Auteur/autrice : Apostle Jean-Claude SINDAYIGAYA

“«Dore Umukobwa w’isugi agiye gusama inda, maze azabyare umuhungu, nuko bazamwite Emanuweli», ari byo kuvuga ngo «Imana turi kumwe.»” (Matayo 1:23)

Kuva kera na kare, umutima w’umuntu wifuza ikintu kimwe cy’ingenzi:
kumenya ko Imana itari kure, ko itari ihari gusa mu magambo, ahubwo ihari koko.

Mu isi irangwa n’ubwoba, kudatekana n’ihindagurika, isezerano rikomeye Imana yatanze si ubutunzi, ububasha cyangwa intsinzi, ahubwo ni ukuba iri kumwe natwe.

Ni yo mpamvu Imana yatanze izina rifite igisobanuro gikomeye: Emanuweli.

Izina rivuga mbere y’ibikorwa

Izina Emanuweli rikomoka ku ijambo ry’Igiheburayo עִמָּנוּאֵל (ʿImmanû ʾEl) kandi rivugururwa ku buryo bukurikira:
ʿImmanû (עִמָּנוּ): kumwe natwe
ʿIm = hamwe na
anû = twe
ʾEl (אֵל): Imana

Emanuwuel bisobanura mu buryo burambuye: “Imana iri kumwe natwe”

Si izina ryihariye gusa, ahubwo ni izina ry’iyobokamana, itangazo ryo mu buryo bw’umwuka: Imana iri hagati y’abantu bayo.

Si izina risanzwe, ni ubutumwa bw’Imana.

Imana ntabwo ivuga gusa iti: “Nzabagirira neza.”
Ivuga iti: “Nzaba ndi kumwe namwe”.

Mu gitabo cya Yesaya, iri zina ryatanzwe nk’ikimenyetso ku bwoko bw’Imana bwari buhangayitse kandi buterwa ubwoba n’ejo hazaza.
Imana ntiyirengagije ingorane zabo, ahubwo yemeje ko iri kumwe na bo muri izo ngorane.

Kuba Imana iri kumwe n’abantu ni cyo gisubizo cyayo ku bwoba bwabo.

Kuva ku isezerano kugera ku gusohora

Icyari isezerano muri Yesaya cyahindutse impamo muri Matayo.

Muri Yesu Kristo, Emanuweli ntibisobanura gusa Imana ifasha, ahubwo bisobanura Imana yegera abantu, Imana yinjira mu mateka y’abantu, Imana yambara umubiri.

Yesu si uwo Imana yohereje gusa, ni Imana yabanye n’abantu.

Ibyo bivuze ko Imana:
•yanyuze mu mbogamizi zacu,
•yifatanyije n’imibabaro yacu,
•yagendanye natwe mu nzira zacu,
•yikoreye imibabaro yacu.

Imana ntiri hejuru yacu gusa, iri kumwe natwe.

Uko kuba iri kumwe natwe bihindura ubuzima

Niba Imana iri kumwe natwe:
•ntituri twenyine,
•intambara zacu ntizirengagizwa,
•amarira yacu ntiyirengagizwa,
•ejo hazaza hacu ntihatereranwa.

Emanuweli bisobanura ko Imana itahunga ukuri kwacu,
ahubwo ikwinjira kugira ngo iguhindure.

N’iyo ibintu bisa n’aho bicecetse, n’iyo Imana isa n’itarimo, izina ryayo riguma ari ukuri: Emanuweli.

Ku munsi wa none
Ikibazo si ukumenya niba Imana iri kumwe natwe?
Bibiliya irabisubiza neza iti: Yego.
Ikibazo nyakuri ni iki:
Ese tubayeho tuzi kandi dusobanukiwe ko iri kumwe natwe?

Kuko ubuzima bubanye na Emanweli:
•ntibugira ubwoba,
•ntibugenda bwonyine,
•ntibutakaza ibyiringiro.

ISENGESHO:
Mwami, turagushimiye kuko utari Imana iri kure.
Turagushimiye kuko muri Yesu
waje kubana natwe.
Dufashe kubaho buri munsi
tuzi ko uri kumwe natwe,
mu ntambara zacu no mu ntsinzi zacu. Amen.

