The parable of the ten virgins illustrates the experience of the Adventist people.
Umugani w’abakobwa icumi ugaragaza ibyabaye ku bwoko bw’Abadiventisiti.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Umugani w’abakobwa cumi b’inkumi wo muri Matayo 25 na wo ugaragaza uburambe bw’ubwoko bw’Abadiventisiti.” Intambara Ikomeye, 393.
Millerite Adventists fulfilled the parable to the very letter.
Abadiventisiti b’Abamileri basohoje uwo mugani mu buryo nyabwo rwose.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Nkunze kenshi umugani w’abakobwa cumi b’inkumi, batanu muri bo bari abanyabwenge, naho batanu ari abapfu. Uyu mugani warasohoye kandi uzasohora mu buryo nyabwo rwose nk’uko wanditswe, kuko ureba by’umwihariko iki gihe, kandi, nk’ubutumwa bw’umumarayika wa gatatu, warasohoye kandi uzakomeza kuba ukuri kw’iki gihe kugeza ku mperuka y’ibihe.” Review and Herald, August 19, 1890.
The history of the movement of the first angel represents the movement of the third angel, and the ultimate focus of the parable is whether the virgins possess the oil, which is the message of the latter rain.
Amateka y’umurimo wa marayika wa mbere agereranya umurimo wa marayika wa gatatu, kandi icyibandwaho cya nyuma cy’umugani ni ukumenya niba abo bakobwa b’inkumi bafite amavuta, ari yo butumwa bw’imvura y’itumba rya nyuma.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Hariho isi iri mu bibi, mu buyobe no mu kuzimira, iri mu gicucu cy’urupfu rwose,—isinziriye, isinziriye. Ni ba nde bafite ishavu ry’umutima ribasunikira kubakangura? Ni irihe jwi rishobora kubageraho? Ibitekerezo byanjye birajyanwa mu gihe kizaza ubwo ikimenyetso kizatangirwa, ngo, ‘Dore Umukwe araje; nimusohoke mujye kumusanganira.’ Ariko bamwe bazaba baratinze kubona amavuta yo kongera ku matabaza yabo, maze bazamenya bitinze ko imico, igereranywa n’ayo mavuta, idashobora kwimurirwa ku wundi. Ayo mavuta ni gukiranuka kwa Kristo. Agereranya imico, kandi imico ntishobora kwimurirwa ku wundi. Nta muntu ushobora kuyibonera undi. Buri wese agomba kwibonera ubwe imico yejejwe ikuweho ikizinga cyose cy’icyaha.” Bible Echo, 4 Gicurasi 1896.
The “oil” in the parable represents “character,” and also the “righteousness of Christ.” A sanctified character is only produced by those who eat God’s Word.
“amavuta” yo mu mugani ahagarariye “imiterere,” kandi na none “gukiranuka kwa Kristo.” Imiterere yejejwe ibonekera gusa mu bantu barya Ijambo ry’Imana.
Sanctify them through thy truth: thy word is truth. John 17:17.
Uberesheze ukuri kwawe: ijambo ryawe ni ryo kuri. Yohana 17:17.
The “oil” is also the messages of God’s Spirit.
“Amavuta” na yo ni ubutumwa bw’Umwuka w’Imana.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness.” Review and Herald, July 20, 1897.
“Imana isuzugurwa igihe tutakira ubutumwa itwoherereza. Bityo twanga ya mavuta y’izahabu yakwifuje gusuka mu mitima yacu kugira ngo agezwe ku bari mu mwijima.” Review and Herald, Nyakanga 20, 1897.
The “oil” is the messages of God’s Word that conveys the sanctifying presence of Christ’s righteousness. In the parable of the ten virgins, which is also the prophecy of Habakkuk chapter two, the message of the Midnight Cry, which is the message of Christ’s righteousness, as represented by the message of Jones and Waggoner in the rebellion of 1888.
“Amavuta” ni ubutumwa bw’Ijambo ry’Imana butanga ukuhaba kweza k’ubukiranutsi bwa Kristo. Mu mugani w’abakobwa cumi b’isugi, na wo ukaba ari ubuhanuzi bwo muri Habakuki igice cya kabiri, ubutumwa bw’Induru yo mu Gicuku, ari bwo butumwa bw’ubukiranutsi bwa Kristo, nk’uko bwagereranyijwe n’ubutumwa bwa Jones na Waggoner mu bwigomeke bwo mu 1888.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Mu mbabazi Ze nyinshi, Uwiteka yoherereje ubwoko Bwe ubutumwa bw’igiciro cyinshi cyane abunyujije ku Bakuru Waggoner na Jones. Ubu butumwa bwari bugamije kugaragariza isi mu buryo busobanutse kurushaho Umukiza wazamuwe hejuru, igitambo cy’ibyaha by’isi yose. Bwagaragazaga gutsindishirizwa kubwo kwizera Umwishingizi; bwatumiraga abantu kwakira gukiranuka kwa Kristo, kugaragarira mu kumvira amategeko yose y’Imana. Benshi bari baratakaje Yesu mu maso. Bari bakeneye ko amaso yabo yerekezwa ku Muntu We w’ubumana, ku byo akwiriye, no ku rukundo rwe rudahinduka akunda umuryango wa kimuntu. Ububasha bwose bwashyizwe mu maboko Ye, kugira ngo agabire abantu impano nyinshi kandi zikungahaye, aha umuntu utagira icyo yimarira impano y’igiciro kitagereranywa y’ubukiranutsi Bwe bwite. Ubu ni bwo butumwa Imana yategetse ko buhabwa isi. Ni bwo butumwa bwa marayika wa gatatu, bugomba kwamamazwa n’ijwi rirenga, kandi bugaherekezwa no gusukwa k’Umwuka We ku rugero runini.” Testimonies to Ministers, 91.
