth. To them is imparted the oil of grace, which sustains a never-failing light. The Holy Spirit in the heart of the believer, makes him complete in Christ. It is not a decided evidence that a man or a woman is a Christian because he manifests deep emotion when under exciting circumstances. He who is Christlike has a deep, determined, persevering element in his soul, and yet has a sense of his own weakness, and is not deceived and misled by the Devil, and made to trust in himself. He has a knowledge of the word of God, and knows that he is safe only as he places his hand in the hand of Jesus Christ, and keeps firm hold upon him.

> “Amavuta akenewe cyane n’abagereranywa n’abakobwa b’abapfu, si ikintu cyo gusigwa inyuma. Bakeneye kwinjiza ukuri mu buturo bw’ubugingo, kugira ngo kubone kubasukura, kubatunganya no kubezaho. Icyo bakeneye si inyigisho z’amagambo gusa; ni inyigisho zera za Bibiliya, zitari inyigisho zidakomeye kandi zitatanye, ahubwo ni ukuri kuzima gufitanye isano n’inyungu z’iteka zose zishingiye kuri Kristo. Muri we ni ho hari gahunda yuzuye y’ukuri kw’Imana. Agakiza k’ubugingo, kabonerwa mu kwizera Kristo, ni ko shingiro n’inkingi by’ukuri. Abakoresha kwizera nyakuri muri Kristo bakugaragaza binyuze mu kwezwa kw’imico yabo no mu kumvira amategeko y’Imana. Basobanukirwa yuko ukuri nk’uko kuri muri Yesu kugera mu ijuru kandi kugahobera iteka ryose. Basobanukirwa ko imico y’Umukristo ikwiriye kugaragaza imico ya Kristo, kandi ikuzura ubuntu n’ukuri. Bahabwa amavuta y’ubuntu, akomeza umucyo utazigera uzima. Mwuka Wera uri mu mutima w’umwizera amutunganya rwose muri Kristo. Si ikimenyetso gifatika ko umugabo cyangwa umugore ari Umukristo kuko agaragaza ibyiyumvo bikomeye igihe ari mu bihe bikangura amarangamutima. Ufite ishusho ya Kristo afite mu bugingo bwe ikintu cyimbitse, gihamye kandi gihoraho, nyamara akaba azi intege nke ze bwite, kandi ntashukwe ngo ayobwe na Satani ngo yiringire ubwe. Afite ubumenyi bw’ijambo ry’Imana, kandi azi ko afite umutekano gusa igihe ashyize ukuboko kwe mu kuboko kwa Yesu Kristo kandi agakomeza kumufatiraho ashikamye.”

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “Imico ihishurwa n’ibihe by’ingorane. Ubwo ijwi riranguruye kandi rivuganye ubwira ryatangazaga mu gicuku riti: ‘Dore umukwe araje; nimusohoke mujye kumusanganira,’ ba bakobwa b’inkumi bari basinziriye barakangutse bava mu bitotsi byabo, maze biragaragara abari bariteguye iby’iyo gahunda. Impande zombi zafashwe zitunguranye, ariko rumwe rwari rwiteguye iyo ntabaza, urundi rusangwa rutiteguye. Imico ihishurwa n’ibihe umuntu anyuramo. Ibihe by’amage bituma igipimo nyakuri cy’imico kigaragara. Ibyago bimwe bitunguranye kandi bitari byitezwe, kubura uw’umuntu akunda, cyangwa ikindi gihe cy’amage, indwara runaka ititezwe cyangwa umubabaro ukomeye, ikintu cyose gishyira ubugingo imbonankubone n’urupfu, kizagaragaza ukuri kw’imbere kw’imico. Bizahishurwa niba koko hariho kwizera nyakuri amasezerano y’ijambo ry’Imana cyangwa ntakwo. Bizahishurwa niba ubugingo bushyigikiwe n’ubuntu, niba mu kibindi harimo amavuta afatanyije n’itara.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals. It cannot be transferred to another, even if the possessor were willing to make the sacrifice. There is much we can do for each other while mercy still lingers. We can represent the character of Christ. We can give faithful warnings to the erring. We can reprove, rebuke, with all long-suffering and doctrine, bringing the doctrines of Holy Writ home to the heart. We can give heartfelt sympathy. We can pray with and for one another. By living a circumspect life, by maintaining a holy conversation, we may give an example of what a Christian should be; but no person can give to another his own mold of character. Let us duly consider the fact that we are to be saved, not as companies, but as individuals. We shall be judged according to the character we have formed. It is perilous to neglect to prepare the soul for eternity, and to put off making our peace with God until upon a dying bed. It is by the daily transactions of life, by the spirit we manifest, that we determine our eternal destiny. He who is faithful in that which is least, is faithful also in much. If we have made Christ our pattern, if we have walked and worked as he has given us an example in his own life, we shall be able to meet the solemn surprises that will come upon us in our experience, and say from our heart, ‘Not my will, but thine, be done.’

