The message of Daniel chapters eight and nine which are represented by the Ulai River were unsealed in 1798. The prophecy of chapter eight was interpreted in chapter nine by Gabriel, but not until Daniel had set forth a prayer, that is considered one of the most significant human prayers in the Bible. In that prayer Daniel identifies that he had recognized that the desolation of Jerusalem would last seventy years according to what he had discovered in the book of Jeremiah.
Ubutumwa bwo muri Daniyeli igice cya munani n’icya cyenda, bugereranywa n’Uruzi Ulayi, bwakuweho ikimenyetso mu mwaka wa 1798. Ubuhanuzi bwo mu gice cya munani bwasobanuwe mu gice cya cyenda na Gaburiyeli, ariko ibyo ntibyabaye kugeza ubwo Daniyeli yabanje kugeza imbere isengesho rifatwa nk’irimwe mu masengesho y’abantu afite ubusobanuro bukomeye cyane muri Bibiliya. Muri iryo sengesho, Daniyeli agaragaza ko yari yamenye ko kurimbuka kwa Yerusalemu kuzamara imyaka mirongo irindwi, nk’uko yari yarabibonye mu gitabo cya Yeremiya.
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.
Mu mwaka wa mbere wa Dariyo mwene Ahasuwerusi, wo mu rubyaro rw’Abamedi, wagizwe umwami w’ubwami bw’Abakaludaya; mu mwaka wa mbere wo gutegeka kwe, jyewe Daniyeli nasobanukiwe n’ibitabo umubare w’imyaka, ari wo ijambo ry’Uwiteka ryaje kuri Yeremiya umuhanuzi, yuko yari kuzuza imyaka mirongo irindwi y’ubutayu bwa Yerusalemu. Daniyeli 9:1, 2.
Jeremiah also identified that at the end of those seventy years Belshazzar would die as Cyrus the General of Darius conquered Babylon.
Yeremiya na we yagaragaje ko, ku iherezo ry’iyo myaka mirongo irindwi, Belushazari yari gupfa ubwo Kuro, umugaba wa Dariyo, yatsindaga Babuloni.
And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.
Kandi iki gihugu cyose kizaba umusaka n’igiteye ubwoba; kandi ayo mahanga azakorera umwami w’i Babuloni imyaka mirongo irindwi. Maze nimara kuzura iyo myaka mirongo irindwi, nzahana umwami w’i Babuloni n’iryo shyanga, ni ko Uwiteka avuga, mbahora ibicumuro byabo, hamwe n’igihugu cy’Abakaludaya; kandi nzakigira amatongo iteka ryose. Yeremiya 25:11, 12.
Daniel also identified that the seventy years of desolation was a fulfillment of a prophecy recorded by Moses.
Daniyeli na we yamenye ko iyo myaka mirongo irindwi yo kurimbuka yari ugusohozwa k’ubuhanuzi bwanditswe na Mose.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
Ni ukuri, Abisirayeli bose bacumuye ku mategeko yawe, ndetse barateshuka kugira ngo batumvira ijwi ryawe; ni cyo cyatumye umuvumo utugeraho, n’indahiro yanditswe mu mategeko ya Mose umugaragu w’Imana, kuko twacumuye kuri we. Kandi yemeje amagambo ye yatubwiyeho, ndetse n’ayo yabwiye abacamanza bacu baduciriye imanza, atuzanaho ibyago bikomeye; kuko munsi y’ijuru ryose hatigeze haba ikintu nk’icyabaye i Yerusalemu. Nk’uko byanditswe mu mategeko ya Mose, ibyo byago byose byatugezeho; nyamara ntitwinginze Uwiteka Imana yacu, ngo duhindukire kure y’ibicumuro byacu, kandi tumenye ukuri kwawe. Daniyeli 9:11–13.
The “oath” that Israel had broken which produced the “curse” was the “seven times” of Leviticus twenty-six. The word translated as “seven times” in Leviticus twenty-six is the same Hebrew word that is translated as “oath,” in Daniel nine. Moses’ oath represented by the word translated as “seven times” is the first time-prophecy discovered by William Miller and it was the first of his foundational truths that was set aside in 1863. William Miller represented Elijah, and this is confirmed by the Spirit of Prophecy.
“Indahiro” Isirayeli yari yarishe, rikabyara “umuvumo,” ni rya jambo rya “incuro ndwi” ryo mu Balewi makumyabiri na gatandatu. Ijambo ryahinduwemo “incuro ndwi” mu Balewi makumyabiri na gatandatu ni ryo jambo rimwe ry’Igiheburayo ryahinduwemo “indahiro” muri Daniyeli icyenda. Indahiro ya Mose ihagarariwe n’ijambo ryahinduwemo “incuro ndwi” ni bwo buhanuzi bwa mbere bw’igihe bwavumbuwe na William Miller, kandi ni na bwo bwa mbere mu kuri kwe kw’ibanze kwashyizwe ku ruhande mu 1863. William Miller yahagarariraga Eliya, kandi ibi byemezwa na Mwuka w’Ubuhanuzi.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 233.
