Article

# What is Truth? - Number Five

Ukuri Ni Iki? - Nimero ya Gatanu

The Comforter

Umufasha

Author

Jeff Pippenger

Published

September 11, 2023

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The prophetic history that has been opened up within the seven thunders identifies the history we are now in. The secret was hidden until the history it represented arrived. It is the time when the Comforter, the Spirit of “truth” reveals the truth that John called the Revelation of Jesus Christ, for Jesus Christ is the Truth. It is not simply that the word “truth” represents the character of God. And it is not simply a revelation of the wonderful linguist, that the Hebrew word “truth” is used in such profound ways throughout the Scriptures. But is also the amazing miracle that when understood becomes the key for opening the prophecies of the book of Revelation, and in so doing it opens the entire Bible. But it is only for those willing to see, hear, and keep those things written therein for the time is at hand.

Amateka y’Ubuhanuzi yahishuwe mu nkuba ndwi agaragaza amateka turimo ubu. Ibanga ryari ryarahishwe kugeza igihe amateka ryashushanyaga yagerereye. Ni cyo gihe Umufasha, Umwuka w’“ukuri,” ahishura ukuri Yohana yise Ibyahishuwe bya Yesu Kristo, kuko Yesu Kristo ari Ukuri. Si ukuvuga gusa ko ijambo “ukuri” rihagarariye kamere y’Imana. Kandi si ukuvuga gusa ko ari uguhishurwa k’umunyandimi utangaje, ko ijambo ry’Igiheburayo risobanura “ukuri” rikoreshwa mu buryo bwimbitse bene aka kageni mu Byanditswe byera byose. Ahubwo kandi ni igitangaza gitangaje cyane, iyo gisobanuwe kigahinduka urufunguzo rwo gukingura ubuhanuzi bwo mu gitabo cy’Ibyahishuwe, kandi kubikora gutyo bikakingura Bibiliya yose. Ariko ibi ni iby’abemera kubona, kumva no gukomeza ibyanditswe muri cyo, kuko igihe kiri bugufi.

In order for men to recognize the “truth” in such a way to be sanctified by it, requires the presence of the Holy Spirit. Men can intellectually understand the word “truth,” and even be amazed at the significance of it, but the “truth” must be eaten. It must be internalized and made a part of a person’s experience, for the word conveys the creative power of God to those who seek to be transformed into the image of Christ. One of the starting places of my personal investigation of the Hebrew word translated as “truth” was the Hebrew scholars, who also address the amazing nature of the word “truth” and its usage in the Bible. But there is no reason to believe that their intellectual understanding of the word “truth” has led them to Christ.

Kugira ngo abantu bamenye “ukuri” mu buryo butuma bezezwa na ko, bisaba ko Umwuka Wera aba ahari. Abantu bashobora gusobanukirwa mu bwenge ijambo “ukuri,” ndetse bakanatangazwa n’ubusobanuro bukomeye bwaryo, ariko “ukuri” kugomba kuribwa. Kugomba kwakirwa imbere mu muntu no guhinduka igice cy’ibyo umuntu abamo, kuko ijambo ritanga imbaraga y’irema ya Imana ku bashaka guhindurwa bagasa n’ishusho ya Kristo. Kimwe mu byo natangiriyemo ubushakashatsi bwanjye bwite ku ijambo ry’Igiheburayo ryahinduwemo “ukuri” cyari ukwifashisha abahanga mu Giheburayo, na bo kandi bagaragaza kamere itangaje y’ijambo “ukuri” n’imikoreshereze yaryo muri Bibiliya. Ariko nta mpamvu ihari yo kwizera ko uko kurisobanukirwa kwabo mu bwenge ijambo “ukuri” kwabagejeje kuri Kristo.

The prophetic fact that the word needs to be eaten with the presence of the Holy Spirit echoes of Sister White’s definition of the “oil” in the parable of the ten virgins, and also her description of the two classes of virgins that are waiting for the Bridegroom.

Ukuri kw’ubuhanuzi k’uko ijambo rigomba kuribwa hariho kubaho k’Umwuka Wera gusubiramo igisobanuro Sister White atanga cy’“amavuta” yo mu mugani w’abakobwa cumi b’inkumi, kandi no gusubiramo uko asobanura ibyiciro bibiri by’izo nkumi bitegereje Umukwe.

A symbol most often has more than one meaning, and the meaning is to be defined by the context where the symbol is located. It is not to be defined by the grammatical expert’s definition of the word or by the historical time frame when the word was written. Those two approaches are what the theologians of Adventism have grasped in order to deny the “truth.” A symbol is defined by the context where it is employed. Within the Spirit of Prophecy, the word “oil” in the parable of the ten virgins represents at least a few different things depending on the context of the passage where the “oil” is found. Why does one class of virgins possess the oil and the other not?

Akenshi kenshi ikimenyetso kigira ibisobanuro birenze kimwe, kandi igisobanuro cyacyo kigomba kugenwa n’imvugiro kibonekamo. Ntikigomba kugenwa n’igisobanuro cy’ijambo gitangwa n’inzobere mu kibonezamvugo cyangwa n’igihe cy’amateka iryo jambo ryanditswemo. Izo nzira zombi ni zo abahanga mu by’iyobokamana b’Abadivantisiti bafasheho kugira ngo bahakane “ukuri.” Ikimenyetso gisobanurwa n’imvugiro gikoreshwemo. Mu Mwuka w’Ubuhanuzi, ijambo “amavuta” mu mugani w’abakobwa cumi b’isugi rigereranya nibura ibintu bike bitandukanye, bitewe n’imvugiro y’igice aho ayo “mavuta” aboneka. Kuki itsinda rimwe ry’abo bakobwa b’isugi rifite amavuta irindi rikaba ritayafite?

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> “Hariho isi iri mu bibi, mu buriganya no mu buyobe, mu gicucu ubwacyo cy’urupfu,—isinziriye, isinziye. Ni ba nde bafite ububabare bw’umutima bwo kubakangura? Ni irihe jwi rishobora kubageraho? Ibitekerezo byanjye byerekejwe mu gihe kizaza ubwo ikimenyetso kizatangirwa, ngo, ‘Dore Umukwe araje; nimusohoke mujye kumusanganira.’ Ariko bamwe bazaba baratinze kubona amavuta yo kuzuza amatabaza yabo, kandi bazabona bitinze cyane ko imico, igereranywa n’amavuta, idashobora kwimurirwa ku wundi. Ayo mavuta ni gukiranuka kwa Kristo. Agereranya imico, kandi imico ntishobora kwimurirwa ku wundi. Nta muntu ushobora kuyibonera undi. Buri wese agomba kwibonera ubwe imico yejejweho ikizinga cyose cy’icyaha.” Bible Echo, May 4, 1896.

The foolish virgins do not possess the character necessary to succeed in the soon-coming crisis. They lack Christ’s righteousness. But the oil is also a message, and the oil in the parable of the ten virgins in the “last days” is the final warning message represented by the Revelation of Jesus Christ that is to be heard, read and kept.