Intumwa Dr Jean-Claude SINDAYIGAYA

“Inkumi izotwara inda, ivyare umwana w’umuhungu, Bazomwita Imanuweli; risobanurwa ngw Imana iri kumwe natwe.”(Matayo 1:23)

Kuva kera, ico umutima w’umuntu wipfuza cane ni kimwe:
kumenya ko Imana itari kure, ko itamwibagiye, ahubwo ko iriho kandi iri kumwe na we.

Mw’isi irimwo ubwoba, ukudashikama n’ukudatekana, isezerano rikomeye Imana yatanze s’ubukire, ububasha canke intsinzi, ahubwo n’ukwama iri kumwe natwe.

Ni co gituma Imana yatanze izina rifise insiguro ikomeye: Imanuweli.

Izina Imanuweli rikomoka kw’ijambo ry’Igiheburayo עִמָּנוּאֵל (ʿImmanû ʾEl) ari ryo ricagagurwa mu buryo bukurikira:
ʿImmanû (עִמָּנוּ): kumwe natwe
ʿIm = hamwe na
anû = twebwe
ʾEl (אֵל): Imana

Imanuweli bisobanura mu buryo burambuye: “Imana iri kumwe natwe”

S’izina ryihariye gusa, ahubwo n’izina ry’iyobokamana, itangazo ryo mu buryo bw’impwemu: Imana iri mu bantu bayo.

Izina rivuga imbere y’ibikorwa

Si izina gusa, ni ubutumwa bw’Imana.

Imana ntivuga gusa iti: “Nzobafasha.”
Ivuga iti: “Nzoba ndi kumwe namwe.”

Mu gitabu ca Yesaya, iri zina ryari ikimenyetso c’ihumure ku bwoko bw’Imana bwari mu bwoba no mu guhungabana. Imana ntiyirengagije ingorane zabo, ahubwo yarabemereye ko iri kumwe na bo muri izo ngorane.

Kuba Imana iri kumwe n’abantu niyo nyishu yayo ku bwoba bwabo.

Kuva kw’isezerano gushika ku gushitsa

Icari isezerano muri Yesaya carashikijwe muri Matayo.

Muri Yesu Kristo, Imanuweli ntibisigura gusa Imana ifasha,
ahubwo bisigura Imana yegera abantu,Imana yinjira mu buzima bw’abantu, Imana yambaye umubiri.

Yesu s’uwo Imana yarungitse gusa, n’Imana yaje kubana n’abantu.

Ivyo bisigura ko Imana:
•yaciye mu mibabaro yacu,
•yifatanyije n’intuntu zacu,
•yagendanye natwe mu nzira zacu,
•yikoreye imibabaro yacu.

Imana ntiri hejuru yacu gusa, iri kumwe natwe.

Ukuba iri kumwe natwe guhindura ubuzima

Nimba Imana iri kumwe natwe:
•ntituri twenyene,
•intambara zacu ntizirengagizwa,
•amarira yacu irayabona,
•kazoza kacu ntikadutererana.

Imanuweli bisigura ko Imana idahunga ukuri kwacu, ahubwo ikwinjiramwo kugira ngo iguhindure.

N’iyo vyose bisa n’aho bicecetse, n’iyo Imana isa n’iyatwihojeje, izina ryayo riguma ari ukuri: Imanuweli.

Uno munsi,
Ikibazo s’ukumenya nimba Imana iri kumwe natwe?
Bibiliya iravyemeza iti: « Ego ni ko biri ».
Ikibazo nyakuri n’iki:
Ubwo tubayeho tuzi ko Imana iri kumwe natwe?

Kuko ubuzima bubanye na Imanuweli:
•ntibutinya,
•ntibugenda bwonyene,
•ntibutakaza ivyizigiro.

IGISABISHO:
Mwami Imana yacu, turagushimiye kuko utari Imana iri kure.
Turagushimiye kuko muri Yesu
waje kubana natwe.
Dufashe kubaho buri musi
tuzi ko uri kumwe natwe,
mu ntambara zacu no mu ntsinzi zacu. Amen.

Intumwa Dr Jean-Claude SINDAYIGAYA

Nta kintu c’agaciro nk’umwidegemvyo…
ariko kandi nta kintu kigoye kuwitwaramwo nk’umwidegemvyo.