> “Ibihe byo kugeragezwa bibaho ku bantu bose. Twitwara dute igihe turi mu igerageza no mu kwemezwa n’Imana? Amatabaza yacu arazima? Cyangwa turacyayakomeza yaka? Mbese twiteguye buri cyihutirwa cyose kubw’isano dufitanye na We wuzuye ubuntu n’ukuri? Ba bakobwa batanu b’abanyabwenge ntibashoboraga guha ba bakobwa batanu b’abapfu ubuziranenge bw’imico yabo. Imico igomba kuremwa natwe ubwacu, buri muntu ku giti cye. Ntishobora kwimurirwa ku wundi, n’iyo nyirayo yaba yiteguye kwemera icyo gitambo. Hari byinshi dushobora gukoranira mu gihe imbabazi zikiriho. Dushobora kugaragaza imico ya Kristo. Dushobora guha abari mu buyobe imiburo y’ukuri. Dushobora gucyaha no gukebura, twihanganana rwose kandi twigisha inyigisho z’Ibyanditswe Byera, tukazegereza umutima. Dushobora kugaragaza impuhwe zivuye ku mutima. Dushobora gusabana no gusabiranira. Kubaho mu mibereho yitonze, no gukomeza imvugo yera, dushobora gutanga urugero rw’icyo Umukristo akwiriye kuba cyo; ariko nta muntu ushobora guha undi ishusho y’umwihariko w’imico ye. Reka dutekereze neza ku kuri yuko tugomba gukizwa, atari nk’amatsinda, ahubwo nk’abantu ku giti cyabo. Tuzacirwa urubanza dukurikije imico twiremeyemo. Birateye akaga kwirengagiza gutegurira ubugingo ubuziraherezo, no gusubika kwiyunga n’Imana kugeza ku buriri bw’urupfu. Ni mu byo dukora buri munsi mu mibereho, ni no mu mwuka tugaragaza, ni ho tugena iherezo ryacu ridashira. Uwizerwa muri bike cyane, aba ari uwizerwa no muri byinshi. Niba twaragize Kristo icyitegererezo cyacu, niba twaragenze kandi tugakora nk’uko yaduhaye urugero mu mibereho ye bwite, tuzashobora guhangana n’ibitunguranye bikomeye bizatugeraho mu mibereho yacu, kandi tuvuge duturutse ku mutima tuti: ‘Si ibyo njye nshaka, ahubwo ibe ari ibyo Wowe ushaka.’”

> “It is in probationary time, the time in which we are living, that we should calmly contemplate the terms of salvation, and live according to the conditions laid down in the word of God. We should educate and train ourselves, hour by hour and day by day, by careful discipline, to perform every duty. We should become acquainted with God and with Jesus Christ whom he has sent. In every trial it is our privilege to draw upon him who has said, ‘Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.’ The Lord says he is more willing to give us the Holy Spirit than parents are to give bread to their children. Then let us have the oil of grace in our vessels with our lamps, that we may not be found among those who are represented as foolish virgins, who were not prepared to go forth to meet the bridegroom.” Review and Herald, September 17, 1895.

> “Ni mu gihe cy’igeragezwa, ari cyo gihe turimo kubamo, tugomba gutekereza mu ituze amagambo y’agakiza, kandi tukabaho dukurikije ibisabwa byashyizweho mu Ijambo ry’Imana. Tugomba kwiyigisha no kwitoza, isaha ku yindi n’umunsi ku munsi, binyuze mu myitozo yitonze, kugira ngo dusohoze buri nshingano yose. Tugomba kumenyana n’Imana na Yesu Kristo uwo yatumye. Muri buri kigeragezo ni amahirwe yacu kwishingikiriza kuri uwo wavuze ati: ‘Afate imbaraga zanjye, kugira ngo agirane nanjye amahoro; kandi azagirana nanjye amahoro.’ Umwami avuga ko arushaho kugira ubushake bwo kuduha Umwuka Wera kuruta uko ababyeyi bagira ubw’umugati baha abana babo. Nuko rero, tube dufite amavuta y’ubuntu mu nzabya zacu hamwe n’amatara yacu, kugira ngo tutazabarirwa mu bagereranywa n’abakobwa b’abapfapfa, batari biteguye gusohoka bajya guhura n’umukwe.” Review and Herald, 17 Nzeri 1895.

