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

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

Number Sixteen

Umubare wa Cumi na Gatandatu

Author

Jeff Pippenger

Published

December 22, 2025

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My apologies for so many words in advance of taking up the primary topic. I wish to place certain prophetic lines in place, that are important pieces of the logic I intend to employ when we directly consider the book of Joel. I have previously mentioned that the Hebrew word that is translated as “cut off” in the book of Joel, finds its roots in the sacrificial method of ratifying a covenant in the days of Abraham.

Nsabye imbabazi mbere y’igihe kubera amagambo menshi nkoresheje mbere yo gutangira ingingo y’ingenzi. Nifuza gushyira ku murongo imirongo imwe n’imwe y’ubuhanuzi, ari ibice by’ingenzi by’imitekerereze nshaka gukoresha ubwo tuzaba turebye mu buryo butaziguye igitabo cya Yoweli. Mbere nari naravuze ko ijambo ry’Igiheburayo risobanuwemo ngo “gukurwaho” mu gitabo cya Yoweli, rifite inkomoko yaryo mu buryo bw’igitambo bwakoreshwaga mu kwemeza isezerano mu minsi ya Aburahamu.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.

> Nimukanguke, mwa basinzi mwe, murire; kandi muboroge, mwa banywi b’inzoga mwe mwese, kubera divayi nshya; kuko yakuwe ku munwa wanyu. Yoweli 1:5.

The Hebrew word “cut off” is H3772, and it is a primitive root meaning ‘to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces).’

Ijambo ry’Igiheburayo risobanura “gucibwaho” ni H3772, kandi ni umuzi w’ibanze usobanura ‘gukata (gukuraho, hasi cyangwa mo ibice); ku bwo gusobanuka kwagutse rikavuga kurimbura cyangwa kumara; by’umwihariko risobanura kugirana isezerano (ni ukuvuga kugirana ubumwe cyangwa amasezerano, mu nkomoko yabyo bikozwe no gutema umubiri no kunyura hagati y’ibice byawo).’

I realize that the Strong’s definition of “cut off,” calls it a “primitive root,” in the grammatical sense. That being said, the cutting associated with the covenant and Abraham, identifies that the light of the covenant is attached to the word, and that light is set forth at its primitive historical root. “Cut” in terms of covenant history; is a prophetic symbol based upon its primitive roots, and it is also grammatically identified as a primitive root.

Ndumva ko insobanuro ya “cut off” muri Strong’s iyita “umuzi kavukire,” mu buryo bw’ikibonezamvugo. Ibyo bivuzwe, ugukata gufitanye isano n’isezerano na Aburahamu kugaragaza ko umucyo w’isezerano ufatanye n’ijambo, kandi uwo mucyo ugashyirwa ahagaragara ku muzi wawo wa mbere mu mateka. “Gukata” mu birebana n’amateka y’isezerano ni ikimenyetso cy’ubuhanuzi gishingiye ku mizi yacyo kavukire, kandi nanone mu kibonezamvugo kigaragazwa nk’umuzi kavukire.

The pronouncement in verse five, is not only identifying that they do not have the message of the latter rain, as represented by the “new wine,” but also that they are ‘then and there’ rejected as God’s covenant people, a covenant people who trace their “primitive roots” back to Abraham.

Itangazo riri mu murongo wa gatanu, ntiryerekana gusa ko badafite ubutumwa bw’imvura y’itumba ya nyuma, nk’uko bugereranywa na “divayi nshya,” ahubwo rinagaragaza ko ako kanya n’aho hantu bahita bangawe nk’ubwoko bw’isezerano bw’Imana, ubwoko bw’isezerano bukomora “imizi yabwo ya mbere” kuri Aburahamu.

The generation that died in the wilderness over forty years, traced their primitive roots back to Abraham, meaning the father of many nations. The generation who entered the Promised Land with Joshua, traced their primitive roots back to Abraham. The Jews who crucified Christ traced their primitive roots back to Abraham. The Protestants who came out of the Dark Ages, and who were then tested and passed by as God’s chosen covenant people in 1844, traced their primitive roots back to Abraham. The Millerite Philadelphian movement that entered into the Most Holy Place on October 22, 1844 traced their primitive roots back to Abraham. The Millerite Laodicean movement that rebuilt Jericho in 1863, traced their primitive roots back to Abraham. The Laodicean Seventh-day Adventist church that is spewed out of the mouth of the Lord at the soon-coming Sunday law traced their primitive roots back to Abraham. All of those generations have, or will fulfill the parable of the vineyard.

Igisekuru cyapfiriye mu butayu mu gihe cy’imyaka mirongo ine, cyakomoraga inkomoko yacyo ya kera kuri Aburahamu, bisobanura se w’amahanga menshi. Igisekuru cyinjiye mu Gihugu cy’Isezerano kiyobowe na Yosuwa, cyakomoraga inkomoko yacyo ya kera kuri Aburahamu. Abayuda bishwe Kristo babambye ku musaraba bakomoraga inkomoko yabo ya kera kuri Aburahamu. Abaporotesitanti basohotse mu Bihe by’Umwijima, hanyuma bakageragezwa maze bakarengerwa nk’ubwoko bw’isezerano bwatoranyijwe n’Imana mu mwaka wa 1844, bakomoraga inkomoko yabo ya kera kuri Aburahamu. Umuryango w’Abamilerite b’i Filadelifiya winjiye Ahera Cyane ku wa 22 Ukwakira 1844 wakomoraga inkomoko yawo ya kera kuri Aburahamu. Umuryango w’Abamilerite b’i Lawodikiya wongeye kubaka Yeriko mu mwaka wa 1863, wakomoraga inkomoko yawo ya kera kuri Aburahamu. Itorero ry’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya rizarukwa mu kanwa k’Umwami ku itegeko ryo ku Cyumweru rigiye kuza vuba, ryakomoraga inkomoko yaryo ya kera kuri Aburahamu. Ibyo bisekuru byose byasohoye, cyangwa bizasohora, umugani w’uruzabibu.

The drunkards in Joel awake to find they have been rejected as God’s people, and that they do not have the message of the latter rain. The inverse is then true. Those who Joel identifies as wearing “crowns of glory,” then enter into covenant, are sealed and lifted up as an offering. The very first ratified covenant between God and a chosen people began with the same “cutting” that is represented at the final sacrifice of God’s people, which begins at the Sunday law. The cutting is the separation of wheat and tares. The tares are rejected and cast into the fire and the wheat is bundled together as the Pentecostal first fruit wheat offering, that is then lifted up, “as in former years.”

Abasinzi bo muri Yoweli bakanguka bagasanga baranzwe nk’abatawe nk’ubwoko bw’Imana, kandi ko badafite ubutumwa bw’imvura y’itumba. Bityo noneho ibinyuranye na byo biba ari byo kuri. Abo Yoweli aranga ko bambaye “amakamba y’ubwiza,” ni bo rero binjira mu isezerano, bagashyirwaho ikimenyetso kandi bakazamurwa nk’ituro. Isezerano rya mbere cyane ryemejwe hagati y’Imana n’ubwoko bwatoranijwe ryatangiranye na kwa “gukatwa” nyine kugaragazwa mu gitambo cya nyuma cy’ubwoko bw’Imana, gitangira ku itegeko ryo ku Cyumweru. Gukata ni ugutandukanya ingano n’urumamfu. Urumamfu rurangwa kandi rugatererwa mu muriro, naho ingano zikabohwa hamwe nk’ituro ry’ingano z’umuganura wa Pentekote, maze rikazamurwa, “nk’uko byari bimeze mu myaka ya mbere.”

There are four places that are typically pointed out to represent Abraham’s covenant. In Genesis twelve Abraham is ‘called’ and given the promise to make him a great nation. This is not part of the covenant, but it is the calling of a promise. At that point his name is Abram, for one of the symbols of a covenant relationship is a name-change. Abram’s name is changed in the third of the four steps of the covenant.

Hari ahantu hane hakunze kugaragazwa nk’ahashushanya isezerano rya Aburahamu. Mu Itangiriro 12 Aburahamu “arahamagarwa” kandi agahabwa isezerano ryo kumugira ishyanga rikomeye. Ibi si igice cy’isezerano ubwaryo, ahubwo ni uguhamagarwa kw’isezerano. Icyo gihe izina rye ni Abramu, kuko kimwe mu bimenyetso by’umubano w’isezerano ari uguhindurwa izina. Izina rya Abramu rihindurwa ku ntambwe ya gatatu muri izo ntambwe enye z’isezerano.

> For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:13–20.