Abakobwa b’abapfapfa ntibafite imico ikenewe ngo batsinde mu gihe cy’ibigeragezo gikomeye kiri hafi kuza. Babuze gukiranuka kwa Kristo. Ariko kandi amavuta ni ubutumwa, kandi amavuta avugwa mu mugani w’abakobwa icumi bo mu “minsi y’imperuka” ni ubutumwa bwa nyuma bwo kuburira, bugereranywa n’Ibyahishuwe bya Yesu Kristo, bukwiriye kumvwa, gusomwa no gukurikizwa.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Abo basizwe amavuta bahagaze iruhande rw’Umwami w’isi yose, bafite umwanya Satani yigeze guhabwa wo kuba kerubi utwikira. Binyuze mu byaremwe byera bikikije intebe ye y’ubwami, Umwami akomeza itumanaho ridacogora n’abatuye isi. Amavuta ya zahabu agereranya ubuntu Imana ikomeza kugaburiza amatabaza y’abizera, kugira ngo atazazima cyangwa ngo acogore. Iyo aya mavuta yera ataba asukwa ava mu ijuru mu butumwa bwa Mwuka w’Imana, ibikoresha by’ikibi byari kuganza abantu burundu.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Imana isuzugurwa iyo tutakiriye ubutumwa itwoherereza. Bityo twanga amavuta ya zahabu yashakaga gusuka mu bugingo bwacu kugira ngo agezwe ku bari mu mwijima. Igihe umuhamagaro uzumvikana uti, ‘Dore umukwe araje; nimusohoke mumusanganire,’ abatigeze bakira ayo mavuta yera, abatabikiye ubuntu bwa Kristo mu mitima yabo, bazasanga, nk’abakobwa b’abapfapfa, ko batiteguye guhura n’Umwami wabo. Nta bushobozi bafite muri bo ubwabo bwo kubona ayo mavuta, kandi imibereho yabo iba yononekaye. Ariko niba Umwuka Wera w’Imana asabwe, niba dutakambye nk’uko Mose yatakambye ati, ‘Nyereka ubwiza bwawe,’ urukundo rw’Imana ruzasesekara mu mitima yacu. Binyuze mu miyoboro ya zahabu, ayo mavuta ya zahabu azatugeraho. ‘Si ku bw’ubushobozi, habe no ku bw’imbaraga, ahubwo ni ku bw’Umwuka wanjye, ni ko Uwiteka Nyiringabo avuga.’ Mu kwakira imirasire irabagirana y’Izuba ryo Gukiranuka, abana b’Imana barabonesha nk’amatabaza mu isi.” Review and Herald, July 20, 1897.

The “oil” is the final message, which once again, is the Revelation of Jesus Christ. In the passage those who wish to have the oil need to plead to God as did Moses in Horeb’s cave. But notice that if we are to “plead, as did Moses” that God would “show” us His “glory,” we must first ask for the Holy Spirit who is the Comforter. If we do, then by angels and the two golden pipes we shall receive of Christ righteousness. We deceive ourselves if we think we can pray and plead for Christ’s character as the traditions and customs of Laodicean Adventism suggests should be done, while at the same time we are refusing the message of the Revelation of Jesus Christ. His righteousness is conveyed to us through the “messages of God’s Spirit,” that are conveyed by the two anointed ones that stand before God’s throne. When we reject his message, we reject His righteousness.

“Amavuta” ni ubutumwa bwa nyuma, ari bwo nanone Ibyahishuwe bya Yesu Kristo. Muri uwo murongo, abifuza kugira ayo mavuta bagomba kwinginga Imana nk’uko Mose yabigenje mu buvumo bw’i Horebu. Ariko mwite ku kuba niba tugomba “kwinginga nk’uko Mose yabigenje” kugira ngo Imana “itwereke” “ubwiza” bwayo, tugomba kubanza gusaba Umwuka Wera, ari we Muhumuriza. Nitubikora, icyo gihe binyuze ku bamarayika no ku miyoboro ibiri ya zahabu tuzakira gukiranuka kwa Kristo. Turiyobya ubwacu niba dutekereza ko dushobora gusenga no kwinginga dusaba imico ya Kristo nk’uko imigenzo n’imihango bya Adiventisime y’i Lawodikiya bibyerekana ko ari ko bikwiriye gukorwa, mu gihe icyarimwe twanga ubutumwa bw’Ibyahishuwe bya Yesu Kristo. Gukiranuka kwe kutugeraho binyuze mu “butumwa bw’Umwuka w’Imana,” butangwa n’abo basizwe babiri bahagarara imbere y’intebe y’ubwami y’Imana. Iyo twanze ubutumwa bwe, tuba twanze gukiranuka kwe.

> Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14.

> Maze ndamusubiza nti: Ibi biti bibiri by’imyelayo biri iburyo bw’igitereko cy’amatabaza n’ibumoso bwacyo ni ibiki? Nongera kumusubiza nti: Izo shami ebyiri z’imyelayo, zisukamo amavuta ya zahabu aziturutsemo zinyuze muri ya miyoboro ibiri ya zahabu, ni ibiki? Aransubiza ati: Mbese ntuzi ibyo ari byo? Nanjye nti: Oya, databuja. Maze arambwira ati: Abo ni bo basizwe babiri, bahagarara iruhande rw’Umwami w’isi yose. Zekariya 4:11–14.

The two “anointed ones, that stand by the Lord of the whole earth,” are also represented as the two witnesses of Revelation eleven.

“Abasizwe” bombi, bahagaze iruhande rw’Umwami w’isi yose, na bo bagereranywa n’abahamya babiri bo mu Byahishuwe igice cya cumi na rimwe.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Ku byerekeye ba bagabo babiri b’abahamya, umuhanuzi yongeye gutangaza ati: ‘Aba ni bo biti by’imyelayo bibiri, n’ibitereko by’amatabaza bibiri bihagaze imbere y’Imana y’isi.’ Umwanditsi wa Zaburi yaravuze ati: ‘Ijambo ryawe ni itabaza ry’ibirenge byanjye, kandi ni umucyo umurikira inzira yanjye.’ Ibyahishuwe 11:4; Zaburi 119:105. Abo bahamya babiri bagereranya Ibyanditswe Byera byo mu Isezerano rya Kera n’iryo mu Isezerano Rishya.” Intambara Ikomeye, 267.

Whether we consider Zechariah’s or John’s testimony of the two witnesses, the context of either testimony is the communication process that is the very first truth mentioned in association with the message of the Revelation of Jesus Christ in Revelation chapter one and verse one. From the Father, to the Son, to the angels, to a prophet to the church. The process in which Christ speaks to mankind is a major understanding that He seeks to reveal within the final warning message. This corresponds with the emphasis in the presentation of both the first and third angel’s messages.

Twaba turebye ku buhamya bwa Zekariya cyangwa ubwa Yohana ku bahamya babiri, imiterere y’ayo buhamya yombi ni uburyo bw’itumanaho ari na bwo kuri kwa mbere kuvugwa bufitanye isano n’ubutumwa bw’Ibyahishuwe bya Yesu Kristo mu Ibyahishuwe igice cya mbere n’umurongo wa mbere. Bivuye kuri Data, bikagera ku Mwana, bikanyura ku bamarayika, bikagera ku muhanuzi, maze bikagera ku itorero. Uburyo Kristo avugamo n’abantu ni imwe mu myumvire y’ingenzi ashaka guhishura mu butumwa bwa nyuma bw’imbuzi. Ibi bihura n’ishimangirwa riri mu itangwa ry’ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa gatatu.

The message of the first angel is represented by William Miller. Miller possesses several prophetic characteristics that must be recognized. He was the “Father” of the movement, which in terms of the Alpha and Omega demands that there would be a son. He represented a movement represented by the name “Millerite,” which is the word for a type of rock. He was used to organize a set of biblical rules of prophetic interpretation. Those rules become a major component of the communication of the messages of God’s Spirit that were either refused or accepted as those of Miller’s generation chose whether to retain their foolish Laodicean condition or to become wise Philadelphians. As the father of the message of the first angel, he typifies a movement that will proclaim the message of the third angel’s message, and that movement’s understanding of the message will be directed by a special set of biblical rules of prophetic interpretation that establish the message of the third angel as soundly as Miller was used to establish the message of the first angel. God never changes, Jesus Christ the same yesterday, today and forever.

