The triple application of Elijah addresses the message, the messenger and the movement during the time period of God’s executive judgment, which begins at the Sunday law in the United States and continues until the close of probation. The executive judgment escalates from a period where God’s judgment is mixed with mercy unto the time when His judgments are poured out without mercy in the seven last plagues.
Ikoreshwa inshuro eshatu rya Eliya rireba ubutumwa, intumwa ndetse n’umuryango ukora muri cya gihe cy’urubanza rw’Imana rushyirwa mu bikorwa, rutangirira ku itegeko ryo ku cyumweru muri Leta Zunze Ubumwe za Amerika kandi rugakomeza kugeza igihe cyo kugeragezwa kirangiye. Urubanza rushyirwa mu bikorwa rwiyongera ruvuye ku gihe urubanza rw’Imana ruvangiyemo imbabazi rukagera ku gihe imanza zayo zisukwa nta mbabazi, mu byago birindwi bya nyuma.
The triple application of the messenger who prepares the way for the Messenger of the Covenant addresses the message, the messenger and the movement during the closing period of God’s investigative judgment, that identifies the period of the sealing of the one hundred and forty-four thousand. That period ends at the soon-coming Sunday law in the United States, which is when God’s executive judgments begin.
Ikoreshwa mu buryo butatu kw’uwo ntumwa itegura inzira y’Intumwa y’Isezerano, bireba ubutumwa, intumwa n’umuryango wo kwizera mu gihe cya nyuma cy’urubanza rw’igenzura rw’Imana, ari na cyo kigaragaza igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine. Icyo gihe kirangirira ku itegeko ry’Umunsi w’Ikiruhuko rizaza vuba muri Leta Zunze Ubumwe za Amerika, ari na ho imanza z’Imana zo gushyirwa mu bikorwa zitangirira.
John the Baptist prepared the way for Christ, the Messenger of the Covenant to confirm the covenant in fulfillment of Daniel chapter nine, verse twenty-seven. In so doing he also prepared the way for Christ to suddenly come to His temple and purify the sons of Levi, which He did at the beginning and ending of His ministry of three and a half years. The cleansing of the literal temple was the symbol of His work of cleansing the soul temple of those represented as the sons of Levi.
Yohana Umubatiza yateguriye Kristo inzira, We Ntumwa y’Isezerano, kugira ngo yemeze isezerano nk’uko byari ugusohozwa kwa Daniyeli igice cya cyenda, umurongo wa makumyabiri na karindwi. Mu gukora atyo, yanateguriye Kristo inzira kugira ngo ahite aza mu rusengero Rwe maze yeze abahungu ba Lewi, ibyo akaba yarabikoze mu ntangiriro no ku iherezo ry’umurimo We wamaze imyaka itatu n’igice. Kweza urusengero nyakuri kwari ikimenyetso cy’umurimo We wo kweza urusengero rw’umutima rw’abagereranywa n’abahungu ba Lewi.
His literal work of cleansing the temple was a fulfillment of prophecy, and when He accomplished the work in John chapter two, verses thirteen through twenty-two, the Holy Spirit led the disciples to remember a passage from the Old Testament that was part of His work of purifying and purging the disciples in fulfillment of Malachi three.
Igikorwa cye nyakuri cyo kweza urusengero cyari ugusohora ubuhanuzi, kandi ubwo yakoraga icyo gikorwa muri Yohana igice cya kabiri, umurongo wa cumi n’itatu kugeza kuri makumyabiri na kabiri, Mwuka Wera yayoboye abigishwa kwibuka igice cyo mu Isezerano rya Kera cyari kimwe mu bigize umurimo we wo kweza no guhumanura abigishwa, mu gusohora Malaki gatatu.
In the passage in John, Christ identified that when His body temple was destroyed, He would raise it up in three days. The interaction with the quibbling Jews added that the remodeling of the literal temple that had been carried out by Herod, and which had finished that very year, had taken forty-six years. Jesus was purifying His disciples through an example of one of the rules associated with the prophetic word that Jesus had enshrined within His Word, through the work of angels, the Holy Spirit and the prophets.
Mu gice cyo muri Yohana, Kristo yagaragaje ko igihe urusengero rw’umubiri We ruzaba rusenywe, azaruzura mu minsi itatu. Ikiganiro yagiranye n’Abayuda baharaniraga impaka cyongeyeho ko ivugururwa ry’urusengero nyakuri ryakozwe na Herode, kandi rikaba ryararangiye muri uwo mwaka nyine, ryari ryaramaze imyaka mirongo ine n’itandatu. Yesu yarimo yeza abigishwa Be akoresheje urugero rw’imwe mu mategeko ajyana n’ijambo ry’ubuhanuzi Yesu yari yarashinze mu Ijambo Rye, binyuze mu murimo w’abamarayika, Mwuka Wera n’abahanuzi.