> Kuko igihe Imana yahaga Aburahamu isezerano, kubera ko nta mukuru kuyirusha yari kurahiraho, yarahiye ku bwayo, iti: Ni ukuri, nzaguha umugisha rwose, kandi nzakugwiza rwose. Nuko rero, amaze kwihangana, ahabwa iryo sezerano. Kuko abantu rwose barahira ku ubaruta; kandi indahiro yo kwemeza iba iherezo ry’impaka zose kuri bo. Ni cyo cyatumye Imana, ishaka kurushaho kugaragariza abaragwa b’isezerano ko imigambi yayo idahinduka, ibyemeza indahiro; kugira ngo, ku bw’ibintu bibiri bidahinduka, ibyo Imana idashobora kubeshyeramo, tugire ihumure rikomeye twebwe twahungiye kuyifatiraho nk’ubuhungiro, kugira ngo dufatire ku byiringiro byashyizwe imbere yacu; ibyo byiringiro dufite nk’igitsika cy’ubugingo, kidakuka kandi gihamye, kandi cyinjira hirya y’umwenda ukingiriza Ahera; aho Umutambyi watubanjirije yatwinjiriye ku bwacu, ari we Yesu, wagizwe Umutambyi Mukuru iteka ryose mu buryo bwa Melikizedeki. Abaheburayo 6:13–20.

The calling was God’s promise to Abram, and He provided a second witness with the “oath” that followed. The “oath” that followed was threefold. After the calling of a promise, which was the first step, the second, third and fourth steps are the actual threefold covenant, by God, with a chosen people. In Genesis fifteen God formally “cuts” (establishes) the covenant through a dramatic ritual where God alone passes between divided animals, unconditionally promising land to Abraham’s descendants. The Promised Land was represented as a land between two rivers; the river of Egypt and the river Euphrates. The first step of the threefold covenant includes a direct reference of the prophetic symbolism of two rivers, and all that is attached to that symbol. When inspiration points to the Ulai and Hiddekel rivers as events that are now in the process of fulfillment, those two rivers were typified in Abram’s prophecy. The setting is between Abram’s two rivers, which when brought together with Daniel’s two rivers makes four rivers, for the voice of Christ is the voice of many waters.

ihamagarwa ryari isezerano ry’Imana yahaye Aburamu, kandi yatanze umuhamya wa kabiri mu “ndahiro” yakurikiyeho. Iyo “ndahiro” yakurikiyeho yari igizwe n’ibice bitatu. Nyuma y’ihamagarwa ry’isezerano, ari ryo ntambwe ya mbere, intambwe ya kabiri, iya gatatu n’iya kane ni zo isezerano nyir’izina rigizwe n’ibice bitatu, ryakozwe n’Imana n’ubwoko bwatoranyijwe. Mu Itangiriro 15 Imana “ica” (ishyiraho) isezerano ku buryo bwemewe binyuze mu muhango ukomeye, aho Imana yonyine inyura hagati y’inyamaswa zaciywemo kabiri, isezeranya mu buryo butagira icyo bushingiraho ko izaha urubyaro rwa Aburahamu igihugu. Igihugu cy’Isezerano cyashushanywaga nk’igihugu kiri hagati y’inzuzi ebyiri: umugezi wa Egiputa n’uruzi rwa Ufurate. Intambwe ya mbere y’iri sezerano rigizwe n’ibice bitatu ikubiyemo aho havugwa mu buryo butaziguye ikigereranyo cy’ubuhanuzi cy’inzuzi ebyiri, n’ibintu byose bifatanye n’icyo kimenyetso. Iyo guhumekerwa kw’Imana kugaragaza inzuzi za Ulayi na Hiddekeri nk’ibyabaye biri ubu mu rugendo rwo gusohora, izo nzuzi ebyiri zari zaragereranyijwe mbere mu buhanuzi bwa Aburamu. Aho ibintu byerekezwa ni hagati y’inzuzi ebyiri za Aburamu, kandi iyo zishyizwe hamwe n’inzuzi ebyiri za Daniyeli biba inzuzi enye, kuko ijwi rya Kristo ari ijwi ry’amazi menshi.

> In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Genesis 15:18–21.

> Uwo munsi Uwiteka asezerana na Aburamu isezerano, aramubwira ati: Urubyaro rwawe ndaruhaye iki gihugu, uhereye ku ruzi rwa Egiputa ukageza ku ruzi runini, uruzi rwa Ewufurate: Abakeni, n’Abakenizi, n’Abakadumoni, n’Abaheti, n’Abaperizi, n’Abarefayimu, n’Abamori, n’Abanyakanāni, n’Abagirugashi, n’Abayebusi. Itangiriro 15:18–21.

The land promised to Abram was the entire world which is represented by ten kings in the last days, whereas in the first days of the covenant it was listed as ten tribes, not kings. The one hundred and forty-four thousand will be in conflict with the entire world. The world will then be involved with the testing process of Sunday worship enforcement by a one-world government under the direction of the scarlet-colored whore of Revelation seventeen, who reigns over the ten kings of the earth. With Abram the church and state symbol of the image of the beast is represented by the river of Egypt, a symbol of statecraft and the river of Babylon, a symbol of churchcraft.

Igihugu Aburamu yasezeraniwe cyari isi yose, ihagarariwe n’abami icumi mu minsi y’imperuka, mu gihe mu minsi ya mbere y’isezerano cyanditswe nk’imiryango icumi, atari abami. Abo ijana na mirongo ine na bane b’ibihumbi bazagirana amakimbirane n’isi yose. Hanyuma isi izinjira mu gikorwa cy’igeragezwa cyo guhatira kuramya ku Cyumweru, gishyigikiwe na guverinoma imwe y’isi yose iyobowe na maraya w’umutuku uvugwa mu Byahishuwe igice cya cumi na karindwi, utegeka abami icumi bo mu isi. Ku byerekeye Aburamu, ikimenyetso cy’itorero na leta cy’ishusho y’inyamaswa gihagarariwe n’uruzi rwa Egiputa, ikimenyetso cy’ubutegetsi bwa leta, n’uruzi rwa Babuloni, ikimenyetso cy’ubutegetsi bw’itorero.

> After these things the word of the Lord came unto Abram in a vision, saying,

> Nyuma y’ibi byose, ijambo ry’Uwiteka riza kuri Aburamu mu iyerekwa, riti,

> Fear not, Abram: I am thy shield, and thy exceeding great reward.

> Witinya, Aburamu: ndi ingabo yawe, n’ingororano yawe iruta byose.

> And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying,

> Maze Aburamu aravuga ati: Mwami Imana, ni iki uzampa, ko ngenda ndi nta mwana, kandi umunyarugo ushinzwe inzu yanjye akaba ari uyu Eliyezeri w’i Damasiko? Maze Aburamu aravuga ati: Dore, ntacyo wampaye cyo kunyara; kandi, dore, uwavukiye mu rugo rwanjye ni we uzaba umuragwa wanjye. Nuko, dore, ijambo ry’Uwiteka rimugeraho, riti,

> This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

> Uyu si we uzakuragwa; ahubwo uzagukuraho mu nda yawe ni we uzakuragwa. Nuko amujyana hanze, aramubwira ati: Dore noneho mu ijuru, ubare inyenyeri, niba ushobora kuzibara. Aramubwira ati: Uko ni ko urubyaro rwawe ruzaba.

> And he believed in the Lord; and he counted it to him for righteousness. And he said unto him,

> Nuko yizera Uwiteka; maze abimuharuriraho gukiranuka. Aramubwira ati,

> I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

> Ndi Uwiteka wagukuye i Uri y’Abakaludaya, kugira ngo nguhe iki gihugu ngo ukigaragwe.

> And he said, Lord God, whereby shall I know that I shall inherit it? And he said unto him,

> Maze aravuga ati: Mwami Imana, nzabwirwa n’iki ko nzabiragwa? Na we aramubwira ati,

> Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.

> Nzana inyana y’inka y’imyaka itatu, n’ihene y’igitsina gore y’imyaka itatu, n’intama y’igitsina gabo y’imyaka itatu, n’intungura, n’umwana w’inuma.

> And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram,

> Nuko arafata ibyo byose, abicamo mo kabiri hagati, ashyira buri gice ahateganye n’ikindi; ariko inyoni zo ntiyazicamo kabiri. Nuko ibisiga biguruka bimanuka ku ntumbi, Abramu arabihungisha. Izuba rigiye kurenga, Abramu asinzira cyane; maze, dore, ubwoba bw’umwijima mwinshi bumugwira. Maze aramubwira ati,

> Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

> Menya udashidikanya yuko urubyaro rwawe ruzaba abanyamahanga mu gihugu kitari icyabo, kandi bazagikorera; na bo bazabarenganya imyaka magana ane; kandi n’iryo shyanga bazakorera nzaricira urubanza; hanyuma bazavamo bafite ubutunzi bwinshi.

> And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

> Kandi uzasanga ba sogokuru mu mahoro; uzashyingurwa ugeze mu zabukuru bwiza.

> But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

> Ariko mu rubyaro rwa kane bazagaruka hano: kuko gukiranirwa kw’Abamori kutarasohora.

> And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:1–17.