The ensign of the one hundred and forty-four thousand who were typified by Abraham’s circumcision and the eight souls upon the ark, are the wise virgins in the parable who perfectly reflect the character of Christ in the soon coming crisis. It is only fitting that Sister White closed out the passage by citing Isaiah, for it is a passage that directly refers to the sealing time of the one hundred and forty-four thousand.

Ikimenyetso cy’abantu ibihumbi ijana na mirongo ine na bine, bagereranyijwe no gukebwa kwa Aburahamu n’imitima umunani bari mu nkuge, ni ba bakobwa b’abanyabwenge bo mu mugani, bagaragaza mu buryo butunganye imico ya Kristo mu gihe cy’amakuba yenda kuza. Birakwiriye rwose ko Mushiki wa White yasoreje kuri uwo murongo yifashishije Yesaya, kuko uwo ari umurongo werekeza mu buryo butaziguye ku gihe cyo gushyirwaho ikimenyetso kw’abo bantu ibihumbi ijana na mirongo ine na bine.

> In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. Isaiah 27:2–11.

> Muri uwo munsi mwaririmbe mumuririmbire muti: Uruzabibu rw’umuvinyu utukura. Ni jye Uwiteka ururinda; nzaruvomera buri mwanya wose; kugira ngo hatagira urwangiza, nzarurinda ku manywa na nijoro. Uburakari ntiburi muri jye; ni nde wahagarika imbere yanjye amahwa n’ibitovu ku rugamba? Nabyinjiramo nkabinyuramo, nkabituraniriza icyarimwe. Cyangwa areke afate ku mbaraga zanjye, kugira ngo agirane nanjye amahoro; kandi azagirana nanjye amahoro. Azatuma abakomoka kuri Yakobo bashorera imizi: Isirayeli izashisha kandi ishibuke, yuzuze isi yose imbuto. Mbese yamukubise nk’uko yakubise abamukubise? Cyangwa yishwe nk’uko hishwe abishwe na we? Mu rugero, igihe ikuze, uzayiburanishiriza; ahosha umuyaga wayo ukaze ku munsi w’umuyaga w’iburasirazuba. Ni cyo gituma ubugome bwa Yakobo buzahanagurwa; kandi iyi ni yo mbuto yose yo gukuraho icyaha cye: igihe ahindura amabuye yose y’igicaniro kuba nk’amabuye y’ingwa amenaguwe mo ibice, insengero z’ibigirwamana n’ibishushanyo ntibizongera guhagarara. Ariko umudugudu ukikijwe n’inkike uzasigara ari umusaka, kandi ubuturo buzatereranwa, busigare nk’ubutayu: ni ho inyana izarishiriza, kandi ni ho izaryama, ikamaraho amashami yaho. Igihe amashami yaho azaba yumye, azavunagurwa: abagore bazaza bayatwikishe umuriro: kuko ari ubwoko butagira ubwenge; ni cyo gituma Uwayiremye atazayigirira imbabazi, kandi Uwayibumbye atazayereka ubuntu. Yesaya 27:2–11.

The “day of the east wind,” when the iniquity of Jacob is being purged, and the other class of “people of no understanding” are being gathered and burned is the sealing time of the one hundred and forty-four thousand. In that period, he who desires to make peace with Christ can do so, but the final movements are rapid ones.

“Umunsi w’umuyaga uturutse iburasirazuba,” igihe ubugome bwa Yakobo burimo gukurwaho, kandi irindi tsinda ry’“abantu badafite ubwenge” ririmo gukoranywa ngo ritwikirwe, ni cyo gihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine. Muri icyo gihe, ushaka kugirana amahoro na Kristo ashobora kubikora, ariko imigendekere ya nyuma irihuta.

The priests were to be thirty years old when they began to serve, and the one-hundred and forty-four thousand are Peter’s kingdom of priests who renew the covenant with God in the last days.

