The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.
Urubanza rw’igenzura rw’abazima rwatangiye ku wa 11 Nzeri 2001, kandi urubanza nyubahiriza rutangira ku itegeko ryo ku Cyumweru rigiye kuza vuba. Ibyo bihe byombi by’urubanza bigereranya umurimo w’intumwa itegura inzira y’Umumarayika wa gatatu w’Isezerano, na Eliya wa gatatu, ari wo usozwa rw’intumwa ya Eliya yatangiriye mu mateka y’Abamilerite.
In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.
Muri Kristo habonetseho ugusohozwa k’Intumwa y’Isezerano, yejeje incuro ebyiri urusengero nyakuri rwo ku isi, rwashushanyaga umubiri We n’urusengero Rwe rw’umwuka. Urusengero Rwe nyakuri rwo ku isi rwatangiriye ku rusengero rw’Ihema rwo mu butayu, rukurikirwa n’urusengero rwa Salomo, hanyuma n’urusengero rwongeye kubakwa nyuma y’imyaka mirongo irindwi y’ubunyage i Babuloni, kandi urwo rusengero nyine rwaje no kuvugururwa na Herode mu gikorwa cyamaze imyaka mirongo ine n’itandatu.
God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.
Kuba kw’Imana kugaragara mu buryo bw’umubiri kwahaye umugisha ihema ry’ibonaniro n’urusengero rwa Salomo, ariko si urusengero rwongeye kubakwa nyuma y’ubunyage; nyamara urwo rusengero rwavuguruwe rwahawe umugisha no kubaho kwa Kristo mu buryo bw’umubiri. Mu mateka y’urusengero rwavuguruwe na Herode, Kristo yejeje urusengero incuro ebyiri, asohoreza ibyahanuwe muri Malaki igice cya gatatu. Mu kwezwa kwa mbere, Kristo yise urusengero inzu ya Se; ariko mu kwezwa kwa nyuma kw’urusengero, Kristo yarwise inzu y’Abayahudi.
In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.
Mu mateka y’Abamillerite, Kristo yubatse urusengero rw’umwuka mu myaka mirongo ine n’itandatu, kuva mu 1798 kugeza mu 1844. Ku wa 22 Ukwakira 1844, nk’uko byasohoje ibivugwa muri Malaki igice cya gatatu, yahise aza mu rusengero rwe, bityo atandukanya abakobwa b’abapfapfa. Hanyuma yaje nk’umumarayika wa gatatu kugira ngo asohoze kwezwa kwa kabiri kandi kwa nyuma, ariko nk’uko byagenze mu ntangiriro za Isirayeli ya kera, Isirayeli ya none yaburaga ukwizera kwari ngombwa kugira ngo umurimo urangire.
On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”
Ku wa 11 Nzeri 2001, Kristo yaragarutse kugira ngo asohoze ugusukura kwa kabiri kw’urusengero, gusohora iyo abakobwa b’abapfapfa bavanwamo umwanda ku itegeko rya vuba ry’Umunsi w’Icyumweru, ubwo bakangukira ku kuri ko badasobanukiwe ubwiyongere bw’ubumenyi bwafunguwe mu wa 1989. Ubwo bwiyongere bw’ubumenyi bugereranya ubutumwa bw’imvura y’itumba, ari bwo butumwa bw’Imborogo yo mu Gicuku iyo bushyizwe mu rwego rw’umugani w’abakobwa icumi. Ubutumwa bw’imirongo itandatu ya nyuma ya Daniyeli cumi na rimwe bwafunguwe mu gihe cy’iherezo mu wa 1989, bugaragazwa mu murongo wa mirongo ine na kane w’iyo mirongo nk’“inkuru ziturutse iburasirazuba n’amajyaruguru.”
The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).