> Maze izuba rirenga, maze hijima, dore igicaniro gisohora umwotsi, n’itara ryaka byanyuze hagati y’izo nyama zicagaguye. Itangiriro 15:1–17.

The One who would guide Moses and the children of Israel as a pillar of fire by night and a cloud by day passed between those “cut” pieces as a smoking furnace and burning lamp.

Uwo wari kuyobora Mose n’abana ba Isirayeli nk’inkingi y’umuriro nijoro n’inkingi y’igicu ku manywa yanyuze hagati y’izo bice “byaciwe” ari nk’itanura ricumba n’itara rigurumana.

> And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:21, 22.

> Kandi Uwiteka ajya imbere yabo ku manywa mu nkingi y’igicu, kugira ngo abayobore mu nzira; na nijoro mu nkingi y’umuriro, kugira ngo abahe umucyo; kugira ngo bagende ku manywa na nijoro. Ntiyigeze akura imbere y’ubwoko inkingi y’igicu ku manywa, cyangwa inkingi y’umuriro nijoro. Kuva 13:21, 22.

The burning lamp and smoking furnace typified the pillar of cloud or fire and represents an prophetic element of the first step, of the three steps involved with God establishing the covenant with Abram. The chapter begins with the words, “Fear not,” for the message of the first angel is fear God, and those who like Abram fear God, will not need to fear God. There are two types of fear, because there are two classes of people.

Itara ryaka n’itanura rinywika byashushanyaga ya nkingi y’igicu cyangwa iy’umuriro, kandi bigereranya ikintu cy’ubuhanuzi cy’intambwe ya mbere, muri za ntambwe eshatu zirebana n’uko Imana yashyiranye isezerano na Abramu. Igice gitangira n’amagambo ngo, “Witinya,” kuko ubutumwa bw’umumarayika wa mbere ari ubwo gutinya Imana; kandi abameze nka Abramu batinya Imana, ntibazakenera gutinya Imana. Hari ubwoko bubiri bw’ubwoba, kuko hari ibyiciro bibiri by’abantu.

Further into the covenant passage Abram believes God and it was counted unto him as righteousness. The three angels parallel the work of the Holy Spirit as set forth by John who teaches the Holy Spirit convicts of three things; sin, righteousness and judgment. Those characteristics align with the three angels, so after the fear of God is set forth in the covenant passage, then the second step of righteousness is identified, only to be followed by the pronouncement of judgment, which is the third work of the Holy Spirit, and the message of the third angel. The first step of the covenant typified the first angel’s message, which is always a fractal of all three messages. The three steps of the covenant process, represent the three angels of Revelation fourteen.

Muri iyo ngingo y’isezerano hakomeza hagaragaramo ko Aburamu yizeye Imana, maze ibyo bibarirwa kuri we nk’uko ari gukiranuka. Abamarayika batatu bagereranya umurimo wa Mwuka Wera nk’uko usobanurwa na Yohana, wigisha ko Mwuka Wera ahamya ibintu bitatu: icyaha, gukiranuka, n’urubanza. Ibyo biranga bihura n’abo bamarayika batatu; bityo rero, nyuma y’uko gutinya Imana kugaragajwe mu ngingo y’isezerano, intambwe ya kabiri yo gukiranuka iramenyekanishwa, hanyuma igakurikirwa n’itangazwa ry’urubanza, ari wo murimo wa gatatu wa Mwuka Wera, kandi akaba ari na wo butumwa bw’umumarayika wa gatatu. Intambwe ya mbere y’isezerano yagereranyaga ubutumwa bw’umumarayika wa mbere, bukaba buri gihe ari ishusho yisubiramo y’ubutumwa bwose uko ari butatu. Intambwe eshatu z’umuhango w’isezerano zigereranya abamarayika batatu bo mu Ibyahishuwe 14.

After Abram is counted as righteous marking the second angel, he prepares an offering, for the offering is prepared just before the third step of judgment. That offering represents the offering of the Levites of Malachi three that is lifted up as an ensign. Just as the three periods of forty years in the life of Moses represents the three angels’ messages, the first forty years of Moses has all three steps of the three angels’ message.

Nyuma y’uko Aburamu abarirwa gukiranuka, ibyo bikaba biranga marayika wa kabiri, ategura igitambo, kuko igitambo gitegurwa mbere gato y’intambwe ya gatatu y’urubanza. Icyo gitambo kigereranya igitambo cy’Abalewi bo muri Malaki 3, kizamurwa nk’ibendera. Nk’uko ibihe bitatu by’imyaka mirongo ine mirongo ine byo mu mibereho ya Mose bigereranya ubutumwa bw’abamarayika batatu, ni ko imyaka mirongo ine ya mbere ya Mose ikubiyemo intambwe zose uko ari eshatu z’ubutumwa bw’abamarayika batatu.

Where Moses’ testimony begins is with his parents fearing God, (the first step), followed by a visual test. The second step includes a visual test, as was the case in Daniel chapter one, when Daniel first fears God and refused to eat the Babylonian diet, and then is tested based upon his physical appearance. Then for Daniel it was the third test three years later by king Nebuchadnezzar, a symbol of the king of the north and the Sunday law, which is the third angels’ message.

Aho ubuhamya bwa Mose butangirira ni ku kuba ababyeyi be baratinye Imana, (intambwe ya mbere), hanyuma hagakurikiraho ikigeragezo cy’irebwa. Intambwe ya kabiri ikubiyemo ikigeragezo cy’irebwa, nk’uko byagenze muri Daniyeli igice cya mbere, igihe Daniyeli yabanje gutinya Imana akanga kurya indyo y’i Babuloni, hanyuma akageragezwa hakurikijwe uko yasaga ku mubiri. Hanyuma kuri Daniyeli haza ikigeragezo cya gatatu nyuma y’imyaka itatu, cyaturutse ku mwami Nebukadinezari, ikimenyetso cy’umwami w’amajyaruguru n’itegeko ryo ku Cyumweru, ari bwo butumwa bw’abamarayika batatu.

Moses’ parents fear God, put him into an ark in the water and Pharaoh’s daughter was led to see the situation, and then passed judgment in favor of saving the child. The beginning of Moses life was an illustration of the covenant that God made with mankind, and then through Moses, God also made a covenant with a chosen nation selected from mankind. Noah’s covenant with mankind represents the great multitude and Moses covenant with a chosen people is the one-hundred and forty-four thousand. The offering that Abram was to make to ratify the covenant bore the emblem of the covenant of Noah, just as did Moses who fulfilled Abram’s prophecy centuries later.

Ababyeyi ba Mose batinya Imana, bamushyira mu nkuge mu mazi, maze umukobwa wa Farawo ayoborwa kubona uko ibintu byari bimeze, hanyuma afata umwanzuro wo gukiza uwo mwana. Intangiriro y’ubuzima bwa Mose yari ishusho y’isezerano Imana yagiranye n’abantu bose, kandi binyuze kuri Mose, Imana yanagiranye isezerano n’ishyanga ryatoranyijwe rivanywe mu bantu. Isezerano rya Nowa yagiranye n’abantu bose rihagarariye imbaga y’abantu benshi, kandi isezerano rya Mose yagiranye n’ubwoko bwatoranyijwe ni rya ba bantu ibihumbi ijana na mirongo ine na bine. Igitambo Aburamu yagombaga gutamba kugira ngo yemeze iryo sezerano cyari gifite ikimenyetso cy’isezerano rya Nowa, nk’uko byari no kuri Mose wasohoje ubuhanuzi bwa Aburamu ibinyejana byinshi nyuma.

The offering consisted of five various animals; a three-year-old heifer, a three-year-old she goat, a three-year-old ram, a turtledove and a young pigeon. The birds were left whole, and the heifer, ram and she goat were “cut” in halves. The offering typifies the lifting up of an ensign in the last days as a visual test for mankind. The visual sign for Pharaoh’s daughter was the baby Moses in the ark. The ark is symbolized by the eight souls on the ark. The number “eight” is established as one of the prophetic characteristics of the ensign of the one hundred and forty-four thousand. When you consider the five animal offerings and divide three in half, then your offering is made up of eight pieces, as typified by Noah, and then confirmed in Abram’s offering.

Igitambo cyari kigizwe n’inyamaswa eshanu zitandukanye: inyana y’ingore y’imyaka itatu, ihene y’ingore y’imyaka itatu, isekurume y’intama y’imyaka itatu, inuma yitwa turtledove, n’umwana w’inuma. Izo nyoni zasigaye ari nzima uko zakabaye, naho inyana y’ingore, isekurume y’intama, n’ihene y’ingore “zaciwemo” ibice bibiri. Icyo gitambo kigereranya kuzamurwa kw’ikimenyetso mu minsi y’imperuka nk’ikigeragezo kigaragara ku bantu. Ikimenyetso kigaragara ku mukobwa wa Farawo cyari uruhinja Mose mu nkuge. Inkuge ishushanywa n’imitima umunani yari mu nkuge. Umubare “umunani” ushyirwaho nk’umwe mu mimerere y’ubuhanuzi iranga ikimenyetso cy’abihumbi ijana na mirongo ine na bine. Iyo witegereje ibitambo by’izo nyamaswa eshanu maze ugabanyamo ibice bibiri izo eshatu, icyo gitambo cyawe kiba kigizwe n’ibice umunani, nk’uko byagereranyijwe na Nowa, hanyuma bikaza kwemezwa mu gitambo cya Aburamu.

