In the Millerite movement, the increase of knowledge was unsealed and it tested primarily, but not exclusively the professed Protestants in the United States. Sardis, the church coming out of the darkness of papal supremacy was being led to a fuller understanding of the gospel that was to be revealed when the heavenly sanctuary was opened in heaven. In the movement of the third angel the increase of knowledge was unsealed on September 11, 2001 and it tested Laodicean Adventism around the world. For this reason, the truth represented in the last six verses of Daniel eleven, which is the source of the increase of knowledge, was resisted by Laodicean Adventism.
Mu rugendo rw’Abamileriti, ukwiyongera kw’ubumenyi kwarahishuwe, kandi kwagerageje mbere na mbere, ariko si bo bonyine, abiyitaga Abaporotesitanti bo muri Leta Zunze Ubumwe z’Amerika. Sarudi, ari yo torero ryavaga mu mwijima w’ubutegetsi bw’ikirenga bwa papa, ryayoborwaga kugira ngo rigere ku gusobanukirwa kurushijeho kuzura kw’ubutumwa bwiza bwagombaga guhishurwa igihe ubuturo bwera bwo mu ijuru bwafungurwaga mu ijuru. Mu rugendo rw’umumarayika wa gatatu, ukwiyongera kw’ubumenyi kwarahishuwe ku wa 11 Nzeri 2001, kandi kwagerageje Ubadiventisimu bw’i Lawodikiya hirya no hino ku isi. Ni yo mpamvu ukuri kugaragazwa mu mirongo itandatu ya nyuma ya Daniyeli cumi n’umwe, ari na ko soko y’ukwiyongera kw’ubumenyi, kwarwanyijwe n’Ubadiventisimu bw’i Lawodikiya.
“The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say: ‘The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’ Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: ‘Be not ye afraid of them: remember the Lord, which is great and terrible’ (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.
Abubatsi bake bizerwa bo ku rufatiro rw’ukuri (1 Abakorinto 3:10, 11) bari mu rujijo kandi babangamirwa n’uko imyanda y’inyigisho z’ibinyoma yabuzaga uwo murimo gukomeza. Nk’uko byari bimeze ku bubatsi bw’urukuta rwa Yerusalemu mu minsi ya Nehemiya, bamwe bari biteguye kuvuga bati: “Imbaraga z’abikorezi zaracogoye, kandi hari imyanda myinshi; ni cyo gituma tudashobora kubaka.” Nehemiya 4:10. Bananiwe n’urugamba rudahwema rwo guhangana n’itotezwa, uburiganya, gukiranirwa, n’izindi nzitizi zose Satani yashoboraga gucura kugira ngo ababuze gutera imbere, bamwe mu bari barabaye abubatsi bizerwa bacitse intege; maze ku bw’amahoro n’umutekano by’imitungo yabo n’ubuzima bwabo, bateshuka ku rufatiro rw’ukuri. Abandi bo, batanyeganyezwa no kurwanywa n’abanzi babo, batangaje bashize amanga bati: “Ntimubatinye; mwibuke Uwiteka, ukomeye kandi uteye ubwoba” (umurongo wa 14); maze bakomeza umurimo, umuntu wese yambaye inkota ye mu rukenyerero rwe. Abefeso 6:17.
“The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘What I say unto you I say unto all, Watch.’ Mark 13:37.” The Great Controversy, 56.
“Umwuka umwe wo kwanga n’uwo kurwanya ukuri ni wo wahumekeye abanzi b’Imana mu bihe byose, kandi uko kuba maso no kuba indahemuka ni ko byasabwaga mu bagaragu Bayo. Amagambo ya Kristo yabwiye abigishwa ba mbere areba n’abamukurikira kugeza ku mperuka y’igihe: ‘Icyo mbabwira, ndakibwira bose nti: Mube maso.’ Mariko 13:37.” The Great Controversy, 56.
The presentation of the message of the last six verses of Daniel began in the environment of the self-supporting ministries of Laodicean Adventism, and was thereafter confronted with the famous theologians (the learned) of Laodicean Adventism as time progressed. The weapons that were employed in an attempt to discredit the message, invariably produced a greater light and clarity of the verses that were under scrutiny and attack. Those attacks ultimately led to prophetic understandings that had not been previously recognized, but were then established and found to be part of the advancing light of the third angel.