“Abantu ibihumbi n’ibihumbi bayobowe kwemera ukuri kwabwirizwaga na William Miller, kandi abagaragu b’Imana barahagurutswe mu mwuka no mu mbaraga bya Eliya kugira ngo batangaze ubwo butumwa.” Early Writings, 233.
In 1863 the Millerite movement ended as those who had formerly been in the movement started the Seventh-day Adventist church. When they began as a church the movement ended. It ended when they slew Moses as represented in the “seven times” of Leviticus twenty-six, and when they simultaneously slew Elijah, the messenger that had presented the “oath” of Moses to the movement. Moses and Elijah were both slain in 1863 and were not to be resurrected until post September 11, 2001, when God took the movement Future for America back to the old paths.
Mu mwaka wa 1863, urugendo rw’Abamillerite rwarangiye ubwo abari barigeze kuba muri urwo rugendo batangizaga Itorero ry’Abadiventisiti b’Umunsi wa Karindwi. Igihe batangiraga kubaho nk’itorero, urugendo rwarangiye. Rwarangiye igihe bishe Mose nk’uko bigaragazwa mu “bihe birindwi” byo mu Balewi makumyabiri na gatandatu, kandi igihe icyarimwe bishe Eliya, intumwa yari yarashyikirije urugendo “indahiro” ya Mose. Mose na Eliya bombi bishwe mu mwaka wa 1863 kandi ntibagombaga kuzurwa kugeza nyuma ya 11 Nzeri 2001, igihe Imana yagaruraga urugendo Future for America ku nzira za kera.
Future for America recognized September 11, 2001 as the arrival of the third woe, and what establishes that the identification of Islam’s attack on September 11 was the history of the first two woes as identified by the Millerites which is specifically represented upon both the 1843 and 1850 pioneer charts. By returning to Millerite history to uphold the modern role of Islam, the Lord then opened Future for America’s understanding of the “seven times” of Leviticus twenty-six, which is graphically represented on both charts in the center column. And in both charts, the center of the center column is the cross. When God directed in the production of both of Habakkuk’s tables, He made sure that the “oath” of Moses, the “seven times” of Leviticus twenty-six was the center of all the other prophetic illustrations and that on both tables Christ was placed in the very center.
Future for America yemeye ko ku wa 11 Nzeri 2001 ari bwo “ishyano” rya gatatu ryasesekaye, kandi icyashimangiye ko kwerekana ko igitero cya Islamu cyo ku wa 11 Nzeri ari cyo, ni amateka y’“ibyago” bibiri bya mbere nk’uko byamenyekanishijwe n’Abamilerite, kandi ayo mateka agaragazwa by’umwihariko ku mbonerahamwe z’abapayoniya zo mu 1843 no mu 1850 zombi. Mu gusubira ku mateka y’Abamilerite kugira ngo bashimangire uruhare rwa Islamu muri iki gihe cya none, ni bwo Uwiteka yahishuriye Future for America gusobanukirwa na “bihe birindwi” byo mu Balewi makumyabiri na gatandatu, bigaragazwa mu buryo bw’ishusho ku mbonerahamwe zombi mu nkingi yo hagati. Kandi kuri izo mbonerahamwe zombi, hagati mu nkingi yo hagati ni umusaraba. Igihe Imana yayoboraga itegurwa ry’ameza yombi ya Habakuki, yemeje ko “indahiro” ya Mose, ari yo “bihe birindwi” byo mu Balewi makumyabiri na gatandatu, iba ari yo hagati y’ibindi bishushanyo byose by’ubuhanuzi, kandi ko kuri ayo meza yombi Kristo yashyizwe rwose hagati.
This agreed with a period of time located in another prophecy that was interpreted by Gabriel in chapter nine of Daniel which identified that Christ would confirm the covenant with many for one week.
Ibi byahuriranaga n’igihe kivugwa mu bundi buhanuzi Gabriel yasobanuye mu gice cya cyenda cya Daniyeli, bwagaragaje ko Kristo azahamya isezerano na benshi mu cyumweru kimwe.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Kandi azakomeza isezerano na benshi mu gihe cy’icyumweru kimwe; kandi hagati muri icyo cyumweru azahagarika igitambo n’ituro, kandi kubera ikwirakwira ry’ibizira azagihindura umusaka, kugeza ku iherezo; kandi ibyagennwe bizasukwa ku hagizwe umusaka. Danieli 9:27.
A prophetic week is twenty-five hundred and twenty symbolic days, and the prophecy that Gabriel was explaining identified that in the “midst” or center of those twenty-five hundred and twenty symbolic days Christ would be crucified. Christ is the center of ‘the twenty-five twenty’ on both of Habakkuk’s tables and also the week He confirmed the covenant with many.