Those five animals, when divided as directed by God, represent the number “eight,” and in so doing, they represent those souls at the end of the world that were typified by the “eight” souls upon the ark. The sign of circumcision, which is the second step in Abram’s threefold covenant was to be carried out on the “eighth” day after birth, and the rite was replaced by baptism, which typifies the resurrection of Christ which took place on the “eighth” day. The number “eight” is an established characteristic of the covenants of both Noah and Moses, and they typify the one hundred and forty-four thousand who will be lifted up as an ensign offering, and who are the “eighth” that is of the seven.

Izo nyamaswa eshanu, iyo zigabanyijwe nk’uko Imana yabitegetse, zigereranya umubare “umunani,” kandi bityo zigereranya ayo mashyiga ku mperuka y’isi yagereranyijwe n’“imyuka” umunani yari mu nkuge. Ikimenyetso cyo gukebwa, ari cyo ntambwe ya kabiri mu isezerano ry’Abramu rigizwe n’ibice bitatu, cyagombaga gukorwa ku munsi wa “munani” nyuma yo kuvuka; kandi uwo muhango wasimbuwe n’umubatizo, ugereranya izuka rya Kristo ryabaye ku munsi wa “munani.” Umubare “umunani” ni ikimenyetso kimaze gushingwa mu masezerano ya Nowa n’aya Mose yombi, kandi ayo masezerano agereranya ibihumbi ijana na mirongo ine na bine bazazamurwa nk’igitambo cy’ikimenyetso, kandi ari bo “uwa munani” ukomoka kuri barindwi.

Those five animals represent the five wise virgins, who are typified by the “eight” on the ark, will pass from an old world to a new world—without seeing death.

Izo nyamaswa eshanu zigereranya ba bakobwa batanu b’abanyabwenge, bagereranyijwe n’“umunani” bari mu nkuge, bazava mu isi ya kera bajye mu isi nshya—batabanje kubona urupfu.

Abram’s offering was a pure offering, for all the animals in the offering were clean animals, and together they represent the primary animals used for whole burnt offerings. The first angel’s message includes the command to worship the Creator, and the primary sacrificial animals of the sanctuary service that was to be instituted when Abram’s prophecy was fulfilled in the time of Moses are set forth as the offerings of worship, while also typifying the first angel’s call to worship the Creator.

Igitambo cya Aburamu cyari igitambo gitunganye, kuko inyamaswa zose zari muri icyo gitambo zari inyamaswa zitanduye, kandi zose hamwe zigereranya inyamaswa z’ingenzi zakoreshwaga mu bitambo byose bitwikwa. Ubutumwa bw’umumarayika wa mbere bukubiyemo itegeko ryo kuramya Umuremyi, kandi inyamaswa z’ingenzi z’ibitambo zo mu murimo w’Ubuturo Butagatifu wagombaga gushyirwaho ubwo ubuhanuzi bwa Aburamu bwasohoraga mu gihe cya Mose zigaragazwa nk’ibitambo byo kuramya, ari na ko zigereranya ihamagarwa ry’umumarayika wa mbere ryo kuramya Umuremyi.

Verse eighteen explicitly states, “On that day the Lord made a covenant with Abram.” That marks the first of three steps that typify the three angels of Revelation fourteen. The covenant step in Genesis fifteen represents the first angel’s message of Revelation fourteen, which is followed by a second angel, who was typified by the second step of Abram’s covenant found in Genesis seventeen.

Umurongo wa cumi n’umunani uvuga mu buryo bweruye uti: “Kuri uwo munsi Uwiteka yagiranye isezerano na Aburamu.” Ibyo biranga intambwe ya mbere mu ntambwe eshatu zishushanya abamarayika batatu bo mu Ibyahishuwe cumi na bine. Intambwe y’isezerano iri mu Itangiriro cumi na gatanu ihagarariye ubutumwa bw’umumarayika wa mbere bwo mu Ibyahishuwe cumi na bine, bukurikirwa n’umumarayika wa kabiri, washushanyijwe n’intambwe ya kabiri y’isezerano rya Aburamu iboneka mu Itangiriro cumi na karindwi.

In step number two, Abram’s name is changed to Abraham. Abram means ‘the father is exalted,’ and Abraham means ‘the father of many nations.’ In the calling of Abram, the promise of becoming a great nation was given, but the promise was not ratified until Abram’s name was changed. Then he became the first father of a chosen covenant people. The next step typified the third angel’s message as Abraham is tested upon sacrificing Isaac, which typified the cross, which typified October 22, 1844, which typifies the Sunday law—which is the third angel’s message. That third covenant step was fulfilled on the twenty-second of October in 1844, and it is set forth in Genesis twenty-two.

Mu ntambwe ya kabiri, izina rya Abramu rihindurwa rikaba Aburahamu. Abramu bisobanura “se arashyizwe hejuru,” naho Aburahamu bisobanura “se w’amahanga menshi.” Mu ihamagarwa rya Abramu, isezerano ryo kuzaba ishyanga rikomeye ryaratanzwe, ariko iryo sezerano ntiryemejwe kugeza igihe izina rya Abramu ryahinduriwe. Ni bwo yabaye se wa mbere w’ubwoko bw’isezerano bwatoranijwe. Intambwe yakurikiyeho yashushanyaga ubutumwa bw’umumarayika wa gatatu ubwo Aburahamu yageragezwaga ku gutamba Isaka, byashushanyaga umusaraba, na wo washushanyaga ku wa 22 Ukwakira 1844, na byo bikaba bishushanya itegeko ryo ku Cyumweru—ari ryo butumwa bw’umumarayika wa gatatu. Iyo ntambwe ya gatatu y’isezerano yasohoye ku wa makumyabiri na kabiri Ukwakira 1844, kandi igaragazwa mu Itangiriro igice cya makumyabiri na kabiri.

In the second step, which is the second angel’s message, where Abram’s name is changed, the rite of circumcision is established as the “sign” of a covenant people and their relation to God. It is in the history of the second angel’s message, that God’s people are sealed. They are lifted up as an ensign at the third angel’s message represented by the Sunday law, but they are sealed in the period just before the Sunday law, which in Millerite history would be, just before the door closed on October 22, 1844.

Mu ntambwe ya kabiri, ari yo butumwa bw’umumarayika wa kabiri, aho izina rya Aburamu rihindurwa, umuhango wo gukebwa ushyirwaho nk’“ikimenyetso” cy’ubwoko bw’isezerano n’isano yabo bafitanye n’Imana. Ni mu mateka y’ubutumwa bw’umumarayika wa kabiri, aho ubwoko bw’Imana bushyirwaho ikimenyetso. Burazamurwa nk’ibendera ku butumwa bw’umumarayika wa gatatu bugereranywa n’itegeko ry’icyumweru, ariko bushyirwaho ikimenyetso mu gihe kiri mbere gato y’itegeko ry’icyumweru, ari cyo mu mateka y’Abamilerite cyaba ari mbere gato y’uko urugi rwafunzwe ku ya 22 Ukwakira 1844.

The same is true with the three decrees to come out of Babylon that started the 2300-year prophecy, which ended at the third angel’s arrival on October 22, 1844. The temple was finished during the history of the second decree, after the first, but before the third. The foundations were laid during the first decree and the temple building finished in the history of the second decree. The third decree in 457 BC started the 2300 years, while the decree itself returned national sovereignty to the Jews. At the third waymark a kingdom is set up, as represented by the restoration of national sovereignty at the third decree and the lifting up of the church triumphant as an ensign at the Sunday law.

Ni ko bimeze no ku byategetswe bitatu byo kuva i Babuloni byatangije ubuhanuzi bw’imyaka 2300, bwarangiye igihe marayika wa gatatu yageraga ku wa 22 Ukwakira 1844. Urusengero rwarangijwe mu mateka y’itegeko rya kabiri, nyuma y’irya mbere, ariko mbere y’irya gatatu. Imfatiro zashyizweho mu gihe cy’itegeko rya mbere, kandi inyubakwa y’urusengero irangira mu mateka y’itegeko rya kabiri. Itegeko rya gatatu mu mwaka wa 457 mbere ya Kristo ni ryo ryatangije ya myaka 2300, mu gihe iryo tegeko ubwaryo ryasubije Abayuda ubusugire bwabo bw’Igihugu. Ku kimenyetso cya gatatu hashyirwaho ubwami, nk’uko bigaragazwa no kugarurwa kw’ubusugire bw’Igihugu ku itegeko rya gatatu no kuzamurwa kw’itorero rinesha ngo ribe ikimenyetso ku gihe cy’itegeko ryo ku Cyumweru.