He provided the prophetic example that the literal represents the spiritual. He put in place the prophetic key of the number “forty-six,” as a symbol of the temple. “Forty-six” had been the amount of days Moses was on the mount receiving the instructions for the temple. “Forty-six,” is the number of chromosomes that make up the human temple. “Forty-six” is the number of years (1798 to 1844) that were accomplished in restoring the spiritual temple which had been trampled down by paganism and then papalism.
Yatanze urugero rw’ubuhanuzi rwerekana ko ibisanzwe bigereranya iby’umwuka. Yashyizeho urufunguzo rw’ubuhanuzi rw’umubare “mirongo ine n’itandatu,” nk’ikimenyetso cy’urusengero. “Mirongo ine n’itandatu” ni yo minsi Mose yamaze ku musozi ahabwa amabwiriza y’urusengero. “Mirongo ine n’itandatu” ni umubare wa chromosomes ugize urusengero rw’umuntu. “Mirongo ine n’itandatu” ni umubare w’imyaka (1798 kugeza 1844) yasohoye mu gusubizaho urusengero rw’umwuka rwari rwarahonyowe n’ubupagani hanyuma n’ubupapa.
The two temple cleansings include the symbolism that three days equals forty-six years. It includes the principle that the literal represents the spiritual. It represented both a fulfillment and a prediction of prophecy. The two cleansings represent a truth that is misunderstood by one class, and revealed unto another class.
Ukuzuzwa kubiri kw’ingoro bikubiyemo ikimenyetso cy’uko iminsi itatu ihwanye n’imyaka mirongo ine n’itandatu. Bikubiyemo ihame ry’uko icy’ukuri kigaragara gihagarariye icy’umwuka. Byagereranyaga icyarimwe isohozwa n’ubuhanuzi bw’igihe kizaza. Uko kuzuzwa kubiri kugereranya ukuri kutumvikana neza n’itsinda rimwe, ariko guhishurirwa irindi tsinda.
The two cleansings identify a period of time when God’s church has been corrupted to the point where it is “an adulterous generation of vipers,” who are seeking for a sign, when the sign is being directly explained to them, for the only sign to be given is the sign of the destruction of the temple that is raised up in three days.
Izo kwezwa byombi bigaragaza igihe itorero ry’Imana ryari ryarangiritse ku rugero rw’uko ryabaye “igisekuru cy’abasambanyi b’inzoka,” bashaka ikimenyetso, kandi ikimenyetso kiri kubasobanurirwa mu buryo butaziguye, kuko ikimenyetso cyonyine bazahabwa ari ikimenyetso cyo gusenywa kw’urusengero ruzongera kubakwa mu minsi itatu.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. . . . Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:34, 38–40.
Yemwe rubyaro rw’inzoka, ni gute mwebwe, kandi muri babi, mwavuga ibyiza? kuko akanwa kavuga ibisesekara mu mutima.... Nuko bamwe mu banditsi no mu Bafarisayo baramusubiza bati: Mwigisha, turashaka kubona ikimenyetso kiguturutseho. Ariko arabasubiza arababwira ati: Igisekuru kibi kandi gisambana gishaka ikimenyetso; kandi nta kindi kimenyetso kizagihabwa keretse ikimenyetso cy’umuhanuzi Yona: Kuko nk’uko Yona yamaze iminsi itatu n’amajoro atatu mu nda y’urufi; ni ko n’Umwana w’umuntu azamara iminsi itatu n’amajoro atatu mu mutima w’isi. Matayo 12:34, 38–40.
All these prophetic dynamics are represented in all three fulfillments of the Messenger of the Covenant suddenly coming to His temple, as He did in John chapter two.
Izo ngiro zose z’ubuhanuzi zigaragazwa muri ibyo byuzuro bitatu byose by’Intumwa y’Isezerano ije mu rusengero Rwayo gitunguranye, nk’uko yabigenje muri Yohana igice cya kabiri.
And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.
Pasika y’Abayuda yari yegereje, maze Yesu azamuka ajya i Yerusalemu. Asanga mu rusengero abarugurishirizagamo inka n’intama n’inuma, n’abavunjaga amafaranga bicaye aho. Maze amaze gukora ikiboko mu migozi mito, abirukana bose mu rusengero, n’intama n’inka; asesa amafaranga y’abavunjaga, yubika ameza yabo; abwira abacuruzaga inuma ati: Nimuvane ibi hano; ntimugire inzu ya Data inzu y’ubucuruzi. Abigishwa be bibuka ko byanditswe ngo: Ishyaka ry’inzu yawe rirandya. Nuko Abayuda basubiza baramubwira bati: Ni iki kimenyetso utwereka, ko ukora ibyo? Yesu arabasubiza ati: Nimusenye uru rusengero, nanjye nzarusubizaho mu minsi itatu. Abayuda baramubwira bati: Uru rusengero rwamaze imyaka mirongo ine n’itandatu rwubakwa, none wowe warusubizaho mu minsi itatu? Ariko yavugaga urusengero rw’umubiri we. Nuko amaze kuzuka mu bapfuye, abigishwa be bibuka ko yabababwiye ibyo; bizera Ibyanditswe n’ijambo Yesu yari yavuze. Yohana 2:13–22.