Ubutumwa bw’umumarayika wa mbere bugaragazwa na William Miller. Miller afite ibiranga byinshi by’ubuhanuzi bigomba kumenyekana. Yari “Se” w’uwo mutwe, ari byo, mu buryo bwa Alufa na Omega, bisaba ko hagomba kubaho umuhungu. Yagereranyaga umutwe wagereranywaga n’izina “Millerite,” ari ryo jambo ryerekeza ku bwoko bw’urutare. Yakoreshejwe mu gutunganya urutonde rw’amategeko ya Bibiliya yo gusobanura ubuhanuzi. Ayo mategeko ahinduka igice gikomeye cy’itumanaho ry’ubutumwa bwa Mwuka w’Imana, bwaba bwaranzwe no kwangwa cyangwa kwakirwa, nk’uko abo mu gihe cya Miller bahisemo niba bagumana imimerere yabo y’ubupfapfa bwa Lawodikiya cyangwa niba baba Abanyafiladelufiya b’abanyabwenge. Nk’uko ari se w’ubutumwa bw’umumarayika wa mbere, ashushanya umutwe uzatangaza ubutumwa bw’umumarayika wa gatatu; kandi uko gusobanukirwa k’uwo mutwe kuri ubwo butumwa kuzayoborwa n’urutonde rwihariye rw’amategeko ya Bibiliya yo gusobanura ubuhanuzi, azashyiraho ubutumwa bw’umumarayika wa gatatu mu buryo bukomeye nk’uko Miller yakoreshejwe mu gushyiraho ubutumwa bw’umumarayika wa mbere. Imana ntihinduka na hato, Yesu Kristo ni uko yari ejo, ni ko ari uyu munsi, kandi ni ko azahora iteka ryose.

> Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 1:16–18.

> Ntimuyobe, bene Data nkunda. Buri ngabire nziza n’impano yose itunganye bituruka mu ijuru, bimanuka biva kuri Se w’imicyo, uwo kutagira guhindagurika kuri we, habe n’igicucu cyo guhinduka. Ku bw’ubushake bwe ni we watubyarishije ijambo ry’ukuri, kugira ngo tube nk’umuganura mu byo yaremye. Yakobo 1:16–18.

In the beginning or the end of Adventism, the messages of God’s Spirit which are represented by the oil, are conveyed through the two witnesses. At the beginning with the Millerites the two witnesses were the Old and New Testaments and at the end they are the Bible and the Spirit of Prophecy. This is the reason why John, who most perfectly illustrates the end of God’s people in the last days of the investigative judgment was in the isle of Patmos.

Mu ntangiriro cyangwa ku iherezo ry’Ukwizera kw’Abadiventisiti, ubutumwa bw’Umwuka w’Imana bushushanyijwe n’amavuta, butambutswa binyuze ku batangabuhamya babiri. Mu ntangiriro, mu gihe cy’Abamilerite, abo batangabuhamya babiri bari Isezerano rya Kera n’Isezerano Rishya; naho ku iherezo ni Bibiliya n’Umwuka w’Ubuhanuzi. Iyi ni yo mpamvu Yohana, ushushanya mu buryo bwuzuye cyane iherezo ry’ubwoko bw’Imana mu minsi ya nyuma y’urubanza rw’iperereza, yari ku kirwa cya Patimo.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Jyewe Yohana, mwene so musangiye, akaba na mugenzi wanyu mu kubabazwa, no mu bwami no mu kwihangana bya Yesu Kristo, nari ku kirwa cyitwa Patimo, mpōreye ijambo ry’Imana n’ubuhamya bwa Yesu Kristo. Ibyahishuwe 1:9.

The prophetic setting of Patmos represents that John is being persecuted. He was being persecuted for receiving the messages of God’s spirit that identify the Revelation of Jesus Christ through the Bible and Spirit of Prophecy.

Imiterere y’ubuhanuzi ya Patimo igaragaza ko Yohana yarimo aratotezwa. Yatotezwaga azira kwakira ubutumwa bwa Mwuka w’Imana bugaragaza Ibyahishuwe bya Yesu Kristo binyuze muri Bibiliya n’Umwuka w’Ubuhanuzi.

The persecution of God’s “last day” people is also represented in Revelation eleven when the two witnesses are slain in the streets, and everyone celebrates their death. In chapter eleven those two witnesses are Elijah and Moses. They have given their testimony for three and a half years and then they are slain, but they were thereafter resurrected.

Itotezwa ry’ubwoko bw’Imana bwo “mu minsi y’imperuka” na ryo ryashushanyijwe mu Ibyahishuwe igice cya cumi na kimwe, igihe abahamya babiri bicirwa mu mihanda, kandi abantu bose bakishimira urupfu rwabo. Mu gice cya cumi na kimwe abo bahamya babiri ni Eliya na Mose. Batanze ubuhamya bwabo mu gihe cy’imyaka itatu n’igice, hanyuma bicwa, ariko nyuma yaho barazurwa.

All the prophets speak more of the last days than they do their own history, so if there is ever a book that is speaking of the last days it is the book of Revelation where all the books of the Bible meet and end. There must therefore be a “message” in the last days that is slain, and thereafter resurrected. Revelation eleven illustrated the history of the French Revolution, but it more directly illustrates an attack against the message of the third angel in the last days. The message and the movement that was typified by Miller’s message and movement suffered that attack and died on July 18, 2020. According to Revelation eleven that attack would be carried out by the beast that ascended up out of the bottomless pit.

Abahanuzi bose bavuga cyane iby’ibihe bya nyuma kuruta uko bavuga amateka yabo bwite; bityo rero, niba hari igitabo kivuga iby’ibihe bya nyuma, ni igitabo cy’Ibyahishuwe, aho ibitabo byose bya Bibiliya bihurira kandi birangirira. Ni ngombwa rero ko mu bihe bya nyuma habaho “ubutumwa” bwicwa, hanyuma nyuma bukazurwa. Ibyahishuwe igice cya cumi na kimwe byagaragaje amateka ya Revolisiyo y’Abafaransa, ariko birushaho by’umwihariko kwerekana igitero cyagabwe ku butumwa bw’umumarayika wa gatatu mu bihe bya nyuma. Ubutumwa n’umurimo byagereranyijwe n’ubutumwa n’umurimo bya Miller byahuye n’icyo gitero kandi byarapfuye ku wa 18 Nyakanga 2020. Dukurikije Ibyahishuwe igice cya cumi na kimwe, icyo gitero cyagombaga gukorwa n’inyamaswa yazamutse iva ikuzimu hatagira iherezo.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8, 9.

> Nuko nibamara kurangiza ubuhamya bwabo, ya nyamaswa izamuka iva ikuzimu izabarwanya, ibaneshe, kandi ibice. Kandi imirambo yabo izaryama mu muhanda w’umurwa mukuru, mu buryo bw’umwuka witwa Sodomu na Egiputa, aho kandi Umwami wacu yabambwe. Ibyahishuwe 11:8, 9.

Sister White informs us that the “bottomless pit” represents a new manifestation of satanic power.

Mushiki White atumenyesha ko “ikuzimu ridafite epfo na ruguru” rigereranya ukwigaragaza gushya k’ububasha bwa Satani.

> “‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.