Kuva kw’irema, Imana yahaye umuntu ingabire idasanzwe: ubushobozi bwo kwihitiramwo.
Ntiyamuremye nk’icuma, ariko yamuremye ashobora guhitamwo, gukunda no kugamburuka.
Imana yamuremye afise umwidegemvyo, ariko afise n’inshingano zo kuwitwaramwo neza.

Kuva mw’itanguriro, ikibazo carigaragaje.
Uhoraho Imana yabwiye umuntu, ati:
«Igiti cose co mur’ iryo tongo ukiryek’ uk’ ugomba; arikw igiti kimenyekanisha iciza n’ikibi ntuz’ ukiryeko.» (Itanguriro 2:16–17)

Adamu yari afise umwidegemvyo. Vyose yari avyemerewe… kiretse ikintu kimwe: kurya ku giti yabujijwe.

«Uwo mugore abonye ico giti yukw ar’ ikibereye kuribga, kandi ko gihimbaye mu jisho, ar’ igiti co kwifuzwa kimenyesha ubgenge, yamura ku vyo camye, arabirya, ahako n’umugabo wiwe bari kumwe, na we ararya.» (Itanguriro 3:6)

N’uko yahisemwo gukoresha umwidegemvyo wiwe arwanya Imana, aho kuwukoresha ari kumwe n’Imana.

Umwidegemvyo udafise kwigumya no kugamburuka uhinduka umuryango uja mu kugabitanya.

Kuva ico gihe, amateka y’abantu arisubiramwo: abantu bakitiranya umwidegemvyo no kugambarara canke kutubaha.

Ariko Bibiliya iratugabisha iti:
«Bene Data, mwahamagariwe umwidegemvyo; mugabo rero, uwo mwidegemvyo ntimuwugire urwitwazo rw’akameremere kanyu.» (Ab’i Galatiya 5:13)

Bibiliya iratwereka ko ikibazo atari umwidegemvyo, ahubwo ar’uko tuwitwaramwo.
«Vyose ndavyemererwa, ariko si vyose bingirira ikimazi. Vyose ndavyemererwa, ariko sinzoganzwa n’ikintu na kimwe.»
(1 Ab’i Korinto 6:12)

Kumenya kwitwara neza mu mwidegemvyo n’ukumenya kuwugamburukisha Imana, kuko umwidegemvyo w’ukuri atari ugukora ico ushaka cose, ahubwo ari uguhitamwo igishimisha Imana.

Yesu ubwiwe yaduhaye akarorero k’umwidegemvyo witwawemwo neza:
«Jewe na ntaryo nama nkora ibimuhimbara.» (Yohana 8:29)

Bibiliya yigisha ko umwidegemvyo ubona ubutungane mu kugamburuka, kandi ugatekana mw’Ijambo ry’Imana:
«Ni mwaguma mw ijambo ryanje, mur’ abigishwa banje vy’ukuri; kandi muzomenya ukuri, kand’ ukuri kuzobaha kwidegemvya.» (Yohana 8:31–32)

Umwidegemvyo utari mu kuri urabohesha.
Umwidegemvyo uri mu kuri urabohora vy’ukuri.

IGISABISHO:
Mwami, nyigisha kwitwara neza mu mwidegemvyo wampaye, kugira ngo uguheshe icubahiro. Amen.

Intumwa Dr Jean-Claude SINDAYIGAYA

Nta kintu cy’agaciro nk’umudendezo…
ariko kandi nta kintu kigora nko kuwitwaramo neza.

Kuva ku iremwa, Imana yahaye umuntu impano idasanzwe: ubushobozi bwo kwihitiramo.
Ntiyamuremye nk’imashini, ahubwo yamuremye afite ubushobozi bwo guhitamo, gukunda no kumvira.
Imana yamuremye afite umudendezo, ariko anafite inshingano zo kuwitwaramo neza.

Kuva ku ntangiriro, ikibazo carigaragaje.
Uhoraho Imana yategetse umuntu, ati:
«Igiti cyose cyo muri ubu busitani, ushobora kukiryaho; ariko igiti cy’ubumenyi bw’icyiza n’ikibi ntuzakiryeho.» (Intangiriro 2:16–17)

Adamu yari afite umudendezo. Yari yemerewe byose… usibye ikintu kimwe: kurya ku mbuto yabujijwe.