The Messenger of the Covenant was to purify and also purge the sons of Levi as “silver” which represents God’s Word, and “gold,” which represents faith. The Messenger of the Covenant would purify His disciples by increasing their “faith” in His prophetic “word”. That prophetic word was designed to purify, but also to purge. His prophetic Word always represents a test, and it is through His prophetic Word that the sons of Levi’s are purged in the period when He suddenly comes to His temple.
Intumwa y’Isezerano yagombaga kweza kandi no gusukura abahungu ba Lewi nk’ “ifeza,” ishushanya Ijambo ry’Imana, n’ “izahabu,” ishushanya kwizera. Intumwa y’Isezerano yari kweza abigishwa bayo ibongezamo “kwizera” mu “ijambo” ryayo ry’ubuhanuzi. Iryo jambo ry’ubuhanuzi ryari rigenewe kweza, ariko kandi no gusukura. Ijambo ryayo ry’ubuhanuzi buri gihe rihagararira ikigeragezo, kandi ni binyuze mu Ijambo ryayo ry’ubuhanuzi ko abahungu ba Lewi basukurwa mu gihe aza mu rusengero rwe atunguranye.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Umweyo we ni mu kuboko kwe, kandi azahanagura neza imbuga ye, akoranyirize ingano ze mu kigega.’ Matayo 3:12. Icyo cyari kimwe mu bihe byo kwezwa. Binyuze mu magambo y’ukuri, umurama watandukanywaga n’ingano. Kubera ko benshi bari ab’ubwibone bukabije kandi biyiringiragaho gukiranuka kwabo ku buryo badashoboraga kwemera gucyahwa, kandi bakundaga cyane iby’isi ku buryo badashoboraga kwemera imibereho yo kwicisha bugufi, benshi baretse Yesu. Na n’ubu hari benshi bagikora icyo kintu. Muri iki gihe, imitima y’abantu irageragezwa nk’uko abo bigishwa bo mu isinagogi y’i Kaperinawumu bageragejwe. Iyo ukuri kugejejwe ku mutima, babona ko imibereho yabo idahuye n’ubushake bw’Imana. Babona ko bakeneye guhinduka rwose mu mibereho yabo; ariko ntibaba bashaka kwemera uwo murimo wo kwiyanga. Ni cyo gituma barakara igihe ibyaha byabo bimenyekanishijwe. Barigendera bababaye mu mutima kandi babitewe n’igicumuro, nk’uko ba bigishwa baretse Yesu, bitotombera bati: ‘Iri jambo rirakomeye; ni nde ushobora kuryumva?’” The Desire of Ages, 392.
Those “souls that were tested” in “the synagogue at Capernaum,” refused to understand that when Christ told them they must eat His flesh and drink His blood, that He was employing His literal body to convey a spiritual truth. It was the identical prophetic representation He made of the temple in John chapter two. When the principle that the literal precedes and represents the spiritual was recognized as “an hard saying” which they were unwilling to “hear,” they turned and walked with Him never again. That took place in John chapter six, verse sixty-six (666), which represents the soon-coming Sunday law, which was typified by October 22, 1844, which in turn was typified by the cross of Calvary.
Ayo “mwuka zageragejwe” bo mu “isinagogi y’i Kaperinawumu,” banze gusobanukirwa yuko igihe Kristo yababwiraga ko bagomba kurya umubiri We no kunywa amaraso Ye, yakoreshaga umubiri We w’ukuri kugira ngo ageze ku kuri kwo mu buryo bw’umwuka. Icyo ni cyo kigereranyo cy’ubuhanuzi nyir’izina yakoze ku byerekeye urusengero muri Yohana igice cya kabiri. Igihe ihame ry’uko ikigaragara kibanza kandi kigahagararira ikitari ikigaragara mu by’umwuka ryamenyekanye nk’“ijambo rikomeye,” batashakaga “kumva,” barahindukiye maze ntibongera kugendana na We ukundi. Ibyo byabereye muri Yohana igice cya gatandatu, umurongo wa mirongo itandatu na gatandatu (666), uhagarariye itegeko ryo ku cyumweru rigiye kuza vuba, ryashushanyijwe mbere n’itariki ya 22 Ukwakira 1844, na yo na none ikaba yarashushanyijwe mbere n’umusaraba w’i Kaluvari.
From that time many of his disciples went back, and walked no more with him. John 6:66.
Kuva icyo gihe benshi mu bigishwa be basubira inyuma, ntibongera kugendana na we. Yohana 6:66.