> “Igihe bazaba barangije [barangiza] ubuhamya bwabo.” Igihe abahamya bombi bagombaga guhanura bambaye ibigunira cyarangiye mu 1798. Mu gihe bari begera ku iherezo ry’umurimo wabo wakozwe mu bwihisho, bagombaga guterwaho intambara n’ubushobozi bugaragazwa nk’“inyamaswa izamuka iva ikuzimu.” Mu mahanga menshi y’i Burayi, ububasha bwategekaga mu Itorero no muri Leta bwari bumaze ibinyejana buyoborwa na Satani, abinyujije mu bubasha bwa papa. Ariko hano herekanwa ukwigaragaza gushya k’ububasha bwa satani.” The Great Controversy, 268.

There are three powers identified in the book of Revelation that come from the bottomless pit, the first mentioned is Islam in Revelation chapter nine verse two, the second is atheism of the French Revolution in chapter eleven verse eight and the third is modern Rome in chapter seventeen verse eight. The “new manifestation” in the last days that will not only attack the movement typified by the Millerite movement, but also attack the world is the counterfeit awakening of the counterfeit Midnight Cry known as “Woke-ism.” Woke-ism represents a “new manifestation of satanic power” which is upheld by the current Jesuit antichrist and is promoted through the merchants, the political leaders of the United Nations, the liberal representatives in the fallen churches of Protestantism in the United States, and the Democratic party in conjunction with the RINO-Republicans who either promote or permit the promotion of all the variations of the deviant lifestyles of the homosexual community as represented in chapter eleven as “Sodom.” These three powers are what lead the world to Armageddon, and they are also represented by “Egypt,” the symbol of atheism and worldliness. Set within the anarchy of the French Revolution, which is another element of these three powers that make up what Sister White calls the “evil confederacy,” either directly promote or allow Woke-ism. Woke-ism is the satanic counterfeit of the awakening of the ten virgins. We have more to discuss on these lines, but we need first to address the aftermath of the murder in the street that was accomplished on July 18, 2020.

Hariho ububasha butatu bugaragazwa mu gitabo cy’Ibyahishuwe bukomoka mu rwobo rutagira epfo na ruguru. Ubwa mbere buvugwa ni Islamu mu Ibyahishuwe igice cya cyenda umurongo wa kabiri; ubwa kabiri ni ubuhakanyi bwo mu gihe cy’Impinduramatwara y’u Bufaransa mu gice cya cumi na kimwe umurongo wa munani; ubwa gatatu na bwo ni Roma ya none mu gice cya cumi na karindwi umurongo wa munani. “Ukugaragarira gushya” ko mu minsi y’imperuka kutazatera gusa umutwe wagendaga ushushanywa n’umutwe w’Abamilerite, ahubwo kuzatera n’isi, ni ukwikangura kw’ibinyoma kw’Induru yo mu Gicuku y’ibinyoma kuzwi nka “Woke-ism.” Woke-ism ihagarariye “ukugaragarira gushya kw’imbaraga za satani,” gushyigikirwa n’antikristo w’Umuyezuwiti uriho ubu kandi bigatezwa imbere n’abacuruzi, ari bo bayobozi ba politiki b’Umuryango w’Abibumbye, abahagarariye ukwishyira ukizana bo mu matorero y’Abaporotesitanti yaguye yo muri Leta Zunze Ubumwe za Amerika, n’ishyaka ry’Abademokarate rifatanyije n’Abarepubulikani ba RINO, baba abateza imbere cyangwa abemerera guteza imbere ubwoko bwose bw’imibereho iyobye y’umuryango w’abahuje ibitsina nk’uko bigaragazwa mu gice cya cumi na kimwe nka “Sodomu.” Ubu bubasha butatu ni bwo buyobora isi ku Harimagedoni, kandi bunagereranywa na “Misiri,” ikimenyetso cy’ubuhakanyi n’ukw’isi. Bishyizwe mu kajagari k’Impinduramatwara y’u Bufaransa, na yo ikaba ari ikindi kintu muri ubu bubasha butatu bugize icyo Mushiki wacu White yita “ishyirahamwe ribi,” buteza imbere Woke-ism ku buryo butaziguye cyangwa bukabyemera. Woke-ism ni icyiganano cya satani cy’ukwikangura kw’inkumi icumi. Hari byinshi tugifite byo kuganiraho kuri iyi mirongo, ariko mbere na mbere dukeneye kubanza kuvuga ku ngaruka zakurikiye ubwicanyi bwo mu muhanda bwakozwe ku wa 18 Nyakanga 2020.

And also, dear Reader, please understand I have no support to offer to the Republican party. There is no political persuasion that I have any confidence in. It is simply the prophetic dynamics that exist in the United States, the United Nations and the Papacy that I am pointing out. Those dynamics will be more specifically addressed when we begin to directly address the two horns that parallel each other from 1798 until the Sunday law.

Kandi kandi, musomyi nkunda, ndakwinginze usobanukirwe ko nta nkunga mfitiye ishyaka ry’Abarepubulikani. Nta cyerekezo cya politiki na kimwe mfitiye icyizere. Icyo ngaragaza gusa ni imigendekere y’ubuhanuzi iri muri Leta Zunze Ubumwe z’Amerika, Umuryango w’Abibumbye, n’Ubuyapapa. Iyo migendekere izasobanurwa mu buryo bwihariye kurushaho igihe tuzatangira kuvuga mu buryo butaziguye amahembe abiri ajyana abangikanye kuva mu wa 1798 kugeza ku itegeko ryo ku Cyumweru.

The satanic Woke-ism that represents a counterfeit Midnight Cry precedes the actual Midnight Cry and before the time of the genuine Midnight Cry, those that have been slain in the streets will ultimately evolve into either a foolish or wise virgin. The period of time when the binding off of our characters into either the bundle destined for the fire of destruction or as the bundle for the heavenly garner is now here.

Ubukangurambaga bwa “Woke-ism” bwa satani, bugereranya gutaka kwa nijoro kw’ibinyoma, bubanziriza gutaka kwa nijoro nyakuri; kandi mbere y’igihe cy’ugutaka kwa nijoro nyakuri, abiciwe mu mihanda amaherezo bazahinduka umwe muri aba babiri: isugi y’umupfapfa cyangwa isugi y’ubwenge. Igihe cyo guhambira kamere zacu, kugira ngo zijye mu mukama ugenewe umuriro wo kurimbuka cyangwa zibe umufungo ugenewe ikigega cyo mu ijuru, ni iki ngiki.

Sister White identifies that in the tarrying time the foolish virgins of the Millerite history reacted to the testing disappointment differently than the wise virgins, thus suggesting that by the tarrying time their characters were already settled. But Jeremiah’s testimony informs us that we can choose to return to God and He will not only return to us, but He will make us a fenced brazen wall against the wicked and the terrible as we are used as his mouth piece in the ensuing crisis. It is at that prophetic point that Jesus promises to comfort us. This is the significance of John’s four chapters that are set within our current history.

Mushiki w’Umweru agaragaza ko mu gihe cyo gutinda, abageni b’abapfapfa bo mu mateka y’Abamilerite bitwaye mu buryo butandukanye n’abageni b’abanyabwenge imbere y’uguca mu kigeragezo kwatewe no gucika intege; bityo bikerekana ko mu gihe cyo gutinda, imico yabo yari yamaze gukomera. Ariko ubuhamya bwa Yeremiya butumenyesha ko dushobora guhitamo kugarukira Imana, kandi na Yo ntizadugarukira gusa, ahubwo izatugira urukuta rw’umuringa rukomeye imbere y’abanyabyaha n’abateye ubwoba, ubwo izadukoresha nk’akanwa kayo mu ihurizo rikurikiraho. Kuri iyo ngingo y’ubuhanuzi ni ho Yesu asezeranira kutuhumuriza. Icyo ni cyo busobanuro bw’ibice bine bya Yohana byashyizwe mu mateka yacu y’iki gihe.

