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

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

Number Twenty-Six

Umubare wa Makumyabiri n’Itandatu

Author

Jeff Pippenger

Published

January 12, 2026

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The four generations of Joel represent a progressive destruction of God’s vineyard from 1863 unto the Sunday law. The number four also symbolizes four attributes of Christ’s character. The cherubim in the sanctuary have four facial manifestations, and those manifestations align with the fourfold division of ancient Israel as they encamped around the sanctuary. They also represent the four gospels.

Ibisekuru bine byo muri Yoweli bigaragaza irimbuka rikomeza ry’umuzabibu w’Imana kuva mu wa 1863 kugeza ku itegeko ryo ku Cyumweru. Umubare kane na wo usobanura imico ine y’imiterere ya Kristo. Abakerubi bo mu buturo bwera bafite imisusire ine y’amaso yabo, kandi iyo misusire ihura n’imitwe ine yagabanyijwemo Isirayeli ya kera igihe yabambikaga amahema ikikije ubuturo bwera. Kandi na none bigereranya ubutumwa bune bwiza.

> As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Ezekiel 1:10.

> Ku byerekeye ishusho y’amaso yabo, abo bane bose bari bafite isura y’umuntu, kandi ku ruhande rw’iburyo bafite isura y’intare; abo bane bose kandi ku ruhande rw’ibumoso bafite isura y’inka; abo bane bose nanone bafite isura y’ikizu. Ezekiyeli 1:10.

> And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Revelation 4:7.

> Nuko inyamaswa ya mbere yasaga n’intare, iya kabiri isa n’ikimasa, iya gatatu ifite mu maso nk’ah’umuntu, naho iya kane yasaga n’ikizu kiguruka. Ibyahishuwe 4:7.

The Bible (Numbers 2) describes the 12 tribes (excluding Levi, who camped immediately around the tabernacle) organized into four camps of three tribes each, positioned on the four cardinal directions around the sanctuary, each under a standard, meaning, banner or ensign. The arrangement created a symbolic parallel, where the earthly camp mirrors the heavenly throne guarded by the cherubim.

Bibiliya (Kubara 2) isobanura imiryango 12 (uretse Lewi, we yabambaga amahema ako kanya akazenguruka ihema ry’ibonaniro) itunganijwe mu ngando enye, buri ngando igizwe n’imiryango itatu, ishyizwe mu byerekezo bine by’ingenzi ikikije ubuturo bwera, buri yose iri munsi y’ibendera ryayo, ari byo bivuga ibendera cyangwa ikimenyetso. Uko gutondekwa kwaremye ishusho ifite ubusobanuro bw’ikigereranyo, aho ingando yo ku isi isa n’intebe y’ubwami yo mu ijuru irinzwe n’abakerubi.

Judah faced east, toward the rising sun at the entrance of the sanctuary. Judah’s standard was a lion, for it represents the Lion of the tribe of Judah. The two tribes with Judah were Issachar and Zebulun. In the vision of John, the first beast was as a lion, just as Ezekiel’s cherubim had a face of a lion. Rueben, the symbol of man was on the south with Simeon and Gad. On the west was Ephraim, with Benjamin and Manasseh represented by the ox. On the north was Dan, with Asher and Naphtali, represented by the eagle. The tribe’s association with the four faces of the heavenly sanctuary are represented in the four gospels.

Yuda yarebanaga iburasirazuba, ahari izuba rirasira ku bwinjiriro bw’Ubuturo Bwera. Ibendera rya Yuda ryari intare, kuko rigereranya Intare yo mu muryango wa Yuda. Imiryango ibiri yari kumwe na Yuda yari Isakari na Zabuloni. Mu iyerekwa rya Yohana, igikoko cya mbere cyari kimeze nk’intare, nk’uko abakerubi ba Ezekiyeli na bo bari bafite mu maso h’intare. Rubeni, ikimenyetso cy’umuntu, yari mu majyepfo hamwe na Simeyoni na Gadi. Mu burengerazuba hari Efurayimu, hamwe na Benyamini na Manase, bagereranyijwe n’ikimasa. Mu majyaruguru hari Dani, hamwe na Asheri na Nafutali, bagereranyijwe n’ikizu. Ubufatanye bw’iyo miryango n’amaso ane y’Ubuturo bwo mu ijuru bugaragazwa mu butumwa bune bwiza.

Matthew is the Lion of the tribe of Judah, Mark is the sacrificial ox, Luke the man and John the high-flying eagle. Christ as the Lion of the tribe of Judah defines Himself as the one who seals and unseals His prophetic Word. The book of Matthew has more direct references to fulfillments of Messianic prophecies (12) as the other three gospels combined. It is not even close.

Matayo ni Intare yo mu muryango wa Yuda, Mariko ni ikimasa cy’igitambo, Luka ni umuntu, naho Yohana akaba ikizu kiguruka hejuru cyane. Kristo, nk’Intare yo mu muryango wa Yuda, yisobanura ubwe nk’Ufunga kandi Akabumbura Ijambo rye ry’ubuhanuzi. Igitabo cya Matayo gifite ibyerekezo byinshi birushijeho kuba bitaziguye ku isohozwa ry’ubuhanuzi bwa Mesiya (12) kurusha uko izindi butumwa bwiza eshatu zose zibihuje. Nta nubwo byegera na gato.

The book of Matthew represents God’s prophetic Word. Luke, who was a doctor presents his gospel from the perspective of Christ as the Son of Man, for Luke is the face of the man. Mark presents his gospel of Christ from the perspective of the sacrificial offering which Christ represented, for Mark is the ox. John is the high-flying eagle, who presented the deep things of God in his presentation of the gospel of Christ.

Igitabo cya Matayo kigereranya Ijambo ry’Imana ry’ubuhanuzi. Luka, wari umuganga, atanga ubutumwa bwe bwiza aburebera ku ruhande rwa Kristo nk’Umwana w’Umuntu, kuko Luka ari isura y’umuntu. Mariko atanga ubutumwa bwe bwiza bwa Kristo aburebera ku ruhande rw’igitambo cyatambwaga Kristo yagereranyaga, kuko Mariko ari ikimasa. Yohana ni cya gisiga kiguruka hejuru, watangaje ibintu byimbitse by’Imana mu buryo yagejejeho ubutumwa bwiza bwa Kristo.