«Umugore arareba asanga cya giti kiryoshye, kinogeye amaso, kandi cyanashobora gutanga ubwenge. Asoroma imbuto zacyo, aryaho, ahaho n’umugabo we bari kumwe. Na we ararya.» (Intangiriro 3:6)

Ni uko yahisemo gukoresha umudendezo we arwanya Imana, aho kuwukoresha ari kumwe n’Imana.

Umudendezo utarimo kwiyubaha no kumvira uhinduka umuryango ufunguriwe ubugome.

Kuva icyo gihe, amateka y’abantu arisubiramo: abantu bakitiranya umudendezo no kwigomeka.

Ariko Bibiliya iratuburira:
«Gusa rero ubwigenge ntibukabere umubiri urwitwazo.» (Abanyagalati 5:13)

Bibiliya itwereka ko ikibazo atari umudendezo, ahubwo ari uko tuwitwaramo.
««Byose mbifitiye uburenganzira »; nyamara byose ntibimfitiye akamaro. « Byose mbifitiye uburenganzira »; yee! ariko jye sinzemera ko hagira ikintu na kimwe kinziga. »»
(1 Abanyakorinti iya 1 6:12)

Kumenya kwitwara neza mu mudendezo ni ukumenya kuwugenera Imana, kuko umudendezo nyakuri atari ugukora ibyo ushaka byose, ahubwo ni uguhitamo ibishimisha Imana.

Yesu ubwe yaduhaye urugero rwiza rw’umudendezo ugenzuwe:
«Mpora nkora ibimunyura.» (Yohani 8:29)

Bibiliya yigisha ko umudendezo ubona uburinganire mu kumvira, kandi ugatekana mu Ijambo ry’Imana:
«Nimukomera ku ijambo ryanjye muzaba mubaye abigishwa banjye by’ukuri. Kandi muzamenya ukuri, maze ukuri kubahe kwigenga.» (Yohani 8:31–32)

Umudendezo utari mu kuri urabohesha.
Umudendezo uri mu kuri urabohora by’ukuri.

ISENGESHO
Mwami, nyigisha kwitwara neza mu mudendezo wampaye, kugira ngo uguheshe icyubahiro. Amen.

Intumwa Dr Jean-Claude SINDAYIGAYA

Nothing is more precious than freedom…
yet nothing is more difficult to manage than freedom.

From creation, God gave humanity an extraordinary gift: free will.
He did not create man like a robot, but as a being capable of choosing, loving, and obeying.
God created man free, but responsible.

From the very beginning, the difficulty appears.
“From every tree of Paradise, you shall eat. But from the tree of the knowledge of good and evil, you shall not eat.” (Genesis 2:16–17)

Adam was free. Everything was permitted to him… except one thing: eating the forbidden fruit.

“…And she (Eve) took from its fruit, and she ate. And she gave to her husband (Adam), who ate.” (Genesis 3:6)

Thus, he chose to use his freedom against God instead of exercising it with God.

Freedom without discipline and obedience becomes an open door to disobedience.

Since then, human history repeats itself: people often confuse freedom with disobedience.

Yet the Bible warns us:
“Only you must not make liberty into an occasion for the flesh.” (Galatians 5:13)

The Bible shows us that the problem is not freedom, but how we manage it.
“All is lawful to me, but not all is expedient.” (1 Corinthians 6:12)

Knowing how to manage freedom means knowing how to submit it, because true freedom is not doing whatever we want, but choosing what pleases God.

Jesus Himself showed the perfect model of mastered freedom:
“I always do what is pleasing to him.” (John 8:29)

The Bible teaches that freedom finds its balance in obedience and its security in God’s Word:
“If you will abide in my word, you will truly be my disciples. And you shall know the truth, and the truth shall set you free.” (John 8:31–32)

Freedom without truth enslaves.
Freedom with truth truly sets free.

PRAYER
Lord, teach me how to manage the freedom You have given me, so that it may glorify You. Amen.

Apôtre Dr Jean-Claude SINDAYIGAYA

Rien n’est plus précieux que la liberté…
mais rien n’est plus difficile à gérer que la liberté.

Depuis la création, Dieu a donné à l’homme un don extraordinaire: le libre arbitre.
Il ne l’a pas créé comme un robot, mais comme un être capable de choisir, d’aimer et d’obéir.
Dieu l’a créé libre, mais responsable.