Icyumweru cy’ubuhanuzi kigizwe n’iminsi ibihumbi bibiri na magana atanu na makumyabiri y’ikigereranyo, kandi ubuhanuzi Gaburiyeli yasobanuraga bwerekanaga ko mu “rwagati” cyangwa mu gicumbi cy’iyo minsi ibihumbi bibiri na magana atanu na makumyabiri y’ikigereranyo, Kristo yari kubambwa. Kristo ni we rwagati rwa “ibihumbi bibiri na magana atanu na makumyabiri” ku mbonerahamwe zombi za Habakuki, kandi ni na we rwagati rw’icyumweru yahamirijemo isezerano na benshi.
In 1863 Adventism began as a church and the Millerite movement that had been empowered with the spirit of Elijah was slain. The Millerite movement understood that in the context of the seven churches of Revelation they had been the Philadelphian church. Those that separated from them after the Great Disappointment of 1844, were then identified as Laodiceans. In 1856 James White began a series of articles in the Review and Herald identifying that the movement that began as Philadelphia had become Laodicea and that the members needed then to seek the remedy offered to the Laodicean church. In the same year, in the same publication James White published a series of articles written by Hiram Edson about the twenty-five hundred and twenty year prophecy of Leviticus twenty-six. The articles were never finished.
Mu 1863, Ubugarukiramana bw’Abadivantisiti bwatangiye nk’itorero, maze umuryango wa Millerite wari warahawe imbaraga n’umwuka wa Eliya uricwa. Umuryango wa Millerite wasobanukiwe yuko, mu rwego rw’amatorero arindwi yo mu Byahishuwe, ari bo bari itorero rya Filadelifiya. Ababatandukanyijeho nyuma y’Ihungabana Rikomeye ryo mu 1844, ni bwo bamenyekanye nk’Abalawodikiya. Mu 1856, James White yatangiye urukurikirane rw’inyandiko mu Review and Herald, agaragaza ko umuryango watangiye ari Filadelifiya wahindutse Lawodikiya, kandi ko abayoboke bagombaga noneho gushaka umuti watanzwe ku itorero ry’i Lawodikiya. Muri uwo mwaka kandi, muri icyo gitabo nyine, James White yasohoye urukurikirane rw’inyandiko zanditswe na Hiram Edson zivuga ku buhanuzi bw’imyaka ibihumbi bibiri na magana atanu na makumyabiri bwo mu Balewi makumyabiri na gatandatu. Izo nyandiko ntizigeze zirangira.
When the Lord led the movement of Future for America back unto the old paths post September 11, 2001 the articles by Edson were rediscovered, and for the first time in history both of the periods twenty-five hundred and twenty years were recognized as two curses. One against the northern ten tribes and the other against the southern two tribes. Miller had identified the seven times against the southern kingdom of Judah, but Edson identified the seven times against the northern kingdom of Israel. Future for America saw that they both were to be applied. When the two scatterings are combined, they produce prophetic light that had never been recognized by Miller or Edson.
Igihe Uwiteka yayoboraga umurimo wa Future for America kuwusubiza mu nzira za kera nyuma ya ku wa 11 Nzeri 2001, inyandiko za Edson zarongeye zivumburwa, kandi ku ncuro ya mbere mu mateka izo bihe byombi by’imyaka ibihumbi bibiri na magana atanu na makumyabiri byamenyekanye ko ari imivumo ibiri: umwe wari ku miryango icumi yo mu majyaruguru, undi ukaba ku miryango ibiri yo mu majyepfo. Miller yari yaragaragaje ibyo bihe birindwi byari ku bwami bwo mu majyepfo bwa Yuda, ariko Edson we yagaragaje ibyo bihe birindwi byari ku bwami bwo mu majyaruguru bwa Isirayeli. Future for America yabonye ko byombi byagombaga gushyirwa mu bikorwa. Iyo ayo matatanya yombi ahujwe, atanga umucyo w’ubuhanuzi Miller cyangwa Edson batigeze bamenya.
When the Lord returned Future for America to the old paths post 2001 the “oath” of Moses came back to life and stood upon its feet. The message connected with the “oath” was then presented by the messengers of the third angel as it had been presented and typified by the messengers of the first angel. Future for America was the movement that proclaimed the message represented by “Moses” in the power of “Elijah,” and Elijah clearly gave the testimony of Moses until the conclusion of a series of presentations titled Habakkuk’s Tables which finished around 2012. When that series of presentations ended, the beast from the bottomless pit ascended to make war upon Moses and Elijah. That warfare began when Future for America determined to stop the work it had been doing since 1996, and begin a school, which in its pride it called, The School of the Prophets. Better it would have been to call the school, the school of the false prophets!