It is important to understand the book of Matthew as it is represented within the prophetic Word. The book of Matthew is the Lion of the tribe of Judah, the master of His prophetic Word, the Wonderful Numberer of secrets, the Wonderful Linguist, the one who seals and unseals His Word. Jesus is the Alpha and Omega, and He is the Word. The first book of the New Testament and the last book of the New Testament are prophetic books. Most know this fact about the book of Revelation, but they might not have recognized that Matthew is the alpha of the New Testament, so it must align with the omega of the New Testament. It must represent the end, which is the book of Revelation.

Ni ngombwa gusobanukirwa igitabo cya Matayo nk’uko gihagarariwe mu Ijambo ry’ubuhanuzi. Igitabo cya Matayo ni Intare yo mu muryango wa Yuda, Nyiri gutegeka Ijambo rye ry’ubuhanuzi, Umubarurabwenge utangaje w’amabanga, Umuhanga mu ndimi utangaje, Uwo adomaho ikimenyetso ku Ijambo rye kandi akagikuraho. Yesu ni Alufa na Omega, kandi ni we Jambo. Igitabo cya mbere cy’Isezerano Rishya n’igitabo cya nyuma cy’Isezerano Rishya ni ibitabo by’ubuhanuzi. Benshi bazi uku kuri ku byerekeye igitabo cy’Ibyahishuwe, ariko bashobora kuba bataramenye ko Matayo ari alufa y’Isezerano Rishya, bityo ikaba igomba guhuza na omega y’Isezerano Rishya. Igomba kugereranya iherezo, ari ryo gitabo cy’Ibyahishuwe.

Therefore, when we find in Matthew the parallel line of Genesis’ line of covenant history set forth in chapters eleven through twenty-two, it is nothing less than a truth which the Lion of the tribe of Matthew is unsealing. The twelve chapters of covenant history that are represented in Genesis, Matthew and Revelation are now being unsealed and what we are identifying is that chapter twenty-three of Matthew represents the separation of the wise and foolish in the parable of the vineyard. Eight woes upon the former covenant people, that find their prophetic counterpart in the eight souls representing the one hundred and forty-four thousand who get on the ark of safety. 23 is a representation of the work that began in the Heavenly sanctuary when the 2300 days reached its conclusion on October 22, 1844, and will do so again at the soon-coming Sunday law. Chapter 23 is marking this truth.

Nuko rero, igihe tubona muri Matayo umurongo uhuje n’uwa Itangiriro w’amateka y’isezerano washyizwe ahagaragara mu bice bya cumi na kimwe kugeza kuri makumyabiri na kabiri, ibyo si ikindi keretse ukuri Intare yo mu muryango wa Matayo iri gukuraho ibimenyetso. Ibyo bice cumi na bibiri by’amateka y’isezerano bihagarariwe mu Itangiriro, muri Matayo no mu Ibyahishuwe ubu biri gukurwaho ibimenyetso, kandi icyo turi kugaragaza ni uko igice cya makumyabiri na gatatu cya Matayo gihagarariye gutandukanya abanyabwenge n’abapfapfa mu mugani w’uruzabibu. Imibabaro umunani ku bantu b’isezerano rya mbere, ifite mugenzi wayo wa gihanuzi mu bugingo umunani buhagarariye ibihumbi ijana na mirongo ine na bine bazinjira mu nkuge y’umutekano. 23 ni ishusho y’umurimo watangiriye mu Buturo bwo mu Ijuru igihe iminsi 2300 yageraga ku musozo wayo ku wa 22 Ukwakira 1844, kandi bizaba bityo nanone ku itegeko ryo ku Cyumweru riri hafi kuza. Igice cya 23 ni cyo gishyira ikimenyetso kuri uku kuri.

Chapter twenty-four takes place as Christ has just ended His dialogue with apostate Israel and left the Jew’s temple for the final time. The number 24 is a symbol of the transition of ancient to modern Israel, the very point in prophetic history where Christ stood, when He presented His message in Matthew twenty-four. The prophetic message of Matthew 24 is a Divine illustration of line upon line methodology, that specifically addresses the history of the Millerites, and therefore the history of the one hundred and forty-four thousand. 24 is represented by the church of Revelation twelve, which stands upon the moon that reflects the light of the sun of righteousness. On her head are twelve stars that represent 24, for she represents the history leading up to the birth of Christ when ancient Israel’s 12 tribes would become modern Israel’s twelve disciples. In chapter twenty-four the Millerite history from 1798 unto the great disappointment are represented. Then comes Matthew 25.

Igice cya makumyabiri na kane kiba ubwo Kristo yari amaze kurangiza ikiganiro cye na Isirayeli yateshutse, maze ava mu rusengero rw’Abayuda ku ncuro ya nyuma. Umubare 24 ni ikimenyetso cy’inzibacyuho iva kuri Isirayeli ya kera ijya kuri Isirayeli ya none, ni ukuvuga ya ngingo nyakuri yo mu mateka y’ubuhanuzi aho Kristo yari ahagaze ubwo yatangaga ubutumwa bwe muri Matayo makumyabiri na kane. Ubutumwa bw’ubuhanuzi bwa Matayo 24 ni ishusho y’ijuru y’uburyo bw’umurongo ku murongo, kandi by’umwihariko buvuga ku mateka y’Abamilerite, bityo bukavuga no ku mateka y’abihumbi ijana na mirongo ine na bine. 24 ihagarariwe n’itorero ryo mu Byahishuwe cumi na bibiri, rihagaze ku kwezi kugaragaza umucyo w’izuba ryo gukiranuka. Ku mutwe waryo hariho inyenyeri cumi n’ebyiri zihagarariye 24, kuko rihagarariye amateka ajyana ku ivuka rya Kristo, igihe imiryango cumi n’ibiri ya Isirayeli ya kera yagombaga guhinduka abigishwa cumi n’abiri ba Isirayeli ya none. Mu gice cya makumyabiri na kane hagaragaramo amateka y’Abamilerite kuva mu 1798 kugeza ku gucika intege gukomeye. Hanyuma haza Matayo 25.