Abatambyi bagombaga kuba bafite imyaka mirongo itatu y’amavuko igihe batangiraga gukora umurimo, kandi ba bihumbi ijana na mirongo ine na bine ni ubwami bw’abatambyi bwa Petero, bavugurura isezerano bagirana n’Imana mu minsi y’imperuka.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 1:5.

> Namwe kandi, nk’amabuye mazima, mwubakwa ngo mube inzu y’umwuka, ubupadiri bwera, kugira ngo mutambe ibitambo by’umwuka byemerwa n’Imana ku bwa Yesu Kristo. 1 Petero 1:5.

The priests were prepared to serve over an eight-day anointing service; thus, the number eight is a symbol of the anointed priesthood that are within the ark.

Abatambyi bari barateguriwe gukorera mu muhango wo gusigwa wamaze iminsi umunani; ni cyo gituma umubare umunani ari ikimenyetso cy’ubutambyi bwasizwe buri mu nkuge.

## Aaron’s Rod

Inkoni ya Aroni

The anointed priesthood of the one hundred and forty-four thousand are represented within the ark of the covenant as Aaron’s rod that budded. When Aaron’s rod budded it provided a distinction between Aaron and the other rods of the tribes of Israel which did not bud. In the Scriptures it is rain that produces the budding of the plants.

Ubutambyi bwasizwe bw’abo ibihumbi ijana na mirongo ine na bine bugereranywa mu Isanduku y’Isezerano nk’inkoni ya Aroni yasohotseho amashami. Igihe inkoni ya Aroni yasohotseho amashami, yagaragaje itandukaniro hagati ya Aroni n’izindi nkoni z’imiryango ya Isirayeli zitasohotseho amashami. Mu Byanditswe, imvura ni yo ituma ibimera bisohora amashami.

All the prophets address the latter days, so Aaron’s rod of priesthood, represents the anointing of the one hundred and forty-four thousand in a situation that aligns with Elijah at Carmel and the Millerites in 1844. It addresses the point when there is a clear distinction between the true and false messages of the latter rain. That distinction is made by Joel when he identifies the “new wine” being cut off from one class. The class who has the new wine cut off from their mouths are Isaiah’s drunkards of Ephraim. They are also those who accused the disciples of being drunk at Pentecost and they are the rebels of 1888, who followed their fathers, who were the rebels of 1863. All those lines of prophecy align with the line which Sister White identifies as occurring when the world realizes Adventism has known about the fireballs of Nashville for roughly one hundred and twenty-five years and has said nothing.

Abahanuzi bose bavuga iby’iminsi y’imperuka, bityo inkoni ya Aroni y’ubutambyi ishushanya gusigwa kw’abihumbi ijana na mirongo ine na bine mu mimerere ihura na Eliya i Karumeli n’Abamillerite mu mwaka wa 1844. Igaragaza igihe habaho itandukaniro risobanutse neza hagati y’ubutumwa bw’ukuri n’ubw’ibinyoma bw’imvura y’itumba. Iryo tandukaniro ryashyizwe ahagaragara na Yoweli igihe agaragaza ko “vino nshya” ikuweho ku itsinda rimwe. Itsinda vino nshya ikuweho mu kanwa karyo ni abasinzi ba Efurayimu bavugwa na Yesaya. Ni na bo kandi bashinje abigishwa ko basinze kuri Pentekote, kandi ni bo bigometse mu 1888, bakurikije ba se, ari bo bigometse mu 1863. Iyo mirongo yose y’ubuhanuzi ihura n’umurongo mushiki wacu White avuga ko ubaho igihe isi imenya ko Abadivantisiti bamaze nk’imyaka ijana na makumyabiri n’itanu bazi iby’udupira tw’umuriro twa Nashville kandi ntacyo babivuzeho.

## 8, Eighty and 81

8, Mirongo Inani na 81

The number thirty and the number eight are symbols of the priesthood of the one hundred and forty-four thousand who are the ensign of the latter days which represents the combination of Divinity and humanity. The number eight is a tithe of the number eighty, which is the number of the eighty valiant priests who with the high priest withstood king Uzziah, who attempted to offer incense in the holy place. Eighty-one represents Divinity combined with humanity in the context of the priesthood of the church triumphant. The history of Uzziah’s rebellion connects that priesthood of eighty-one in the very crisis that aligns with the rebellion of Ptolemy just after the battle of Raphia. All the prophets identify the latter days, so the priesthood of Divinity combined with humanity, which is the priesthood of the church triumphant made up of eighty human priests and one Divine High Priest are identified in the history that began in 2014 when the Ukrainian War was initiated.