The message is the message of the latter rain.
Ubutumwa ni ubutumwa bw’imvura y’itumba.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Imvura y’itumba igomba kugwa ku bwoko bw’Imana. Marayika ukomeye agomba kumanuka ava mu ijuru, kandi isi yose igomba kumurikirwa n’ubwiza bwe.” Review and Herald, 21 Mata 1891.
When the mighty angel descended on September 11, 2001, the latter rain began to sprinkle and the history of the Millerites as represented in the parable of the ten virgins and Habakkuk chapter two began to repeat. It was then that God’s last day people ate the book that was in the angel’s hand, and in so doing were led back to Jeremiah’s old paths, and thus became the watchmen that were to sound the warning trumpet. The trumpet warning was the Laodicean message represented by Isaiah as a loud cry.
Igihe marayika ukomeye yamanukaga ku wa 11 Nzeri 2001, imvura y’itumba ya nyuma yatangiye kunyanyagiza, kandi amateka y’Abamillerite nk’uko agaragazwa mu mugani w’abakobwa icumi no muri Habakuki igice cya kabiri atangira kwisubiramo. Muri icyo gihe ni bwo ubwoko bw’Imana bwo ku munsi wa nyuma bwaririye igitabo cyari mu kuboko kwa marayika, kandi mu kubikora buyoborwa gusubira ku nzira za kera za Yeremiya, bityo buhinduka abarinzi bagombaga kuvuza impanda y’umuburo. Uwo muburo w’impanda wari ubutumwa bw’Abalawodikiya, Yesaya abugaragaza nk’ijwi rirenga.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Rangurura n’ijwi rirenga, we guceceka; uzamure ijwi ryawe nk’impanda, maze umenyeshe ubwoko bwanjye ibicumuro byabwo, n’inzu ya Yakobo ibyaha byayo. Yesaya 58:1.
The reform movement of the first and the third angels begin at a “time of the end.” At that point there is an “increase of knowledge” which will test the generation then living, but only after the knowledge is published as a formalized message. Thereafter the formalized message is “empowered”, and the empowerment is marked by the descent of an angel. The descent of the angel identifies Habakkuk’s debate and two classes begin to identify a message that is either the true or the counterfeit message of the latter rain. The faithful then become God’s watchmen who begin to blow a warning trumpet message.
Umutwe w’ivugurura w’abamarayika ba mbere n’uwa gatatu utangira mu “gihe cy’imperuka.” Muri icyo gihe habaho “kwiyongera kw’ubumenyi” kuzagerageza igisekuru kizaba kiriho icyo gihe, ariko ibyo bikaba nyuma y’uko ubwo bumenyi butangajwe nk’ubutumwa bwatunganijwe mu buryo busobanutse. Hanyuma ubwo butumwa bwatunganijwe buhabwa “imbaraga”, kandi uko guhabwa imbaraga kurangwa no kumanuka k’umumarayika. Kumanuka k’uwo mumarayika kugaragaza impaka za Habakuki, maze amatsinda abiri agatangira gutandukanya ubutumwa bwaba ari ubutumwa nyakuri cyangwa ubutumwa bw’impimbano bw’imvura y’itumba. Nuko abizerwa bahinduka abarinzi b’Imana bagatangira kuvuza impanda y’ubutumwa bw’umuburo.
The true trumpet message is based upon the light represented upon Habakkuk’s two tables. It is the warning to Laodicea, and the warning that identifies the sins of God’s people. The debate escalates until the first disappointment, when the one class becomes the “assembly of mockers,” and the true watchmen are called to return to the zeal for the message they formerly manifested before the disappointment. As the watchmen returned, they recognized that they were in the “tarrying time”, and that the message that had failed, was actually going to be fulfilled, but in God’s order. That message was developed over a brief period of time (but a period of time nonetheless), and when the message arrives it is represented as the message of “the Midnight Cry”, which is simply an increase of the message that began to be empowered when the angel descended.
Ubutumwa bw’ukuri bw’Impanda bushingiye ku mucyo ushushanyijwe ku bisate bibiri bya Habakuki. Ni umuburo uhabwa Lawodikiya, kandi ni n’umuburo uranga ibyaha by’ubwoko bw’Imana. Impaka zirushaho gukara kugeza ku gucika intege kwa mbere, ubwo itsinda rimwe rihinduka “iteraniro ry’abakobanyi,” maze abarinzi b’ukuri bagahamagarirwa kugarukira ku ishyaka ry’ubutumwa bari baragaragaje mbere y’uko gucika intege kubaho. Igihe abarinda bagarukaga, bamenye ko bari mu “gihe cyo gutinda”, kandi ko ubutumwa bwari bwarananiwe mu by’ukuri bwari bugiye gusohora, ariko mu murongo w’Imana. Ubwo butumwa bwakuze mu gihe gito cyane (ariko bukaba bwari igihe koko), kandi igihe ubutumwa bugera bugaragazwa nk’ubutumwa bw’“Induru yo mu Gicuku”, ari bwo gusa kongererwa imbaraga k’ubutumwa bwatangiye guhabwa ubushobozi igihe marayika yamanukaga.
At the arrival of the message, a separation between those who had accepted the position of watchmen at the descent of the angel, and those who refused was fully accomplished. That separation identifies the point where the seal is impressed upon the one hundred and forty-four thousand, in advance of the outpouring of the latter rain without the “measuring” that was placed upon the latter rain that began when the angel descended.