The number 25 is a symbol of the Levites, whether good or bad, but just as significantly it represents the separation of the wise and wicked Levites. Matthew 25 identifies upon three witnesses, or three parables, the separation process that is represented by the number twenty-five. Of course, the parable of the ten virgins represents the history of the Millerites, and also the history of the one hundred and forty-four thousand. That history is the history of the first angel, the parable of the talents is the second angel and the parable of sheep and goats is the judgment of the third angel.

Umubare 25 ni ikimenyetso cy’Abalewi, haba abiza cyangwa ababi, ariko kandi nk’uko bifite uburemere bungana, ugaragaza itandukanywa ry’Abalewi b’abanyabwenge n’abanyabyaha. Matayo 25 igaragaza, ishingiye ku batangabuhamya batatu, cyangwa imigani itatu, inzira yo gutandukanya ihagarariwe n’umubare makumyabiri n’itanu. Birumvikana ko umugani w’abakobwa cumi b’isugi ugereranya amateka y’Abamilerite, kandi nanone amateka y’ibihumbi ijana na mirongo ine na bine. Ayo mateka ni amateka y’umumarayika wa mbere, umugani w’impano ni uw’umumarayika wa kabiri, kandi umugani w’intama n’ihene ni urubanza rw’umumarayika wa gatatu.

Chapters twenty-six through twenty-eight identify the history of Passover to the post crucifixion gospel commission.

Ibice bya makumyabiri na gatandatu kugeza ku bya makumyabiri n’umunani bigaragaza amateka ya Pasika kugeza ku nshingano y’ubutumwa bwiza yatanzwe nyuma yo kubambwa.

> And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Matthew 26:1, 2.

> Nuko Yesu arangije ayo magambo yose, abwira abigishwa be ati: Murabizi yuko hasigaye iminsi ibiri ngo Pasika ibe, kandi Umwana w’umuntu agambanirizwe kubambwa. Matayo 26:1, 2.

A summary of the various waymarks in chapter 26 is the plot to kill Jesus in verses three through five. Then Jesus is anointed at Bethany in verses six through thirteen. In verses fourteen through sixteen Judas betrays Christ for thirty pieces of silver. Then came Passover with His disciples, in verses seventeen through twenty-five. Verses twenty-six through twenty-nine, Jesus institutes the Lord’s supper, and in verse thirty, Jesus foretells Peter’s denial. In verses thirty-six through forty-six Jesus is in Gethsemane. Verse forty-seven through fifty-six Jesus is arrested, then in verses fifty-seven through sixty-eight, Jesus is before Caiaphas and the Sanhedrin. From verse sixty-nine onward Peter’s denial of Christ is set forth. The chapter contains ten specific waymarks that are to be repeated during the latter days.

Incamake y’ibimenyetso binyuranye biri mu gice cya 26 ni umugambi wo kwica Yesu uvugwa mu mirongo ya gatatu kugeza ku ya gatanu. Hanyuma Yesu asigwa i Betaniya mu mirongo ya gatandatu kugeza ku ya cumi n’itatu. Mu mirongo ya cumi n’ine kugeza ku ya cumi n’itandatu, Yuda agambanira Kristo ku biceri mirongo itatu by’ifeza. Hanyuma haza Pasika ari kumwe n’abigishwa Be, mu mirongo ya cumi n’irindwi kugeza ku ya makumyabiri n’itanu. Mu mirongo ya makumyabiri n’itandatu kugeza ku ya makumyabiri n’icyenda, Yesu ashyiraho Ifunguro ry’Umwami, kandi mu murongo wa makumyabiri, Yesu ahanura ko Petero azamwihakana. Mu mirongo ya makumyabiri na gatandatu kugeza ku ya mirongo ine n’itandatu Yesu ari i Getsemani. Mu murongo wa mirongo ine n’irindwi kugeza ku wa mirongo itanu n’itandatu Yesu arafatwa, hanyuma mu mirongo ya mirongo itanu n’irindwi kugeza ku ya mirongo itandatu n’umunani, Yesu aba imbere ya Kayafa n’Urukiko rw’Ikirenga rw’Abayahudi. Uhereye ku murongo wa mirongo itandatu n’icyenda, uguhakana kwa Petero ahakana Kristo kurasobanurwa. Iki gice gikubiyemo ibimenyetso icumi byihariye bigomba gusubirwamo mu minsi y’imperuka.

Chapter twenty-seven has ten distinct waymarks as well. Jesus is delivered to Pilate, then Judas hangs himself, then Jesus is taken before Pilate, then Barabbas is chosen, Pilate delivers Jesus to be crucified, then Jesus is mocked, then the crucifixion, then the death of Jesus, then Jesus is buried and then the guard at the tomb testifies.

Igice cya makumyabiri na karindwi na cyo gifite ibimenyetso icumi bitandukanye. Yesu ashyikirizwa Pilato, hanyuma Yuda arimanika, maze Yesu akajyanwa imbere ya Pilato, hanyuma Baraba agatoranywa, Pilato agatanga Yesu ngo abambwe, hanyuma Yesu agashinyagurirwa, maze hakaza kubambwa kwe, hanyuma urupfu rwa Yesu, maze Yesu agahambwa, hanyuma abarinda ku mva bagatanga ubuhamya.

Chapter twenty-eight has but three waymarks, the first being the resurrection, followed by the lie of the Sanhedrin and then the great commission. Three chapters with twenty-three distinct waymarks of the cross that will be repeated in the history of the one hundred and forty-four thousand.

Igice cya makumyabiri n’umunani gifite ibimenyetso by’inzira bitatu gusa, icya mbere kikaba ari umuzuko, hagakurikiraho ikinyoma cy’Abasanhedirini, hanyuma ubutumwa bukomeye. Ibyo bice bitatu bifite ibimenyetso by’inzira makumyabiri na bitatu bitandukanye by’umusaraba bizongera gusubirwamo mu mateka y’ab’ibihumbi ijana na mirongo ine na bine.