In John chapter two, the Holy Spirit had led the minds of the disciples to “remember” the prophecy describing God’s zeal, and the word “zealous” is the same word as “jealous” in both the Hebrew and Greek.
Mu gice cya kabiri cya Yohana, Umwuka Wera yari yarayoboye ibitekerezo by’abigishwa kugira ngo “bibuke” ubuhanuzi busobanura ishyaka ry’Imana, kandi ijambo “ugira ishyaka” ni ryo jambo rimwe n’ “ugira ishyari” haba mu Giheburayo no mu Kigiriki.
For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalms 69:9.
Ishyaka ry’inzu yawe riramariye; kandi ibitutsi by’abagutuka byangwiriyeho. Zaburi 69:9.
God’s zeal, which is His jealousy, represents the element of God’s character as a jealous God, whose jealousy is manifested in the third and fourth generation upon those that hate Him. In John chapter two, the Holy Spirit was putting in place that the purification accomplished by the Messenger of the Covenant occurs in the fourth and final generation, though there are always some of the third generation still standing when the cup of the final generation is filled. That generation is an adulterous generation of vipers.
Ishyaka ry’Imana, ari ryo gufuha kwayo, rigereranya ikigize imico y’Imana nk’Imana ifuha, kandi uko gufuha kwayo kugaragarira ku buzukuruza bwa gatatu n’ubwa kane ku bayanga. Mu gice cya kabiri cy’Ivanjili ya Yohana, Umwuka Wera yashyiragaho ko kwezwa gusohozwa n’Intumwa y’Isezerano kuba mu buzukuruza bwa kane kandi bwa nyuma, nubwo buri gihe haba hakiri bamwe bo mu buzukuruza bwa gatatu bagihagazeho igihe igikombe cy’ubuzukuruza bwa nyuma cyuzuye. Iryo ni ubuzukuruza bw’abasambanyi n’inzoka z’impiri.
Moses represented the fourth generation, and it was then that Moses, during forty-six days, received instruction on erecting the temple. In those days He received the law, which in the second commandment identifies that God’s jealousy is manifested in the third and fourth generations.
Mose yari ahagarariye igisekuru cya kane, kandi ni bwo Mose, mu minsi mirongo ine n’itandatu, yahawe amabwiriza yerekeye kubaka urusengero. Muri iyo minsi ni ho yakiriye amategeko, ayo mu itegeko rya kabiri agaragaza ko ishyaka ry’Imana ryihishura mu bisekuru bya gatatu n’ibya kane.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
Aramubwira ati: Menya neza yuko urubyaro rwawe ruzaba abashyitsi mu gihugu kitari icyabo, kandi bazagikorera; na bo bazabarenganya imyaka magana ane; kandi n’ishyanga bazakorera nzaricira urubanza; hanyuma bazavayo bafite ubutunzi bwinshi. Naho wowe uzisangira na ba sogokuruza amahoro; uzahambwa ugeze mu zabukuru bwiza. Ariko mu gisekuru cya kane bazagaruka ino: kuko ubugome bw’Abamori butaragera ku rugero rwabwo rwuzuye. Itangiriro 15:13–16.
In the final generation of ancient Israel, the temple of the Christian church, which Peter called a “spiritual house,” was erected. During that history God manifested His jealousy twice when in His zeal He cleansed the temple. In 1844 God had raised up the spiritual temple of the Millerites, and once again He had passed by the former chosen people. In that history the Messenger of the Covenant came suddenly on October 22, 1844.
Mu gisekuru cya nyuma cya Isirayeli ya kera, urusengero rw’itorero rya Gikristo, Petero yise “inzu y’Umwuka,” rwubatswe. Muri ayo mateka Imana yagaragaje ishyaka ryayo ry’ifuha incuro ebyiri ubwo, mu mwete wayo, yahanaguraga urusengero. Mu 1844 Imana yari yarahagurukije urusengero rw’umwuka rw’Abamilerite, kandi na none yari yarengereye ubwoko bwari bwaratoranyijwe mbere. Muri ayo mateka Intumwa y’Isezerano yaje gitunguranye ku wa 22 Ukwakira 1844.
His appearance had been prepared for through the ministry of William Miller. As the Protestants and Millerites approached October 22, 1844, two classes were tested. The Protestant’s test arrived at the time of the end at the arrival of the first angel in 1798. After the message that was to both “purify and purge” the sons of Levi was formalized in 1831, the testing of the Protestants began when the message of the first angel was empowered on August 11, 1840. On April 19, 1844, the Protestants failed the test, and became the daughters of Babylon.