Dès le commencement, la difficulté apparaît.
L’Éternel Dieu donna cet ordre à l’homme:
«Tu pourras manger de tous les arbres du jardin ; mais tu ne mangeras pas de l’arbre de la connaissance du bien et du mal.» (Genèse 2:16-17)

Adam était libre. Tout lui était permis… sauf une chose: manger du fruit défendu.

«…il en mangea.» (Genèse 3:6)

Il préféra user de sa liberté contre Dieu, au lieu de l’exercer avec Dieu.

La liberté, sans discipline ni obéissance, devient une porte ouverte à la désobéissance.

Depuis lors, l’histoire humaine se répète: l’homme confond souvent liberté et désobéissance.

Et pourtant, la Bible nous avertit:
«Ne faites pas de votre liberté un prétexte pour vivre selon la chair.» (Galates 5:13)

La Bible nous montre que le problème n’est pas la liberté, mais la manière dont nous la gérons.
«Tout m’est permis, mais tout n’est pas utile.» (1 Corinthiens 6:12)

Savoir gérer sa liberté, c’est savoir la soumettre, car la vraie liberté ne consiste pas à faire tout ce que l’on veut, mais à choisir ce qui plaît à Dieu.

Jésus Lui-même a montré le modèle parfait de la liberté maîtrisée:
«Je fais toujours ce qui lui est agréable.» (Jean 8:29)

La Bible enseigne que la liberté trouve son équilibre dans l’obéissance et sa sécurité dans la Parole de Dieu:
«Si vous demeurez dans ma parole… vous connaîtrez la vérité, et la vérité vous affranchira.» (Jean 8:31-32)

La liberté sans vérité asservit.
La liberté avec la vérité libère réellement.

PRIÈRE:
Seigneur, apprends-moi à bien gérer la liberté que Tu m’as donnée, afin qu’elle Te glorifie. Amen.

Apôtre Dr Jean-Claude SINDAYIGAYA

«Maz’ Imana yibuka Rakeli, iramwumvira, izibura inda yiwe. Asama inda, avyara umuhungu, at’ Imana iranteturuye.»(Itanguriro 30:22–23)

Gutetererwa s’umubabaro wo mu mutima gusa. N’iceyi kigaragara, gituma umuntu arabwa nabi, akumvwa nabi, akabona n’abandi bamuvuga mu rwihisho, akanacirwa urubanza. Rasheli yakunda Imana kandi yakundwa na Yakobo, ariko ubugumba bwiwe bwamugize ikimaramare mu maso y’abantu. Yari atwaye umubabaro ucecetse wakomeretsa agaciro kiwe.

Gutetererwa s’umubabaro wo mu mutima gusa. N’ibimaramare bigaragara, bituma umuntu arabwa nabi, akabona bamuvuga mu rwihisho, akanacirwa n’urubanza.
Rasheli yarakunda Imana kandi yakundwa na Yakobo, ariko ubugumba bwiwe bwamugize ikimaramare mu maso y’abantu. Yar’atwaye umubabaro ukomeretsa agaciro kiwe.

Na Elisabeti n’uko vyamugendeye.
Amaze gusama, yaravuze ati:
«Uku ni k’Umwami Imana inkoreye mu misi yandabiyemwo kunteturura mu bantu.»(Luka 1:25)
Aho yavuga ibimaramare yari afise mu bantu: amaso amuraba nabi, amajambo avugirwa mu rwihisho, n’inda yari imaze igihe kirekire idasama.
Isoni atihitiyemwo, ariko yategerezwa kwihanganira umunsi ku wundi.

Weho ntivyigeze bikubako kwumva abantu bakuvuga mu rwihisho ?
Kwumva ibimaramare bigukurikirana ijoro n’umutaga, bikakurya umutima, ukagendana agahinda.
Gutetererwa n’umubabaro ucecetse umuntu yiga kwikorera kuko ata yandi mahitamwo aba afise.

Ariko Ivyanditswe bitwizeza ko Imana ishobora kudukurako ibidutez’isoni.
«Imana yibutse Rasheli»—bisigura ko igihe co gutabara cari kigeze.
Iyo Imana yibutse, irakora. Ifungura ivyari bifunze, igahindura ico abantu babona nk’icahoraho.