Igihe Uwiteka yasubizaga Future for America mu nzira za kera nyuma ya 2001, “indahiro” ya Mose yongeye kubaho kandi ihagarara ku birenge byayo. Ubutumwa bujyanye n’iyo “ndahiro” bwahise butangazwa n’intumwa za marayika wa gatatu nk’uko bwari bwaratangajwe kandi bugereranywa n’intumwa za marayika wa mbere. Future for America ni wo wari umutwe watangaje ubutumwa bugereranywa na “Mose” mu mbaraga za “Eliya,” kandi Eliya yatanze mu buryo bugaragara ubuhamya bwa Mose kugeza ku musozo w’uruhererekane rw’inyigisho rwiswe Habakkuk’s Tables rwashojwe ahagana mu 2012. Igihe urwo ruhererekane rw’inyigisho rwarangiraga, ya nyamaswa ivuye ikuzimu yazamutse ngo irwanye Mose na Eliya. Iyo ntambara yatangiye igihe Future for America yafata umwanzuro wo guhagarika umurimo yari imaze ikora kuva mu 1996, maze igatangiza ishuri, maze mu bwibone bwayo iryita, The School of the Prophets. Icyiza kurushaho cyari kuba ukwita iryo shuri, ishuri ry’abahanuzi b’ibinyoma!
The chaos and confusion that ensued when the school began allowing those who had never been confirmed by the Lord as His messengers to introduce their own ideas ended with the death of Future for America on July 18, 2020. At that point Moses and Elijah had been slain in the streets.
Akaduruvayo n’urujijo byakurikiyeho igihe ishuri ryatangiraga kwemerera abatigeze bemezwa n’Umwami nk’intumwa ze kwinjiza ibitekerezo byabo bwite, byarangiye no gupfa kwa Future for America ku wa 18 Nyakanga 2020. Icyo gihe Mose na Eliya bari bamaze kwicirwa mu mihanda.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.
Kandi nibamara kurangiza ubuhamya bwabo, ya nyamaswa izamuka iva ikuzimu izabarwanya, ibaneshe, kandi ibice. Nuko intumbi zabo zizarambarara mu muhanda wo muri wa murwa ukomeye, witwa mu buryo bw’umwuka Sodomu na Egiputa, ari na ho Umwami wacu yabambwe. Ibyahishuwe 11:7, 8.
The testimony that is trustworthy, is the testimony that ended at the conclusion of the series titled Habakkuk’s Tables. Then the beast attacked. I have no idea who is following these current articles, but I assume it is made up as much by the enemies of Future for America as it is by those who are still trying to come to terms with the disappointment of July 18. I therefore expect that those that are in the category I define as enemies will point out how self-serving this application of prophetic history appears to be in their minds. So be it. Time is too short to pretend that the history of Future for America is not clearly identified as the movement that has been typified by the Millerite movement and it is too short to pretend that the flawed Laodicean human messenger that was raised up to lead out in that movement was not typified by William Miller.
Ubuhamya bwizewe ni ubuhamya bwarangiriye ku musozo w’uruhererekane rwiswe Ameza ya Habakuki. Hanyuma inyamaswa iratera. Nta gitekerezo na gito mfite cy’uwaba akurikira izi nyandiko z’ubu, ariko ntekereza ko abazikurikira bagizwe ku rugero rungana n’abanzi ba Future for America kimwe n’abakigerageza kwakira no gusobanukirwa no gutenguha kwabaye ku ya 18 Nyakanga. Ni cyo gituma niteze ko abari mu rwego nsobanura nk’abanzi bazerekana uburyo ikoreshwa ry’aya mateka y’ubuhanuzi ribagaragarira nk’iryikoresha ku bw’inyungu zaryo bwite mu mitima yabo. Bibe bityo. Igihe ni kigufi cyane ku buryo twakwiyitirira ko amateka ya Future for America atagaragazwa neza nk’umuryango w’umurimo wagereranyijwe n’umuryango w’Abamillerite, kandi ni kigufi cyane ku buryo twakwiyitirira ko intumwa-muntu y’i Lawodikiya, ifite inenge, yahagurutswe kugira ngo iyobore uwo murimo, itagereranyijwe na William Miller.
Miller was a Philadelphian and I came into Adventism from the world in 1975, thus am a certified Laodicean Adventist. My life history testifies to that fact. That being said, the merciful God of heaven has recently instructed me to put the message He is now revealing into writing and send it to the churches. His instruction came with the promise that when He resurrects Moses and Elijah, they will be resurrected as Philadelphians, not as Laodiceans. The movement that began in the Millerite history was the time of Philadelphia, that ultimately transcended into Laodicea in 1856 when it began the process of its rejection of the foundations laid by the Millerites. The rejection began with the setting aside the new development of light offered through the pen of Hiram Edson. Seven years later in 1863 the movement of Elijah which had presented the message of Moses was slain. At the same time the movement was slain, a church was introduced to replace the movement. Moses and Elijah were slain at the beginning of Adventism and they were slain again at the ending of Adventism.