## Matthew 26 – Ten Waymarks

Matayo 26 – Ibimenyetso Icumi by’Inzira

- Plot by chief priests and elders to kill Jesus (vv. 3–5)

  Umugambi w’abatambyi bakuru n’abakuru b’ubwoko wo kwica Yesu (imirongo ya 3–5)

- Anointing at Bethany by the woman with alabaster box (vv. 6–13)

  Gusigwa amavuta i Betaniya n’umugore wari ufite icupa rya alabasta (imirongo ya 6–13)

- Judas agrees to betray Jesus for 30 pieces of silver (vv. 14–16)

  Yuda yemera kugambanira Yesu ibiceri by’ifeza mirongo itatu (imirongo ya 14–16)

- Preparation and eating of the Passover with the disciples (vv. 17–25)

  Gutegura no kurya Pasika hamwe n’abigishwa (imirongo ya 17–25)

- Institution of the Lord’s Supper (vv. 26–29)

  Ishyirwaho ry’Ifunguro ry’Umwami (imirongo ya 26–29)

- Prediction of Peter’s denial (vv. 30–35)

  Guhanuza ko Petero azahakana (imirongo ya 30–35)

- Agony in Gethsemane (vv. 36–46)

  Agonyi i Getsemani (imirongo ya 36–46)

- Betrayal and arrest of Jesus (vv. 47–56)

  Ubugambanyi no gufatwa kwa Yesu (imirongo ya 47–56)

- Jesus tried before Caiaphas and the Sanhedrin (vv. 57–68)

  Yesu aburanishwa imbere ya Kayafa n’Urukiko rw’Ikirenga rw’Abayahudi (imirongo 57–68)

- Peter’s threefold denial (vv. 69–75)

  Guhakana kwa Petero inshuro eshatu (imirongo ya 69–75)

## Matthew 27 – Ten Waymarks

Matayo 27 – Ibimenyetso Cumi by’Inzira

- Jesus delivered to Pilate (vv. 1–2)

  Yesu ashyikirizwa Pilato (imirongo ya 1–2)

- Judas’s remorse and suicide (vv. 3–10)

  Ukicuza kwa Yuda no kwiyahura kwe (imirongo 3–10)

- Jesus before Pilate – the formal Roman trial (vv. 11–14)

  Yesu imbere ya Pilato — urubanza rwa Roma rwemewe mu buryo bw’amategeko (imirongo 11–14)

- Choice of Barabbas over Jesus (vv. 15–26)

  Guhitamo Baraba mu cyimbo cya Yesu (imirongo 15–26)

- Pilate delivers Jesus to be crucified (included in the release of Barabbas)

  Pilatayo ashyikiriza Yesu kubambwa ku musaraba (harimo no kurekura Baraba)

- Mocking and scourging by the soldiers (vv. 27–31)

  Gukwena no gukubitwa ibiboko n’abasirikare (imirongo ya 27–31)

- The crucifixion (vv. 32–44)

  Ukubambwa ku musaraba (imirongo ya 32–44)

- The death of Jesus (vv. 45–50)

  Urupfu rwa Yesu (imirongo ya 45–50)

- Supernatural signs and burial by Joseph of Arimathea (vv. 51–61)

  Ibimenyetso ndengakamere no gushyingurwa na Yozefu w’i Arimataya (imirongo ya 51–61)

- Posting of the guard at the tomb (vv. 62–66)

  Gushyira abarinzi ku mva (imirongo ya 62–66)

## Matthew 28 – Three Waymarks

Matayo 28 – Ibiranga Inzira Bitatu

- The resurrection and empty tomb (vv. 1–10)

  Umuzuko n’imva irimo ubusa (imirongo ya 1–10)

- The lie of the chief priests and elders to the soldiers (vv. 11–15)

  Ikinyoma cy’abatambyi bakuru n’abakuru b’Abayahudi babwiye abasirikare (imirongo ya 11–15)

- The Great Commission (vv. 16–20)

  Inshingano Nkuru (imirongo ya 16–20)

Just as Christ’s experience from the anointing at Bethany to the Great Commission marked the close of His earthly ministry and the beginning of the gospel to all nations, so these same waymarks are repeated in the experience of God’s remnant as they approach the close of probation and their final triumph.

Nk’uko ubunararibonye bwa Kristo uhereye ku gusigwa i Betaniya kugeza ku Nshingano Ikomeye bwagaragaje iherezo ry’umurimo We wo ku isi n’itangizwa ry’ubutumwa bwiza ku mahanga yose, ni ko n’ibi bimenyetso by’inzira bisubirwamo mu bunararibonye bw’abasigaye b’Imana uko begereza iherezo ry’igihe cy’imbabazi n’intsinzi yabo ya nyuma.

Chapters twenty-six through twenty-eight represent the Passover history structured upon 23 distinct waymarks that are repeated during the history leading to and following after the Sunday law.

Ibice bya makumyabiri na gatandatu kugeza ku bya makumyabiri n’umunani bigaragaza amateka ya Pasika yubatswe ku bimenyetso by’inzira 23 bitandukanye, bisubirwamo mu mateka ayobora ku itegeko ryo ku Cyumweru no mu akurikira nyuma yaryo.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 427.

> “Ukuza kwa Kristo nk’Umutambyi Mukuru wacu mu Ahera Cyane, kugira ngo aheze ubuturo bwera, nk’uko byerekanwe muri Daniyeli 8:14; ukuza k’Umwana w’umuntu aho Uhoraho Nyir’ibihe ari, nk’uko bigaragazwa muri Daniyeli 7:13; n’ukuza k’Umwami mu rusengero rwe, nk’uko byahanuwe na Malaki, byose ni ibisobanuro by’ikorwa rimwe; kandi ni na ko bishushanywa no kuza k’umukwe mu bukwe, nk’uko Kristo yabivuze mu mugani w’abakobwa cumi bo muri Matayo 25.” The Great Controversy, 427.