Iyo Imana ikuyeho ibimaramare, igisebo gihinduka icubahiro.
Amarira agahinduka ubuhamya.
Ico cari kibabaje kikaba icemezo kizima c’ubudahemuka bw’Imana.
Ikirenze vyose, Imana isubiza umuntu agaciro kiwe.

Ico abantu bita ibimaramare, Imana icita igihe co kurindira.
Kandi igihe categekanijwe ngera, Imana izagukurako ibigutez’izoni.

Iyo Imana idukuyeko ibiditez’isoni, ibimaramare bihinduka icubahiro.
Amarira agahinduka intahe.
Icari kibabaza kikaba intahe nzima y’ubudahemuka bw’Imana.
Ikirenze vyose, Imana isubiza umuntu agaciro kiwe n’amahoro yo mu mutima.

Uyu munsi, nimba utwaye ibimaramare—vyaba bigaragara canke zihishe—iri jambo ni iryawe:
Imana irakwibuka.
Ic’abantu bita ibimaramare, Imana icita igihe cyo kwihangana.
Kandi igihe cyagenwe nicagera, Imana izogukurako ivyo bimara mare.

IGISABISHO:
Mwami, raba ibimaramare bindiko.
Unyibuke nk’uko wibutse Rasheli na Elisabeti.
Nteturura unsubize agaciro.
Amen.

Intumwa Dr Jean-Claude SINDAYIGAYA

«Imana iza kwibuka Rasheli; Imana iramwumva, na we imuha kubyara. Asama inda, abyara umwana w’umuhungu. Ariyamirira ati « Imana inkijije ikimwaro! »»(Intangiriro 30:22–23)

Ikimwaro si umubabaro wo mu mutima gusa. Ni igisebo kigaragara, gituma umuntu arebwa nabi, akumvwa n’abandi bavuga mu rihisho, akanacirwa urubanza. Rasheli yakundaga Imana kandi yakundwaga na Yakobo, ariko ubugumba bwe bwamugize ikimwaro mu maso y’abantu. Yari atwaye umubabaro ucecetse wakomeretsaga agaciro ke.

Na Elisabeti yarahuye n’iri geragezwa. Amaze gusama, yaravuze ati:
«Dore ibyo Nyagasani yangiriye, yarangobotse ankiza icyankozaga isoni mu bantu.»(Luka 1:25)
Yavugaga ikimwaro yari afitiye mu bantu: amaso yamureba nabi, amagambo yamuvugwaho mu rwihisho, n’inda yamaze igihe kinini idasama.
Ikimwaro atahisemo, ariko yagombaga kwihanganira umunsi ku wundi.

Na wowe se, ntibyigeze bikubaho ukabona abantu bongorerana iyo ubaciye iruhande?
Kugira ikimwaro kiragukurikirana, kikakurya umutima, ugakomeza kubana naco kubera ntakundi uri bubigenze.
Ikimwaro ni umubabaro ucecetse umuntu yiga kwikorera kuko nta yandi mahitamo aba afite.

Ariko Ibyanditswe bitwizeza ko Imana ishobora kurangiza ikimwaro.
«Imana yibutse Rasheli»—ni ukuvuga ko igihe cyo gutabara Rasheli cyari kigeze.
Iyo Imana yibutse, irakora. Ifungura icyari gifunze, igahindura icyari cyarabaye ihame.

Iyo Imana ikuyeho ikimwaro, igisebo gihinduka icyubahiro.
Amarira agahinduka ubuhamya.
Icyari kibabaza kikaba gihamya nzima y’ubudahemuka bw’Imana.
Ikirenze byose, Imana isubiza umuntu agaciro ke n’amahoro yo mu mutima.

Uyu munsi, niba utwaye ikimwaro—caba kigaragara cyangwa cihishe—iri jambo ni iryawe:
Imana irakwibuka.
Icy’abantu bita ikimwaro, Imana icyita igihe cyo gutegereza.
Kandi igihe cyagenwe nikigera, Imana izagukuraho ikimwaro cawe.

ISENGESHO:
Mwami, reba igitutsi ntwaye.
Unyibuke nk’uko wibutse Rasheli na Elisabeti.
Shira iherezo kuri ibi bintera ikimwaro, unteturure, unsubize agaciro.
Amen.