Miller yari uwo mu gihe cya Filadelifiya, kandi ninjiye mu Itorero ry’Abadiventisiti mvuye mu isi mu mwaka wa 1975; bityo ndi Umudiventisiti w’i Lawodikiya wemewe rwose. Amateka y’ubuzima bwanjye ahamya uko kuri. Ibyo bivuzwe, Imana y’impuhwe yo mu ijuru iherutse kuntegeka gushyira mu nyandiko ubutumwa iri guhishura ubu no kubwohereza amatorero. Itegeko ryayo ryaherekejwe n’isezerano ry’uko, igihe izazura Mose na Eliya, bazazurwa ari abo mu gihe cya Filadelifiya, atari abo mu gihe cy’i Lawodikiya. Umutwe watangiye mu mateka y’Abamillerite wari igihe cya Filadelifiya, ari na bwo amaherezo wahindukiye Lawodikiya mu 1856 ubwo watangiraga inzira yo kwanga urufatiro rwari rwashyizweho n’Abamillerite. Ukwangwa kwatangiye ubwo hashyirwaga ku ruhande iterambere rishya ry’umucyo ryatanzwe binyuze mu ikaramu ya Hiram Edson. Nyuma y’imyaka irindwi, mu 1863, umutwe wa Eliya wari waratanze ubutumwa bwa Mose warishwe. Muri icyo gihe nyine uwo mutwe wishwe, hamenyekanishijwe itorero kugira ngo risimbure uwo mutwe. Mose na Eliya bishwe mu itangiriro ry’Ubwadiventisiti, kandi bongeye kwicwa ku iherezo ry’Ubwadiventisiti.
At the ending of the prophetic Laodicea, in 1989 the vision of the Hiddekel river was unsealed and a movement began that was born of a Laodicean mother. The Lord was not taken unaware and He knew that He would finish His work of the three angels as He began it. He would end it with a movement of Philadelphians, just as He began it and in order to do this the movement that was Laodicean by birth would need to be slain and resurrected as Philadelphians. In doing so, the movement that was brought out of the Laodicean church would become the eighth that is of the seven, in the very history where the three-fold union would become the eighth that is of the seven. And in the very same history the horn of Republicanism will also experience a resurrection of the eighth that was of the seven and had been slain by the “woke-ism” of Egypt and Sodom, but that line of prophecy will be addressed later in the articles.
Ku iherezo rya Lawodikiya y’ubuhanuzi, mu mwaka wa 1989 iyerekwa ry’umugezi wa Hidekeli ryarafunguwe, maze hatangira urugendo rwavutse ku mubyeyi w’Umunyalawodikiya. Uwiteka ntiyatunguwe n’ibyabaye, kandi yari azi ko yari kuzarangiza umurimo We w’abamarayika batatu nk’uko yawutangiye. Yari kuwurangiza akoresheje urugendo rw’Abanyafiladelifiya, nk’uko yawutangiye; kandi kugira ngo ibyo bishoboke, byabaga ngombwa ko urwo rugendo rwari urwa Lawodikiya ku bwo kuvuka rwicwa, maze rukazurwa nk’Abanyafiladelifiya. Bityo, urwo rugendo rwakuwe mu itorero rya Lawodikiya rwahinduka uwa munani ukomoka kuri ba ndwi, muri rwa rwego rw’amateka nyarwo aho ubumwe bw’inshuro eshatu na bwo bwagombaga guhinduka uwa munani ukomoka kuri ba ndwi. Kandi muri ayo mateka nyine, ihembe rya Republikanisimu na ryo rizabona ukuzuka kw’uwa munani wakomotse kuri ba ndwi kandi wari warishwe n’“ubwumvire bwo gukanguka” bwa Egiputa na Sodomu, ariko uwo murongo w’ubuhanuzi uzasobanurwa nyuma muri izo ngingo.
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.
Kandi abo mu moko n’imiryango n’indimi n’amahanga bazitegereza imirambo yabo iminsi itatu n’igice, kandi ntibazemera ko imirambo yabo ishyirwa mu mva. Kandi abatuye mu isi bazabishimira, banezerwe, kandi bohererezanye impano; kuko abo bahanuzi babiri bababazaga abatuye mu isi. Nuko, iminsi itatu n’igice ishize, Umwuka w’ubugingo uturuka ku Mana ubinjiramo, bahagarara ku birenge byabo; maze ubwoba bukomeye bugwira ababibonye. Ibyahishuwe 11:9–11.