The third decree typified the third angel’s arrival to the marriage on October 22, 1844. The bride makes herself ready, before the marriage, not at the marriage. The sealing of the one hundred and forty-four thousand is accomplished just before the Sunday law in the period of time prophetically represented as the image of the beast test. We are informed that the image of the beast test is the test we must pass before probation closes.

Itegeko rya gatatu ryashushanyaga ukuza k’umumarayika wa gatatu mu bukwe ku wa 22 Ukwakira 1844. Umugeni yitegura ubwe mbere y’ubukwe, si mu bukwe. Gushyirwaho ikimenyetso kw’abo ibihumbi ijana na mirongo ine na bine kurangira mbere gato y’itegeko ryo ku Cyumweru, mu gihe cy’igihe mu buhanuzi cyagereranyijwe nk’ikigeragezo cy’igishushanyo cy’inyamaswa. Turamenyeshwa ko ikigeragezo cy’igishushanyo cy’inyamaswa ari cyo kigeragezo tugomba gutsinda mbere y’uko igihe cy’imbabazi gifungwa.

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

> “Uwiteka yanyeretse neza ko igishushanyo cy’inyamaswa kizashingwa igihe cy’igeragezwa kitararangira; kuko ari cyo kizaba ikigeragezo gikomeye ku bwoko bw’Imana, kizagena iherezo ryabo ry’iteka ryose. Umwanya wawe ni uruvange rw’ibintu bidahuye ku buryo bake cyane ari bo bazayobywa.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Muri Ibyahishuwe 13 iyi ngingo igaragazwa mu buryo bweruye; [Ibyahishuwe 13:11–17, byasubiwemo].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Iki ni cyo kigeragezo ubwoko bw’Imana bugomba kunyuramo mbere y’uko bushyirwaho ikimenyetso. Abose bagaragaje ubudahemuka bwabo ku Mana bubahiriza amategeko yayo, kandi banga kwemera isabato y’impimbano, bazashyirwa munsi y’ibendera ry’Umwami Imana Yehova, kandi bazahabwa ikimenyetso cy’Imana ihoraho. Abareka ukuri gukomoka mu ijuru kandi bakemera isabato yo ku Cyumweru, bazahabwa ikimenyetso cy’inyamaswa.” Manuscript Releases, volume 15, 15.

The door closed on October 22, 1844, typifying the closed door at the Sunday law. Sister White states that the image of the beast test is the test we must pass “before” probation closes, and she also states that the test is where our eternal destiny is decided. Before the Sunday law, the bride makes herself ready, and this requires having the proper wedding garment, a garment that is to be purified by the refining fires of the Messenger of the Covenant. The seal is placed before the wedding, and then the wedding takes place at the Sunday law.

Urugi rwafunzwe ku wa 22 Ukwakira 1844, rugereranya urugi ruzafungwa ku itegeko ryo ku Cyumweru. Mushiki wa White avuga ko ikigeragezo cy’ishusho y’inyamaswa ari ikigeragezo tugomba gutsinda “mbere y’uko” igihe cy’igeragezwa kirangira, kandi anavuga ko icyo kigeragezo ari ho iherezo ryacu ry’iteka rigenwa. Mbere y’itegeko ryo ku Cyumweru, umugeni aritegura, kandi ibyo bisaba kugira umwenda ukwiriye w’ubukwe, umwenda ugomba kwezwa n’imiriro itunganya y’Intumwa y’Isezerano. Ikimenyetso gishyirwaho mbere y’ubukwe, hanyuma ubukwe bukaba ku itegeko ryo ku Cyumweru.

Sister White identifies that the sealing is a settling into the truth both intellectually and spiritually. She further identifies that ‘when’ God’s people are sealed, ‘then’ the shaking of God’s judgments will come. The shaking is the judgments that begin at the earthquake of Revelation eleven, which is the Sunday law in the United States.

Mushiki White agaragaza ko gushyirwaho ikimenyetso ari ugushinga imizi mu kuri haba mu bwenge no mu buryo bw’umwuka. Arongera kandi akagaragaza ko ‘igihe’ ubwoko bw’Imana buzaba bumaze gushyirwaho ikimenyetso, ‘ni bwo’ ihungabana ry’imanza z’Imana rizaza. Iryo hungabana ni imanza zitangirira ku mutingito wo mu Ibyahishuwe igice cya cumi na kimwe, ari wo tegeko ryo kubahiriza ku Cyumweru muri Leta Zunze Ubumwe za Amerika.

The Millerite temple was finished at the Midnight Cry, identifying that the seal is placed before the third waymark of judgment. In Abraham’s covenant the third step of judgment was Isaac on Mount Moriah, typifying not only Christ upon the cross, but also the offering of the Levites in Malachi three.

Urusengero rw’Abamillerite warangijwe ku Rwamo rwo mu Gicuku, bigaragaza ko ikimenyetso gishyirwaho mbere y’ikirango cya gatatu cy’urubanza. Mu isezerano rya Aburahamu, intambwe ya gatatu y’urubanza yari Isaka ku Musozi wa Moriya, ishushanya atari Kristo ku musaraba gusa, ahubwo n’itambo ry’Abalewi rivugwa muri Malaki 3.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.

> Kandi azicara nk’utunganya n’uwihumanura ifeza; kandi azatunganya bene Lewi, abasukure nk’uko basukura izahabu n’ifeza, kugira ngo batambire Uwiteka ituro mu gukiranuka. Ni bwo ituro ry’u Buyuda n’irya Yerusalemu rizashimisha Uwiteka, nk’uko byahoze mu minsi ya kera no mu myaka ya mbere.

> And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:3–5.

> Nanjye kubegera kugira ngo mbacire urubanza; kandi nzaba umuhamya wihuse wo gushinja abarozi, n’abasambanyi, n’abarahirira ibinyoma, n’abariganya umukozi agahemberwa ibyo yakoreye, n’abarenganya umupfakazi n’impfubyi, n’abima umunyamahanga uburenganzira bwe, kandi batanyubaha, ni ko Uwiteka Nyiringabo avuga. Malaki 3:3–5.

After the purification process, the offering will ‘then’ be as in days of old, and the offering is prepared during the final act of judgment, for it is then that the Levites who have been purified and prepared as an offering, are contrasted with the foolish virgins who Christ is to be a “swift witness against.” The “swift witness” is the “faithful witness to the Laodicean church,” who cast Shebna as a ball into a far field, and who projectile vomits the Laodiceans out of His mouth. The separation of the wheat and tares will be swift, for the final movements are rapid ones. That swift messenger is He who suddenly comes to His temple in Malachi three.

Nyuma y’igikorwa cyo kwezwa, ituro ni ho “rizahinduka” nk’uko ryari rimeze mu minsi ya kera, kandi ituro ritegurwa mu gikorwa cya nyuma cy’urubanza, kuko ari bwo Abalewi bejejwe kandi bateguwe nk’ituro bashyirwa mu buryo bwo kugereranywa n’inkumi z’ibipfapfa Kristo azabera “umuhamya wihutira kubashinja.” Uwo “muhamya wihuta” ni “umuhamya ukiranuka ku Itorero ry’i Lawodikiya,” ujugunya Shebuna nk’umupira mu murima wa kure, kandi uruka Abalawodikiya ubacira kure avuye mu kanwa ke. Gutandukanya ingano n’urukungu bizaba ibyihuse, kuko ibikorwa bya nyuma ari ibyihutirwa. Uwo ntumwa yihuta ni We uza giturumbuka mu rusengero rwe muri Malaki 3.

The lifting up of the offering in Malachi “as in days of old,” is the lifting up of the ensign of the one hundred and forty-four thousand; it was the lifting up of the two Pentecostal wave loaves offering; it was the lifting up of the serpent on the pole in the wilderness; it was the lifting up of Christ on the cross and it was the lifting up of Shadrach, Meshack and Abednego in the fiery furnace with Christ while all the world marveled and wondered; it was the publication of the 1843 chart, and the intended purpose for the 1850 chart.

Kuzamurwa kw’ituro kivugwa muri Malaki “nk’uko byari biri mu minsi ya kera,” ni ko kuzamurwa kw’ibendera ry’ab’umubare w’ibihumbi ijana na mirongo ine na bine; kwabaye ukuzamurwa kw’ituro ry’imigati ibiri yo kuzunguzwa rya Pentekote; kwabaye ukuzamurwa kw’inzoka ku giti mu butayu; kwabaye ukuzamurwa kwa Kristo ku musaraba kandi kwabaye ukuzamurwa kwa Shaduraka, Meshaki na Abedenego mu itanura ry’umuriro hamwe na Kristo, mu gihe ab’isi bose batangazwaga kandi bibazaga; kwabaye gutangazwa kw’imbonerahamwe yo mu 1843, n’intego yari igambiriwe ku mbonerahamwe yo mu 1850.