Kwamamazaamakuru ry’ubutumwa bwo mu mirongo itandatu ya nyuma ya Daniyeli ryatangiriye mu rwego rw’imirimo yifasha yo muri Adventisime y’i Lawodikiya, maze uko igihe cyagendaga gihita, riza guhura n’abahanga mu by’iyobokamana bazwi cyane (abize) bo muri Adventisime y’i Lawodikiya. Intwaro zakoreshejwe mu kugerageza guharabika ubwo butumwa, buri gihe zatumye haboneka umucyo urushijeho kwiyongera n’ubusobanuro burushijeho gusobanuka bw’iyo mirongo yari iri gukorwaho ubushakashatsi no kugabwaho ibitero. Amaherezo, ibyo bitero byatumye haboneka imyumvire y’ubuhanuzi itari yarigeze imenyekana mbere, ariko icyo gihe irashingwa kandi isanga ari kimwe mu bigize umucyo ugenda urushaho kwaguka w’umumarayika wa gatatu.
The Millerites only recognized four kingdoms of Bible prophecy, but shortly after 1844, it was understood that the United States was the earth beast of Revelation thirteen, and that understanding clarified that the papacy was not simply a part of the Roman kingdom, but it was actually the fifth kingdom of Bible prophecy.
Abakurikira inyigisho za Miller bamenye gusa ubwami bune bw’ubuhanuzi bwo muri Bibiliya, ariko bidatinze nyuma ya 1844, byasobanuwe ko Leta Zunze Ubumwe z’Amerika ari yo nyamaswa yo mu isi ivugwa mu Byahishuwe igice cya cumi na gatatu, kandi uko gusobanukirwa kwagaragaje neza ko ubupapa butari igice gusa cy’ubwami bw’Abaroma, ahubwo ko ari bwo bwami bwa gatanu bw’ubuhanuzi bwo muri Bibiliya.
“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’
Mu migani y’ikiyoka kinini gitukura, inyamaswa isa n’ingwe, n’inyamaswa ifite amahembe asa n’ay’umwana w’intama, Yohana yeretswe ubutegetsi bwo mu isi bwari kuzagira uruhare rwihariye mu kuribata amategeko y’Imana no kurenganya ubwoko bwayo. Intambara ikomeza kurwana kugeza ku mperuka y’igihe. Ubwoko bw’Imana, bwashushanyijwe n’umugore wera n’abana be, bwerekanwe ko ari bwo buke cyane. Mu minsi y’imperuka, hasigayeho abasigazwa bake gusa. Abo ni bo Yohana avuga ko ari “abubahiriza amategeko y’Imana kandi bafite ubuhamya bwa Yesu Kristo.”
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.
“Binyuze mu bapagani, hanyuma no mu Bupapa, Satani yakoresheje ububasha bwe mu gihe cy’ibinyejana byinshi agamije guhanagura ku isi abahamya b’Imana b’indahemuka. Abapagani n’abapapa bayoborwaga n’umwuka umwe wa cya kiyoka. Itandukaniro ryabo ryari iry’uko Ubugoma bwa Papa, bwitwaza gukorera Imana, bwari umwanzi urushaho kuba mubi kandi w’inkazi. Binyuze mu mikorere ya Romanisime, Satani yafashe isi mpiri. Itorero ry’Imana ryiyitaga iryayo ryajyanywe mu mirongo y’uku kuyoba, maze mu gihe kirenga imyaka igihumbi ubwoko bw’Imana bubabazwa n’uburakari bwa cya kiyoka. Kandi igihe Ubugoma bwa Papa, bwambuwe imbaraga zabwo, bwahatirwaga guhagarika kurenganya, Yohana yabonye ubundi butegetsi buzamuka kugira ngo busubiremo ijwi rya cya kiyoka, kandi bukomeze uwo murimo umwe w’ubugome no gutuka Imana. Ubu butegetsi, ari bwo bwa nyuma buzagaba intambara ku itorero no ku mategeko by’Imana, bwashushanyijwe n’inyamaswa ifite amahembe asa n’ay’umwana w’intama.”
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.
“Ariko ugucēka gukomeye kw’ikaramu y’ubuhanuzi kugaragaza ihinduka muri iyi shusho y’amahoro. Inyamaswa ifite amahembe ameze nk’ay’umwana w’intama ivuga n’ijwi ry’ikiyoka, kandi ‘ikoresha ubutware bwose bw’inyamaswa ya mbere imbere yayo.’ Ubuhanuzi butangaza ko izabwira abatuye isi gukora ishusho y’inyamaswa, kandi ko ‘itegeka bose, abato n’abakomeye, abatunzi n’abakene, abidegemvya n’abagaragu, gushyirwaho ikimenyetso ku kuboko kw’iburyo cyangwa ku ruhanga rwabo; kandi ko hatagira umuntu ushobora kugura cyangwa kugurisha, keretse ufite icyo kimenyetso, cyangwa izina ry’inyamaswa, cyangwa umubare w’izina ryayo.’ Bityo Ubuporotesitanti bukurikira inzira z’Ubupapa.” Signs of the Times, November 1, 1899.