The end of the 2300 days on October 22, 1844 is repeated at the Sunday law. The 23 waymarks located in the last three chapters of Matthew identify the precious blood that is employed to combine Divinity with humanity.

Iherezo ry’iminsi 2300 ku wa 22 Ukwakira 1844 risubirwamo mu itegeko ryo ku Cyumweru. Ibimenyetso by’inzira 23 biboneka mu bice bitatu bya nyuma bya Matayo bigaragaza amaraso y’igiciro gihanitse akoreshwa mu guhuza Ubumana n’ubumuntu.

> “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ Hebrews 6:20. There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” The Great Controversy, 489.

> “Gusabira kwa Kristo ku ah’umuntu mu buturo bwera bwo mu ijuru ni ngombwa ku mugambi w’agakiza nk’uko urupfu Rwe ku musaraba rwari ngombwa. Kubw’urupfu Rwe yatangiye uwo murimo, maze amaze kuzuka azamuka ajya kuwusohoza mu ijuru. Tugomba, kubw’umwizera, kwinjira imbere y’umwenda, ‘aho Icyitegererezo cyacu cyatubanjirije kwinjira.’ Abaheburayo 6:20. Aho ni ho umucyo uturuka ku musaraba wa Kaluvari ugaragarira. Aho ni ho dushobora gusobanukirwa neza kurushaho n’amayobera yo gucungurwa. Agakiza k’umuntu gashyirwa mu bikorwa ku giciro kitagereranywa cy’ijuru; igitambo cyatanzwe gihwanye n’ibisabwa byuzuye by’amategeko y’Imana yarenzwe. Yesu yafunguye inzira ijya ku ntebe y’ubwami ya Data, kandi binyuze mu buvugizi Bwe icyifuzo cy’ukuri cy’abamugana bose bafite kwizera gishobora kugezwa imbere y’Imana.” Intambara Ikomeye, 489.

Chapter 23 of Matthew emphasizes the condemnation upon the counterfeit priesthood. Chapters twenty-six through twenty-eight are the omega to chapter twenty-three. The counterfeit Levites, the old men’s escalating rebellion over four generations produced the waymarks in the last three chapters.

Igice cya 23 cya Matayo gishyira imbaraga ku gucirwaho iteka kw’ubutambyi bw’impimbano. Ibyigisho bya 26 kugeza ku cya 28 ni omega y’igice cya 23. Abalewi b’impimbano, ari bo bugome bw’abasaza bwagiye bwiyongera uko ibisekuru bine byakurikiranye, ni bo babyaye ibimenyetso biranga ibiri mu bice bitatu bya nyuma.

Chapter twenty-four identifies the line upon line methodology as the methodology of Christ, as He employs the destruction of Jerusalem to describe the things that are, the things that have been and the things that will be.

Igice cya makumyabiri na kane kigaragaza uburyo bw’“umurongo ku wundi murongo” ko ari bwo buryo bwa Kristo, ubwo akoresha kurimbuka kwa Yerusalemu kugira ngo asobanure ibiriho, ibyabaye n’ibizaba.

The fall of Jerusalem in 70 AD, took place on the same day of the year that Jerusalem was first destroyed by Nebuchadnezzar. The destruction of Jerusalem by Nebuchadnezzar was past history, and Christ’s history, when Titus took Jerusalem, typified the end of the world. Matthew 24 is lifting up the line upon line methodology, thus identifying “methodology” as an element of the prophetic testimony.

Ukurimbuka kwa Yerusalemu mu mwaka wa 70 AD kwabaye ku munsi nyirizina w’umwaka Yerusalemu yarimbuwe bwa mbere na Nebukadinezari. Irimbuka rya Yerusalemu ryakozwe na Nebukadinezari ryari amateka yo mu gihe cyashize, kandi amateka ya Kristo, igihe Tito yafataga Yerusalemu, yagereranyaga iherezo ry’isi. Matayo 24 iragaragaza uburyo bw’“umurongo ku murongo,” bityo ikamenyekanisha “uburyo” nk’ikintu kigize ubuhamya bw’ubuhanuzi.

It is in chapter 24 that Christ identifies the necessity of understanding the “abomination of desolation” spoken of by Daniel the prophet, the very foundational understanding of William Miller, and the symbol that establishes the vision in Daniel. It also represents the rebellion of Adventism, as they rejected the Millerite understanding of “the daily” in the book of Daniel, and thus partook of the strong delusion of 2 Thessalonians chapter two. The chapter directly connects with Luke 21, thus identifying August 11, 1840 through October 22, 1844, which typifies 9/11 unto the Sunday law. It also connects with the “times of the Gentiles” in Luke 21:24, which is a primary key in unlocking the “seven times” of Moses, while also aligning with the measuring of the temple in Revelation eleven.

Ni mu gice cya 24 aho Kristo agaragaza ko ari ngombwa gusobanukirwa “ikizira giteza umusaka” cyavuzwe na Daniyeli umuhanuzi, ari bwo busobanuro shingiro cyane bwa William Miller, kandi kikaba n’ikimenyetso gishyiraho iyerekwa ryo muri Daniyeli. Kandi na none gihagararira ubugome bwo kwigomeka bw’Abadiventisiti, kuko banze gusobanukirwa kwa ba Millerite ku byerekeye “ibya buri munsi” mu gitabo cya Daniyeli, bityo bagasangira ubuzimire bukomeye bwo muri 2 Abatesalonike igice cya kabiri. Icyo gice gifitanye isano itaziguye na Luka 21, bityo kikagaragaza tariki ya 11 Kanama 1840 kugeza ku ya 22 Ukwakira 1844, ari byo bigereranya kuva kuri 9/11 kugeza ku itegeko ryo ku cyumweru. Kandi gihuzwa n’“ibihe by’abanyamahanga” byo muri Luka 21:24, ari urufunguzo rw’ingenzi mu gufungura “ibihe birindwi” bya Mose, ari na ko bihura no kugera urusengero byo mu Byahishuwe 11.