Intumwa Dr Jean-Claude SINDAYIGAYA

“Then God remembered Rachel; he listened to her and enabled her to conceive. She became pregnant and gave birth to a son and said, “God has taken away my disgrace.””(Genesis 30:22-23)

Disgrace is not only an inner pain. It is a visible shame, a situation that exposes a person to looks, whispers, and judgments.
Rachel loved God and was loved by Jacob, yet her barrenness made her a woman humiliated in the eyes of others.
She carried a silent pain that wounded her dignity.

Elizabeth lived the same reality.
After she became pregnant, she declared:
“”The Lord has done this for me,” she said. “In these days he has shown his favor and taken away my disgrace among the people.”” (Luke 1:25)
She spoke of a social disgrace: suspicious looks, whispered words, and a womb that had remained empty for too long. A shame she did not choose, but one she had to endure day after day.

And you—has it never happened to you to hear whispers as you pass by?
To feel a shame that follows you, that eats away at you, forcing you to keep living and moving forward in spite of it all?
Disgrace is that silent suffering one learns to carry because there seems to be no other choice.

But the Bible reassures us: God knows how to put an end to reproach.
“God remembered Rachel”—this means the time for His intervention had come.
When God remembers, He acts. He opens what was closed and changes what seemed permanently stuck.

When God takes away disgrace, shame turns into honor.
Tears become testimony.
What once caused pain becomes living proof of God’s faithfulness.
Above all, God restores dignity and inner peace.

Today, if you are carrying a reproach—visible or hidden—this word is for you:
God remembers you.
What people call shame, God calls a season of waiting.
And at the appointed time, He will take away your disgrace.

PRAYER:
Lord, see the disgrace I am carrying.
Remember me as You remembered Rachel and Elizabeth.
Put an end to this situation and restore my dignity.
Amen.

Apostle Dr Jean-Claude SINDAYIGAYA

«Dieu se souvint de Rachel, il l’exauça, et il la rendit féconde. Elle devint enceinte, et enfanta un fils, et elle dit: Dieu a enlevé mon opprobre.»(Genèse 30:22-23)

L’opprobre, ce n’est pas seulement une souffrance intérieure. C’est une honte visible, une situation qui expose une personne aux regards, aux chuchotements et aux jugements.
Rachel aimait Dieu, elle était aimée de Jacob, mais sa stérilité faisait d’elle une femme humiliée aux yeux des autres. Elle portait une douleur silencieuse qui atteignait sa dignité.

Élisabeth a vécu la même réalité. Après être devenue enceinte, elle déclara:
«C’est la grâce que le Seigneur m’a faite, quand il a jeté les yeux sur moi pour ôter mon opprobre parmi les hommes.» (Luc 1:25)
Elle parlait d’un opprobre social: des regards insistants, des paroles murmurées, ce ventre resté vide trop longtemps. Une honte qu’elle n’avait pas choisie, mais qu’elle devait supporter jour après jour.

Et toi, ne t’est-il jamais arrivé d’entendre des chuchotements sur ton passage?
De sentir une honte qui te poursuit, qui te ronge, avec laquelle il faut continuer à vivre malgré tout?
L’opprobre est cette souffrance silencieuse que l’on apprend à porter parce qu’on n’a pas d’autre choix.

Mais la Bible nous rassure: Dieu sait mettre fin à l’opprobre.
«Dieu se souvint de Rachel» — cela signifie que le temps de Son intervention était arrivé. Quand Dieu se souvient, Il agit. Il ouvre ce qui était fermé, Il change ce qui semblait figé.

Quand Dieu enlève l’opprobre, la honte devient honneur.
Les larmes deviennent témoignage.
Ce qui faisait mal devient une preuve vivante de la fidélité de Dieu.
Et surtout, Dieu restaure la dignité et la paix intérieure.

Aujourd’hui, si tu portes un opprobre, visible ou caché, cette parole est pour toi:
Dieu se souvient de toi.
Ce que les hommes appellent honte, Dieu l’appelle saison d’attente.
Et au temps fixé, Il enlèvera ton opprobre.

PRIÈRE:
Seigneur, vois l’opprobre que je porte.
Souviens-toi de moi comme Tu t’es souvenu de Rachel et d’Élisabeth.
Mets fin à cette situation et restaure ma dignité.
Amen.

Apôtre Dr Jean-Claude SINDAYIGAYA