It was in the second step of Abraham’s covenant that the rite of circumcision was enacted and enforced, thus becoming the sign of the covenant. Abraham, unlike Moses, immediately circumcised Isaac, so when he lifted him up as an offering in the third step, Isaac would represent the sign. That sign would later be replaced by baptism, which together provide two witnesses to the sign of the cross.

Mu ntambwe ya kabiri y’isezerano rya Aburahamu ni ho umuhango wo gukebwa washyiriweho kandi ugategekwa, bityo uba ikimenyetso cy’isezerano. Aburahamu, bitandukanye na Mose, yahise akeba Isaka; bityo, ubwo yamuzamuraga ngo amuture ho igitambo mu ntambwe ya gatatu, Isaka yari guhagararira icyo kimenyetso. Icyo kimenyetso cyaje gusimburwa n’umubatizo, ibyo byombi hamwe bikaba bitanga abagabo babiri bo guhamya ikimenyetso cy’umusaraba.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Release, number 21, 51.

> “Ni iki kashe y’Imana nzima, ishyirwa ku ruhanga rw’abantu bayo? Ni ikimenyetso abamarayika, ariko atari amaso y’abantu, bashobora gusoma; kuko marayika urimbura agomba kubona icyo kimenyetso cy’incungu. Ubwenge busobanukiwe bwabonye ikimenyetso cy’umusaraba w’i Kaluvari mu bahungu n’abakobwa Uwiteka yemeye nk’abe. Icyaha cyo kurenga amategeko y’Imana cyavanyweho. Bambaye umwambaro w’ubukwe, kandi bumvira kandi bakiranukira amategeko yose y’Imana.” Manuscript Release, nimero 21, 51.

In the first step of the covenant in Genesis fifteen, a time prophecy of 400 years in bondage is identified, and Paul identifies the same period as 430 years. Paul’s calculation begins with the calling in Exodus twelve, for he includes Abram’s time of sojourning. When closely considered the four hundred years in relation to thirty years is one symbol set forth by Paul, and four hundred years set forth by Abram is another symbol. So, what does the four-hundred-year period represent, and what does the four-hundred and thirty year period represent, and what does the thirty years represent?

Mu ntambwe ya mbere y’isezerano mu Itangiriro cumi na gatanu, hahishurwa ubuhanuzi bw’igihe bw’imyaka magana ane y’uburetwa, kandi Pawulo na we agaragaza icyo gihe nyine ko ari imyaka magana ane na mirongo itatu. Ibarura rya Pawulo ritangirira ku ihamagarwa rivugwa mu Kuva cumi na kabiri, kuko arishyiramo n’igihe Aburamu yamaze ari umunyamahanga. Iyo imyaka magana ane isuzumwe neza mu isano ifitanye n’imyaka mirongo itatu, iba ikimenyetso kimwe cyashyizwe ahagaragara na Pawulo, naho imyaka magana ane yashyizwe ahagaragara na Aburamu ikaba ikindi kimenyetso. None se, igihe cy’imyaka magana ane kigereranya iki, kandi igihe cy’imyaka magana ane na mirongo itatu kigereranya iki, kandi imyaka mirongo itatu yo igereranya iki?

The scholars have aptly demonstrated that the four hundred and thirty years can be divided into two periods of two hundred and fifteen years, the first period free of bondage and slavery, the second is slavery.

Abahanga bagaragaje neza ko iyo myaka magana ane na mirongo itatu ishobora kugabanywamo ibihe bibiri by’imyaka magana abiri na cumi n’itanu, igihe cya mbere kikaba kitariho uburetwa n’ubucakara, naho icya kabiri kikaba ari ubucakara.

Abraham entered Canaan at the age of 75, and Isaac was born when Abraham was 100 years old (25 years later). Jacob was born when Isaac was 60 years old, and Jacob entered Egypt when he was 130 years old. This totals 215 years in Canaan and 215 years in Egypt, for a total of 430 years. For a student of prophecy this provides two testimonies, from two covenant symbols, for Paul, as with Abram had his name changed. Paul identifies 430 and Abram 400. The line upon line fulfillment of two related time prophecies is associated with the first covenant period that led to the establishment of God’s chosen people.

Aburahamu yinjiye i Kanani afite imyaka 75, kandi Isaka yavutse igihe Aburahamu yari afite imyaka 100 (nyuma y’imyaka 25). Yakobo yavutse igihe Isaka yari afite imyaka 60, kandi Yakobo yinjiye mu Misiri afite imyaka 130. Ibi bigize imyaka 215 i Kanani n’imyaka 215 mu Misiri, bikaba byose hamwe ari imyaka 430. Ku mwiga w’ubuhanuzi, ibi bitanga ubuhamya bubiri, buvuye ku bimenyetso bibiri by’isezerano, kuri Pawulo, nk’uko byagendekeye Aburamu wahinduriwe izina. Pawulo agaragaza 430 naho Aburamu akagaragaza 400. Isohozwa ry’ubuhanuzi bubiri bw’igihe bufitanye isano, umurongo ku wundi murongo, rifitanye isano n’igihe cy’isezerano rya mbere cyagejeje ku ishyirwaho ry’ubwoko bwatoranyijwe bw’Imana.

When Christ came into history to confirm the covenant with many for one week, that week represented two interrelated time prophecies. The four-hundred and thirty year prophecy of Paul can be divided into two equal parts, as with the week of Christ. 215 years in Canaan followed by the 215 years in Egypt, typifying the testimony of Christ in person for 1260 days, followed by 1260 days of Christ’s testimony in the person of His disciples. The 2520 days Christ confirmed the covenant also represents the seven times that are the “quarrel of His covenant.”

Igihe Kristo yazaga mu mateka kugira ngo akomeze isezerano yagiranye na benshi mu gihe cy’icyumweru kimwe, icyo cyumweru cyagereranyaga ubuhanuzi bubiri bw’ibihe bufitanye isano. Ubuhanuzi bwa Pawulo bw’imyaka magana ane na mirongo itatu bushobora kugabanywamo ibice bibiri bingana, nk’uko byari bimeze ku cyumweru cya Kristo. Imyaka 215 i Kanani, igakurikirwa n’imyaka 215 muri Egiputa, bigereranya ubuhamya bwa Kristo ubwe mu minsi 1260, bukurikiwe n’iminsi 1260 y’ubuhamya bwa Kristo mu muntu w’abigishwa Be. Iminsi 2520 Kristo yakomeje isezerano na yo igaragaza ibihe birindwi ari byo “impaka z’isezerano Rye.”

From 723 BC unto 1798 is 2520 years, and those years are divided into two periods of 1260 years, representing paganism trampling down the sanctuary and host for 1260 years, followed by papalism trampling down the sanctuary and host for 1260 years. The middle of Christ’s week was the cross, and the middle of the week (538) produces 1260 years of pagan testimony followed by 1260 years of pagan testimony from the papal disciple of paganism. When Christ’s kingdom of grace was empowered at the cross it typified 538, when the antichrist’s kingdom was empowered. At the cross, literal Israel was passed by and spiritual Israel began. In 538, literal paganism was passed by, and spiritual paganism began.

Kuva mu wa 723 Mbere ya Kristo kugeza mu wa 1798 ni imyaka 2520, kandi iyo myaka igabanyijemo ibihe bibiri by’imyaka 1260, bigaragaza ko ubupagani bwakandagiraga ubuturo bwera n’ingabo mu gihe cy’imyaka 1260, hanyuma ubupapa bukandagiraga ubuturo bwera n’ingabo mu gihe cy’imyaka 1260. Hagati y’icyumweru cya Kristo hari umusaraba, kandi hagati y’icyumweru (538) havamo imyaka 1260 y’ubuhamya bw’ubupagani bukurikirwa n’imyaka 1260 y’ubuhamya bw’ubupagani buturuka ku mwigishwa w’ubupapa wa bwo. Igihe ubwami bwa Kristo bw’ubuntu bwaheshwaga imbaraga ku musaraba, byari ikigereranyo cya 538, igihe ubwami bwa antikristo bwaheshwaga imbaraga. Ku musaraba, Isirayeli ya nyakuri yarirengagijwe maze Isirayeli ya mwuka itangira. Mu wa 538, ubupagani bwa nyakuri bwarirengagijwe, maze ubupagani bwa mwuka butangira.

Abram’s prophecy of four hundred years, is also four hundred and thirty years. It is the same prophecy, but set forth by two covenant symbols. Those two related time prophecies were identifying the bondage and deliverance of God’s people that would be fulfilled at the beginning of ancient Israel’s covenant history. At the end of ancient Israel’s covenant history, there is one time prophecy that aligns with another, in a day for a year relationship, thus identifying two time-prophecies emphasizing deliverance and bondage.