Ukugaragara kwe kwari kwarateguwe binyuze mu murimo wa William Miller. Igihe Abaporotesitanti n’Abamillerite begerezaga ku wa 22 Ukwakira 1844, ibyiciro bibiri byarageragejwe. Ikigeragezo cy’Abaporotesitanti cyageze mu gihe cy’imperuka ubwo marayika wa mbere yazaga mu mwaka wa 1798. Nyuma y’uko ubutumwa bwagombaga “kweza no gutunganya” bene Lewi bushyizwe mu buryo bweruye mu 1831, igeragezwa ry’Abaporotesitanti ryatangiye ubwo ubutumwa bwa marayika wa mbere bwahabwaga imbaraga ku wa 11 Kanama 1840. Ku wa 19 Mata 1844, Abaporotesitanti batsinzwe icyo kigeragezo, maze bahinduka abakobwa b’i Babuloni.
The second angel then arrived and the Millerites faith was then tested, and a purification and purging was accomplished. When the message of the second angel was empowered at the Exeter camp meeting on August twelfth through the seventeenth, the testing of the Millerites’ separation of the wise and foolish Millerites was accomplished.
Hanyuma haza marayika wa kabiri, maze ukwizera kw’Abamilerite kugerwaho n’ikigeragezo, kandi habaho kwezwa no gukurwamo ibidakwiriye. Igihe ubutumwa bwa marayika wa kabiri bwahabwaga imbaraga mu nama y’amahema yabereye i Exeter ku wa cumi na kabiri kugeza ku wa cumi na karindwi Kanama, igeragezwa ry’itandukanywa ry’Abamilerite, ari ryo gutandukanya abanyabwenge n’abapfuye bo mu Bamilerite, ryarasohojwe.
The distinction between the wise and foolish was the oil, which was the prophetic message of the Midnight Cry. When the third angel arrived on October 22, 1844, the temple had been erected (in forty-six years). At that point the Messenger of the Covenant came suddenly to His temple.
Itandukaniro ry’abanyabwenge n’abapfu ryari amavuta, ari yo butumwa bw’ubuhanuzi bw’Induru yo mu Gicuku. Ubwo marayika wa gatatu yageraga ku wa 22 Ukwakira 1844, urusengero rwari rumaze kubakwa (mu myaka mirongo ine n’itandatu). Muri uwo mwanya ni bwo Intumwa y’Isezerano yaje itunguranye mu rusengero rwayo.
“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, 426.
“Ukuza kwa Kristo nk’Umutambyi Mukuru wacu yinjira Ahera Cyane, kugira ngo ahumanure ubuturo bwera, nk’uko byerekanywe muri Daniyeli 8:14; ukuza k’Umwana w’umuntu ajya ku Mukambwe w’Iminsi, nk’uko bigaragazwa muri Daniyeli 7:13; n’ukuza k’Umwami mu rusengero rwe, nk’uko byahanuwe na Malaki, byose ni ibisobanuro by’igikorwa kimwe; kandi ibi byongeye kugereranywa n’ukuza k’umukwe aza mu bukwe, nk’uko Kristo yabivuze mu mugani w’abakobwa cumi bo muri Matayo 25.” The Great Controversy, 426.
It was then that the Messenger of the Covenant began His work of purifying and purging the Millerite disciples, identified in Malachi chapter three, as the sons of Levi.
Ni bwo Intumwa y’Isezerano yatangiye umurimo Wayo wo kweza no guhumanura abigishwa b’Abamillerite, bavugwa muri Malaki igice cya gatatu ko ari bene Levi.
“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.
“Benshi bagiye gusanganira Umukwe bayobowe n’ubutumwa bw’abamarayika ba mbere n’uwa kabiri, banze ubwa gatatu, ari bwo butumwa bwa nyuma bwo kugerageresha bugomba guhabwa ab’isi; kandi uko ni ko na none bazabigenza igihe ihamagarwa rya nyuma rizatangwa.
“Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.
“Buri kintu bwose bw’uyu mugani bukwiriye kwigwa bitonze. Tugaragazwa nk’abari mu bakobwa b’inkumi b’abanyabwenge cyangwa mu b’abapfu.” Review and Herald, 31 Ukwakira 1899.
When the first angels’ message was empowered on August 11, 1840, multitudes joined the Millerite movement. Then on April 19, 1844, a large class left the movement. On October 22, 1844, the traditional view is that there were about fifty souls that entered by faith into the Most Holy Place. Assuming the number is roughly fifty souls that initially followed the light of the third angel, what does it mean when we are informed “many” who had accepted the first and second angel’s messages, “refused the third, the last testing message”?