Beginning with chapter twenty-three, followed by 24 and 25, and then concluding with chapters 26 through 27, three chapters which possess twenty-three waymarks that are the omega to the alpha of chapter twenty-three. Chapter twenty-six added to twenty-seven and twenty-eight equals “81,” which is a symbol of the priesthood. Upon three witnesses (Genesis, Matthew and Revelation) chapters 11 through 22 are one line. Chapters 23 through 28 are a line of truth which begins with 23 and ends with 23.

Duhereye ku gice cya makumyabiri na gatatu, kigakurikirwa na 24 na 25, hanyuma bikarangirana n’ibice bya 26 kugeza kuri 27, ibice bitatu bifite ibimenyetso makumyabiri na bitatu ari byo omega y’alpha yo mu gice cya makumyabiri na gatatu. Igice cya makumyabiri na gatandatu cyongerewe kuri makumyabiri na karindwi na makumyabiri na munani bingana na “81,” kikaba ikimenyetso cy’ubutambyi. Ku bagabo batatu b’ibihamya (Itangiriro, Matayo n’Ibyahishuwe) ibice bya 11 kugeza kuri 22 ni umurongo umwe. Ibice bya 23 kugeza kuri 28 ni umurongo w’ukuri utangirira kuri 23 kandi ukarangirira kuri 23.

Chapters one through ten are the first of three prophetic lines in the book of Matthew. Ten chapters, followed by twelve chapters, followed by six chapters. Inspiration informs us that all the books of the Bible meet and end in the Revelation, and therefore all the books of the Bible meet and end in Matthew. Matthew, as the face of the lion of the tribe of Judah identifies twelve distinct Messianic prophecies, and those twelve passages produce the waymarks of the history of the Millerites and the one hundred and forty-four thousand. As the book of Revelation begins with the revelation of Jesus Christ, Matthew chapter one presents a revelation of Jesus Christ which connects with the life and testimony of Moses, with the history of Antichrist while identifying the three elements of the church triumphant as represented by the prophet, the priest and the king.

Igice cya mbere kugeza ku cya cumi ni cyo cya mbere mu mirongo itatu y’ubuhanuzi iri mu gitabo cya Matayo. Ibice icumi, bikurikirwa n’ibice cumi na bibiri, bigakurikirwa n’ibice bitandatu. Umwuka wahumetswe utumenyesha ko ibitabo byose bya Bibiliya bihurira kandi bikarangirira mu Ibyahishuwe, bityo rero ibitabo byose bya Bibiliya bikaba bihurira kandi bikarangirira muri Matayo. Matayo, nk’isura y’intare yo mu muryango wa Yuda, agaragaza ubuhanuzi cumi na bubiri butandukanye bwerekeye Mesiya, kandi ayo masomo cumi n’abiri avamo ibimenyetso-ngenderwaho by’amateka y’Abamilerite n’abo ijana na mirongo ine na bane. Nk’uko igitabo cy’Ibyahishuwe gitangirana n’iyerekwa rya Yesu Kristo, Matayo igice cya mbere na cyo gitanga iyerekwa rya Yesu Kristo rihuzwa n’ubuzima n’ubuhamya bya Mose, n’amateka ya Antikristo, ari na ko rigaragaza ibintu bitatu bigize itorero rinesha, nk’uko bigaragazwa n’umuhanuzi, umutambyi n’umwami.

Matthew begins with the revelation of Jesus Christ in the context of God’s covenant with a chosen people. From Abraham to David was 14 generations, from David to captivity in Babylon was fourteen generations, and from Babylon to Christ is another fourteen generations. The genealogy of Christ in Matthew aligns with Moses, for Moses is the alpha of Christ the omega. Moses life of one hundred and twenty years, aligns with the one hundred and twenty years of probationary time in the history of Noah. Noah’s covenant is therefore connected with the covenant of a chosen people. The one hundred and twenty years of Moses represents three periods of forty years that concluded with Moses slaying the Egyptian at the end of forty years, and the first born, Pharaoh and his army being slain at the end of the second forty-year period. The second forty-year period ended at a rebellion at Kadesh and the third forty-year period ended at the second rebellion of Kadesh. All of the three prophetic lines of the alpha end at Kadesh and the three prophetic lines of Matthew’s genealogy end at David, captivity in Babylon and the Messenger of the covenant.

Matayo atangira n’ihishurirwa rya Yesu Kristo mu rwego rw’isezerano ry’Imana yagiranye n’ubwoko bwatoranijwe. Uhereye kuri Aburahamu kugera kuri Dawidi habaye ibisekuruza cumi na bine, uhereye kuri Dawidi kugera ku bunyage i Babuloni habaye ibisekuruza cumi na bine, kandi uhereye i Babuloni kugera kuri Kristo habaye ibindi bisekuruza cumi na bine. Igisekuruza cya Kristo kivugwa muri Matayo gihura na Mose, kuko Mose ari alufa ya Kristo omega. Ubuzima bwa Mose bw’imyaka ijana na makumyabiri buhuye n’imyaka ijana na makumyabiri y’igihe cy’igeragezwa mu mateka ya Nowa. Bityo rero, isezerano rya Nowa rifitanye isano n’isezerano ry’ubwoko bwatoranijwe. Iyo myaka ijana na makumyabiri ya Mose igereranya ibihe bitatu by’imyaka mirongo ine byarangiye Mose yishe Umunyegiputa ku iherezo ry’imyaka mirongo ine ya mbere, hanyuma imfura, Farawo n’ingabo ze bakicwa ku iherezo ry’igihe cya kabiri cy’imyaka mirongo ine. Igihe cya kabiri cy’imyaka mirongo ine cyarangiye ku bugome bw’ubwigomeke i Kadeshi, kandi igihe cya gatatu cy’imyaka mirongo ine cyarangiye ku bwigomeke bwa kabiri bw’i Kadeshi. Imirongo yose itatu y’ubuhanuzi bwa alufa irangirira i Kadeshi, kandi imirongo yose itatu y’ubuhanuzi bw’igisekuruza cya Matayo irangirira kuri Dawidi, ku bunyage i Babuloni no ku Ntumwa y’isezerano.