When the last six verses of Daniel eleven were unsealed, it was recognized that the entire sequence illustrated in those six verses, were addressing the interactions of the three powers Sister White just identified as “paganism,” the “Papacy” and “Protestantism.” The enemy argued that the “glorious land” of verse forty-one was a symbol of either Protestantism or the Seventh-day Adventist church, but the “glorious land” is the United States, and in verse forty-one the king of the north (the papacy) conquers the United States at the soon coming Sunday law. The satanic error that identifies the “glorious land” as anything other than the United States is designed to prevent men and women from recognizing that the next prophetic event after the collapse of the Soviet Union in 1989, in the period represented in the last six verses of Daniel eleven, is the soon coming Sunday law.
Igihe imirongo itandatu ya nyuma ya Daniyeli cumi na rimwe yashyirwaga ahagaragara, byamenyekanye ko urukurikirane rwose rugaragazwa muri iyo mirongo itandatu rwavugaga ku mikoranire y’ububasha butatu Mushiki wa White yari amaze kwerekana ko ari “ubupagani,” “Ubupapa,” n’“Ubuporotesitanti.” Umwanzi yavuze ko “igihugu cy’ikuzo” cyo mu murongo wa mirongo ine n’umwe cyari ikimenyetso cy’Ubuporotesitanti cyangwa Itorero ry’Abadiventisti b’Umunsi wa Karindwi, ariko “igihugu cy’ikuzo” ni Leta Zunze Ubumwe za Amerika, kandi mu murongo wa mirongo ine n’umwe umwami wo mu majyaruguru (ubupapa) anesha Leta Zunze Ubumwe za Amerika mu gihe cy’itegeko ryo ku Cyumweru rigiye kuza vuba. Ikosa rya satani ryerekana ko “igihugu cy’ikuzo” ari ikindi kintu cyose kitari Leta Zunze Ubumwe za Amerika ryagenewe kubuza abagabo n’abagore kumenya ko ikintu gikurikira mu buhanuzi nyuma y’isenyuka ry’Ubumwe bw’Abasoviyeti mu 1989, mu gihe gishushanywa n’imirongo itandatu ya nyuma ya Daniyeli cumi na rimwe, ari itegeko ryo ku Cyumweru rigiye kuza vuba.
For Seventh-day Adventists, this means that verse forty-one is identifying the close of probation for God’s church, and the last thing Laodicean Adventism wants to hear, is that their probationary time is running out! The Lord led the argument to a point where it was recognized that when pagan Rome took control of the world at the Battle of Actium in 31 BC, it had to first conquer three geographical powers as represented in Daniel chapter eight.
Ku Badiventisti b’Umunsi wa Karindwi, ibi bisobanura ko umurongo wa mirongo ine n’umwe werekana irangira ry’igihe cy’imbabazi cy’itorero ry’Imana, kandi ikintu cya nyuma cyane Adventisimu ya Lawodikiya yifuza kumva ni uko igihe cyayo cy’imbabazi kiri hafi kurangira! Uwiteka yayoboye impaka azigeza aho byemejwe ko ubwo Roma ya gipagani yafataga ubutegetsi bw’isi mu Ntambara ya Actium mu mwaka wa 31 mbere ya Kristo, byabaye ngombwa ko ibanza kunesha ububasha butatu bw’uturere nk’uko bugaragazwa muri Daniyeli igice cya munani.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Maze muri imwe muri zo havuyemo ihembe rito, rirakura cyane rwose, ryerekeza mu majyepfo no mu burasirazuba no mu gihugu cyiza. Daniyeli 8:9.
It was an established fact that the “south”, “east” and “the pleasant land” represented the three geographical areas that pagan Rome took control of, as it ascended the throne of the earth as the fourth kingdom of Bible prophecy. In conjunction with this fact was that papal Rome also had to overcome three geographical powers, as it ascended the throne of the earth as the fifth kingdom of Bible prophecy, as represented in Daniel chapter seven.