Future for America did not get put into the grave, it just laid there in the street where it had been slain, while its enemies rejoiced over its apparent death. Yet “after three days and an half the Spirit of life from God entered into them, and they stood upon their feet.” Time is no longer, so the three and a half days is symbolic of twelve hundred and sixty days or years, that in Revelation twelve verses six and fourteen represent the wilderness where the sanctuary and the host were trodden down. If they had been put into the grave, they would not be in a street where they could be trodden down. The treading down of Future for America is not only a symbolic period, but it is the symbolic period of the message of the “seven times” represented by the oath of Moses.
Future for America ntiyashyizwe mu mva, ahubwo yarambaraye mu muhanda aho yari yiciwe, mu gihe abanzi bayo bishimiraga urupfu rwayo rwagaragaraga. Nyamara “iminsi itatu n’igice ishize, Umwuka w’ubugingo uva ku Mana ubinjiramo, bahagarara ku birenge byabo.” Igihe ntikikiriho, bityo iyo minsi itatu n’igice ni ikigereranyo cy’iminsi cyangwa imyaka igihumbi na magana abiri na mirongo itandatu, ari byo mu Byahishuwe igice cya cumi na kabiri, umurongo wa gatandatu n’uwa cumi na kane, bigereranya ubutayu aho ubuturo bwera n’ingabo byakandagiriwe hasi. Iyo baza kuba barashyizwe mu mva, ntibaba bari mu muhanda aho bashoboraga gukandagirwa hasi. Gukandagirwa hasi kwa Future for America si igihe cy’ikigereranyo gusa, ahubwo ni cyo gihe cy’ikigereranyo cy’ubutumwa bw’“ibihe birindwi,” bugereranywa n’indahiro ya Mose.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Kandi bazicishwa n’ubugi bw’inkota, kandi bazajyanwa ari imbohe mu mahanga yose; kandi Yerusalemu izakandagirwa n’Abanyamahanga kugeza ubwo ibihe by’Abanyamahanga bizuzurira. Luka 21:24.
There are three times Jerusalem has been trodden down. First by Babylon from 677 BC until 607 BC. The second trampling down was by pagan Rome from 66 AD until 70 AD. The third time was by spiritual Rome from 538 through to 1798. The treading down of Jerusalem by the Gentiles identified in Luke twenty-one was the twelve hundred and sixty years of papal rule. Revelation eleven, where we find the testimony of Moses and Elijah opens with the identification of that period of time.
Hari incuro eshatu Yerusalemu yakandagiwe hasi. Ubwa mbere yakandagiwe na Babuloni kuva mu mwaka wa 677 mbere ya Kristo kugeza mu wa 607 mbere ya Kristo. Ubwa kabiri yakandagiwe na Roma y’abapagani kuva mu mwaka wa 66 nyuma ya Kristo kugeza mu wa 70 nyuma ya Kristo. Ubwa gatatu yakandagiwe na Roma yo mu by’umwuka kuva mu wa 538 kugeza mu wa 1798. Gukandagirwa hasi kwa Yerusalemu n’abanyamahanga kuvugwa muri Luka makumyabiri na rimwe ni ya myaka igihumbi na magana abiri na mirongo itandatu y’ubutegetsi bwa papa. Ibyahishuwe cumi na kimwe, aho dusanga ubuhamya bwa Mose na Eliya, hatangirana no kugaragaza icyo gihe.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Nuko nahawe urubingo rusa n’inkoni; maze marayika arahagarara, aravuga ati: Haguruka, upime urusengero rw’Imana, n’igicaniro, n’abarusengeramo. Ariko urugo ruri hanze y’urusengero urureke, nturupime; kuko rwahawe abanyamahanga: kandi umurwa wera bazawukandagira amezi mirongo ine n’abiri. Ibyahishuwe 11:1, 2.
The command for John to measure the temple and the worshippers therein represents the opening of the judgment in 1844, for the previous two verses identify John as having experienced the bitterness of the Great Disappointment in 1844, then after he is told that he must repeat the work of proclaiming the message, verse one of chapter eleven identifies that judgment has just begun.
Itegeko Yohani yahawe ryo gupima urusengero n’abarusengeramo rigereranya gutangira k’urubanza mu 1844, kuko imirongo ibiri ibanziriza uwo igaragaza ko Yohani yari yaranyuze mu gusharirira kw’Ihungabana Rikomeye ryo mu 1844; hanyuma amaze kubwirwa ko agomba kongera gukora umurimo wo gutangaza ubutumwa, umurongo wa mbere w’igice cya cumi na kimwe ugaragaza ko urwo rubanza rwari rumaze gutangira.
“The time has come when everything is to be shaken that can be shaken, that those things that can not be shaken may remain. Every case is coming in review before God; for he is measuring the temple of God, and the worshipers therein. ‘These things, saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; I know thy works…. I have somewhat against thee, because thou hast lost thy first love; remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove the candlestick out of his place.’ ‘Repent; or else I will come unto thee quickly, and will fight against thee with the sword of my mouth. He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving him that receiveth it.’” The 1888 Materials, 1116.