Igihe ubutumwa bwa marayika wa mbere bwahabwaga imbaraga ku wa 11 Kanama 1840, imbaga nyinshi yifatanyije n’umuryango wa Millerite. Hanyuma ku wa 19 Mata 1844, itsinda rinini riva muri uwo muryango. Ku wa 22 Ukwakira 1844, uko bisanzwe byumvikana ni uko hari abantu bagera kuri mirongo itanu binjiye kubw’ukwizera Ahera Cyane. Dufashe ko umubare wari hafi y’abantu mirongo itanu bakurikiye umucyo wa marayika wa gatatu mu ntangiriro, bisobanura iki iyo tubwiwe ko “benshi” bari baremeye ubutumwa bwa marayika wa mbere n’uwa kabiri, “banze ubwa gatatu, ubutumwa bwa nyuma bwo kugerageza”?
The Messenger of the Covenant suddenly came to His temple and opened the light of the sanctuary in heaven and the third angel’s message to the fifty that followed on into the experience of the third angel, but they were initially scattered. Their disappointment then was greater than the first disappointment, though we are informed by Sister White their disappointment was not as great as the disciples after the cross.
Intumwa y’Isezerano yahise iza mu rusengero rwayo, ifungura umucyo w’ubuturo bwera bwo mu ijuru n’ubutumwa bw’umumarayika wa gatatu ku bantu mirongo itanu bakomeje gukurikira binjira mu mibereho y’umumarayika wa gatatu, ariko mu itangiriro baratatanye. Gucika intege kwabo icyo gihe kwari kuruta gucika intege kwa mbere, nubwo tubwirwa na Mushiki wa White ko gucika intege kwabo kutari kungana n’ukw’abigishwa nyuma y’umusaraba.
In both parallel histories, Christ opened His prophetic Word to the disappointed ones, and by 1850, Sister White states that she was shown that the Lord was then stretching forth His hand again to gather His people.
Muri ayo mateka yombi ajyanirana, Kristo yahishuriye Ijambo Rye ry’ubuhanuzi abari baracitse intege, kandi mu 1850, Mushiki wacu White avuga ko yeretswe yuko icyo gihe Uwiteka yari yongeye kurambura ukuboko Kwe kugira ngo akoranye ubwoko Bwe.
“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.
“Ku wa 23 Nzeri [1850], Umwami yanyeretse ko yongeye kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye bo mu bwoko bwe, kandi ko imihati igomba kongerwa muri iki gihe cyo gukoranya. Mu gihe cyo gutatanya, Isirayeli yarakubiswe kandi iratanyagurwa; ariko noneho mu gihe cyo gukoranya Imana izakiza kandi ihambire ibikomere by’ubwoko bwayo. Mu gihe cyo gutatanya, imihati yakozwe yo gukwiza ukuri yagize ingaruka nkeya cyane, ntiyageze ku musaruro ukomeye cyangwa se nta na wo yagezeho; ariko mu gihe cyo gukoranya, ubwo Imana yashyizeho ukuboko kwayo kugira ngo ikoranye ubwoko bwayo, imihati yo gukwiza ukuri izatanga ingaruka yari igenewe gutanga. Bose bagomba kugira ubumwe no kugira umwete muri uwo murimo. Nabonye ko biteye isoni ko hagira uwo yifashisha igihe cyo gutatanya nk’ingero zo kutuyobora ubu muri iki gihe cyo gukoranya; kuko iyo Imana itadukorera ubu ibirenze ibyo yadukoreye icyo gihe, Isirayeli ntiyari kuzigera ikoranywa. Ni ngombwa kimwe ko ukuri gutangazwa mu rupapuro, nk’uko kubwirizwa.” Review and Herald, 1 Ugushyingo 1850.
At the cross the disciples had been scattered, and in that history, three days later He began to gather His scattered disciples. It was roughly three years after the end of 1844, that Christ began to gather His scattered flock. In that history He led His people to begin the publishing work and to publish the second of Habakkuk’s two tables, which was manufactured at the end of 1850, and then began to be offered for sale in the Review and Herald, in January of 1851.
Ku musaraba ni ho abigishwa batatanijwe, kandi muri ayo mateka, nyuma y’iminsi itatu yatangiye gukoranya abigishwa Be batatanye. Ahagana ku myaka itatu nyuma y’iherezo rya 1844, Kristo yatangiye gukoranya umukumbi We watatanye. Muri ayo mateka yayoboye ubwoko Bwe gutangira umurimo wo gutangaza no gusohora urwa kabiri mu bipande bibiri bya Habakuki, rwakozwe mu mpera za 1850, hanyuma rutangira gushyirwa ku isoko muri Review and Herald, muri Mutarama 1851.
The 1843 chart had been the physical representation of the message that cleansed the temple that was erected in the history of the first and second angels’ messages. With the arrival of the third angel, God designed to finish His work and take His people home, but they rebelled as did ancient Israel, and both ancient and modern Israel were then assigned to wander in the wilderness. Had those Adventists who had initially accepted the light of the third angel followed on by faith, bearing the physical representation of their message which was the 1850 chart they could have ushered in the second coming of Jesus and gone home. But they were destined to repeat the history of Joshua and Caleb, and the ten unfaithful spies.