Ubuhanuzi bwa Aburamu bw’imyaka magana ane, ni na bwo kandi bw’imyaka magana ane na mirongo itatu. Ni ubuhanuzi bumwe, ariko bugaragazwa n’ibimenyetso bibiri by’isezerano. Ubwo buhanuzi bubiri bw’igihe bufitanye isano bwagaragazaga uburetwa no kubohorwa kw’ubwoko bw’Imana byari kuzasohozwa mu itangiriro ry’amateka y’isezerano rya Isirayeli ya kera. Ku iherezo ry’amateka y’isezerano rya Isirayeli ya kera, hari ubuhanuzi bw’igihe bumwe buhuza n’ubundi, mu isano ry’umunsi umwe ku mwaka umwe, bityo bikagaragaza ubuhanuzi bubiri bw’igihe bushimangira kubohorwa n’uburetwa.

In the middle history of the beginning and ending of ancient Israel we find Daniel in the captivity of Babylon. From that covenant history, which identifies bondage and a promise of delivery; the prophecy which ties ancient Israel covenant history together with modern Israel’s covenant history is set forth. In the book of Daniel, two time-prophecies are identified. The “oath” of Moses’ “seven times” of Leviticus twenty-six is identified in Daniel 9/11, as well as verse thirteen’s question in Daniel eight, that leads to the answer of verse fourteen, that identifies the prophecy of 2300 years. The “oath,” which if broken, is the “curse of Moses” in Daniel nine eleven, when carried out in 677 BC against the southern kingdom and it concluded on October 22, 1844, as did the 2300 years. Both 2520 scatterings are located in the question of verse thirteen, and verse fourteen’s answer is the 2300.

Mu mateka y’amateka yo hagati y’itangiriro n’iherezo bya Isirayeli ya kera, dusangamo Daniyeli ari mu bunyage bw’i Babuloni. Muri ayo mateka y’isezerano, agaragaza uburetwa n’isezerano ry’uko bazabohorwa, ni ho hahishurwa ubuhanuzi buhuzwa amateka y’isezerano ya Isirayeli ya kera n’amateka y’isezerano ya Isirayeli ya none. Mu gitabo cya Daniyeli, hagaragazwa ubuhanuzi bubiri bw’ibihe. “Indahiro” ya Mose y’“ibihe birindwi” byo mu Balewi makumyabiri na gatandatu igaragazwa muri Daniyeli 9/11, kimwe n’ikibazo cyo ku murongo wa cumi na gatatu wo muri Daniyeli umunani, kiganisha ku gisubizo cyo ku murongo wa cumi na kane, kigaragaza ubuhanuzi bw’imyaka 2300. Iyo “ndahiro,” iyo yishwe, iba “umuvumo wa Mose” muri Daniyeli 9:11, kandi ubwo yashyirwaga mu bikorwa mu mwaka wa 677 Mbere ya Kristo ku bwami bwo mu majyepfo, yarangiye ku wa 22 Ukwakira 1844, nk’uko n’imyaka 2300 yarangiye. Gutatanywa kwombi kwa 2520 kuboneka mu kibazo cyo ku murongo wa cumi na gatatu, kandi igisubizo cyo ku murongo wa cumi na kane ni 2300.

As with Moses, the alpha of ancient Israel’s covenant history, and as with Christ, the omega of ancient Israel’s covenant history, the beginning alpha history of modern Israel included two interrelated time prophecies. One represented bondage and slavery and the other deliverance. The division of 430 years into two equal periods in the alpha history of ancient Israel typified, the prophetic division that was repeated in the week Christ confirmed the covenant, and the interrelated period of judgment for breaking the covenant which was divided into two equal periods, sets forth two witnesses; that the alpha history of modern Israel would have a similar prophetic anchor. The 2520 years and 2300 years ending together provide the third witness of two interrelated time-prophecies, which possess a prophecy that is divided equally in the middle.

Nk’uko byagenze kuri Mose, ari we alfa y’amateka y’isezerano rya Isirayeli ya kera, kandi nk’uko byagenze kuri Kristo, ari we omega y’amateka y’isezerano rya Isirayeli ya kera, ni ko no mu mateka ya mbere ya alfa ya Isirayeli ya none harimo ubuhanuzi bubiri bw’igihe bufitanye isano. Bumwe bwagereranyaga uburetwa n’ubucakara, ubundi bugereranya gukizwa. Igabanywa ry’imyaka 430 mo ibihe bibiri bingana mu mateka ya alfa ya Isirayeli ya kera ryabaye ikigereranyo; igabanywa ry’ubuhanuzi ryasubiwemo mu cyumweru Kristo yahamije isezerano, n’igihe gifitanye isano cy’urubanza rwo kurenga ku isezerano cyagabanyijwemo ibihe bibiri bingana, bishyiraho abagabo babiri bo guhamya; ko amateka ya alfa ya Isirayeli ya none yari kuzagira inkingi y’ubuhanuzi imeze nk’iyo. Imyaka 2520 n’imyaka 2300 birangirira rimwe bitanga umuhamya wa gatatu w’ubuhanuzi bubiri bw’igihe bufitanye isano, kandi burimo ubuhanuzi bugabanyijwemo kimwe hagati.

Three witnesses would lead a soul to expect that when the Lord enters into covenant with the one hundred and forty-four thousand in the omega history of modern Israel, that there would be two related prophecies of prophetic time, and a period connected that is divided into two equal parts, but this cannot be so, for when the Lord entered into covenant with modern Israel, He raised His hand to heaven and proclaimed that time would be no longer.

Abahamya batatu bayobora umutima gutegereza ko, igihe Umwami azinjirana mu isezerano n’abihumbi ijana na mirongo ine na bine mu mateka ya omega ya Isirayeli ya none, haba ubuhanuzi bubiri bufitanye isano bw’igihe cy’ubuhanuzi, n’igihe gifitanye isano kigabanyijemo ibice bibiri bingana; ariko ibi ntibishoboka, kuko igihe Umwami yinjiranaga mu isezerano na Isirayeli ya none, yazamuye ukuboko kwe ku ijuru maze atangaza ko igihe kitazabaho ukundi.

The covenant of the one hundred and forty-four thousand is represented by two wave loaves of the first fruit wheat offering. The prophetic structure of three witnesses, followed by a twofold witness that lacks the distinction of prophetic time, is found in Abram’s offering of a heifer (that was divided equally), a she goat (that was divided equally), and a ram (that was divided equally), followed by a turtledove and a pigeon.

Isezerano ry’abihumbi ijana na mirongo ine na bine rigereranywa n’imitsima ibiri y’ituro ry’umuganura w’ingano ritigiswa. Imiterere y’ubuhanuzi y’abahamya batatu, ikurikirwa n’ubuhamya bw’impande ebyiri butagira itandukaniro ry’igihe cy’ubuhanuzi, iboneka mu gitambo cya Aburamu cy’inyana y’inka y’ingore (yagabanyijwemo ibice bingana), ihene y’ingore (yagabanyijwemo ibice bingana), n’intama y’umugabo (yagabanyijwemo ibice bingana), hagakurikiraho intungira n’umwana w’inuma.

The first three offerings all had three years attached to their symbolism, identifying they represent three offerings which possessed prophetic time. Not only did the three offerings all possess prophetic time, they each had prophetic time that was equally divided into two periods. The turtledove and the pigeon have no age attached, they simply needed to be young, for they represent the last generation of covenant people, who is represented by two birds, or two flocks.

Ibitambo bitatu bya mbere byose byari bifite imyaka itatu ifatanye n’ubusobanuro bwabyo bw’ikigereranyo, bigaragaza ko byashushanyaga ibitambo bitatu byari bifite igihe cy’ubuhanuzi. Si uko gusa ibyo bitambo bitatu byose byari bifite igihe cy’ubuhanuzi, ahubwo buri kimwe muri byo cyari gifite igihe cy’ubuhanuzi cyagabanyijwemo ibihe bibiri bingana. Intungura n’icyana cy’inuma nta myaka byaherekejweho, ahubwo byari bikeneye gusa kuba bikiri bito, kuko bishushanya igisekuru cya nyuma cy’abantu b’isezerano, gishushanywa n’inyoni ebyiri, cyangwa imikumbi ibiri.

The two flocks represent the great multitude and the one hundred and forty-four thousand, but the two birds hold a secondary meaning. The pigeon is one of the offerings for the sanctuary, and when you look up the identification of the pigeon as an offering, more times than not it means a type of dove; whereas the pigeon in Abram’s offering is identifying a bird that is so young it has no feathers, or worse yet, a bird whose feathers have been plucked off. At this prophetic level the two birds are the wheat and tares.