Igihe ubutumwa bwageraga, gutandukanywa kwari kuzuye rwose hagati y’abari baremeye umwanya w’abarinzi igihe umumarayika yamanukaga, n’abawanze. Uko gutandukanywa kugaragaza igihe ikimenyetso gishyirwa ku bihumbi ijana na mirongo ine na bine, mbere y’isukwa ry’imvura y’itumba ya nyuma, idafite “gupimwa” kwashyizwe ku mvura y’itumba ya nyuma yatangiye igihe umumarayika yamanukaga.
The history of the Millerites is an illustration of the latter rain during the sealing of the one hundred and forty-four thousand. In that history the debate of Habakkuk was based upon a true and a false latter rain message. Paul identifies one class as those that have a love of the truth, and the other class as those who receive strong delusion for they do not have a love of the truth, and because they have believed a “lie.”
Amateka y’Abamilerite ni ishusho y’imvura y’itumba yo mu mperuka mu gihe cyo gushyiraho ikimenyetso ku bantu ibihumbi ijana na mirongo ine na bine. Muri ayo mateka, impaka za Habakkuk zari zishingiye ku butumwa bw’imvura y’itumba yo mu mperuka bw’ukuri n’ubw’ikinyoma. Pawulo agaragaza itsinda rimwe nk’abafite gukunda ukuri, naho irindi tsinda nk’abakira ubushukanyi bukomeye kuko badafite gukunda ukuri, kandi kuko bizeye “ikinyoma.”
The Millerite movement represents a development of truth that increases in knowledge and power from “the time of the end,” all the way through until the outpouring of the Holy Spirit at the Midnight Cry. The Millerite movement identified certain specific waymarks that are paralleled, such as a “time of the end,” a “formalizing” of the message represented by the “increase of knowledge”, an “empowerment” of the message that is marked by an angel descending, a “first disappointment” that introduces the parable of the ten virgins, an outpouring of the Holy Spirit represented as “the Midnight Cry”, and then a final “second disappointment”, where a dispensational door is “closed” and another dispensational door is “opened”.
Umutwe w’Abamillerite ugereranya iterambere ry’ukuri ryiyongera mu bumenyi no mu mbaraga kuva ku “gihe cy’imperuka,” rikomeza rigera ku isukwa rya Mwuka Wera mu “Gutaka kwa Saa Sita z’ijoro.” Umutwe w’Abamillerite wagaragaje ibimenyetso by’inzira byihariye bifitanye isano n’ibibangikanye, nk’ “igihe cy’imperuka,” “gutunganya mu buryo bwemewe” kw’ubutumwa kugereranywa no “kwiyongera k’ubumenyi”, “guhabwa imbaraga” kw’ubutumwa kurangwa n’umumarayika amanuka, “gucika intege kwa mbere” gutangiza umugani w’abakobwa cumi, isukwa rya Mwuka Wera rigaragazwa nk’ “Gutaka kwa Saa Sita z’ijoro”, hanyuma “gucika intege kwa kabiri” kwa nyuma, aho urugi rw’igihe cy’umugabane rw’ubuntu “rufungwa” maze urundi rugi rw’igihe cy’umugabane rw’ubuntu “rugafungurwa”.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.
“Imana yahaye ubutumwa bwo mu Ibyahishuwe 14 umwanya wabwo mu murongo w’ubuhanuzi, kandi umurimo wabwo ntugomba guhagarara kugeza ku mperuka y’amateka y’iyi si. Ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri buracyari ukuri kw’iki gihe, kandi bugomba kugendana buringaniye n’ubu bukurikiraho. Umumarayika wa gatatu atangaza umuburo we mu ijwi rirenga. ‘Nyuma y’ibyo,’ ni ko Yohana yavuze, ‘nabonye undi mumarayika amanuka ava mu ijuru, afite ubutware bukomeye, kandi isi irabagirana ubwiza bwe.’ Muri uko kumurikirwa, umucyo w’ubwo butumwa bwose uko ari butatu uhuzwa hamwe.” The 1888 Materials, 804.
The Millerite movement, which typifies the movements of the one hundred and forty-four thousand, was bound up in the prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years of Daniel chapter eight, verses thirteen and fourteen. “The time of the end,” arrived at the conclusion of “seven times” of God’s indignation against the northern kingdom of Israel. The formalization of Miller’s message in 1831, arrived two hundred and twenty years after the production of the King James Bible.
Umutwe w’Abamillerite, ushushanya imitwe y’abo ibihumbi ijana na mirongo ine na bine, wari ufitanye isano rikomeye n’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu n’imyaka ibihumbi bibiri na magana atanu na makumyabiri bwo muri Daniyeli igice cya munani, umurongo wa cumi na gatatu n’uwa cumi na kane. “Igihe cy’imperuka” cyagezweho ku iherezo ry’“ibihe birindwi” by’uburakari bw’Imana bwari ku bwami bwo mu majyaruguru bwa Isirayeli. Gushyirwa mu buryo bwemewe k’ubutumwa bwa Miller mu mwaka wa 1831 kwabaye hashize imyaka magana abiri na makumyabiri nyuma y’ikorwa rya Bibiliya ya King James.
“Mr. Miller, like those moved out by this message in other countries, first thought to fulfil his commission by writing and publishing in the public journals and in pamphlets. He first published his views in the Vermont Telegraph, a Baptist paper, printed in Brandon, Vt. This was in the year 1831.” John Loughborough, The Great Second Advent Movement, 120.