Igishushanyo cyo mu 1843 cyari ishusho igaragara y’ubutumwa bwasukuyije urusengero rwubatswe mu mateka y’ubutumwa bw’abamarayika ba mbere n’uwa kabiri. Igihe umumarayika wa gatatu yazaga, Imana yari yagambiriye kurangiza umurimo Wayo no kujyana ubwoko Bwayo mu rugo, ariko barigometse nk’uko Isirayeli ya kera yigometse, maze Isirayeli ya kera n’iya none bahabwa kugenda bazerera mu butayu. Iyo ba Adventisti bari babanje kwemera umucyo w’umumarayika wa gatatu bakomeza mu kwizera, bitwaje ishusho igaragara y’ubutumwa bwabo, ari yo gishushanyo cyo mu 1850, bashoboraga kuba barazanye ukuza kwa kabiri kwa Yesu maze bakajya mu rugo. Ariko bari baragenewe gusubiramo amateka ya Yosuwa na Kalebu, n’abatasi icumi batari indahemuka.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Iyo Abadiventisiti, nyuma y’icyo gutenguha gukomeye kwabaye mu wa 1844, baza kuba barakomeje gushikama mu kwizera kwabo kandi bagakomeza mu bumwe bakurikira ubuyobozi bw’Imana bwari burimo kwigaragaza, bakakira ubutumwa bw’umumarayika wa gatatu kandi bakabutangariza isi mu mbaraga za Mwuka Wera, baba barabonye agakiza k’Imana, Uwiteka aba yarakoranye imbaraga nyinshi n’umurimo wabo, umurimo uba wararangiye, kandi Kristo aba yaraje kera kwakira ubwoko Bwe ngo buhabwe ingororano yabwo. Ariko mu gihe cyo gushidikanya no kutamenya neza cyakurikiye icyo gutenguha, benshi mu bari barizeye ukuza kwe baretse kwizera kwabo.... Bityo umurimo uradindira, kandi isi isigara mu mwijima. Iyo umubiri wose w’Abadiventisiti uza kuba warunze ubumwe ku mategeko y’Imana no ku kwizera kwa Yesu, mbega ukuntu amateka yacu aba atandukanye cyane!” Evangelism, 695.
John the Baptist and William Miller prepared the way for Christ to suddenly come and purify a people who would take the message of salvation under the power of the Holy Spirit to the entire world. The disciples of Christ accomplished their assignment, but the beginning of Adventism did not. By 1856 they had fallen into the condition of Laodicea, refused the advanced light of the “seven times,” and in 1863 began the process of escalating rebellion all the way through to the soon-coming Sunday law. The rebellion of 1863 was typified by the rebellion of the ten spies. At the end of the forty years of wilderness wandering ancient Israel was brought back to the same test, thus providing example of modern Israel being brought back to the beginning test.
Yohana Umubatiza na William Miller bateguye inzira kugira ngo Kristo aze mu buryo butunguranye kandi ahumanure ubwoko bwari gutwara ubutumwa bw’agakiza, buyobowe n’imbaraga z’Umwuka Wera, bukabugeza ku isi yose. Abigishwa ba Kristo basohoje inshingano yabo, ariko intangiriro y’Abadiventisime yo ntizabigezeho. Mu wa 1856 bari bamaze kugwa mu mimerere ya Lawodikiya, banga umucyo wiyongereye w’“ibihe birindwi,” maze mu wa 1863 batangira inzira y’ubwigomeke bwakomezaga kwiyongera kugeza ku itegeko rya Sunday rigiye kuza vuba. Ubugome bwo mu wa 1863 bwagereranyijwe n’ubwigomeke bw’abatasi cumi. Ku iherezo ry’imyaka mirongo ine yo kuzerera mu butayu, Isirayeli ya kera yongeye kugezwa kuri cya kigeragezo nyine, bityo itanga urugero rw’uko Isirayeli y’iki gihe igarurwa ku kigeragezo cyayo cya mbere.
The rebellion of the ten spies at Kadesh, was repeated at Kadesh forty years later. The rebellion of the ten spies that brought about the forty years of wilderness wandering, that represents the rebellion of 1863, when modern Israel brought about their own wandering in the wilderness of Laodicea. At the end of the forty years ancient Israel was brought again to Kadesh, thus identifying that the test which purged Millerite Adventism at the rebellion of 1863, is to be repeated when the Messenger of the Covenant again suddenly comes to His temple again.
Ubugome bw’abatasi icumi i Kadeshi bwongeye kubaho i Kadeshi nyuma y’imyaka mirongo ine. Ubugome bw’abatasi icumi bwatumye habaho imyaka mirongo ine yo kuzerera mu butayu, kandi bugereranya ubugome bwo mu 1863, igihe Isirayeli ya none yikururiye kuzerera kwayo ubwayo mu butayu bwa Lawodikiya. Ku iherezo ry’iyo myaka mirongo ine Isirayeli ya kera yongeye kuzanwa i Kadeshi, bityo bigaragaza ko ikigeragezo cyatandukanije Adventisime y’Abamilerite ku bugome bwo mu 1863, kizongera kubaho igihe Intumwa y’Isezerano izongera kuza itunguranye mu rusengero rwayo.