Umubare mirongo itatu n’umubare umunani ni ibimenyetso by’ubutambyi bw’abihumbi ijana na mirongo ine na bane, ari bo ibendera ry’iminsi y’imperuka rigereranya ihuriro ry’Ubumana n’ubumuntu. Umubare umunani ni kimwe cya cumi cy’umubare mirongo inani, ari wo mubare w’abatambyi mirongo inani b’intwari bo, hamwe n’umutambyi mukuru, bahanganye n’umwami Uziya, wagerageje gutwikira imibavu ahera. Mirongo inani n’umwe bigereranya Ubumana bwahujwe n’ubumuntu mu rwego rw’ubutambyi bw’itorero rinesha. Amateka yo kwigomeka kwa Uziya ahuza ubwo butambyi bwa mirongo inani n’umwe n’akaga nyako gahura no kwigomeka kwa Tolomayi, ako kabaye ako kanya nyuma y’urugamba rwa Rafia. Abahanuzi bose bagaragaza iminsi y’imperuka, bityo ubutambyi bw’Ubumana bwahujwe n’ubumuntu, ari bwo butambyi bw’itorero rinesha bugizwe n’abatambyi b’abantu mirongo inani n’Umutambyi Mukuru umwe w’Imana, bugaragazwa mu mateka yatangiye mu wa 2014 igihe Intambara yo muri Ukraine yatangizwaga.

The middle chapter of Genesis’ twelve-chapter line is chapter seventeen. The middle verse of the twelve-chapter line is verse twenty-two. Verse twenty-two marks a distinct end of a conversation between God and Abraham that began in verse one, thus identifying verse twenty-two as the end of a prophetic line which bears the signature of the Hebrew alphabet’s twenty-two letters. The middle verse of the line of twenty-two verses is verse eleven, which in turn is the middle of three verses that identify the ensign of the one hundred and forty-four thousand. Verse eleven is therefore the middle of three distinct verses, and verse eleven conveys the primary truth of not only the twenty-two verses, but also of the three verses it is within, thus identifying verse eleven and twenty-two as a beginning and ending of the primary thought. Thus, verse eleven through twenty-two in chapter seventeen is the primary theme of chapters eleven through twenty-two.

Igice cyo hagati mu murongo w’ibice cumi na bibiri bya Itangiriro ni igice cya cumi na karindwi. Umurongo wo hagati muri uwo murongo w’ibice cumi na bibiri ni umurongo wa makumyabiri na kabiri. Umurongo wa makumyabiri na kabiri ugaragaza iherezo risobanutse ry’ikiganiro hagati y’Imana na Aburahamu cyatangiye ku murongo wa mbere, bityo ugashyiraho umurongo wa makumyabiri na kabiri nk’iherezo ry’umurongo w’ubuhanuzi ufite ikimenyetso cy’inyuguti makumyabiri na ebyiri z’inyuguti z’Igiheburayo. Umurongo wo hagati w’umurongo w’imirongo makumyabiri na ibiri ni umurongo wa cumi n’umwe, na wo ukaba ari wo wo hagati mu mirongo itatu igaragaza ikimenyetso cy’abihumbi ijana na mirongo ine na bine. Bityo, umurongo wa cumi n’umwe ni wo wo hagati mu mirongo itatu itandukanye, kandi umurongo wa cumi n’umwe utanga ukuri kw’ibanze kutari gusa kw’imirongo makumyabiri na ibiri, ahubwo no kw’imirongo itatu urimo, bityo ugashyiraho imirongo ya cumi n’umwe na makumyabiri na kabiri nk’intangiriro n’iherezo by’igitekerezo cy’ingenzi. Ni cyo gituma, umurongo wa cumi n’umwe kugeza ku wa makumyabiri na kabiri mu gice cya cumi na karindwi ari wo nsanganyamatsiko y’ibanze y’ibice cya cumi na kimwe kugeza ku cya makumyabiri na kabiri.

The middle of chapters eleven unto twenty-two in the book of Matthew is chapter sixteen.

Igice cyo hagati hagati y’igice cya cumi na kimwe n’icya makumyabiri na kabiri mu gitabo cya Matayo ni igice cya cumi na gatandatu.