Ubutumwa bw’imvura y’itumba ni bwo butumwa bw’Induru yo Mu Gicuku, kandi ni bwo butumwa bw’iburasirazuba n’ubwa ruguru. Iburasirazuba na ruguru bihagarariye Islamu n’ubupapa uko bikurikirana, kandi nk’ubutumwa, bihagarariye ubutumwa bwiganyirwa n’Ubwadiventisiti bw’i Lawodikiya hagati ya 11 Nzeri 2001 n’itegeko ryo ku cyumweru riri hafi kuza. Tariki ya 11 Nzeri 2001 ihagarariye Islamu (iburasirazuba), kandi itegeko ryo ku cyumweru rihagarariye ikimenyetso cy’inyamaswa (ruguru).
The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.
Uburiri bw’urupfu bwa Adventisime y’i Laodikiya bugaragazwa hagati y’izo nzira ebyiri z’amarenga, nk’uko byagereranyijwe n’urupfu rw’umuhanuzi utarumviye, wapfiriye hagati y’indogobe n’intare. Uburiri bw’urupfu bw’abemera ikimenyetso cy’inyamaswa bugaragazwa n’“inkuru ziturutse iburasirazuba n’amajyaruguru” zirakaza ububasha bwa gipapa kandi zigatangiza itotezwa rya nyuma ry’ubwoko bw’Imana. Uwo butumwa butangirira ku itegeko rya vuba ry’umunsi w’icyumweru muri Leta Zunze Ubumwe za Amerika, ari na ho kandi ari na bwo Isilamu y’akaga ka gatatu ihita itera mu buryo butunguranye. Icyo gitero kitari cyitezwe gitera irimbuka ry’igihugu, kandi kigakaza amahanga uburakari, bityo kigatanga imbarutso mu by’ubukungu no mu bya politiki yo guhuriza amahanga yose hamwe kurwanya Isilamu, biyobowe n’ubumwe bw’inshuro eshatu bw’ikiyoka, inyamaswa n’umuhanuzi w’ikinyoma.
In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.
Mu mateka agereranywa na Eliya wa gatatu, ubutumwa bugaragaza ishyano rya gatatu bumenyesha ikiyoka, ya nyamaswa n’umuhanuzi w’ibinyoma ko Isilamu ari igikoresho cy’urubanza Imana ikoresha mu guhana abantu bazira kuramya ikimenyetso cy’ubutware bwa papa. Nk’uko bimeze ku Baroma batatu, kuri za Babuloni eshatu, kuri ba Eliya batatu, no ku ntumwa eshatu zitegura inzira, ni ko n’ishyano rya gatatu rishingwa n’ishyirwa mu bikorwa inshuro eshatu ry’amashyari atatu.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Nuko nditegereza, numva marayika aguruka anyura hagati mu ijuru, avugana ijwi rirenga ati: Uzabona ishyano, ishyano, ishyano, mwa batuye isi mwe, bitewe n’andi majwi y’impanda z’abamarayika batatu basigaye, bataraza kuvuza! Ibyahishuwe 8:13.
Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.
Mushikiwabo White yashyigikiye byimbitse igitabo cya Smith, Daniel and Revelation, agaragaza ko buri Muyadiventisiti w’Umunsi wa Karindwi akwiriye kugira icyo gitabo, nubwo atabivuze mu buryo butaziguye nk’uko maze kubyandika, ariko uko kuri kuri mu magambo ye yo kugishyigikira.
“The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.
“Umwami ahamagarira abakozi kwinjira mu murimo wo gucuruza ibitabo, kugira ngo ibitabo bikubiyemo umucyo w’ukuri kw’iki gihe bikwirakwizwe. Abantu bo mu isi bakwiriye kumenya yuko ibimenyetso by’ibihe biri gusohozwa. Mubajyanire ibitabo bizabamurikira. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, na The Desire of Ages bikwiriye ubu kujya mu isi. Inyigisho ikomeye ikubiye muri Daniel and Revelation yasomwe n’umwete mwinshi na benshi muri Ositaraliya. Iki gitabo cyabaye igikoresho cyo kugeza abantu benshi b’igiciro cyinshi ku kumenya ukuri. Icyo ari cyo cyose gishoboka gukorwa kigomba gukorwa kugira ngo Thoughts on Daniel and the Revelation ikwirakwizwe. Nta kindi gitabo nzi gishobora gusimbura iki. Ni ukuboko kw’Imana gufasha.”
“Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.