When the alpha of Moses is aligned with the omega of Christ there are six witnesses of Kadesh, which is 1863 and the Sunday law. Matthew’s genealogy places king David at Kadesh, which is where apostate Adventism is taken to Babylon, as Christ confirms the covenant with the one hundred and forty-four thousand. By placing David at the Sunday law a second witness of David is established with David being one of three human representatives that began to serve when they were thirty years old. Christ, David, Joseph and Ezekiel all began their work at thirty years of age. Together the four thirty-year-old’s that began to serve represent the combination of Divinity with humanity, when the church militant is transformed into the church triumphant. That church is made up of a prophet, a priest and a king. The transformation is marked at the Sunday law, which is also Kadesh, so David in the genealogy of Matthew aligns with the thirty year old David.

Iyo alfa ya Mose iyo ihuzwa na omega ya Kristo, haboneka abahamya batandatu ba Kadeshi, ari yo 1863 n’itegeko ryo ku Cyumweru. Urutonde rw’abasekuruza rwa Matayo rushyira umwami Dawidi i Kadeshi, ari ho Uwadivantisiti bw’ubuhakanyi bujyanwa i Babuloni, ubwo Kristo yemeza isezerano hamwe n’abihumbi ijana na mirongo ine na bane. Mu gushyira Dawidi ku itegeko ryo ku Cyumweru, hashyirwaho umuhamya wa kabiri wa Dawidi, Dawidi akaba umwe mu bahagarariye inyokomuntu batatu batangiye umurimo wabo bafite imyaka mirongo itatu. Kristo, Dawidi, Yosefu na Ezekiyeli bose batangiye umurimo wabo bafite imyaka mirongo itatu. Bose hamwe, abo bane bafite imyaka mirongo itatu batangiye gukorera bahagarariye ihuriro ry’Ubumana n’ubumuntu, igihe itorero rirwanira ukwizera rihindurwa rikaba itorero rinesha. Iryo torero rigizwe n’umuhanuzi, umutambyi n’umwami. Iryo hinduka rirangirwa ku itegeko ryo ku Cyumweru, na ryo rikaba ari Kadeshi, bityo Dawidi uri mu rutonde rw’abasekuruza rwa Matayo agahuza na Dawidi w’imyaka mirongo itatu.

The thirty years of preparation aligns with the four hundred and thirty years of Abraham’s covenant, and also the age of a priest and the 1290 years of Daniel 12:11. In the next article we will consider each of those twelve Messianic prophecies within the book of Matthew. We are first identifying three prophetic lines within Matthew; chapters one through ten, followed by chapters eleven through twenty-two, and then twenty-three through twenty-eight.

Imyaka mirongo itatu yo kwitegura ihura n’imyaka magana ane na mirongo itatu y’isezerano rya Aburahamu, kandi ikanahuza n’imyaka y’ubukure bw’umutambyi n’imyaka 1290 yo muri Daniyeli 12:11. Mu nyandiko ikurikira tuzasuzuma buri buhanuzi muri ubwo buhanuzi cumi na bubiri bwa Mesiya buri mu gitabo cya Matayo. Mbere na mbere turimo kugaragaza imirongo itatu y’ubuhanuzi muri Matayo; ibice bya mbere kugeza ku cya cumi, bikurikiwe n’ibice bya cumi na rimwe kugeza kuri makumyabiri na kabiri, hanyuma ibice bya makumyabiri na gatatu kugeza kuri makumyabiri n’umunani.

> “For a time after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position.

> “Mu gihe runaka nyuma y’ugutenguha kwabaye mu 1844, nanjye rwose nari mfite, kimwe n’umubiri w’abizera kugaruka kwa Kristo, ko icyo gihe urugi rw’imbabazi rwari rwarafunzwe iteka ku isi. Uwo mwanya wafashwe mbere y’uko mpabwa iyerekwa ryanjye rya mbere. Umucyo nahawe n’Imana ni wo wakosoye ikosa ryacu, uduha kubasha kubona umwanya nyakuri.”

> “I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents.

> “Ndacyemera inyigisho y’urugi rwafunzwe, ariko si mu buryo twabanje gukoresha iryo jambo, cyangwa mu buryo abantwanya baryifashamo.”

> “There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: ‘My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years’ (Genesis 6:3).

> “Mu minsi ya Nowa habayeho urugi rwari rufunze. Muri icyo gihe habayeho gukurwaho kwa Mwuka w’Imana ku rubyaro rw’abanyabyaha rwarimburiwe mu mazi y’Umwuzure. Imana Ubwayo yahaye Nowa ubutumwa bw’urugi rufunze iti: ‘Umwuka wanjye ntazahora arwana n’umuntu, kuko na we ari umubiri; ariko iminsi ye izaba imyaka ijana na makumyabiri’ (Itangiriro 6:3).”

> “There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven.

> Habayeho urugi rwari rwafunzwe mu minsi ya Aburahamu. Imbabazi zahagaritse kwinginga abaturage b’i Sodomu, kandi bose, keretse Loti n’umugore we n’abakobwa be babiri, barimbuwe n’umuriro wo mu ijuru.

> “There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate’ (Matthew 23:38).

> “Muri minsi ya Kristo hariho urugi rwari rwarafunzwe. Umwana w’Imana yabwiye Abayuda bo muri icyo gihe batizera ati: ‘Inzu yanyu muyisigiwe ari umusaka’ (Matayo 23:38).”

> “Looking down the stream of time to the last days, the same infinite power proclaimed through John: ‘These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth’ (Revelation 3:7).

> Yitegereje uruzi rw’ibihe rugana ku minsi y’imperuka, ubwo bubasha butagira iherezo bwatangaje bubinyujije kuri Yohana buti: “Ibi ni byo uvuga uwera, uw’ukuri, ufite urufunguzo rwa Dawidi, ukingura kandi nta muntu ushobora gukinga; kandi agakinga nta muntu ushobora gukingura” (Ibyahishuwe 3:7).