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

> Nuko ategeka abigishwa be kutabwira umuntu uwo ari we wese ko ari we Yesu Kristo. Matayo 16:20.

As with Genesis’ midpoint, verse twenty marks the end of a specific conversation that began in verse thirteen when Christ and the disciples arrived at Caesarea Philippi.

Nk’uko no mu gice cyo hagati cya Itangiriro, umurongo wa makumyabiri uranga iherezo ry’ikiganiro cyihariye cyatangiriye ku murongo wa cumi na gatatu, ubwo Kristo n’abigishwa bageraga i Kayisariya ya Filipo.

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

> Yesu ageze mu gihugu cy’i 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 ni Eliya; abandi bati ni Yeremiya, cyangwa umwe mu bahanuzi.” Arababaza ati: “Ariko mwebweho, muvuga ko ndi nde?” Simoni Petero aramusubiza ati: “Uri Kristo, Umwana w’Imana ihoraho.” Yesu aramusubiza ati: “Urahiriwe, 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.” Hanyuma ategeka abigishwa be kutagira umuntu n’umwe babwira ko ari we Yesu Kristo. Matayo 16:13–20.

## Raphia and Panium

Rafiya na Paniyumu

Not only does Matthew’s middle passage represent a distinct conversation and subject, but just as the covenant symbolism of Genesis’ testimony aligns with the battle of Raphia, Matthew’s conversation takes place in Caesarea Philippi, which is Panium. Panium of verse fifteen of Daniel eleven is the midpoint in Matthew’s twelve-chapter line and Raphia of verse eleven of Daniel eleven, is the midpoint of Genesis’ twelve-chapter line.

Si koko gusa ko igice cyo hagati cya Matayo kigaragaza ikiganiro n’insanganyamatsiko bitandukanye, ahubwo nk’uko ikimenyetso cy’isezerano cyo mu buhamya bwa Itangiriro gihura n’intambara ya Raphia, ni ko ikiganiro cya Matayo kibera i Kayisariya Filipo, ari ho Paniyumu. Paniyumu yo mu murongo wa cumi na gatanu wa Daniyeli cumi n’umwe ni yo hagati y’umurongo wa Matayo w’ibice cumi na bibiri, kandi Raphia yo mu murongo wa cumi na umwe wa Daniyeli cumi n’umwe ni yo hagati y’umurongo wa Itangiriro w’ibice cumi na bibiri.

The 250 years that began in 457 BC concluded at 207 BC, the midpoint between Raphia of verse eleven and Panium of verse fifteen, which is where the sign of Abraham’s circumcision and Peter’s confession of the Messiah converge. In the book of Matthew’s line, Peter is testifying to his recognition of Christ, the Son of God at His baptism.

Imyaka 250 yatangiye mu wa 457 mbere ya Kristo yarangiye mu wa 207 mbere ya Kristo, ari ryo hagati ya Rafiya yo ku murongo wa cumi n’umwe na Paniyumu yo ku murongo wa cumi na gatanu, ari ho ikimenyetso cy’ukekwaho kwa Aburahamu n’icyo Petero yatuye Mesiya bihurira. Mu murongo wo mu gitabo cya Matayo, Petero arimo guhamya ko yamenye Kristo, Umwana w’Imana, mu mubatizo We.

Simon means “one who hears” and Barjona means “son of the dove.” Simon was one who heard the message of Christ baptism, when the Holy Spirit descended in the form of a dove. Christ’s baptism typified August 11, 1840, when the mighty angel of Revelation ten descended. The same angel descended on 9/11. Peter represents those who recognize 9/11 as the testing message of the generation of the one hundred and forty-four thousand.

Simoni bisobanura “uwumva,” kandi Barjona bisobanura “umwana w’inuma.” Simoni yari uwumvise ubutumwa bw’umubatizo wa Kristo, igihe Mwuka Wera yamanukaga afite ishusho y’inuma. Umubatizo wa Kristo washushanyaga ku buryo bw’ubuhanuzi itariki ya 11 Kanama 1840, igihe marayika ukomeye wo mu Ibyahishuwe 10 yamanukaga. Uwo marayika ni na we wamanutse ku wa 9/11. Petero ahagarariye abemera ko 9/11 ari ubutumwa bw’igeragezwa bw’igihe cy’ab’inkomoko y’abo ijana na mirongo ine na bane.