“Abamaze igihe kirekire mu kuri barasinziriye. Bakeneye kwezwa na Mwuka Wera. Ubutumwa bw’umumarayika wa gatatu bugomba kwamamazwa n’ijwi rirenga. Ibibazo bikomeye cyane biri imbere yacu. Nta mwanya dufite wo gutakaza. Imana ikaturinde kwemera ko ibintu bito bipfukirana umucyo ukwiriye guhabwa isi.” Manuscript Releases, volume 21, 444.
The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.
Igitabo, abo banze kwakira inyigisho y’Abamileri ku byerekeye “ibya buri munsi” biri mu gitabo cya Daniyeli na cyo banze, cyiswe “ukuboko gufasha kw’Imana.” Niba ubwoko bw’Imana bwarahawe inshingano yo gukwirakwiza ibitabo byavuzwe mu magambo y’ifatizo aheruka, bisobanura ko ubwoko bw’Imana bwagombaga no gutunga icyo gitabo ubwabwo. Icyo gitabo ni cyo cyibanzweho mu gitero cy’abatezaga imbere inyigisho “nshya” ku byerekeye “ibya buri munsi” mu gitabo cya Daniyeli, kuko ari cyo gitabo bifuzaga kongera kwandika no gukuramo inyigisho nyakuri y’“ibya buri munsi”.
When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.
Igihe Mushiki wa White yavugaga abayobozi babiri b’ibanze bayoboye ubwigomeke bwerekeye “ibya buri munsi” mu gitabo cya Daniyeli, kenshi yagaragazaga ko bo (Prescott na Daniells) batari bafite ubushobozi bwo “gutekereza uhereye ku mpamvu ukagera ku ngaruka.” Abahindura amateka b’Abadiventisiti b’i Lawodikiya basa n’aho bafite icyo kibazo nyine.
The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”
Abagabo b’ingenzi, mu mateka yose y’ubwigomeke guhera mu 1888 no gukomeza, hari aho byageze mu mibereho yabo bwite bakemera inyigisho y’ibinyoma ivuga iby’“ibya buri munsi.” Ubugomeke bwabo bwari “ingaruka,” naho gusobanukirwa nabi “ibya buri munsi” kukaba ari yo “mpamvu.” Abavugururamateka b’Abadiventisiti b’i Lawodikiya bayobora abatize kugira ngo bemere ko abo bigometse bo mu mateka y’Abadiventisiti, mu by’ukuri, batari mu bugomeke, nyamara ubuhamya bwabo bwavuguruwe ntibwigera bushyigikirwa n’ubuhamya bwa Bibiliya n’Umwuka w’Ubuhanuzi. Kubera ko batabona iyo “ngaruka” nk’ubwigomeke, bafunga uburyo bwo gushaka “impamvu.”
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.
Nk’uko inyoni iyoba itembera hirya no hino, nk’uko intashya iguruka, ni ko n’umuvumo utagira impamvu utazaza. Imigani 22:6.
God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.
Abantu b’Imana bagomba kumenya ubugome bwo kwigomeka, kandi nibamara kubumenya, bagomba gushaka icyabiteye. Hanyuma bagomba gukosora icyo cyabiteye. Mu gice gikurikira, Mushiki wa Wite arimo asobanura inkuru ya Akani.
“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.