Imikumbi yombi igereranya imbaga y’abantu benshi n’abanyagihumbi ijana na mirongo ine na bine, ariko inyoni zombi zifite ubusobanuro bwa kabiri. Inuma ni kimwe mu bitambo byo mu buturo bwera, kandi iyo urebye uko inuma isobanurwa nk’igitambo, akenshi usanga isobanura ubwoko bw’inuma; naho inuma yo mu gitambo cya Aburamu yo yerekana inyoni ikiri nto cyane ku buryo itaragira amababa, cyangwa ikirushaho kuba kibi, inyoni yakuwemo amababa yayo. Kuri uru rwego rw’ubuhanuzi, izo nyoni zombi ni ingano n’urumamfu.

In the last days the ensign will be lifted up to the heavens as a bird, and it will do so at the very time that two unclean birds are going to lift up wickedness and place her on her throne in Shinar.

Mu minsi y’imperuka ikimenyetso kizazamurirwa mu ijuru nk’inyoni, kandi kizabikora muri cya gihe nyacyo inyoni ebyiri zihumanye zizaba zigiye kuzamura ububi no kubwimika ku ntebe yabwo y’ubwami i Shinari.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.

> Nuko marayika wavuganaga nanjye arasohoka, arambwira ati: Tega amaso yawe noneho, urebe iki gisohotse. Maze ndavuga nti: Ni iki? Aravuga ati: Icyo ni efa gisohotse. Yongera kuvuga ati: Uko ni ko bagaragara mu isi yose. Kandi dore, hateruwe ipfundo ry’isasu ripima italanto; kandi uwo ni umugore wicaye hagati muri iyo efa.

> And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.

> Nuko aravuga ati: Iki ni ubwickedness. Maze aribijugunya mu pakati mu gipimo cya efa; maze aterera umupfundikizo w’isashe ku munwa wacyo.

> Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Nuko ndarangamira, nditegereza, maze mbona abagore babiri baturutse ahantu; kandi umuyaga wari mu mababa yabo, kuko bari bafite amababa ameze nk’amababa y’igishondabagabo; nuko baterura efa bayishyira hagati y’isi n’ijuru. Maze mbaza marayika wavuganaga nanjye nti: “Aba bajyanye he iyo efa?” Aransubiza ati: “Ni ukuyubakira inzu mu gihugu cy’i Shinari; kandi izahashorwa, ishyirweyo ku musingi wayo bwite.” Zekariya 5:5–11.

The papacy, represented as “wickedness,” or by Paul as “that wicked,” received its deadly wound in 1798, when a talent of lead was placed over the basket she sits in. Thereafter spiritualism and apostate Protestantism are going lift her up and build her a house in Shinar, at the same point that God has finished building the house that He is going to lift up as an ensign. In Zechariah the counterfeit ensign is the woman of wickedness and the ensign are represented as doves. The world with then be choosing between Rome, which is the cage of every unclean and hateful bird, or the dove, a symbol of God’s covenant with mankind.

Ubupapa, bugereranywa n’“ubugome,” cyangwa nk’uko Pawulo abwita “uwo munyabugome,” bwahawe igikomere cyica mu mwaka wa 1798, igihe impano y’isasu yashyirwaga hejuru y’igiseke yicayemo. Nyuma yaho, ubupfumu n’Uprotestanti bwaguye bugiye kubuzamura no kubwubakira inzu i Shinari, muri cya gihe nyine Imana izaba irangije kubaka inzu igiye kuzamura nk’ibendera. Muri Zekariya, ibendera ry’impimbano ni umugore w’ubugome, naho ibendera nyakuri rigashushanywa n’inuma. Bityo rero, isi izaba ihitamo hagati ya Roma, ari yo kato k’inyoni yose ihumanye kandi yangwa, cyangwa inuma, ikimenyetso cy’isezerano ry’Imana n’abantu.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Nuko ararangurura cyane n’ijwi rikomeye, ati: Babuloni ikomeye iraguye, iraguye, kandi yabaye ubuturo bw’abadayimoni, n’igihome cya buri mwuka wanduye, n’ig cageso cya buri nyoni ihumanye kandi yangwa. Ibyahishuwe 18:2.

Christ stated in connection with His death and resurrection, ‘destroy this temple, and I will raise it up in three days.’ Those three days represent a prophetic period when a temple is raised up, as was the case with Moses, with Christ and with the Millerites. The three-year-old requirement for Abram’s offering of a heifer, she goat and ram represent that within each of the three covenant histories we are now considering, a temple would be erected. The final covenant temple of the one hundred and forty-four thousand is the ensign is to be lifted up as a crown unto heaven. For this reason; the heifer, she goat and ram are earth beasts, thus making the distinction with the birds that fly in the heavens. The covenant temple that is erected in the last days is when Jerusalem is lifted up above all the hills and mountains.

Kristo yavuze ku rupfu rwe n’umuzuko we ati: “Musenye uru rusengero, nanjye nzarusubizaho mu minsi itatu.” Iyo minsi itatu igereranya igihe cy’ubuhanuzi aho urusengero rwubakwa rukazamurwa, nk’uko byagenze kuri Mose, kuri Kristo no ku ba-Millerite. Icyo gusabwa ko ituro rya Aburamu rigizwe n’inyana y’imyaka itatu, ihene y’ingore y’imyaka itatu n’intama y’umugabo y’imyaka itatu, bishushanya ko muri buri mateka atatu y’isezerano turi gusuzuma ubu, urusengero rwari kuzubakwa. Urusengero rwa nyuma rw’isezerano rw’abahumbi ijana na mirongo ine na bane, ni ikimenyetso kigomba kuzamurwa nk’ikamba rigere mu ijuru. Ni cyo gituma inyana, ihene y’ingore n’intama y’umugabo ari inyamaswa zo ku isi, bityo bigatandukanywa n’inyoni ziguruka mu ijuru. Urusengero rw’isezerano rwubakwa mu minsi ya nyuma ni igihe Yerusalemu izamurwa hejuru y’imisozi yose n’udusozi twose.

Though I have not yet identified every element of Abram’s first of three covenant steps, so far, every element we have considered has a counterpart in the beginning and ending of ancient literal Israel, and in the beginning of modern Israel. We have shown the three steps of the angels of Revelation fourteen in Abram’s first covenant step. The fractal of the three angels that is in the first covenant step of Abram, will be even more clearly upheld when we consider Abram’s second and third covenant steps.

Nubwo ntaramenya neza buri gice cyose kigize intambwe ya mbere muri eshatu z’isezerano rya Abramu, kugeza ubu, buri gice twasuzumye gifite icyo gihwanye na cyo mu itangiriro no ku iherezo bya Isirayeli ya kera nyakuri, no mu itangiriro rya Isirayeli ya none. Twagaragaje intambwe eshatu z’abamarayika bo mu Byahishuwe 14 mu ntambwe ya mbere y’isezerano rya Abramu. Imiterere ya fractal y’abo bamarayika batatu iri mu ntambwe ya mbere y’isezerano rya Abramu, izarushaho kugaragazwa mu buryo busobanutse cyane ubwo tuzasuzuma intambwe ya kabiri n’iya gatatu z’isezerano rya Abramu.

Abram’s “eight” offerings represent not only offerings that would become part of Moses’ sanctuary rituals, but they identify and confirm the role of prophetic time in the story of God’s covenant people. They confirm the beginning and endings of Israel as God’s chosen people, whether literal or spiritual.

“Amaturo umunani” ya Aburamu ntagaragaza gusa amaturo yari kuzaba igice cy’imihango y’ubuturo bwera bwa Mose, ahubwo anagaragaza kandi agahamya uruhare rw’igihe cy’ubuhanuzi mu mateka y’ubwoko bw’isezerano bw’Imana. Ahamya intangiriro n’iherezo bya Isirayeli nk’ubwoko bwatoranyijwe bw’Imana, haba mu buryo bw’umubiri cyangwa mu buryo bw’umwuka.

Paul’s 430 years, is a prophetic period that cannot be logically separated from Abram’s 400 years. When laid over the top of one another they produce a thirty-year period, followed by four hundred years. This is where we will continue the next article.

Imyaka 430 ya Pawulo ni igihe cy’ubuhanuzi kidashobora gutandukanywa mu buryo bwumvikana n’imyaka 400 ya Abramu. Iyo bishyizwe kimwe hejuru y’ikindi, bitanga igihe cy’imyaka mirongo itatu, kigakurikirwa n’imyaka magana ane. Aha ni ho tuzakomereza mu nyandiko ikurikiraho.

> “The prophecies recorded in the Old Testament are the word of the Lord for the last days, and will be fulfilled as surely as we have seen the desolation of San Francisco.” Letter 154, May 26, 1906.

> “Ubuhanuzi bwanditswe mu Isezerano rya Kera ni ijambo ry’Umwami ku minsi y’imperuka, kandi buzasohozwa by’ukuri nk’uko twabonye ukurimbuka kwa San Francisco.” Ibaruwa 154, 26 Gicurasi 1906.

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