“Igihe kigeze ubwo ibintu byose bishobora kunyeganyezwa bizanyeganyezwa, kugira ngo ibisigara ari ibidashobora kunyeganyezwa. Buri rubanza rwose rurimo gusuzumwa imbere y’Imana; kuko iri kugerēza urusengero rw’Imana, n’abarusengeramo. ‘Ibi ni byo uvuga ufite inyenyeri ndwi mu kuboko kwe kw’iburyo, kandi ugendera hagati y’ibitereko by’izahabu birindwi; Nzi imirimo yawe…. Hari icyo ngufitiye, kuko wataye urukundo rwawe rwa mbere; nuko ibuka aho wavuye ugwa, wihane, kandi ukore imirimo ya mbere; bitaba bityo nzaza aho uri vuba, nkure igitereko cyawe aho kiri.’ ‘Wihane; bitaba bityo nzaza aho uri vuba, ndwane nawe inkota iva mu kanwa kanjye. Ufite ugutwi niyumve ibyo Umwuka abwira amatorero: Unesha nzamuha kurya kuri manu yahishwe, kandi nzamuha ibuye ryera, kandi kuri iryo buye handitsweho izina rishya, ritazwi n’umuntu wese keretse urihabwa.’” The 1888 Materials, 1116.
As John is representing the opening of the investigative judgment in 1844, he is told to leave off the courtyard of the temple, for it is given to the Gentiles who would trample down the holy city for twelve hundred and sixty years. Luke twenty-one identifies that the Gentiles would trample down Jerusalem until the “times” of the Gentiles was fulfilled. John in chapter eleven has just identified that the time of the treading down of Jerusalem by the Gentiles was the history of 538 until 1798. John identifies this period twice in chapter twelve as the wilderness, a period of time that the church fled into to avoid the persecution being brought by the pope.
Nk’uko Yohana ahagarariye ugufungurwa kw’urubanza rw’iperereza mu 1844, abwirwa kureka urugo rw’inyuma rw’urusengero, kuko rwahawe abanyamahanga, abo bari kuzaribatiriza umurwa wera imyaka igihumbi na magana abiri na mirongo itandatu. Luka 21 hagaragaza ko abanyamahanga bari kuzaribatiriza Yerusalemu kugeza igihe “ibihe” by’abanyamahanga bizasohorera. Yohana mu gice cya cumi na kimwe amaze kugaragaza ko igihe cyo kuribatiriza kwa Yerusalemu n’abanyamahanga cyari amateka yo kuva mu 538 kugeza mu 1798. Yohana agaragaza iki gihe incuro ebyiri mu gice cya cumi na kabiri nk’ubutayu, igihe itorero ryahungiyemo kugira ngo ryirinde akarengane kategwaga na papa.
When Moses and Elijah are slain and left in the street to be trodden down for a period of three and a half days, the three previous histories when Jerusalem was trodden down are to be understood as typifying that period of time. In Luke twenty-one the Gentiles would tread down the holy city until the “times” of the Gentiles would be fulfilled.
Igihe Mose na Eliya bicwa maze bagasigwa mu muhanda ngo bahonyangwe mu gihe cy’iminsi itatu n’igice, amateka atatu yabanje yo mu gihe Yerusalemu yahonyangwaga agomba kumvikana nk’ashushanya icyo gihe. Muri Luka makumyabiri na rimwe, abanyamahanga bazahonyanga umurwa wera kugeza aho “ibihe” by’abanyamahanga bizasohorera.
Thus, Luke identifies more than one time of the Gentiles, but we know the time of the Gentiles being fulfilled was 1798. The first “time of the Gentiles” began in 723 BC when the northern kingdom of Israel was trodden down by Assyria. That treading down began a trampling down by a pagan power and continued until 538 when the papal power carried on the work until 1798. Paganism scattered and trampled down literal Israel and papalism scattered and trampled down spiritual Israel. The “times” of the Gentiles represent the twenty-five hundred and twenty years of Leviticus twenty-six that represents two periods of treading down. The first was carried out by paganism as represented by Assyria, then Babylon, then pagan Rome. Then the second desolating power that Miller identified in the sacred framework of prophecy he employed, was papalism which would continue the treading down until 1798. The treading down of both paganism and papalism is the very question that is raised in the heavenly dialogue that produces the answer that is the foundation and central pillar of Adventism.