Neretswe ko Imana hano igaragaza uburyo ibona icyaha kiri mu bantu bavuga ko ari ubwoko bwayo bwitondera amategeko yayo. Abo yahaye icyubahiro cyihariye cyo kuba abahamya b’imenyetso bitangaje by’imbaraga zayo, nk’uko byagendekeye Isirayeli ya kera, ariko bakaba ndetse n’icyo gihe bakomeza kwirengagiza amabwiriza yayo asobanutse neza, bazagerwaho n’uburakari bwayo. Ishaka kwigisha ubwoko bwayo ko kutumvira n’icyaha biyibabaza cyane rwose kandi ko bitagomba gufatanwa uburemere buke. Itwereka ko igihe ubwoko bwayo bubonetsemo icyaha, bugomba ako kanya gufata ingamba zihamye zo kugikuraho, kugira ngo uburakari bwayo butabaho hejuru yabo bose. Ariko niba ibyaha by’ubwoko byirengagizwa n’abari mu myanya y’inshingano, uburakari bwayo buzaba kuri bo, kandi ubwoko bw’Imana, nk’umubiri umwe, buzabazwa ibyo byaha. Mu buryo Uwiteka yagiye agiriranamo n’ubwoko bwe mu bihe byahise, agaragaza ko ari ngombwa kweza itorero, rigakurwamo ibibi. Umunyabyaha umwe ashobora gukwirakwiza umwijima ugatuma urumuri rw’Imana rutagera ku iteraniro ryose. Iyo abantu bamenye ko umwijima uri kubagwira, ariko ntibamenye impamvu yawo, bagomba gushaka Imana bashyizeho umwete mwinshi, bafite kwicisha bugufi gukomeye no kwicisha bugufi imbere yayo, kugeza ubwo ibibi bibabaza Umwuka wayo bishakishijwe neza maze bikavanwaho.
“The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.
“Urwikekwe rwatubyukiyeho kubera ko twacyashye ibibi Imana yanyeretse ko byariho, n’induru yavuzwe y’ubukana n’uburemere bukabije, ni akarengane. Imana idutegeka kuvuga, kandi ntituzaceceka. Niba ibibi bigaragara mu bwoko bwayo, maze abagaragu b’Imana bakabirenzeho batabyitayeho, mu by’ukuri baba bashyigikira kandi bagatsindishiriza umunyabyaha, kandi na bo baba bafite icyaha kimwe kandi bazahabwa rwose uburakari bw’Imana; kuko bazabazwa ibyaha by’abanyabyaha. Mu iyerekwa neretswe ingero nyinshi aho uburakari bw’Imana bwatewe n’uko abagaragu bayo birengagije guhangana n’ibibi n’ibyaha byari biri hagati muri bo. Abatsindishirije ibyo bibi batekerejwe n’abantu ko bafite umutima mwiza cyane kandi ukundeka mu mico yabo, gusa kuko birinze gusohoza inshingano igaragara neza yo mu Byanditswe. Uwo murimo ntiwari ushimishije ibyiyumvo byabo; ni cyo cyatumye bawuhunga.” Testimonies, volume 3, 265.
The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.
Amateka y’abayobozi bigometse mu Badiventisime ahamya ukuri k’uko imwe mu ntambwe hafi buri gihe igaragara mu bugome bwabo ari uko, mu gihe runaka cy’ubuzima bwabo bwite, bemeye inyigisho y’ikinyoma yerekeye “igitambo gihoraho.” Ibyo bivuzwe, igitabo cya Smith, nubwo kitahumekewe kandi kikaba gikubiyemo zimwe mu ngorane z’inyigisho, gikomeza gutanga incamake ihebuje y’imyumvire y’abapayiniya ku Byahishuwe igice cya munani n’icya cyenda, aho tubona amateka y’ubuhanuzi y’amakondera atandatu ya mbere agaragazwa. Tuzifashisha ibisobanuro bya Smith byo mu gitabo cye, Daniyeli n’Ibyahishuwe, mu gihe dutangiye gutekereza ku mikoreshereze itatu y’ibyago bitatu.
Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.
Mushiki White atumenyesha ko William Miller yahawe umucyo mwinshi ku gitabo cy’Ibyahishuwe, ariko ko gusobanukirwa kwe ibice bya cumi na gatatu, n’ibya cumi na gatandatu kugeza ku cya cumi n’umunani kwari kutari ukwo, kuko yari ahagaze mu mwanya utari wo mu mateka ku buryo atashoboraga kubona ko hariho ubutware butatu, si bubiri, bukora irimbuka. Umucyo we mwinshi wari ku bice bya kabiri kugeza ku cya cyenda by’Ibyahishuwe.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“Ababwiriza n’abantu basanzwe bafashe igitabo cy’Ibyahishuwe nk’ikintu cy’amayobera kandi kidafite akamaro nk’ak’utundi bice tw’Ibyanditswe Byera. Ariko nabonye ko iki gitabo ari ihishurirwa rwose ryatanzwe ku bw’inyungu yihariye y’abagombaga kubaho mu minsi y’imperuka, kugira ngo ribayobore mu kumenya neza umwanya wabo nyakuri n’inshingano yabo. Imana yayoboye intekerezo za William Miller ku buhanuzi kandi imuha umucyo mwinshi ku gitabo cy’Ibyahishuwe.” Early Writings, 231.