“Bwana Miller, kimwe n’abatewe n’ubu butumwa mu bindi bihugu, yabanje gutekereza gusohoza inshingano ye binyuze mu kwandika no gutangaza mu binyamakuru bya rubanda no mu dutabo. Yabanje gutangaza ibitekerezo bye muri Vermont Telegraph, ikinyamakuru cy’Ababatisita cyacapirwaga i Brandon, muri Vermont. Ibyo byabaye mu mwaka wa 1831.” John Loughborough, The Great Second Advent Movement, 120.
The movement of the third angel’s “time of the end,” arrived in 1989, at the conclusion of one hundred and twenty-six years from the rebellion of 1863. “One hundred and twenty-six” is a symbol of the “seven times.” Both movements began with a fulfillment of the “seven times.”
Igikorwa cyo mu “gihe cy’imperuka” cy’umumalayika wa gatatu cyageze mu 1989, ku musozo w’imyaka ijana na makumyabiri n’itandatu uhereye ku bugome bwo kwigomeka bwo mu 1863. “Ijana na makumyabiri n’itandatu” ni ikimenyetso cy’“ibihe birindwi.” Ibyo bikorwa byombi byatangiye no gusohora kw’“ibihe birindwi.”
The message of the movement of the third angel was formalized in 1996, with the production of a series of articles titled, The Time of the End, that had been published in a magazine called, Our Firm Foundation. Those articles were published two hundred and twenty years after the Declaration of Independence in 1776. The message of both movements was formalized two hundred and twenty years after a history that was directly linked to the message that arrived at the end of the two hundred and twenty years.
Ubutumwa bw’umuryango w’umumarayika wa gatatu bwashyizwe mu buryo bwanditse kandi bugaragara mu 1996, ubwo hakorwaga uruhererekane rw’inyandiko rwari rufite umutwe uvuga ngo, Igihe cy’Imperuka, zari zaratangajwe mu kinyamakuru cyitwaga, Our Firm Foundation. Izo nyandiko zatangajwe hashize imyaka magana abiri na makumyabiri nyuma y’Itangazo ry’Ubwigenge ryo mu 1776. Ubutumwa bw’iyo miryango yombi bwashyizwe mu buryo bugaragara hashize imyaka magana abiri na makumyabiri nyuma y’amateka yari afitanye isano itaziguye n’ubutumwa bwaje ku iherezo ry’iyo myaka magana abiri na makumyabiri.
The number “two hundred and twenty” represents the connection (a link) between the “seven times,” of God’s indignation against the southern kingdom of Judah that began in 677 BC, and the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen, in 457 BC. The number two hundred and twenty links the two prophecies together, and the two prophecies were presented together in the foundational verses of Adventism, which is Daniel chapter eight, verses thirteen and fourteen. In those verses Christ introduced himself prophetically as “that certain saint,” which is the translation from the Hebrew word “Palmoni,” which means the “Wonderful Numberer”.
Umubare “magana abiri na makumyabiri” ugereranya isano (umuhuza) riri hagati y’“ibihe birindwi” by’uburakari bw’Imana ku bwami bwo mu majyepfo bwa Yuda, byatangiriye mu mwaka wa 677 Mbere ya Kristo, n’itangiriro ry’imyaka ibihumbi bibiri na magana atatu yo muri Daniyeli igice cya munani, umurongo wa cumi na kane, mu mwaka wa 457 Mbere ya Kristo. Umubare magana abiri na makumyabiri uhuza hamwe ubwo buhanuzi bwombi, kandi ubwo buhanuzi bwombi bwerekanywe hamwe mu mirongo shingiro y’Adiventisimu, ari yo Daniyeli igice cya munani, imirongo ya cumi na gatatu n’uwa cumi na kane. Muri iyo mirongo Kristo yimenyesheje mu buryo bw’ubuhanuzi nka “uwo muntu wera runaka,” ari bwo busobanuro buva ku ijambo ry’Igiheburayo “Palmoni,” risobanura “Umubari W’igitangaza”.
The Wonderful Numberer introduces the two visions that represent the two lines of prophecy, in the very two verses, that Sister White identifies as the central pillar of Adventism. The starting point is joined by the symbolic link of two hundred and twenty years to when they are fulfilled in 1844. Habakkuk chapter two concludes with verse twenty, thus marking the number “two hundred and twenty” with a different expression by the Wonderful Numberer, for the verse identifies a primary characteristic of the antitypical Day of Atonement that began at that date.
Umubarabaro Uhebuje atangiza ibyo byerekwa byombi bigaragaza imirongo ibiri y’ubuhanuzi, mu mirongo ibiri nyirizina, Sister White agaragaza nk’inkingi nkuru y’Abadiventisiti. Intangiriro ihuzwa n’isano y’ikigereranyo y’imyaka magana abiri na makumyabiri n’igihe bisohozwa mu 1844. Igice cya kabiri cya Habakuki kirangirana n’umurongo wa makumyabiri, bityo Umubarabaro Uhebuje agashyira ikimenyetso ku mubare “magana abiri na makumyabiri” akoresheje indi mvugo, kuko uwo murongo ugaragaza ikiranga cy’ingenzi cy’Umunsi w’Impongano wa gihushanywa watangiye kuri iyo tariki.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ariko Uwiteka ari mu rusengero rwe rwera; isi yose nihore ituje imbere ye. Habakuki 2:20.
The two prophetic periods that represent the central pillar of Adventism, which were introduced directly by the Wonderful Numberer are linked together by two hundred and twenty years, and Jesus (the Wonderful Numberer), who always identifies the end of a thing with the beginning of a thing, marked their ending in October 22, 1844, with the number two hundred and twenty.