The oil is the Holy Spirit, it is character and it is the messages of God’s Spirit. God’s Spirit is the “Comforter.” As God so loved the world that He gave His only-begotten Son, and as Jesus sacrificed His godly being to willingly accept the humanity he had created as part of Himself for eternity, so too the Holy Spirit that is given in this period of time will abide with us forever.

Amavuta ni Umwuka Wera; ni imico kandi ni n’ubutumwa bw’Umwuka w’Imana. Umwuka w’Imana ni “Umufasha.” Nk’uko Imana yakunze abari mu isi cyane kugeza ubwo itanga Umwana wayo w’ikinege, kandi nk’uko Yesu yigomwe kamere ye y’ubumana kugira ngo yemere ku bushake kuba umwe n’ubumuntu yari yararemye, nk’igice cye ubwe iteka ryose, ni ko n’Umwuka Wera utangwa muri iki gihe na wo uzabana natwe iteka ryose.

> If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. John 14:15–18.

> Nimunkunda, muzitondere amategeko yanjye. Nanjye nzasaba Data, na we azabaha undi Muhumuriza, kugira ngo abane namwe iteka ryose; ari we Mwuka w’ukuri; uwo isi idashobora kwakira, kuko itamubona kandi itamuzi: ariko mwebwe muramuzi; kuko abana namwe, kandi azaba muri mwe. Sinzabasiga muri imfubyi: nzaza aho muri. Yohana 14:15–18.

This sacrifice of the Spirit in choosing to abide with human beings forever, parallels the sacrifice of the other two persons of the heavenly trio. Perhaps as significant as the sacrifice of the Spirit in His willingness to live within each of the redeemed for eternity is that the arrival of the “Comforter” in this particular history identifies when God’s people are sealed for eternity.

Iki gitambo cy’Umwuka mu guhitamo kugumana n’abantu iteka ryose, gihuje n’igitambo cy’abandi bantu babiri bagize batatu bo mu ijuru. Ahari ikindi gifite uburemere nk’ubw’igitambo cy’Umwuka mu kwemera kwe kuba muri buri umwe mu bacunguwe iteka ryose, ni uko ukuza k’“Umuhumuriza” muri aya mateka yihariye kugaragaza igihe ubwoko bw’Imana bushyirwaho ikimenyetso cy’iteka ryose.

> And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Ephesians 4:30.

> Kandi ntimubabaze Umwuka Wera w’Imana, ari We mwashyizweho ikimenyetso kubw’umunsi wo gucungurwa. Abefeso 4:30.

In the history where the promise of the Comforter is perfectly fulfilled, which is the history of the one hundred and forty-four thousand the Spirit will “abide” in us “forever.” Every Christian that met the requirements of the gospel received the Holy Spirit and was therefore “sealed unto the day of redemption,” but that sealing simply points forward to the time when the one hundred and forty-four thousand are to be sealed during this current history. In Ephesians those that are sealed unto the day of redemption are contrasted with those who “grieve” the “Holy Spirit.” They grieve the Holy Spirit by refusing to accept the communications of God’s Spirit, and thus refuse the golden oil. When Christ promises to send us the “Comforter” “the Spirit of truth” in this period of disappointment, He is promising to place His seal upon us, and His seal represents the keeping of His commandments, particularly the Sabbath commandment, which is the day that John received the revelation and which is the issue that is about to confront the world.

Mu mateka asezerano y’Umuhumuriza asohoreramo mu buryo bwuzuye, ari yo mateka y’abihumbi ijana na mirongo ine na bane, Umwuka “azabana” muri twe “iteka ryose.” Buri Mukristo wese wujuje ibisabwa n’ubutumwa bwiza yakiriye Umwuka Wera, bityo “ashyirwaho ikimenyetso kugeza ku munsi wo gucungurwa,” ariko uko gushyirwaho ikimenyetso kwerekana gusa mbere y’igihe abihumbi ijana na mirongo ine na bane bagomba gushyirwaho ikimenyetso muri aya mateka ya none. Mu Befeso, abashyirwaho ikimenyetso kugeza ku munsi wo gucungurwa bahabanye n’abo “bababaza” “Umwuka Wera.” Bababaza Umwuka Wera banga kwemera ubutumwa bw’Umwuka w’Imana, bityo bakanga amavuta ya zahabu. Igihe Kristo adusezeranira kutwoherereza “Umuhumuriza,” “Umwuka w’ukuri,” muri iki gihe cyo gucika intege, aba adusezeranira kudushyiraho ikimenyetso cye, kandi ikimenyetso cye gihagarariye gukomeza amategeko ye, by’umwihariko itegeko ry’Isabato, ari wo munsi Yohana yakiriyeho ibyahishuwe kandi ari na cyo kibazo kigiye guhangana n’isi.

The sealing of the wise virgins is accomplished before the test of the Sunday law, for it is there that the characters of both the wise and foolish will be manifested, and character is never developed in a crisis, it is simply manifested. The sealing represents, among other things a transformation from the mind of a Laodicean into the mind of a Philadelphian. The problem is that for that transformation to be accomplished, the first test for each of us is to genuinely understand that heretofore we have been Laodiceans, for as Laodiceans our primary spiritual attitude is that everything is alright, when everything is actually all wrong. That attitude must be set aside, it is one of the vile things that must be separated from the precious.

Gushyirwaho kw’abakobwa b’inkumi b’abanyabwenge kurangira mbere y’ikigeragezo cy’itegeko ryo ku cyumweru, kuko ari ho imico y’abanyabwenge n’abapfapfa izahishurirwa; kandi imico ntiyigera itunganywa mu gihe cy’amakuba, ahubwo iba ihishuwe gusa. Gushyirwaho ikimenyetso bisobanura, mu bindi, guhindurwa kuva mu mitekerereze ya Lawodikiya kujya mu mitekerereze ya Filadelifiya. Ikibazo ni uko kugira ngo uko guhindurwa kurangire, ikigeragezo cya mbere kuri buri wese muri twe ari ugusobanukirwa by’ukuri ko kugeza ubu twabaye Abanyalawodikiya; kuko nk’Abanyalawodikiya, imyumvire yacu y’ibanze mu by’umwuka iba ari uko byose bimeze neza, nyamara mu by’ukuri byose biba bidahwitse rwose. Iyo myumvire igomba kuvaho; ni kimwe mu bintu byanduye bigomba gutandukanywa n’iby’igiciro.

> “Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Seventh-day Adventist Bible Commentary, volume 4, 1161.

> “Ubwo abantu b’Imana bamaze gushyirwaho ikimenyetso mu ruhanga rwabo—si ikimenyetso cyangwa akarango kagaragara, ahubwo ni ugushikama mu kuri, haba mu bwenge no mu buryo bw’umwuka, ku buryo badashobora kunyeganyezwa—ubwo abantu b’Imana bamaze gushyirwaho ikimenyetso kandi biteguye igishyitsi, kizahita kiza. Mu by’ukuri, cyaratangiye; imanza z’Imana ubu ziri ku gihugu, kugira ngo ziduhane umuburo, kugira ngo tumenye ibigiye kuza.” Seventh-day Adventist Bible Commentary, volume 4, 1161.