Miller set forth his understanding of the churches, seals, trumpets and vials as follows.
Miller yagaragaje imyumvire ye ku matorero, ibimenyetso, impanda n’inzabya ku buryo bukurikira.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Amatorero arindwi y’i Aziya ni amateka y’Itorero rya Kristo mu mimerere yaryo irindwi, mu nzira zaryo zose zigoranye no mu mihindukire yaryo yose, mu kuroranirwa kwaryo kose no mu makuba yaryo yose, uhereye ku minsi y’intumwa ukageza ku mperuka y’isi. Ibimenyetso birindwi ni amateka y’ibyakozwe n’ubutware n’abami b’isi ku Itorero, n’uburinzi Imana yarinze ubwoko bwayo muri icyo gihe nyine. Impanda zirindwi ni amateka y’imanza ndwi zihariye kandi zikomeye zoherejwe ku isi, ari yo bwami bw’Abaroma. Kandi ibyabindi birindwi ni ibyorezo birindwi bya nyuma byoherejwe kuri Roma ya Gipapa. Muri ibyo havanzemo n’ibindi bintu byinshi, biboshywemo nk’imigezi yisuka mu yindi, byuzuza uruzi runini rw’ubuhanuzi, kugeza aho byose birangirira mu nyanja y’iteka ryose.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Kuri jye, ni gahunda y’ubuhanuzi bwa Yohana buri mu gitabo cy’Ibyahishuwe. Kandi umuntu wifuza gusobanukirwa iki gitabo, agomba kuba afite ubumenyi busesuye bw’ibindi bice by’Ijambo ry’Imana. Ibishushanyo n’imvugoshusho byakoreshejwe muri ubu buhanuzi, si byose bisobanurwa muri bwo ubwabwo, ahubwo bigomba kubonwa mu bandi bahanuzi, kandi bigasobanurirwa mu yindi mirongo y’Ibyanditswe Byera. Ni cyo gituma bigaragara neza ko Imana yagambiriye ko hakwigwa byose hamwe, kugira ngo habeho ubumenyi busobanutse neza bw’igice icyo ari cyo cyose.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.
Nk’uko intumwa ya gatatu, itegura inzira y’Intumwa y’Isezerano, ihagarariye amateka y’imbere y’urubanza rw’itorero, bitandukanye na Eliya wa gatatu, uhagarariye amateka y’inyuma mu rubanza rwa Babuloni ya none, ni ko n’imyumvire y’ababanjirije abandi yerekeye amatorero n’ibimenyetso yagaragaje ubuhamya bw’uwo mwihariko nyirizina bw’imbere n’ubw’inyuma.
“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.
“Kashe zigaragazwa imbere yacu mu bice bya 4, 5, na 6 byo mu Ibyahishuwe. Ibyerekanwa bitangwa muri izo kashe bigaragarizwa mu Ibyahishuwe 6, no mu murongo wa mbere w’Ibyahishuwe 8. Biragaragara ko bikubiyemo ibyabaye itorero rifitanye isano na byo uhereye ku itangira ry’iki gihe cy’igeno kugeza ku kuza kwa Kristo.
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
“Mu gihe amatorero arindwi agaragaza amateka y’imbere mu Itorero, ibimenyetso birindwi byo ku mizingo byo bizana mu igaragazwa ibyabaye bikomeye byo mu mateka yaryo yo hanze.” Uriah Smith, The Biblical Institute, 253.
Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.
Uriah Smith yagaragazaga imyumvire y’Abamillerite ku isano ry’imbere n’iry’inyuma ry’amatorero, kandi James White atanga incamake isa na yo mu buryo bw’amateka ajyanye abangikanye.
“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.