Byari bizwi neza ko “ikusi”, “iburasirazuba” n’“igihugu cyiza” byagereranyaga uturere dutatu tw’isi Roma ya gipagani yigaruriye, ubwo yazamukaga ku ntebe y’ubwami bw’isi nk’ubwami bwa kane bw’ubuhanuzi bwa Bibiliya. Bijyanye n’uko kuri kuri, na Roma ya gipapa na yo yagombaga gutsinda ibinyabubasha bitatu by’uturere tw’isi, ubwo yazamukaga ku ntebe y’ubwami bw’isi nk’ubwami bwa gatanu bw’ubuhanuzi bwa Bibiliya, nk’uko bigaragazwa muri Daniyeli igice cya karindwi.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Nitegereje amahembe, maze dore, muri yo haza irindi hembe rito, imbere yaryo amahembe atatu mu ya mbere ararandurwa ashinguranywe n’imizi yayo; maze dore, muri iri hembe harimo amaso asa n’amaso y’umuntu, n’akanwa kavuga amagambo akomeye. Daniyeli 7:8.
In the controversy that waged over the “glorious land” of verse forty-one the Lord identified that there were three manifestations of Rome in prophecy. Pagan Rome, which was followed by papal Rome and then there was Rome of the last days, that we called “modern Rome”. Based upon two sound and established truths of prophecy, the first being that God never changes, and the other that truth is established upon the testimony of two witnesses, we concluded without wavering that the three obstacles for the king of the north in the last six verses of Daniel chapter eleven had to represent three modern geographical powers.
Mu mpaka wabayeho ku byerekeye “igihugu cy’ikuzo” cyo mu murongo wa mirongo ine n’umwe, Uwiteka yagaragaje ko muri ubuhanuzi habonekamo ishusho eshatu z’i Roma. Hari Roma ya gipagani, yakurikiwe na Roma ya gipapa, hanyuma hakaza Roma y’iminsi y’imperuka, twise “Roma ya none.” Dushingiye ku kuri kubiri gukomeye kandi kwashinzwe neza k’ubuhanuzi, ukw’ibanze kukaba uko Imana itigera ihinduka, n’ukundi kukaba uko ukuri gushimangirwa n’ubuhamya bw’abahamya babiri, twanzuye tudashidikanya ko inzitizi eshatu z’umwami wo mu majyaruguru mu mirongo itandatu ya nyuma y’igice cya cumi na kimwe cya Daniyeli zagombaga guhagararira ububasha butatu bwa none bwo mu rwego rw’akarere.
Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.
Yesu Kristo ni wa wundi ejo, n’uyu munsi, no iteka ryose. Abaheburayo 13:8.
It is also written in your law, that the testimony of two men is true. John 8:17.
No mu mategeko yanyu handitswe ko ubuhamya bw’abantu babiri ari ukuri. Yohana 8:17.
This recognition confirmed what we had already concluded, for we had been identifying the “glorious land” as a geographical power (the United States), and rejected the foolish idea that it represented a church, which is a spiritual power. We formed this position based upon the belief which has always been confirmed, that there are no accidents in God’s Word. It is clear upon many witnesses that God’s church in the last days is a mountain.
Uku kwemera byemeje ibyo twari tumaze kugeraho, kuko twari tumaze kugaragaza ko “igihugu cy’ikuzo” ari ububasha bw’akarere runaka (Leta Zunze Ubumwe za Amerika), kandi twanga igitekerezo cy’ubupfu kivuga ko cyagereranya itorero, ari ryo bubasha bw’umwuka. Twafashe uyu mwanya dushingiye ku kwizera kwahoraga kwemezwa ko mu Ijambo ry’Imana nta mpanuka zibamo. Biragaragara ku buhamya bwinshi ko itorero ry’Imana mu minsi y’imperuka ari umusozi.
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.
Mu minsi y’imperuka, umusozi w’inzu y’Uwiteka uzashingwa ku gasongero k’imisozi, kandi uzashyirwa hejuru y’udusozi; kandi amahanga yose azawusukiranyaho. Kandi abantu benshi bazagenda bavuga bati: Nimuze, tuzamuke tujye ku musozi w’Uwiteka, ku nzu y’Imana ya Yakobo; kandi izatwigisha inzira zayo, natwe tuzagenda mu migenzereze yayo: kuko i Siyoni ari ho amategeko azaturuka, kandi ijambo ry’Uwiteka rizaturuka i Yerusalemu. Yesaya 2:2, 3.