The “Comforter” that Jesus promises to His disciples who comforts them in the time of disappointment guides His people into all truth, and it is through a “settling into the truth” that we are sealed. The “truth” which God’s people are to settle into at this point is the “truth” that is unsealed just before probation closes, for the “time is at hand.” That truth is the structure of the hidden history of the seven thunders, and that hidden history identifies the history where the Revelation of Jesus Christ is opened up. The hidden history of the seven thunders will be fulfilled at the very time that “truth” represented as the hidden history is unsealed. The unsealing of the “truth” is what seals those who receives the message that has been previously sealed.

“Umuhumuriza” Yesu asezeranira abigishwa Be, ubahumuriza mu gihe cyo gucika intege, ayobora ubwoko Bwe mu kuri kose, kandi ni binyuze mu “gushinga imizi mu kuri” ari bwo dushyirwaho ikimenyetso. “Ukuri” ubwoko bw’Imana bukwiriye gushinga imizi mo muri iki gihe ni kwa “kuri” gakurwaho ikimenyetso mbere gato y’uko igihe cy’igeragezwa gifungwa, kuko “igihe kiri bugufi.” Uko kuri ni imiterere y’amateka ahishwe y’inkuba ndwi, kandi ayo mateka ahishwe ni yo agaragaza amateka arimo Ibyahishuwe bya Yesu Kristo bifungurirwa. Amateka ahishwe y’inkuba ndwi azasohora mu gihe nyacyo “ukuri,” kugereranywa n’ayo mateka ahishwe, kuzakurwaho ikimenyetso. Gukurwaho kw’ikimenyetso kuri “ukuri” ni byo bishyiraho ikimenyetso abakira ubutumwa bwari bwabanje gushyirwaho ikimenyetso.

God’s people are sealed in their foreheads in advance of the shaking of the angry nations that occurs at the Sunday law, thus initiating national ruin. The Revelation of Jesus Christ is the “sayings of the prophecy of” the book of Revelation that are no longer to be sealed, for the time is at hand. It is the truth that now is to be read, heard and most importantly to be kept, if we are to be blessed.

Abantu b’Imana bashyirwaho ikimenyetso ku ruhanga rwabo mbere y’ihungabana ryo kunyeganyezwa kw’amahanga arakaye ribaho ku itegeko ryo ku Cyumweru, bityo hagatangira irimbuka ry’amahanga. Ibyahishuwe bya Yesu Kristo ni “amagambo y’ubuhanuzi bwa” igitabo cy’Ibyahishuwe atagikwiye gushyirwaho ikimenyetso, kuko igihe kiri bugufi. Ni ukuri kugomba ubu gusomwa, kumvwa, kandi ikiruta byose kukitabwaho, niba dushaka guhabwa umugisha.

> Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:22–26.

> Yuda aramubaza ati, atari Isikariyota ati: Mwami, ni iki gituma ushaka kwiyereka twebwe, ariko ntuwiyereke ab’isi? Yesu aramusubiza ati: Umuntu nankunda azitondera amagambo yanjye; na Data azamukunda, kandi tuzaza aho ari, tugumane na we. Udankunda ntitondera amagambo yanjye; kandi ijambo mwumva si iryanjye, ahubwo ni irya Data wantumye. Ibyo mbibabwiye nkiri kumwe namwe. Ariko Umufasha, ari we Mwuka Wera, uwo Data azohereza mu izina ryanjye, ni we uzabigisha byose, kandi azabibutsa byose, ibyo nababwiye byose. Yohana 14:22–26.

For those who keep the message that is being unsealed, the promise is that the Comforter will “teach” us “all things” “whatsoever” Jesus has said “unto you.” This is the promise that was fulfilled to the disciples of Emmaus and thereafter the eleven disciples. When Christ removed his hand from “holden” the Emmaus disciples’ eyes and thereafter “opened” the eleven disciples’ “understanding” so they could fully “understand the scriptures,” He was recording a promise for those living in the “last days” who will return from their disappointment, repent of their Laodicean condition and accept the “truth.” The “Comforter” in the “last days” will “bring all things to” our “remembrance” as he teaches us “all things.” Just as significant as bringing past truths to our remembrance as He teaches us all things, He will also “show us things to come.”

Ku bitonderwa n’abarinda ubutumwa burimo guhishurwa, isezerano ni uko Umuhoza “azatwigisha” “ibintu byose” “ibyari byo byose” Yesu yavuze “kuri mwe.” Iri ni ryo sezerano ryasohorejwe abigishwa b’i Emawusi hanyuma nyuma yaho rikazasohorezwa ba bigishwa cumi n’umwe. Igihe Kristo yavana ukuboko kwe ku maso y’abigishwa b’i Emawusi yari “abujijwe,” hanyuma nyuma yaho “agakingura” “ubwenge” bwa ba bigishwa cumi n’umwe kugira ngo bashobore rwose “gusobanukirwa n’Ibyanditswe,” yari arimo kwandika isezerano rigenewe abari kubaho mu “minsi y’imperuka” bazagaruka bavuye mu gucika intege kwabo, bakihana ku mimerere yabo ya Lawodikiya kandi bakemera “ukuri.” “Umuhoza” mu “minsi y’imperuka” “azatwibutsa byose” uko azaba arimo kutwigisha “ibintu byose.” Nk’uko ari ingenzi cyane kutwibutsa ukuri kwahise uko adutoza ibintu byose, ni ko kandi azatwereka “ibizaza.”

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.

> Nyamara ndababwira ukuri; ni ngombwa ko ngenda: kuko nitagenda, Umufasha ntazaza iwanyu; ariko nimara kugenda, nzamuboherereza. Kandi naza, azatsinda ab’isi ku byaha, no ku gukiranuka, no ku rubanza: ku byaha, kuko batanyizeyeho; ku gukiranuka, kuko ngiye kwa Data kandi ntimukizambona ukundi; ku rubanza, kuko umutware w’iyi si aciriweho urubanza. Ndacyafite byinshi byo kubabwira, ariko ubu ntimubasha kubyihanganira. Ariko ubwo We, Mwuka w’ukuri, azaza, azabayobora mu kuri kose: kuko atazavuga ibye ubwe; ahubwo ibyo azumva byose ni byo azavuga: kandi azababwira ibizaza. Uwo azanyubahiriza: kuko azafata ku byanjye, akabibamenyesha. Yohana 16:7–14.

At this time the Comforter shall “guide” us into “truth,” “teach us all things,” including “things to come,” for at this time Jesus still has “many things to say unto” us. Those things whether they be things from our “remembrance,” “things to come” or the many “things” he has “yet” to say unto us is what seals us for the coming crisis. It does so, for his truth represents his creative power. He seals us in advance of the coming crisis, for He intends that we should be forewarned of the greatest period of persecution against His people that ever takes place in sacred history. That persecution specifically identifies that the words and actions which we have done in the past will be remembered and used against us as Christ’s words were twisted against him. Never-the-less we are to present the message as a witness against their rebellion as represented by Ezekiel and Christ.