“Ubu tumaze gukurikirana amatorero, ibimenyetso, n’izo nyamaswa, cyangwa ibiremwa bifite ubugingo, kugeza aho bishobora kugereranywa nk’ibikubiyemo ibihe bimwe by’igihe. Ibimenyetso ni birindwi mu mubare, ariko inyamaswa ni enye gusa. Kandi birashoboka ko byaba byiza hano kwitondera yuko, igihe ikimenyetso cya mbere, icya kabiri, icya gatatu n’icya kane byafungurwaga, inyamaswa ya mbere, iya kabiri, iya gatatu n’iya kane zumvikanye zivuga ziti: ‘Ngwino urebe;’ ariko igihe ikimenyetso cya gatanu, icya gatandatu n’icya karindwi byafungurwaga, nta jwi nk’iryo ryumvikanye. Kandi n’amatorero atatu ya nyuma, n’ibimenyetso bitatu bya nyuma, ntibigereranywa nk’ibikubiyemo ibihe bimwe by’igihe nk’uko amatorero ane ya mbere n’ibimenyetso bine bya mbere bimeze. Ariko, nk’uko twabigaragaje, amatorero, ibimenyetso n’inyamaswa birahuza, kuko bikubiyemo ibihe bimwe by’igihe mu gihe cy’imyaka hafi 1800, kugeza ubwo tumanutse tukagera ku gihe kiri hejuru gato y’igice cy’ikinyejana cy’igihe cya none.” James White, Review and Herald, 12 Gashyantare 1857.
We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.
Tumaze kuvuga batatu mu bayobozi b’ibanze b’amateka y’Abamilerite. Bose uko ari batatu bakomeje kwemera uko gusobanukirwa nyakuri kwa “iby’igihe cyose,” kandi bose bemeye n’incamake y’amatorero, ibimenyetso birindwi, n’amakondera, mu rwego rw’ukuri Miller yayobowe gusobanukirwa no kugaragaza.
“When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.
“Iyo abantu baza bashaka kwimura agapfunsi kamwe cyangwa inkingi imwe ku rufatiro Imana yashyizeho kubw’Umwuka Wayo Wera, abakambwe babaye abapayiniya mu murimo wacu nibavugane ubwitonzi butarimo urujijo, kandi n’abapfuye na bo bavuge binyuze mu kongera gucapwa kw’inyandiko zabo mu bitabo byacu by’igihe. Mukusanye imirasire y’umucyo mvajuru Imana yatanze ubwo yayoboraga ubwoko bwayo intambwe ku yindi mu nzira y’ukuri. Uku kuri kuzahangana n’ikigeragezo cy’igihe n’icy’imibabaro.” Manuscript Release, 760, 10.
On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.
Ku wa 11 Nzeri 2001, marayika ukomeye wo mu Ibyahishuwe igice cya cumi n’umunani yaramanutse, atangira umurimo wo kuyobora abari kwemera no kurya Umugati wari umaze kumanuka uvuye mu ijuru, abasubiza ku “nzira za kera,” zo muri Yeremiya igice cya gatandatu. Alufa na Omega yari akeneye abari bafite ubushake bwo guhatanira kuba mu bihumbi ijana na mirongo ine na bine, kugira ngo babone ko icyamumanuye kivuye mu ijuru ku wa 11 Kanama 1840 kitari gusa isohozwa ry’ubuhanuzi bw’igihe, ahubwo ko cyari isohozwa ry’ubuhanuzi bw’igihe bw’Akaga ka kabiri. Yari akeneye ko ubwoko Bwe bwongera kuvumbura inzira za kera z’amateka aho yari yarubatse urusengero rw’Abamileriti mu myaka mirongo ine n’itandatu, kuva mu 1798 kugeza mu 1844.
That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).