Those who proposed that the “glorious land” is a church, and more often than not they claimed it is the Seventh-day Adventist church, did so because, Daniel identifies the land as “glorious,” and their shallow reasoning concluded, that because the “glorious holy mountain” in verse forty-five is most certainly God’s last day church, therefore the “glorious land” must also be the church. After all, they both contain the adjective “glorious.”
Abatekereje ko “igihugu cy’ikuzo” ari itorero, kandi akenshi bagahamya ko ari Itorero ry’Abadivantisiti b’Umunsi wa Karindwi, babivuze batyo kuko Daniyeli yita icyo gihugu “icy’ikuzo,” maze imitekerereze yabo yoroheje igasoza ivuga ko, kubera ko “umusozi wera w’ikuzo” wo ku murongo wa mirongo ine n’itanu nta gushidikanya ari itorero ry’Imana ryo mu minsi ya nyuma, bityo “igihugu cy’ikuzo” na cyo kigomba kuba ari itorero. Erega burya byombi bikubiyemo inyito “icy’ikuzo.”
There are no mistakes in God’s word, and when Daniel uses “land,” in connection with the word “glorious,” and four verses later he uses “holy mountain,” in connection with the word “glorious,” Daniel was identifying a purposeful distinction between a land and a mountain. The literal glorious land is Judah, and it is in the city of Jerusalem that God’s temple was erected. Jerusalem, or the temple, can be understood as God’s church, but the territory where Jerusalem is located is the land of Judah. Many truths were established as knowledge increased in the advancing light of the third angel, but we are here simply laying out the background of prophecy identifying three manifestations of Rome.
Nta makosa ari mu Ijambo ry’Imana, kandi igihe Daniyeli akoresha ijambo “igihugu” arihuje n’ijambo “cyubahiro,” hanyuma imirongo ine nyuma yaho agakoresha “umusozi wera” awuhuje n’ijambo “cyubahiro,” Daniyeli yerekanaga itandukaniro rigambiriwe hagati y’igihugu n’umusozi. Igihugu cy’ubwiza nyirizina ni u Buyuda, kandi ni mu murwa wa Yerusalemu aho urusengero rw’Imana rwubatswe. Yerusalemu, cyangwa urusengero, bishobora gusobanurwa nk’itorero ry’Imana, ariko akarere Yerusalemu iherereyemo ni igihugu cy’u Buyuda. Ukuri kwinshi kwashyizweho uko ubumenyi bwagendaga bwiyongera mu mucyo ugenda utera imbere w’umumarayika wa gatatu, ariko hano turimo gusa kugaragaza imvano y’ubuhanuzi bwerekana ishusho eshatu z’i Roma.
When we recognized that pagan and papal Rome provided two witnesses that established the prophetic characteristics of modern Rome, we recognized a principle of interpretation that I called the “triple application of prophecy.” There were others who had employed similar ideas of a threefold repetition of certain prophecies, but the definition we came to recognize was the definition we still use. It is significant to understand that the prophetic rule of the triple application of prophecy, that is so often applied by Future for America, was realized during the argument of the last six verses of Daniel eleven, but what is just as significant is that the argument led to the first recognition that the triple application of prophecy was concerning Rome. In Millerite history one of the arguments was whether Antiochus Epiphanes was “the robbers” of Daniel’s people, or was “the robbers” Rome, as the Millerites understood. The reason this is significant is because Rome, as “the robbers” of Daniel’s people, are who would “established the vision” in Daniel eleven, verse fourteen.
Igihe twamenyaga ko Roma ya gipagani na Roma ya gipapa byatanze abahamya babiri bashyizeho ibiranga ubuhanuzi bya Roma y’iki gihe, twamenye ihame ry’isesengura nise “ishyirwa mu bikorwa ry’ubuhanuzi incuro eshatu.” Hari n’abandi bari barakoresheje ibitekerezo bisa n’iby’isubirwamo ry’incuro eshatu ry’ubuhanuzi bumwe na bumwe, ariko insobanuro twaje kumenya ni yo nsobanuro tugikoresha kugeza n’ubu. Ni ingenzi gusobanukirwa ko itegeko ry’ubuhanuzi ry’ishyirwa mu bikorwa incuro eshatu ry’ubuhanuzi, rikunze gukoreshwa cyane na Future for America, ryatahuwe mu gihe cy’isesengura ry’imirongo itandatu ya nyuma ya Daniyeli cumi n’umwe; ariko ikindi gifite akamaro nk’ako ni uko iryo sesengura ryagejeje ku kumenya bwa mbere ko ishyirwa mu bikorwa ry’ubuhanuzi incuro eshatu ryerekezaga kuri Roma. Mu mateka y’Abamillerite, imwe mu mpaka zariho ni ukumenya niba Antiyokusi Epifane yari “abambuzi” b’ubwoko bwa Daniyeli, cyangwa niba “abambuzi” bari Roma, nk’uko Abamillerite babyumvaga. Impamvu ibi bifite akamaro ni uko Roma, nk’“abambuzi” b’ubwoko bwa Daniyeli, ari bo bari “gushimangira iyerekwa” muri Daniyeli cumi n’umwe, umurongo wa cumi na kane.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Muri iyo minsi abantu benshi bazahagurukira kurwanya umwami w’epfo; kandi n’abanyarugomo bo mu bantu bawe bazishyira hejuru kugira ngo bahamye ibyo yeretswe; ariko bazagwa. Daniyeli 11:14.