We will continue this study in the next article.
Tuzakomeza iki cyigisho mu ngingo ikurikira.
“In the conquest of Gilead and Bashan there were many who recalled the events which nearly forty years before had, in Kadesh, doomed Israel to the long desert wandering. They saw that the report of the spies concerning the Promised Land was in many respects correct. The cities were walled and very great, and were inhabited by giants, in comparison with whom the Hebrews were mere pygmies. But they could now see that the fatal mistake of their fathers had been in distrusting the power of God. This alone had prevented them from at once entering the goodly land.
“Mu kunesha Gileyadi na Bashani, hari benshi bibukaga ibyabaye hafi imyaka mirongo ine mbere yaho, i Kadeshi, ibyaciriye Isirayeliho kugenda igihe kirekire mu butayu. Babonye ko inkuru y’abatasi yerekeye Igihugu cy’Isezerano yari, mu buryo bwinshi, ari iy’ukuri. Imijyi yari ikikijwe n’inkike kandi ari minini cyane, kandi yari ituwemo n’ibihangange, ugereranyije na byo Abaheburayo bakaba bari nk’uducuramye duto cyane. Ariko noneho bashoboraga kubona ko ikosa rikomeye rya ba sekuruza babo ryari iryo kutiringira ubushobozi bw’Imana. Ibyo byonyine ni byo byabujije ko bahita binjira muri icyo gihugu cyiza.”
“When they were at the first preparing to enter Canaan, the undertaking was attended with far less difficulty than now. God had promised His people that if they would obey His voice He would go before them and fight for them; and He would also send hornets to drive out the inhabitants of the land. The fears of the nations had not been generally aroused, and little preparation had been made to oppose their progress. But when the Lord now bade Israel go forward, they must advance against alert and powerful foes, and must contend with large and well-trained armies that had been preparing to resist their approach.
“Igihe bari bagitangira kwitegura kwinjira i Kanaani, icyo gikorwa cyari gifite ingorane nke cyane ugereranyije n’izo gifite ubu. Imana yari yarasezeraniye ubwoko bwayo ko nibumvira ijwi ryayo, izabajya imbere kandi ikabarwanirira; kandi yari no kohereza amahembe y’inzuki kugira ngo yirukane abari batuye icyo gihugu. Ubwoba bw’ibihugu ntibwari bwari bwarakanguwe hose muri rusange, kandi hari hakozwe imyiteguro mike yo kurwanya urugendo rwabo. Ariko noneho, igihe Uwiteka yategekaga Isirayeli gukomeza imbere, bagombaga gutera bagana ku banzi bari maso kandi bafite imbaraga, kandi bagombaga guhangana n’ingabo nyinshi kandi zitojwe neza zari zimaze igihe zitegura kuburizamo ukuza kwabo.”
“In their contest with Og and Sihon the people were brought to the same test beneath which their fathers had so signally failed. But the trial was now far more severe than when God had commanded Israel to go forward. The difficulties in their way had greatly increased since they refused to advance when bidden to do so in the name of the Lord. It is thus that God still tests His people. And if they fail to endure the trial, He brings them again to the same point, and the second time the trial will come closer, and be more severe than the preceding. This is continued until they bear the test, or, if they are still rebellious, God withdraws His light from them and leaves them in darkness.” Patriarchs and Prophets, 436, 437.
“Mu rugamba rwabo na Ogi na Sihoni, abantu bagejejwe ku kigeragezo kimwe n’icyo ba sekuruza babo bari barananiriweho mu buryo bugaragara cyane. Ariko noneho ikigeragezo cyari gikomeye cyane kurushaho kuruta igihe Imana yari yarategetse Isirayeli kujya imbere. Inzitizi zari mu nzira yabo zari zarongereye cyane uhereye igihe banze gutera intambwe bajya imbere igihe bategekwaga kubikora mu izina ry’Uwiteka. Uko ni ko Imana na n’ubu igerageza ubwoko bwayo. Kandi nibaramuka bananiwe kwihanganira icyo kigeragezo, ibagarura nanone aho hantu nyine, maze ubwa kabiri ikigeragezo kikaza kibegereye kurushaho kandi gikomeye kuruta icyabanje. Ibyo bikomeza bityo kugeza igihe bihanganiye ikigeragezo, cyangwa se, niba bagikomeza kuba abanyabwigomeke, Imana ikabakura ho umucyo wayo ikabasiga mu mwijima.” Abakurambere n’Abahanuzi, 436, 437.