Bityo rero, Luka agaragaza ko hari ibihe by’Abanyamahanga birenze kimwe, ariko tuzi ko igihe cy’Abanyamahanga cyasohoye mu mwaka wa 1798. “Igihe cy’Abanyamahanga” cya mbere cyatangiye mu wa 723 mbere ya Kristo, ubwo ubwami bw’amajyaruguru bwa Isirayeli bwakandagirwa na Ashuri. Uko gukandagirirwa ni ko kwatangiye gukandagiriza kwakozwe n’ubutegetsi bwa gipagani, kandi kwakomeje kugeza mu wa 538, ubwo ububasha bwa papa bwakomerezaga uwo murimo kugeza mu wa 1798. Ubugipagani bwasandaje kandi bukandagira Isirayeli ya nyakuri, naho ubupapa busandaza kandi bukandagira Isirayeli ya mwuka. “Ibihe” by’Abanyamahanga bigereranya imyaka ibihumbi bibiri na magana atanu na makumyabiri yo muri Abalewi makumyabiri na gatandatu, igaragaza ibihe bibiri byo gukandagirizwa. Icya mbere cyakozwe n’ubugipagani nk’uko bwagereranywaga na Ashuri, hanyuma Babuloni, hanyuma Roma ya gipagani. Hanyuma ububasha bwa kabiri bwo kurimbura, Miller yamenye mu rwego rwera rw’ubuhanuzi yakoresheje, ni ubupapa, bwari gukomeza gukandagiriza kugeza mu wa 1798. Gukandagiriza kwombi, ukw’ubugipagani n’uk’ubupapa, ni ko kibazo nyirizina kibazwa muri wa muganira wo mu ijuru utanga igisubizo ari cyo shingiro n’inkingi nkuru by’Abadivantisiti.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Nuko numva umutagatifu umwe avuga, undi mutagatifu abaza uwo mutagatifu wavugaga ati: Mbese ibyo yeretswe birebana n’igitambo gihoraho, n’igicumuro cy’ubutayu, cyo gutuma ubuturo bwera n’ingabo bihabwa kuribatwa munsi y’ibirenge, bizageza ryari? Arambwira ati: Kugeza ku minsi ibihumbi bibiri na magana atatu; ni bwo ubuturo bwera buzatunganywa. Danieli 8:13, 14.
The angel Gabriel and other angels led Miller to understand that the “daily” represented paganism and that the “transgression of desolation” represented papalism. Both paganism and papalism would trample down the sanctuary and host. Therefore the “times” of the Gentiles which Luke refers to is the two trampling down periods of twelve hundred and sixty years, that together are the seven times of Leviticus twenty-six.
Marayika Gaburiyeli n’izindi marayika bayoboye Miller gusobanukirwa ko “iby’igihe cyose” byashushanyaga ubupagani, kandi ko “igicumuro giteza kurimbuka” cyashushanyaga ubupapa. Ubupagani n’ubupapa byombi byari guhonyora ubuturo bwera n’ingabo. Ni cyo gituma rero “ibihe” by’Abanyamahanga Luka avuga ari ibihe bibiri byo guhonyora by’imyaka igihumbi na magana abiri na mirongo itandatu, hamwe bikaba ari ibihe birindwi byo mu Balewi makumyabiri na gatandatu.
The message of the “oath” of Moses was slain in 1863, along with the messenger Elijah who had presented the message of Moses. Both the message of Moses and the Elijah messenger was resurrected post September 11, 2001. After the message of Moses that was once again proclaimed by Elijah, they were both slain and then left in the street and not buried for twelve hundred and sixty days is a direct connection to the message of the “seven times” that Daniel calls the “oath” of Moses. The movement and the messenger that repeats the Elijah message of Moses as typified by Miller and the Millerites will ultimately stand upon its feet and be resurrected.
Ubutumwa bw’“indahiro” ya Mose bwishwe mu wa 1863, hamwe n’intumwa Eliya yari yaratanze ubutumwa bwa Mose. Ubutumwa bwa Mose kimwe n’intumwa Eliya byombi byazuwe nyuma ya 11 Nzeri 2001. Nyuma y’uko ubutumwa bwa Mose bwongeye gutangazwa na Eliya, ko byombi byishwe hanyuma bikarekwa mu muhanda bitarashyingurwa iminsi igihumbi na magana abiri na mirongo itandatu, ni isano itaziguye n’ubutumwa bw’“ibihe birindwi” Daniyeli yita “indahiro” ya Mose. Umuryango n’intumwa bisubiramo ubutumwa bwa Eliya bwa Mose, nk’uko byashushanyijwe na Miller n’Abamillerite, amaherezo bizahagarara ku birenge byabyo kandi bizazurwa.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Maze iminsi itatu n’igice ishize, Umwuka w’ubugingo uturutse ku Mana abinjiramo, bahagarara ku birenge byabo; maze ubwoba bukomeye bugwira ababibonye. Nuko bumva ijwi rirenga rivuye mu ijuru ribabwira riti: Nimuzamuke muze hano. Nuko bazamukana igicu bajya mu ijuru; kandi abanzi babo barabitegereza. Ibyahishuwe 11:11, 12.
We will address this truth in the next article.
Tuzasuzuma kuri uku kuri mu nyandiko ikurikira.