Ibihe bibiri by’ubuhanuzi bigize inkingi y’ingenzi ya Adventisimu, byashyizwe ahagaragara mu buryo butaziguye n’Ubarura Bitangaje, bihuzwa n’imyaka magana abiri na makumyabiri; kandi Yesu (Ubarura Bitangaje), uhora ahuza iherezo ry’ikintu n’itangiriro ry’ikindi kintu, yagaragaje iherezo ryabyo ku wa 22 Ukwakira 1844 akoresheje umubare magana abiri na makumyabiri.
The movement of the first angel, as with the movement of the third angel, began at a “time of the end” (1798 and 1989 respectively), where the “seven times,” of Leviticus twenty-six is identified. The next waymark in both histories is marked with a conclusion of two hundred and twenty years, also a prophetic characteristic of the “seven times,” for the starting points of the two visions (chazon and mareh), represent a period of two hundred and twenty years that links them together.
Igikorwa cy’umumarayika wa mbere, nk’uko bimeze no ku gikorwa cy’umumarayika wa gatatu, cyatangiriye mu “gihe cy’imperuka” (1798 na 1989 uko bikurikirana), aho hamenyekanishwa “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu. Ikimenyetso gikurikira muri ayo mateka yombi kirangwa n’isozwa ry’imyaka magana abiri na makumyabiri, ari na cyo kimenyetso cy’ubuhanuzi cy’“ibihe birindwi,” kuko aho ibyo byerekezo byombi (chazon na mareh) bitangirira, hagaragaza igihe cy’imyaka magana abiri na makumyabiri kibihuza hamwe.
The production of the King James Bible in 1611, the formalization of Miller’s message as published in the Vermont Telegraph newspaper, the production of the Declaration of Independence, and the publishing of The Time of the End in the Our Firm Foundation magazine, were all publications. The beginning and ending of both two hundred and twenty-year periods represent a publication as the historical waymark. The number “two hundred and twenty” is a symbol of a prophetic link, and all four publications are linked by being publications, and also by the message represented as the “increase of knowledge” in their respective histories.
Gutunganywa kwa Bibiliya yitiriwe King James mu 1611, gushyirwamo uburyo bwemewe bw’ubutumwa bwa Miller nk’uko bwatangajwe mu kinyamakuru Vermont Telegraph, gutunganywa kw’Itangazo ry’Ubwigenge, no gutangazwa kwa The Time of the End mu kinyamakuru Our Firm Foundation, byose byari ibitabo byatangajwe. Intangiriro n’iherezo bya buri gihe cy’imyaka magana abiri na makumyabiri byombi bihagararira gutangaza nk’ikimenyetso cy’amateka. Umubare “magana abiri na makumyabiri” ni ikimenyetso cy’isano y’ubuhanuzi, kandi ibyo bitangazamakuru bine byose bihujwe no kuba byaratangajwe, kandi nanone n’ubutumwa bugaragazwa nk’“ukwiyongera kw’ubumenyi” mu mateka yabyo bwite.
The Bible in 1611, represents the communication of the gospel from the heavenly courts to mankind. Miller’s message was set within the context of time prophecies, and the two sacred charts of Habakkuk make it easily recognized that Miller’s message was illustrated graphically by lines of history. “Vermont” means “a green mountain”, and according to inspiration “green” is a symbol of faith.
Bibiliya yo mu 1611 ihagarariye itumanaho ry’ubutumwa bwiza riturutse mu nkiko zo mu ijuru rijya ku bantu. Ubutumwa bwa Miller bwashyizwe mu rwego rw’ubuhanuzi bw’ibihe, kandi imbonerahamwe ebyiri zera zo muri Habakkuk zituma byoroha kumenya ko ubutumwa bwa Miller bwagaragajwe mu buryo bw’amashusho hakoreshejwe imirongo y’amateka. “Vermont” bisobanura “umusozi w’icyatsi kibisi,” kandi nk’uko ibyahishuwe bitwigisha, “icyatsi kibisi” ni ikimenyetso cy’umwizera.
“This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.
“Iyi nzozi yangiriye ibyiringiro. Umugozi w’icyatsi wagereranyaga kwizera mu bitekerezo byanjye, kandi ubwiza n’ubworoherane bwo kwiringira Imana bitangira kumurikira ubugingo bwanjye.” Christian Experience and Teachings, 28.
Miller’s message was formalized and delivered from the faithful church, for a “mountain” in the last days is a “church”.
Ubutumwa bwa Miller bwashyizwe mu buryo bunoze kandi butangazwa buvuye mu itorero ry’indahemuka, kuko “umusozi” mu minsi ya nyuma ari “itorero”.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Kandi bizasohora mu minsi y’imperuka, umusozi w’inzu y’Uwiteka uzashingwa ku mpinga z’imisozi, kandi uzashyirwa hejuru y’udusozi; amahanga yose azawutemberamo awugana. Kandi abantu benshi bazagenda bavuga bati: Nimuze, tuzamuke tujye ku musozi w’Uwiteka, ku nzu y’Imana ya Yakobo; kandi izatwigisha inzira zayo, natwe tuzagendera mu miharuro yayo: kuko i Siyoni ari ho amategeko azaturuka, kandi ijambo ry’Uwiteka rizaturuka i Yerusalemu. Yesaya 2:2, 3.
The formalized testing message of Miller came from the faithful church, and the publication called The Telegraph, represents a message from heaven as did the King James Bible, for the word “telegraph”, which is created from two Greek words, is a message from far off. The first word (tele) means “distant or far off,” and the second word (grapho), “to write or record.” Together they mean “to write or transmit at a distance.” In 1611, God, through the production of the King James Bible transmitted His message from heaven, and at the end of two hundred and twenty years, Miller’s message, as first formalized in 1831 in the Vermont Telegraph, also transmitted God’s message from heaven. That message was the “increase of knowledge” that was opened at “the time of the end” in 1798, which then produced a three-step testing process for that generation. That history typified the history of Future for America.