Muri iki gihe Umuhumuriza azatuyobora “mu kuri,” “atwigishe ibintu byose,” harimo n’“ibizaza,” kuko muri iki gihe Yesu akiri afite “ibintu byinshi byo kutubwira.” Ibyo bintu, byaba ari ibivuye mu “kwibuka” kwacu, “ibizaza,” cyangwa ibyo “bintu” byinshi akiri afite byo kutubwira, ni byo bidushyiraho ikimenyetso ku bw’amakuba ari imbere. Ibyo abikora, kuko ukuri kwe kugaragaza imbaraga ze zo kurema. Adushyiraho ikimenyetso mbere y’amakuba ari imbere, kuko ashaka ko tuburirwa mbere y’igihe cy’itotezwa rikomeye kurusha ibindi ryigeze kuba ku bwoko bwe mu mateka yera. Iryo totezwa rigaragaza by’umwihariko ko amagambo n’ibikorwa twakoze mu gihe cyashize bizibukwa kandi bikoreshwe kuturwanya nk’uko amagambo ya Kristo yagoretswe akamurwanya. Nubwo bimeze bityo ariko, tugomba kwamamaza ubutumwa kugira ngo bube ubuhamya bubashinja ubugome bwabo bwo kwigomeka, nk’uko byagaragajwe na Ezekiyeli na Kristo.

> Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.

> Mwibuke ijambo nababwiye nti Umugaragu ntaruta shebuja. Niba bantoteje, namwe bazabatoteza; niba baritondeye ijambo ryanjye, n’iryanyu na ryo bazaryitondera. Ariko ibyo byose bazabibagirira babahora izina ryanjye, kuko batazi Uwantumye. Iyaba ntaraje ngo mbabwire, baba badafite icyaha; ariko none nta rwitwazo bafite ku cyaha cyabo. Unyanga yanga na Data. Iyaba ntarakoreye muri bo imirimo itarigeze ikorwa n’undi muntu uwo ari we wese, baba badafite icyaha; ariko noneho babonye kandi banga jye na Data twembi. Ariko ibyo bibayeho kugira ngo ijambo ryanditswe mu mategeko yabo risohore ngo Banyanze bataramfitiye impamvu. Ariko Umufasha naza, uwo nzaboherereza ava kwa Data, ari we Mwuka w’ukuri ukomoka kuri Data, azampamya. Yohana 15:20–26.

The “Spirit of truth” who is the “Comforter” will “testify of” Christ, who is the “truth.” And the “truth” is the Alpha and Omega, the first and the last, the beginning and the ending. The hidden history of the seven thunders that is now being unsealed is the sealing message of the one hundred and forty-four thousand. In the aftermath of July 18, 2020 Jeremiah provides an example that we may choose to return to Him that first loved us. In accomplishing that work of returning we have the responsibility of separating the precious from the vile. If we work out our salvation, with fear and trembling and accomplish that work we will be sealed and immediately enter into the greatest crisis of earth’s history. We will also have the privilege of experiencing the history that prophets, kings and righteous men have desired to see.

“Mwuka w’ukuri” ari we “Mufasha” “azahamya” Kristo, ari we “ukuri.” Kandi “ukuri” ni Alufa na Omega, uwa mbere n’uwa nyuma, intangiriro n’iherezo. Amateka ahishwe y’inkuba ndwi ari ubu arimo gukurwaho ikimenyetso ni ubutumwa bwo gushyirwaho ikimenyetso bw’abihumbi ijana na mirongo ine na bane. Nyuma ya tariki ya 18 Nyakanga 2020, Yeremiya atanga urugero ko dushobora guhitamo kumugarukira, We wadukunze mbere. Mu gusohoza uwo murimo wo kugaruka dufite inshingano yo kurobanura icy’igiciro n’icyo gitoha. Nitwikorera agakiza kacu, tubikoranye ubwoba no guhinda umushyitsi, kandi tugasohoza uwo murimo, tuzashyirwaho ikimenyetso kandi ako kanya twinjire mu ngorane ikomeye kurusha izindi zose mu mateka y’isi. Kandi tuzagira n’igikundiro cyo kwibonera amateka abahanuzi, abami n’abakiranutsi bifuje kubona.

Those that take up that work and return “will walk in the light proceeding from the throne of God,” and by “means of the angels there will be constant communication between heaven and earth,” which is the communication process identified in the opening verse of the book of Revelation.

Abafata uwo murimo bakagaruka “bazagenda mu mucyo uturuka ku ntebe y’Imana,” kandi “binyuze ku bamarayika hazabaho itumanaho rihoraho hagati y’ijuru n’isi,” ari na yo nzira y’itumanaho igaragazwa mu murongo ubanza w’igitabo cy’Ibyahishuwe.

> “Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

> “Si bose bo muri iyi si bafashe uruhande rw’umwanzi kurwanya Imana. Si bose babaye abahemu. Hariho bake bizerwa bakiranukira Imana; kuko Yohana yanditse ati: ‘Aha ni ho hari abitondera amategeko y’Imana, kandi bakagira kwizera kwa Yesu.’ Ibyahishuwe 14:12. Bidatinze urugamba ruzarwanwa rukomeye hagati y’abakorera Imana n’abatayikorera. Bidatinze ikintu cyose gishobora kunyeganyezwa kizanyeganyezwa, kugira ngo ibidashobora kunyeganyezwa bigumeho.”

> “Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.

> “Satani ni umunyeshuri w’umwete wa Bibiliya. Azi ko igihe cye ari kigufi, kandi ashaka kuri buri ngingo kuburizamo umurimo w’Umwami kuri iri si. Ntibishoboka gutanga igitekerezo icyo ari cyo cyose cy’uburambe bw’ubwoko bw’Imana buzaba bukiriho ku isi igihe ubwiza bwo mu ijuru n’isubirwamo ry’itotezwa ryo mu bihe byahise bizaba bivangavanze. Bazagendera mu mucyo uva ku ntebe y’ubwami y’Imana. Binyuze ku bamarayika hazabaho itumanaho ridahwema hagati y’ijuru n’isi. Kandi Satani, akikijwe n’abamarayika babi, kandi yihandagaje avuga ko ari Imana, azakora ibitangaza by’ubwoko bwose, kugira ngo ayobye, niba bishoboka, n’intore ubwazo. Ubwoko bw’Imana ntibuzabona umutekano wabwo mu gukora ibitangaza, kuko Satani azigana ibitangaza bizakorwa. Ubwoko bw’Imana bwageragejwe kandi bukagezwa ku rugero ruzabona imbaraga zabwo mu kimenyetso kivugwa mu Kuva 31:12–18. Bagomba guhagarara bashikamye ku Ijambo rizima: ‘Byanditswe.’ Uru ni rwo rufatiro rwonyine bashobora guhagararaho badahungabana. Abishe isezerano ryabo n’Imana bazaba kuri uwo munsi badafite Imana kandi badafite ibyiringiro.

> “The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

> “Abaramya Imana bazarushaho gutandukanywa n’abandi n’ukuntu bubahiriza itegeko rya kane, kuko ari ryo kimenyetso cy’imbaraga zayo zo kurema kandi kikaba gihamya y’uko ifite uburenganzira bwo guhabwa icyubahiro no kuramwa n’umuntu. Ababi bo bazatandukanywa n’imihati yabo yo gusenya urwibutso rw’Umuremyi no gushyira hejuru urwego rw’i Roma. Mu kibazo cy’intambara, Abakristo bose bazagabanywamo amatsinda abiri akomeye: abakomeza amategeko y’Imana no kwizera kwa Yesu, n’abaramya ya nyamaswa n’igishushanyo cyayo, kandi bakakira ikimenyetso cyayo. Nubwo itorero na leta bizahuza imbaraga zabyo kugira ngo bihatire bose, “aboroheje n’abakomeye, abatunzi n’abakene, ab’umudendezo n’ab’imbata,” kwakira ikimenyetso cya ya nyamaswa, nyamara ubwoko bw’Imana ntibuzagihabwa. Ibyahishuwe 13:16. Umuhanuzi w’i Patimo yabonye “abari banesheje ya nyamaswa, n’igishushanyo cyayo, n’ikimenyetso cyayo, n’umubare w’izina ryayo, bahagaze ku nyanja y’ibirahure, bafite inanga z’Imana,” kandi baririmba indirimbo ya Mose n’iy’Umwana w’Intama. Ibyahishuwe 15:2.