Peter represents those who employ the methodology of line upon line. He is the “son” of the dove, so as a son he symbolically represents the last generation. Peter is a symbol of the last generation, and with the symbolic numbering of his name he represents the one hundred and forty-four thousand. Peter represents the final generation who hear the message of the empowerment when Christ appears in the prophetic line. Peter recognized the message associated with Christ’s baptism, and thus Peter could identify Jesus as the anointed one, which is Messiah in the Hebrew and Christ in the Greek. Peter represents those who understand that the angel of Revelation eighteen who descended at 9/11, had also descended on August 11, 1840. Peter represents those who understand 9/11 as a waymark that is only established by the testimony of two or three lines.

Petero ahagarariye abashyira mu bikorwa uburyo bw’“umurongo ku murongo.” Ni “umuhungu” w’inuma; bityo rero, nk’umuhungu, mu kimenyetso ahagarariye igisekuru cya nyuma. Petero ni ikimenyetso cy’igisekuru cya nyuma, kandi mu mibare y’ikimenyetso y’izina rye ahagarariye ibihumbi ijana na mirongo ine na bine. Petero ahagarariye igisekuru cya nyuma cyumva ubutumwa bw’uguhabwa imbaraga igihe Kristo agaragaye mu murongo w’ubuhanuzi. Petero yamenye ubutumwa bujyanye n’umubatizo wa Kristo, bityo Petero ashobora kumenya Yesu nk’Uwasizweho amavuta, ari we Mesiya mu Giheburayo na Kristo mu Kigiriki. Petero ahagarariye abumva ko marayika wo mu Byahishuwe 18 wamanutse kuri 9/11, yari yaranamanutse no ku wa 11 Kanama 1840. Petero ahagarariye abumva 9/11 nk’ikirango cy’inzira gishyirwaho gusa n’ubuhamya bw’imirongo ibiri cyangwa itatu.

Peter’s confession is that 9/11 identifies the arrival of the third woe, which is the testing message for the final generation. That confession is where the name changes. Abraham is at Raphia and Peter is at Panium, just before the cross. Between Panium and the cross Peter is going to visit the Mount of Transfiguration. It is at Panium where Simon is changed unto Peter when he gave his confession of the testing message for his generation. For the one hundred and forty-four thousand that testing message is Islam of the third woe which arrived in prophetic history at 9/11.

Kwatura kwa Petero ni uko 9/11 kugaragaza ukuza kwa ishyano rya gatatu, ari ryo butumwa bw’igeragezwa ku gisekuru cya nyuma. Aho ni ho izina rihindurirwa. Aburahamu ari i Raphia, naho Petero ari i Panium, mbere gato y’umusaraba. Hagati ya Panium n’umusaraba Petero azasura Umusozi wo Guhindurirwaho isura. Ni i Panium aho Simoni yahinduriwe kuba Petero igihe yatangaga ukwatura kwe kwerekeye ubutumwa bw’igeragezwa bw’igisekuru cye. Ku bihumbi ijana na mirongo ine na bine, ubwo butumwa bw’igeragezwa ni Islamu y’ishyano rya gatatu ryageze mu mateka y’ubuhanuzi kuri 9/11.

The beginning of the testing of Adventism began at 9/11, and at the end of the testing of Adventism the message of Islam of the third woe identifies when and where Simon’s name is changed. The message Peter understands at the end, which was typified by the message of 9/11 at the beginning, is the corrected message of the fireballs of Nashville. There the feast of trumpets arrives in conjunction with the ascension of the ensign and the closed door of the Day of Atonement.

Intangiriro yo kugeragezwa kw’Abadiventisiti yatangiye kuri 9/11, kandi ku iherezo ry’igeragezwa ry’Abadiventisiti ubutumwa bw’Isilamu bwo muri marira ya gatatu bugaragaza igihe n’ahantu izina rya Simoni rihindurirwa. Ubutumwa Petero asobanukirwa ku iherezo, bwagereranyijwe n’ubutumwa bwa 9/11 ku ntangiriro, ni ubutumwa bukosowe bw’imipira y’umuriro ya Nashville. Aho ni ho umunsi mukuru w’impanda ugera, ujyanye no kuzamurwa kw’ikimenyetso n’urugi rufunze rw’Umunsi w’Impongano.

We will continue these things in the next article.

Tuzakomeza ibi bintu mu nyandiko itaha.

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