> “I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

> “Neretswe mu iyerekwa, kandi ndacyizera, yuko mu 1844 hari urugi rwafunzwe. Ababonye umucyo w’ubutumwa bw’abamarayika ba mbere n’aba kabiri bose, maze bakawanga, basigaye mu mwijima. Kandi ababwemeye bakakira Umwuka Wera waherekeje gutangarizwa k’ubwo butumwa buvuye mu ijuru, maze nyuma bakihakana ukwizera kwabo kandi bakavuga ko ibyo banyuzemo byari ubuyobe, bityo banze Umwuka w’Imana, kandi ntiyakomeje kubinginga.”

> “Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.” Selected Messages, book 1, 62, 63.

> “Abatarabonye umucyo ntibari bafite icyaha cyo kuwanga. Umwuka w’Imana ntiwashoboraga kugera gusa ku itsinda ry’abasuzuguye umucyo uva mu ijuru. Kandi iri tsinda, nk’uko nabivuze, ryarimo bombi: abanze kwemera ubutumwa igihe bwabagezwagaho, ndetse n’abari barabwemeye nyuma bakaza kwihakana ukwizera kwabo. Abo bashoboraga kugira ishusho yo kubaha Imana, kandi bakiyita abayoboke ba Kristo; ariko kubera ko batari bafitanye isano nzima n’Imana, bari gufatwa mpiri n’ubuyobe bwa Satani. Aya matsinda yombi ni yo yeretswe mu iyerekwa—abavuze ko umucyo bari barakurikiye wari ubuyobe, n’abanyabyaha b’isi bo, bamaze kwanga umucyo, na bo Imana ikabanga. Nta hantu havugwa abatarabonye umucyo, bityo rero ntibari bafite icyaha cyo kuwanga.” Selected Messages, book 1, 62, 63.

> “It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

> “Abakurikira Yesu kubwo kwizera mu murimo ukomeye w’impongano ni bo bahabwa inyungu z’ubuvugizi bwe ku bwabo; naho abanga umucyo ugaragaza uwo murimo w’ubuherezabitambo ntibawungukiramo. Abayahudi banze umucyo bahawe mu kuza kwa mbere kwa Kristo, kandi banga kumwizera nk’Umukiza w’isi, ntibashoboraga guhabwa imbabazi binyuze kuri we. Igihe Yesu yazamukaga akinjira, kubwo amaraso ye bwite, mu buturo bwera bwo mu ijuru kugira ngo asukire ku bigishwa be imigisha y’ubuvugizi bwe, Abayahudi basigaye mu mwijima mwinshi rwose bakomeza ibitambo byabo n’amaturo yabo bitagira umumaro. Umurimo w’ibigereranyo n’igicucu wari warahagaze. Urugi abantu babanje kunyuramo bakabona inzira yo kugera ku Mana ntirwari rugifunguye. Abayahudi bari baranze kumushaka mu nzira yonyine yashoboraga gutuma bamubona icyo gihe, ari yo y’umurimo wo mu buturo bwera bwo mu ijuru. Ni cyo cyatumye batabona gusabana n’Imana. Kuri bo urwo rugi rwari rufunze. Nta bumenyi bari bafite bwa Kristo nk’igitambo nyakuri kandi nk’umuhuza wenyine imbere y’Imana; bityo ntibashoboraga guhabwa inyungu z’ubuvugizi bwe.”

> “The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

> Imimerere y’Abayuda batizera ni ryo shusho cyerekana imimerere y’abiyita Abakristo ariko batitaye ku by’umwuka kandi batizera, bihitiyemo kutamenya umurimo w’Umutambyi Mukuru wacu w’umunyambabazi. Mu murimo w’ishusho, igihe umutambyi mukuru yinjiraga Ahera Cyane, Abisirayeli bose basabwaga guteranira hafi y’ubuturo bwera kandi, mu buryo bwuzuye icyubahiro n’uburemere, bakicisha bugufi imbere y’Imana, kugira ngo bababarirwe ibyaha byabo kandi batacibwa mu iteraniro. Mbese noneho muri uyu Munsi wo Impongano nyakuri, si ngombwa cyane kurushaho ko dusobanukirwa umurimo w’Umutambyi Mukuru wacu kandi tukamenya inshingano dusabwa?

> “Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: ‘Your house is left unto you desolate.’ Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who ‘received not the love of the truth, that they might be saved’: ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ 2 Thessalonians 2:10–12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.” The Great Controversy, 430, 431.

> “Abantu ntibashobora kwanga nta ngaruka umuburo Imana iboherereza mu mbabazi zayo. Mu minsi ya Nowa, ubutumwa bwaturutse mu ijuru bwoherejwe ku isi, kandi agakiza kabo kari gashingiye ku buryo bakiriye ubwo butumwa. Kubera ko banze uwo muburo, Umwuka w’Imana yakuwe kuri iyo mbaga y’abanyabyaha, maze barimbukira mu mazi y’Umwuzure. Mu gihe cya Aburahamu, imbabazi zaretse gukomeza kwinginga abaturage b’i Sodomu bari bafite urubanza, maze usibye Loti n’umugore we n’abakobwa be bombi, abandi bose barakongorwa n’umuriro wamanuwe uvuye mu ijuru. Ni na ko byagenze mu minsi ya Kristo. Umwana w’Imana yabwiye Abayahudi batizeraga bo muri icyo gihe ati: ‘Dore inzu yanyu muyisigiwe ari umusaka.’ Matayo 23:38. Yitegereza iminsi y’imperuka, ubwo Bubasha Butagira Akagero ni bwo butangaza, ku byerekeye abatarakiriye ‘gukunda ukuri ngo bakizwe’, buti: ‘Ni cyo gituma Imana izaboherereza ubushukanyi bukomeye kugira ngo bizere ibinyoma, kugira ngo abatizeye ukuri bose, ahubwo bakishimira gukiranirwa, bacirwe ho iteka.’ 2 Abatesalonike 2:10–12. Uko banga inyigisho z’ijambo ryayo, ni ko Imana ikuraho Umwuka wayo maze ikabareka mu bushukanyi bakunda.” Intambara Ikomeye, 430, 431.

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