Iryo mateka yari yaratwikiriwe n’imyanda n’ibiceri by’impimbano hamwe n’imitako y’impimbano. Iryo mateka ryari ryarijimijwe n’ubutumwa bw’ibanze bw’ibinyoma bwari bwarubatswe ku musenyi, atari ku Gitare cy’Ibihe Bidashira. Byari mu mateka y’Abamilerite, ayo mateka aho, nk’uko Petero abisobanura, Abamilerite, “kera batari ubwoko,” ariko nyuma baza kuba “ubwoko bw’Imana,” bari barahagurutswe kandi bubakwa ngo babe “inzu y’umwuka, ubutambyi bwera.” Intare yo mu muryango wa Yuda yamanutse ku wa 11 Nzeri 2001, maze iyobora ubwoko Bwayo bwo mu minsi y’imperuka mu murimo wo kweza “urusengero” rw’amateka yo guhagurutsa urusengero rw’Abamilerite. Uwo murimo wari waragereranyijwe n’ubuhanuzi, bwari bwaravuze yuko Umwami azahagurutsa umuntu witwa Yosiya, (bisobanurwa ngo urufatiro rw’Imana).
When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.
Igihe Yosiya yahagurutswaga mu gusohoza ubuhanuzi bw’umuhanuzi utarumviye, yatangiye umurimo wo gusana urusengero rwari rwarasenyutse. Muri uwo murimo wo gusana no kweza habonetsemo “umuvumo wa Mose,” maze ubwo wasomerwaga imbere ya Yosiya uzana ivugururwa rya Yosiya. Tuzasesengura ubwo buhanuzi, tubuhuza no kongera kuvumburwa kw’“ibihe birindwi,” nyuma ya tariki ya 11 Nzeri 2001.
We will begin that study in the next article.
Tuzatangira icyo cyigisho mu nyandiko ikurikira.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
Igihe cyose abavuga ko bemera ukuri bakiri mu gukorera Satani, igicucu cye cyo mu kuzimu kizabuza amaso yabo kubona Imana n’ijuru. Bazamera nk’abatakaje urukundo rwabo rwa mbere. Ntibashobora kubona ukuri kw’iteka ryose. Ibyo Imana yaduteguriye bigaragazwa muri Zekariya, igice cya 3 n’icya 4, no muri 4:12–14: “Nongera kumusubiza, ndamubaza nti, Izo mashami yombi y’umwelayo ni iki, anyura muri ya miyoboro ibiri ya zahabu agasesekaza amavuta ya zahabu ayavanye muri yo ubwayo? Aransubiza arambwira ati, Mbese ntuzi icyo ari cyo? Nanjye ndavuga nti, Oya, Mwami wanjye. Arambwira ati, Abo ni ba basizwe babiri, bahagarara iruhande rw’Umwami w’isi yose.”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Uwiteka afite ibimutungo byinshi byuzuye. Nta cyo abuze mu bushobozi bwo gukora. Ni ukubera kubura kwizera kwacu, kuba ab’isi kwacu, amagambo yacu adafite agaciro, kutizera kwacu, kugaragarira mu biganiro byacu, ni byo bituma ibicu by’umwijima bidukikiza. Kristo ntahishurwa mu ijambo cyangwa mu mico nk’Uw’ikirenga mu bwiza bwose, kandi usumba ibihumbi icumi. Iyo umutima unyuzwe no kwishyira hejuru mu by’ubusa, Umwuka w’Uwiteka aba ashobora kuwukorera bike cyane. Iyerekwa ryacu rigufi ribona igicucu, ariko ntiribasha kubona ubwiza buri hakurya yacyo. Abamarayika bafashe imiyaga ine, igereranywa n’ifarasi irakaye ishaka kwica ayo mapingu no gusunikira hejuru y’isi yose, izanye kurimbuka n’urupfu aho inyuze.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
“Mbese tuzaryama turi ku nkombe nyir’izina y’isi y’iteka ryose? Mbese tuzaba ibiragi, dukonje kandi dupfuye? Mbega icyifuzo, iyo mu matorero yacu habonekaga Umwuka n’umwuka w’ubugingo by’Imana bihuhwa mu bwoko bwayo, kugira ngo buhaguruke buhagaze ku birenge byabwo maze bubeho. Dukeneye kubona yuko inzira ari nto, kandi ko irembo rifunganye. Ariko uko tunyura muri iryo rembo rifunganye, ubugari bwayo nta rugero bugira.” Manuscript Releases, volume 20, 216, 217.