The first time we understood a triple application of prophecy it was recognized by the fact that there are three manifestations of Rome in Bible prophecy. Rome established the vision of the advancing light of the third angel, as it did in Millerite history. In Millerite history it was the understanding that paganism and papalism were the powers that trampled down the sanctuary and host that became the framework of truth upon which Miller constructed “all” of his prophetic understandings. The last six verses of Daniel eleven, established a framework of truth that Future for America has built all its prophetic applications upon. That framework is the three desolating powers of the dragon, the beast and the false prophet that lead the world to Armageddon.
Ubwa mbere twasobanukiwe ikoreshwa ry’ubuhanuzi rifite ibyiciro bitatu, byamenyekanye binyuze ku kuba mu buhanuzi bwa Bibiliya habonekamo kwigaragaza kwa Roma inshuro eshatu. Roma yashyizeho iyerekwa ry’umucyo ugenda urushaho kwiyongera w’umumarayika wa gatatu, nk’uko yabigenjeje no mu mateka y’Abamileriti. Mu mateka y’Abamileriti, ni ugusobanukirwa ko ubupagani n’ubupapa ari byo mbaraga zasiribanganyije ubuturo bwera n’ingabo, maze ibyo biba urwego rw’ukuri William Miller yubakiyeho “ibyo asobanukirwa byose” by’ubuhanuzi. Imirongo itandatu ya nyuma ya Daniyeli cumi n’umwe yashyizeho urwego rw’ukuri Future for America yubakiyeho ibyifashishwa byayo byose by’ubuhanuzi. Uwo rwego ni imbaraga eshatu zisenya: ikiyoka, inyamaswa, n’umuhanuzi w’ibinyoma, ari byo biyobora isi kuyigeza kuri Harumagedoni.
That framework is based upon the recognition that pagan Rome followed by papal Rome provide two witnesses that establishes modern Rome, and that modern Rome is the threefold union of the dragon of spiritualism (the United Nations), the beast of Catholicism (the papacy), and the false prophet of apostate Protestantism (the United States). That framework is what we identify as a triple application of prophecy. Over the following articles we will discuss the various triple applications of prophecy that have been recognized, and which make up the framework of the advancing light of the three angels.
Iyo miterere ishingiye ku kumenya yuko Roma ya gipagani ikurikiwe na Roma ya gipaapa itanga abagabo babiri b’ibihamya bashyiraho Roma ya none, kandi ko Roma ya none ari ubumwe bw’incuro eshatu bw’ikiyoka cy’ubupfumu bw’imyuka (Umuryango w’Abibumbye), inyamaswa y’Ubukatolika (ubupaapa), n’umuhanuzi w’ibinyoma w’Ubutesitanti bwataye ukwizera (Leta Zunze Ubumwe z’Amerika). Iyo miterere ni yo tumenya nk’ishyirwa mu bikorwa ry’ubuhanuzi mu buryo bwikubye gatatu. Mu nyandiko zizakurikiraho tuzaganira ku buryo butandukanye bwo gushyira mu bikorwa ubuhanuzi mu buryo bwikubye gatatu bwamaze kumenyekana, kandi bukaba ari bwo bugize imiterere y’umucyo ugenda wiyongera w’abamarayika batatu.
We will look at the triple application of three manifestations of Rome, which identify the political and religious structure of modern Rome, which Sister White called churchcraft and statecraft. That structure is recognized by bringing the prophetic characteristics of pagan Rome together with the prophetic characteristics of papal Rome for the purpose of identifying and establishing the characteristics in modern Rome.