Ubutumwa bw’ikigeragezo bwashyizwe mu buryo buteguye bwa Miller bwaturutse mu itorero ry’indahemuka, kandi igitabo cy’itangazamakuru cyitwaga The Telegraph kigaragaza ubutumwa buvuye mu ijuru nk’uko na Bibiliya ya King James yabukoraga; kuko ijambo “telegraph,” ryaremwe mu magambo abiri y’Ikigereki, risobanura ubutumwa buvuye kure. Ijambo rya mbere (tele) risobanura “ikintu kiri kure cyangwa ahitaruye,” irya kabiri na ryo (grapho) rigasobanura “kwandika cyangwa kubika mu nyandiko.” Ayo magambo yombi hamwe asobanura “kwandika cyangwa kohereza ubutumwa uri kure.” Mu mwaka wa 1611, Imana, ikoresheje itunganywa rya Bibiliya ya King James, yohereje ubutumwa bwayo buvuye mu ijuru, kandi nyuma y’imyaka magana abiri na makumyabiri, ubutumwa bwa Miller, nk’uko bwabanje gushyirwa mu buryo buteguye mu 1831 muri Vermont Telegraph, na bwo bwohereje ubutumwa bw’Imana buvuye mu ijuru. Ubutumwa bwari “ukwiyongera k’ubumenyi” kwafunguriwe “igihe cy’imperuka” mu 1798, hanyuma bukabyara uburyo bw’ibigeragezo by’intambwe eshatu kuri icyo gihe cy’abariho. Ayo mateka yashushanyaga amateka ya Future for America.
The Declaration of Independence in 1776, represents the beginning of the earth beast of Revelation thirteen. It represents the beginning of the United States, and in so doing identifies the restriction of independence at the end of the United States. The message of Future for America (as the name suggests), identifies the ending that is typified in the beginning with the publication of the Declaration of Independence. Two hundred and twenty years later in 1996, the ministry that had produced The Time of the End magazine, received the legal entity that had previously been named, Future for America. That year, The Time of the End magazine, that was made up of articles that had been run in the publication called Our Firm Foundation, was published.
Itangazo ry’Ubwigenge ryo mu 1776, rihagarariye intangiriro y’inyamaswa yo mu isi ivugwa mu Byahishuwe igice cya cumi na gatatu. Rihagarariye intangiriro ya Leta Zunze Ubumwe za Amerika, kandi muri uko kubikora rigaragaza iherezo ry’ubwigenge ku musozo wa Leta Zunze Ubumwe za Amerika. Ubutumwa bwa Future for America (nk’uko izina ribigaragaza), bugaragaza iherezo ryagereranyijwe mu ntangiriro binyuze mu itangazwa ry’Itangazo ry’Ubwigenge. Nyuma y’imyaka magana abiri na makumyabiri, mu 1996, umurimo wari warakoze ikinyamakuru cyitwa The Time of the End, wakiriye ubuzimagatozi bwari bwarahawe mbere izina rya Future for America. Muri uwo mwaka, ikinyamakuru The Time of the End, cyari kigizwe n’inyandiko zari zarasohotse mu gitabo cyari cyitwa Our Firm Foundation, cyarasohotse.
The name of the ministry Future for America, addresses the history of the Declaration of Independence, for that publication marked the beginning of the United States, and Jesus always illustrates the end with the beginning. The title of the publication being The Time of the End, addresses both “the time of the end” in 1989, but also the end of probationary time when Michael stands up. The formalized message in the publication (Daniel eleven, verse forty through forty-five), was unsealed with the collapse of the Soviet Union in 1989 (the time of the end), and the verses that were unsealed present a sequence of history that moves forward from 1989 until verse one of chapter twelve, identifies Michael standing up, and human probation closing.
Izina ry’umurimo Future for America ryerekeza ku mateka y’Itangazo ry’Ubwigenge, kuko icyo gitabo cy’itangazwa ari cyo cyaranzweho itangiriro rya Leta Zunze Ubumwe za Amerika, kandi Yesu buri gihe agaragaza iherezo akoresheje intangiriro. Umutwe w’icyo gitabo, The Time of the End, werekeza byombi ku “gihe cy’iherezo” cyo mu 1989, ariko kandi no ku iherezo ry’igihe cy’igeragezwa igihe Mikayeli ahagurutse. Ubutumwa bwatunganijwe mu buryo bwemewe buri muri icyo gitabo (Danieli igice cya cumi na rimwe, umurongo wa mirongo ine kugeza kuri mirongo ine n’itanu), bwafunguwe ikimenyetso n’isenyuka ry’Ubumwe bw’Abasoviyeti mu 1989 (igihe cy’iherezo), kandi iyo mirongo yafunguwe ikimenyetso igaragaza urukurikirane rw’amateka rutangirira mu 1989 rukomeza kujya imbere kugeza ku murongo wa mbere w’igice cya cumi na kabiri, aho hagaragazwa ko Mikayeli ahagurutse, kandi igihe cy’igeragezwa cy’abantu kigafungwa.
From the publication of Declaration of Independence, in 1776, unto the publication of The Time of the End magazine, equates to two hundred and twenty years, and the beginning and ending are addressing the same prophetic subjects. The publication of The Time of the End, was compiled with the chapters which had first being published as articles in the publication Our Firm Foundation, and represents the prophetic truth that without holding to the foundational truths of the Millerite movement (which is “our firm foundation”), it is impossible to understand the “increase of knowledge” at the “time of the end” in 1989.