> “Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 15–17.

> “Ibizamini n’ibigeragezo biteye ubwoba bitegereje ubwoko bw’Imana. Umwuka w’intambara urimo kubyutsa amahanga kuva ku mpera imwe y’isi kugera ku yindi. Ariko hagati muri cya gihe cy’amakuba kigiye kuza,—igihe cy’amakuba kitigeze kubaho uhereye igihe habayeho ishyanga,—ubwoko bw’Imana bwatoranyijwe buzakomeza guhagarara butajegajega. Satani n’ingabo ze ntibazabasha kubarimbura, kuko abamarayika bafite imbaraga zisumba byose bazabarinda.” Testimonies, volume 9, 15–17.

It is worthwhile to recognize that this passage is the ending of a chapter that begins on page eleven of Testimonies volume nine, which can be recognized as representing nine-eleven. It is worthwhile to take note that the title is about the coming Bridegroom, and also to the charts of Habakkuk which is where Paul derived the verse he wrote in the book of Hebrews. The beginning of the chapter is marking the history that began on September 11, 2001, the two tables of the covenant of prophecy that was entered into at the beginning of Adventism, and that the title is the last crisis, which identifies the last Midnight Cry. The end of the chapter is in complete agreement with the beginning, for both the beginning and end address the final crisis.

Birakwiye kumenya ko uyu murongo ari wo musozo w’igice gitangirira ku ipaji ya cumi n’imwe y’igitabo Testimonies, umuzingo wa cyenda, kandi ibyo bishobora kumenyekana nk’ibihagarariye cyenda-cumi n’imwe. Birakwiye kuzirikana ko umutwe uvuga iby’Umukwe uje, kandi nanone ukavuga ku bishushanyo bya Habakuki, aho Pawulo yakuye umurongo yanditse mu gitabo cy’Abaheburayo. Intangiriro y’icyo gice iranga amateka yatangiye ku wa 11 Nzeri 2001, ya mabuye abiri y’amasezerano y’ubuhanuzi yasezeranyweho mu ntangiriro y’Abadiventisiti, kandi ko umutwe ari ihurizo rya nyuma, ibyo bikaba biranga Ijwi ryo mu Gicuku rya nyuma. Umusozo w’igice uhuje rwose n’intangiriro yacyo, kuko intangiriro n’umusozo byombi bivuga ihurizo rya nyuma.

> “Section 1—For the Coming of the King

> “Icyiciro cya 1—Kuza k’Umwami”

> “Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.

> “Hasigaye akanya gato, kandi Ugiye kuza azaza, kandi ntazatinda.” Abaheburayo 10:37.

> “The Last Crisis

> “Urugogwe Rw’Imperuka”

> “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” Testimonies, volume 9, 11.

> “Turimo kubaho mu gihe cy’imperuka. Ibimenyetso by’ibihe biri gusohora vuba bitangaza ko ukuza kwa Kristo kwegereje cyane. Iminsi turimo kubamo irakomeye kandi ifite uburemere bukomeye. Umwuka w’Imana uragenda ukurwa buhoro buhoro ariko nta kabuza ku isi. Ibyorezo n’imanza byatangiye kugwira abatesha agaciro ubuntu bw’Imana. Amakuba yo ku butaka no ku nyanja, imimerere y’imibereho y’abaturage idatuje, n’inkeke z’intambara, ni ibimenyetso bikomeye. Biburira ibyabaye biri hafi kuza bifite uburemere buruta byose.” Testimonies, volume 9, 11.

If we return and accept the high calling of being God’s “mouth” as represented by Jeremiah, we will very soon participate in the greatest ingathering of sacred history.

Nituragaruka tukemera umuhamagaro wo hejuru wo kuba “akananwa” k’Imana nk’uko byashushanyijwe na Yeremiya, vuba cyane tuzagira uruhare mu kwegeranywa gukomeye kuruta ibindi byose mu mateka yera.

> “He spoke to them also words of hope and courage. ‘Let not your heart be troubled,’ He said; ‘ye believe in God, believe also in Me. In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.’ John 14:1–4. For your sake I came into the world; for you I have been working. When I go away I shall still work earnestly for you. I came to the world to reveal Myself to you, that you might believe. I go to My Father and yours to co-operate with Him in your behalf.

> Yababwiye kandi amagambo y’ibyiringiro n’ubutwari. Aravuga ati: “Umutima wanyu ntuhagarare umutima; mwizera Imana, munyizere nanjye. Mu nzu ya Data harimo amazu menshi yo kubamo; iyo bitaba bityo mba narabibabwiye. Ngiye kubategurira ahantu. Kandi nimara kugenda nkabategurira ahantu, nzagaruka, mbajyane aho ndi; kugira ngo aho ndi namwe abe ari ho muba. Kandi aho njya harabamenyekanye, n’inzira murayizi.” Yohana 14:1–4. Ku bwanyu ni cyo cyanzanye mu isi; kubwanyu ni cyo nakoreye. Nimara kugenda nzakomeza kubakorera mbishishikariye. Naje mu isi kugira ngo niyereke mwe, kugira ngo mwizere. Ngiye kwa Data kandi ari So, ngo dufatanye gukorera ibyanyu.

> “‘Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father.’ John 14:12. By this, Christ did not mean that the disciples would make more exalted exertions than He had made, but that their work would have greater magnitude. He did not refer merely to miracle working, but to all that would take place under the agency of the Holy Spirit. ‘When the Comforter is come,’ He said, ‘whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning.’ John 15:26, 27.

> “‘Ni ukuri, ni ukuri, ndababwira yuko unyizera, imirimo nkora na we azayikora; ndetse azarushaho gukora imirimo ikomeye kuruta iyo, kuko ngiye kwa Data.’ Yohana 14:12. Muri ibi, Kristo ntiyashakaga kuvuga ko abigishwa bari kuzakora imihati isumba iyo We yakoze, ahubwo yashakaga kuvuga ko umurimo wabo wari kuzagira ubunini buruta. Ntiyerekezaga gusa ku gukora ibitangaza, ahubwo yerekezaga no kuri byose byari kuzabaho ku bw’igikorwa cya Mwuka Wera. Yaravuze ati: ‘Umufasha naza, uwo nzaboherereza aturutse kuri Data, ari we Mwuka w’ukuri, ukomoka kuri Data, uwo ni we uzampamya; namwe kandi muzampa ubuhamya, kuko mwabanye nanjye uhereye mbere na mbere.’ Yohana 15:26, 27.”

> “Wonderfully were these words fulfilled. After the descent of the Holy Spirit, the disciples were so filled with love for Him and for those for whom He died, that hearts were melted by the words they spoke and the prayers they offered. They spoke in the power of the Spirit; and under the influence of that power, thousands were converted.” Acts of the Apostles, 21, 22.

> “Mu buryo butangaje ayo magambo yarasohoye. Nyuma yo kumanuka kwa Mwuka Wera, abigishwa buzuye urukundo rwinshi bamukundaga, kandi bakunda n’abo yapfiriye, ku buryo imitima yoroshywaga n’amagambo bavugaga ndetse n’amasengesho batangaga. Bavugaga mu mbaraga za Mwuka; kandi munsi y’ingaruka z’izo mbaraga, ibihumbi n’ibihumbi barahindutse.” Ibyakozwe n’Intumwa, 21, 22.

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