Tuzareba ishyirwa mu bikorwa ry’inshuro eshatu ry’imigaragarire itatu ya Roma, igaragaza imiterere ya politiki n’iy’idini bya Roma ya none, Sister White yise ubuhanga bwo mu by’idini n’ubuhanga bwo mu bya leta. Iyo miterere imenyekana binyuze mu guhuza hamwe ibiranga bya gihanuzi bya Roma ya gipagani n’ibiranga bya gihanuzi bya Roma ya gipapa, kugira ngo hamenyekane kandi hashyirweho ibiranga biri muri Roma ya none.
We will look at the triple application of three manifestations of Babylon as represented by Nimrod, Nebuchadnezzar and Belshazzar, which identify the arrogance of the man of sin who is seated in the temple of God proclaiming that he is God, which Isaiah identified as the “haughty Assyrian.” The papal arrogance, which is a subject of Bible prophecy, is recognized by bringing the prophetic characteristics of Babel together with the prophetic characteristics of Babylon for the purpose of identifying and establishing the characteristics of modern Babylon.
Tuzareba ikoreshwa ry’uburyo butatu bw’ibigaragaza bitatu bya Babuloni nk’uko bigereranywa na Nimurodi, Nebukadinezari na Belushazari, bigaragaza ubwibone bw’umuntu w’icyaha wicaye mu rusengero rw’Imana atangaza ko ari Imana, uwo Yesaya yagaragaje nk’“Umunyashuriya w’umwibone.” Ubwibone bwa papa, ari bwo ngingo y’ubuhanuzi bwa Bibiliya, bumenyekana binyuze mu guhuriza hamwe ibimenyetso by’ubuhanuzi bya Babeli n’ibimenyetso by’ubuhanuzi bya Babuloni, hagamijwe kumenya no gushimangira ibiranga Babuloni y’iki gihe.
We will look at the triple application of three manifestations of Elijah as represented by Elijah and John the Baptist which identify “the voice crying in the wilderness” in the last days. The voice crying in the wilderness in the last days represents a specific watchman which is a movement, and identifies a double witness in a movement that has a similar beginning and ending. We are informed that there cannot be a third angel without a first and second, so at one level it is impossible to separate the movement of the first angel from the movement of the third, and both movements are represented by a watchman that was typified by Elijah and John the Baptist.
Tuzareba uko guhuriza hamwe inshuro eshatu z’ishyirwa mu bikorwa ry’ibigaragaza bitatu bya Eliya nk’uko bishushanywa na Eliya na Yohana Umubatiza, byo biranga “ijwi rirangurura mu butayu” mu minsi y’imperuka. Ijwi rirangurura mu butayu mu minsi y’imperuka rihagarariye umurinzi wihariye, ari wo mutwe, kandi rigaragaza ubuhamya bubiri buri mu mutwe ufite intangiriro n’iherezo bisa. Turamenyeshwa ko hadashobora kubaho marayika wa gatatu hatabanje kuba uwa mbere n’uwa kabiri; bityo rero, ku rwego rumwe, ntibishoboka gutandukanya umutwe wa marayika wa mbere n’umutwe wa marayika wa gatatu, kandi iyo mitwe yombi ihagararirwa n’umurinzi washushanyijwe na Eliya na Yohana Umubatiza.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 105.
“Binyuze mu ikaramu no mu ijwi, tugomba kumvikanisha iri tangazo, tugaragaza uko rikurikirana, n’ishyirwa mu bikorwa ry’ubuhanuzi butugeza ku butumwa bwa marayika wa gatatu. Ntihashobora kubaho ubwa gatatu hatariho ubwa mbere n’ubwa kabiri. Ubu butumwa tugomba kubuha ab’isi binyuze mu bitabo n’inyandiko, no mu nyigisho zitangwa mu ruhame, tugaragaza mu murongo w’amateka y’ubuhanuzi ibintu byabaye n’ibizaba.” Selected Messages, igitabo cya 2, 105.
We will look at the triple application of three manifestations of the messenger that prepares the way for the Messenger of the Covenant to suddenly come to his temple as represented by John the Baptist and William Miller. The final watchman is a subject of prophecy which is recognized by bringing the prophetic characteristics of John the Baptist and William Miller together to identify the final fulfillment of Malachi chapter three.
Tuzareba ishyirwa mu bikorwa ry’inshuro eshatu ry’imigaragarire itatu y’intumwa itegura inzira kugira ngo Intumwa y’Isezerano ize gitunguranye mu rusengero rwayo, nk’uko byashushanyijwe na Yohana Umubatiza na William Miller. Umurinzi wa nyuma ni ingingo y’ubuhanuzi imenyekana binyuze mu guhuza hamwe ibiranga ubuhanuzi bya Yohana Umubatiza na William Miller, kugira ngo hamenyekane isohozwa rya nyuma rya Malaki igice cya gatatu.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. Malachi 3:1.