Kuva ku itangazwa rya *Declaration of Independence* mu 1776 kugeza ku itangazwa ry’igitabo *The Time of the End*, bingana n’imyaka magana abiri na makumyabiri, kandi intangiriro n’iherezo byombi bivuga ingingo zimwe z’ubuhanuzi. Itangazwa rya *The Time of the End* ryakusanyijwe rigizwe n’ibice byari byarabanje gutangazwa nk’inyandiko mu gitabo *Our Firm Foundation*, kandi rihagarariye ukuri kw’ubuhanuzi ko, hatabayeho gukomera ku kuri kw’ishingiro kw’umuryango w’Abamileriti (ari ko “ishingiro ryacu rikomeye”), bidashoboka gusobanukirwa n’“iyongerwa ry’ubwenge” mu “gihe cy’iherezo” mu 1989.
The waymark represented as “the time of the end,” and the waymark representing the “formalizing” of the message in the parallel histories of the first and third angel’s movements both contain the prophetic elements of the “seven times” of Leviticus twenty-six. The next waymark in the parallel histories is the empowerment of the message as marked by the descent of either the angel of Revelation ten, on August 11, 1840, or the angel of Revelation eighteen, on September 11, 2001. The fulfillment of the second woe of Revelation chapter nine, brought the angel of Revelation ten down, and the fulfillment of the third woe of Revelation chapter ten, brought the angel of Revelation chapter eighteen down.
Ikimenyetso cy’inzira kigereranywa n’“igihe cy’imperuka,” n’ikimenyetso cy’inzira kigereranya “gushyiraho mu buryo bwemewe” ubutumwa mu mateka abangikanye y’imigendere y’umumarayika wa mbere n’uwa gatatu, byombi bikubiyemo ingingo z’ubuhanuzi z’“ibihe birindwi” byo mu Balewi makumyabiri na gatandatu. Ikimenyetso cy’inzira gikurikiraho muri ayo mateka abangikanye ni uguhabwa imbaraga k’ubutumwa nk’uko byaranzwe no kumanuka kwaba umumarayika wo mu Byahishuwe icumi, ku wa 11 Kanama 1840, cyangwa umumarayika wo mu Byahishuwe cumi n’umunani, ku wa 11 Nzeri 2001. Isohozwa rya makuba ya kabiri ryo mu Byahishuwe igice cya cyenda ni ryo ryamanuye umumarayika wo mu Byahishuwe icumi, kandi isohozwa rya makuba ya gatatu ryo mu Byahishuwe igice cya cumi ni ryo ryamanuye umumarayika wo mu Byahishuwe igice cya cumi n’umunani.
In the parallel histories the latter rain begins to “sprinkle” at the point when the angel descends. At that point the message is “empowered” by the confirmation of the predicted event. For the Millerites it was the cessation of the Ottoman supremacy in fulfillment of the time prophecy of Islam of the second Woe in Revelation chapter nine, verse fifteen. For the movement of the one hundred and forty-four thousand it was the “angering of the nations,” a prophecy of Islam of the third Woe which is in the time of the seventh trumpet in Revelation ten, verse seven, that was fulfilled when the great buildings of New York City were brought down.
Mu mateka abangikanye, imvura y’itumba itangira “gusukiranya” igihe marayika amanukiye. Muri uwo mwanya ubutumwa “buhabwa imbaraga” n’iyemezwa ry’igikorwa cyahanuwe. Ku ba Millerite, icyo cyari ihagarara ry’ubutegetsi bw’ikirenga bw’Abottomani, mu gusohozwa k’ubuhanuzi bw’igihe bwa Isilamu bwo muri ishyano rya kabiri ryo mu Ibyahishuwe igice cya cyenda, umurongo wa cumi na gatanu. Ku rugendo rw’ab’ibihumbi ijana na mirongo ine na bine, icyo cyari “kurakarira kw’amahanga,” ubuhanuzi bwa Isilamu bwo mu ishyano rya gatatu buri mu gihe cy’impanda ya karindwi mu Ibyahishuwe icumi, umurongo wa karindwi, bwasohoye igihe inyubako nini z’Umujyi wa New York zasenywaga.
Each of the major waymarks of the parallel histories have direct links to the work of the Wonderful Numberer, who places His signature on the relationship of the two visions that represent twenty-three hundred years and twenty-five hundred and twenty years. The prophetic watchmen who are raised up at the descent of the angel blow a warning trumpet that includes the message to Laodicea, that in 1856, was directly linked to the unsealing of the greater light of the “seven times.” The waymark of Habakkuk’s two tables, represented by the 1843 and the 1850 pioneer charts, which both graphically represent the “seven times,” arrived between the descent of the angel and the “first disappointment” in each parallel history.
Buri rumwe n’urundi mu bimenyetso by’ingenzi by’ayo mateka ahwanye bifitanye isano itaziguye n’umurimo wa wa Mubari w’igitangaza, ushyira umukono We ku isano iri hagati y’ayo mayerekwa yombi agereranya imyaka ibihumbi bibiri na magana atatu n’imyaka ibihumbi bibiri na magana atanu na makumyabiri. Abarinzi b’ubuhanuzi bahagurutswa igihe marayika amanuka bavugiriza impanda y’imbuzi ikubiyemo ubutumwa bujya i Laodikiya, ubwo mu 1856 bwahujwe mu buryo butaziguye no gukurwaho ikimenyetso ku mucyo uruta iyindi wa “bihe birindwi.” Ikimenyetso cy’ameza abiri ya Habakuki, gihagarariwe n’imbonerahamwe z’abapayoniya zo mu 1843 no mu 1850, zombi zishushanya mu buryo bugaragara “bihe birindwi,” cyaje hagati y’imanuka rya marayika n’“igicumuro cya mbere” muri buri mateka ahwanye.