Dore, nzohereza intumwa yanjye, kandi izatunganya inzira imbere yanjye; kandi Umwami mushaka azaza mu rusengero rwe atunguranye, ari we Ntumwa y’isezerano munezererwa. Dore, azaza, ni ko Uwiteka Nyiringabo avuga. Malaki 3:1.
We will look at the triple application of the three manifestations of Islam as represented by the prophetic characteristics of Islam of the first and second woes of Revelation chapters eight and nine, which identify the prophetic characteristics of Islam of the third Woe identified in Revelation chapters ten and eleven.
Tuzareba ishyirwa mu bikorwa ry’incuro eshatu ry’ibigaragarira bitatu bya Isilamu nk’uko bihagarariwe n’ibimenyetso by’ubuhanuzi biranga Isilamu yo mu byago bya mbere n’ibya kabiri byo mu Byahishuwe igice cya munani n’icya cyenda, ari byo biranga mu buryo bw’ubuhanuzi Isilamu yo mu cyago cya gatatu kigaragazwa mu Byahishuwe igice cya cumi n’igice cya cumi na rimwe.
We will continue these things in the next article.
Tuzakomeza ibi bintu mu nyandiko ikurikira.
“Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today. Many of you are convinced that the precious treasure of the kingdom of God and of Jesus Christ is in the Bible which you hold in your hand. You know that no earthly treasure is attainable without painstaking effort. Why should you expect to understand the treasures of the word of God without diligently searching the Scriptures?
“Ntimukemere ko hagira undi ubabera ubwonko, ntimukemere ko hagira undi ubatekerezera, ubashakashakira, cyangwa ubasengera. Iri ni ryo tegeko dukeneye gushyira ku mutima uyu munsi. Benshi muri mwe mwemera mudashidikanya ko ubutunzi bw’agaciro kenshi bw’ubwami bw’Imana n’ubwa Yesu Kristo buri muri Bibiliya mufite mu ntoki zanyu. Muzi ko nta butunzi bwo mu isi bushobora kugerwaho hatabayeho umuhati ukomeye kandi utekerejweho neza. Kuki mwakwitega gusobanukirwa ubutunzi bw’ijambo ry’Imana mudashakashatse Ibyanditswe byera mwitondeye kandi mushyizeho umwete?”
“It is proper and right to read the Bible; but your duty does not end there; for you are to search its pages for yourselves. The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently seek for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.
“Gusoma Bibiliya ni ibyiza kandi birakwiriye; ariko inshingano yawe ntirangirira aho; kuko ukwiriye gusuzuma impapuro zayo wowe ubwawe. Ubumenyi bw’Imana ntibubonwa hatabayeho gushyiraho umwete w’ubwenge, hatabayeho gusenga usaba ubwenge kugira ngo ushobore gutandukanya n’ibinyampeke by’ukuri bitunganye ibishishwa abantu na Satani bagorekeje inyigisho z’ukuri babivanze na byo. Satani n’ishyirahamwe rye ry’abantu bakora nk’intumwa ze bashatse kuvanga ibishishwa by’ikinyoma n’ingano y’ukuri. Dukwiriye gushakashaka dushishikaye ubutunzi bwihishwe, kandi tugasaba ubwenge buva mu ijuru kugira ngo dutandukanye ibyo abantu bihimbiye n’amategeko y’Imana. Umwuka Wera azafasha ushaka ukuri gukomeye kandi kw’igiciro cyinshi gufitanye isano n’umugambi w’agakiza. Nshaka gukomeza gushimangira kuri bose ukuri k’uko gusoma Ibyanditswe byera ubihushijeho gusa bidahagije. Tugomba kubishakashaka, kandi ibi bisobanura gukora ibyo iryo jambo risobanuye byose. Nk’uko umucukuzi w’amabuye y’agaciro acukumbura isi abishishikariye kugira ngo avumbure aho zahabu iherereye, ni ko namwe mukwiriye gucukumbura ijambo ry’Imana mushakamo ubutunzi bwihishwe Satani amaze igihe kirekire ashaka guhisha abantu. Uwiteka aravuga ati, ‘Umuntu nashaka gukora ibyo ashaka, azamenya iyo nyigisho.’ Yohana 7:17.” Fundamentals of Christian Education, 307.