The waymark of the “tarrying time” is directly linked to the failed prediction of 1843, which was a prediction of the fulfillment of both the twenty-three hundred years, and also the twenty-five hundred and twenty years. The message of the Midnight Cry was the identification of the soon-coming fulfillment of those two periods of prophetic time. The closed dispensational “door” at the last waymark identifies the fulfillment of those two prophetic periods, and marks where the seventh or Jubilee trumpet begins to sound. Every waymark in each history is directly linked to the “seven times,” and the “seven times” represents the thread that ties both histories together, and both histories represent the message of the latter rain.
Ikimenyetso cy’inzira cy’“igihe cyo gutinda” gifitanye isano itaziguye n’ubuhanuzi butasohoye bwo mu 1843, ari bwo buhanuzi bwo kuzura kw’imyaka ibihumbi bibiri na magana atatu, kandi nanone kw’imyaka ibihumbi bibiri na magana atanu na makumyabiri. Ubutumwa bw’Induru yo mu Gicuku bwari ukumenyekanisha ukuzuzwa kwegereje kw’izo ngengabihe ebyiri z’ubuhanuzi. “Urugi” rw’igihe cy’imicungire rwafunzwe ku kimenyetso cy’inzira cya nyuma rugaragaza ukuzuzwa kw’izo ngengabihe ebyiri z’ubuhanuzi, kandi rukerekana aho impanda ya karindwi, ari yo mpanda ya Yubile, itangira kuvuza. Buri kimenyetso cy’inzira muri buri mateka gifitanye isano itaziguye na “bihe birindwi,” kandi “bihe birindwi” bigereranya urudodo ruhuza ayo mateka yombi, kandi ayo mateka yombi agereranya ubutumwa bw’imvura y’itumba.
We will continue this study in the next article.
Tuzakomeza iki cyigisho mu nyandiko ikurikira.
“‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.
“Ku bantu batsitara ku ijambo, batumvira,” Kristo ni urutare rubabera igisitaza. Ariko “ibuye abubatsi banze, ni ryo ryahindutse irikomeza impfuruka.” Nk’uko iryo buye ryanzwe, ni ko na Kristo, mu murimo We wo ku isi, yihanganiye kwirengagizwa no kugirirwa nabi. Yari “umuntu wasuzugurwaga, akangwa n’abantu; umuntu w’umubabaro, umenyereye intimba; ... yarasuzugurwaga, natwe ntitumwubahe.” Yesaya 53:3. Ariko igihe cyari hafi ngo ahabwe ikuzo. Kubwo kuzuka mu bapfuye yari kuzamenyekanishwa ko ari “Umwana w’Imana ufite imbaraga.” Abaroma 1:4. Mu kuza Kwe kwa kabiri yari kuzahishurwa nk’Umwami w’ijuru n’isi. Abari bagiye kumubamba ku musaraba icyo gihe bari kuzamenya ubukuru Bwe. Imbere y’ijuru n’isi, ibuye ryanzwe ryari kuzaba irikomeza impfuruka.
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Kandi ‘uwo izagwaho uwo ari we wese, izamuhindura ifu.’ Abantu banze Kristo bari hafi kubona umujyi wabo n’ishyanga ryabo birimburwa. Icyubahiro cyabo cyari kumenagurwa, kigatatanywa nk’umukungugu imbere y’umuyaga. Kandi ni iki cyarimbuye Abayuda? Cyari urutare, urwo iyo barwubakaho rwari kuba umutekano wabo. Byari ubugwaneza bw’Imana basuzuguye, gukiranuka banze, imbabazi bagaye. Abantu bihagarika barwanya Imana, kandi ibyagombaga kuba agakiza kabo byose bihinduka kurimbuka kwabo. Ibyo Imana yagennye byose ngo bibazanire ubugingo, bo basanze bibazanira urupfu. Mu kubamba Kristo kw’Abayuda harimo kurimbuka kwa Yerusalemu. Amaraso yaviriye i Kaluvari ni yo buremere bwabaroheje mu irimbukiro ry’iyi si n’iryo ry’isi izaza. Ni ko bizamera no ku munsi ukomeye wa nyuma, ubwo urubanza ruzagwira abanze ubuntu bw’Imana. Kristo, urutare rwabo rubatera kugwa, icyo gihe azababonekera nk’umusozi w’ihorere. Ikuzo ryo mu maso He, ku bakiranutsi ari ubugingo, ku banyabyaha rizaba umuriro ukongora. Kubera urukundo rwanze kwakirwa, ubuntu bwasuzuguwe, umunyabyaha azarimbuka.”
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 599, 600.
“Mu migani myinshi no mu miburo yasubiwemo kenshi, Yesu yeretse Abayahudi icyo kwanga Umwana w’Imana byari kuzabakururira. Muri ayo magambo yavuganiraga abantu bose bo mu bihe byose banga kumwakira nk’Umucunguzi wabo. Buri muburo ubareba bo. Urusengero rwasuzuguwe, umwana utumviye, abahinzi b’abanyabinyoma, abubatsi b’abasuzugura, byose bifite icyo bihura na cyo mu mibereho ya buri munyabyaha. Keretse yihannye, urubanza rwari rwarashushanyijwe n’ibyo bintu ruzamubaho.” The Desire of Ages, 599, 600.