It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

Ni ngombwa cyane, kugira ngo umuntu asobanukirwe ubutumwa buri gukurwaho ikimenyetso mu gitabo cy’Ibyahishuwe, kumenya inkomoko, uko Ivugurura ry’Abaporotesitanti ryateye imbere, n’akamaro karyo. Imirongo itatu y’ingenzi mu mateka y’iryo Vugurura ivuga kuri Bibiliya, n’uburyo bukwiriye gukoreshwa mu kwiga Bibiliya, kandi nanone ko intumwa zatoranyijwe muri ayo mateka ari ibimenyetso by’inzira by’ayo mateka. Nk’uko bisanzwe bigenda, Satani yagerageje guhisha Bibiliya ya King James akoresheje inyiganano nyinshi, kandi yashatse guhisha uburyo nyakuri bwo gusobanukirwa Bibiliya akoresheje izindi nyiganano nyinshi, kandi na none yashatse guhisha intumwa nyakuri (ibimenyetso by’inzira) zazamuwe uko urugendo rw’ayo mateka rwakomezaga.

“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

“Ariko Satani ntiyari yicaye ubusa. Noneho yagerageje gukora icyo yagerageje gukora no mu yindi myigaragambyo yose yo kuvugurura—kuyobya no kurimbura abantu abashyiraho ikinyoma gisimbura umurimo w’ukuri. Nk’uko mu kinyejana cya mbere cy’itorero rya Gikristo habayeho ba Kristo b’ibinyoma, ni na ko mu kinyejana cya cumi na gatandatu hahagurutse abahanuzi b’ibinyoma.” The Great Controversy, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

Mu mateka y’Abamilerite kuva mu 1840 kugeza mu 1844, ikanzu y’Ubuporotesitanti, (ikaba ari imwe mu mahembe abiri ari ku nyamaswa yo ku isi ari yo Leta Zunze Ubumwe z’Amerika), Ubudiventisiti bw’Abamilerite bwahindutse ihembe ry’Ubuporotesitanti. Muri icyo gihe kandi, amatorero yari yarabanje kwiyita Abaporotesitanti yahindutse Ubuporotesitanti bw’ubuhakanyi, cyangwa nk’uko Abamilerite bayitaga, “abakobwa ba Roma.” Igihe Abaporotesitanti banangaga ubutumwa bwa marayika wa mbere mu 1843, baraguye maze Abamilerite bakomeza bitwaje ikanzu y’Ubuporotesitanti. Amateka y’Abamilerite yari impuzankano y’umurimo w’Imana wo kugeza “itorero ryayo ryo mu butayu” ku gusobanukirwa byuzuye Ijambo ry’Imana.

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

Itangira ry’urubanza rw’iperereza ryazanye ikigeragezo cy’amategeko y’Imana, cyane cyane Isabato. Gutangaza ubutumwa bw’umumarayika wa gatatu byasabaga Itorero ryubahiriza amategeko y’Imana, yari yarahishwe munsi y’imigenzo n’imihango bya gipapa mu gihe cy’Ibihe by’Umwijima. Kristo yazanye Abaporotesitanti ku mateka yo mu 1840 kugeza mu 1844, kandi abagezaho ikigeragezo cya Eliya, uwo William Miller yashushanywaga na we; maze ubwo Abaporotesitanti banangaga ubutumwa bwa Miller, basubiye i Roma. Ikigeragezo cy’ubutumwa bw’umumarayika wa mbere nk’uko bwatangajwe na Miller cyashushanywaga na Eliya ku Musozi wa Karumeli.

And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

Nuko Eliya asanga abantu bose, aravuga ati: Muzageza he kuba muteretera hagati y’ibitekerezo bibiri? Niba Uwiteka ari Imana, nimumukurikire; ariko niba ari Baali, nimumukurikire. Nuko abantu ntibamusubiza ijambo na rimwe. 1 Abami 18:21.

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

Mu mwaka wa 1840, igihe Abaporotesitanti bahurizwaga n’ubutumwa bwa Eliya, bwagereranywaga na Miller n’umumarayika wa mbere, bahisemo Baali!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

Ivugurura ry’Abaporotesitanti ryari ugukurwaho ikimenyetso cy’ukuri kwo muri Bibiliya kwatangiranye n’“inyenyeri yo mu gitondo,” yari yarasezeranyijwe gutangwa mu gihe cy’amateka gishushanywa n’itorero rya Tiyatira. Igitero cyeruye cyagabwe kuri Bibiliya cyatangiye ibinyejana byinshi mbere y’aho kandi kigaragazwa neza mu gitabo The Great Controversy, cyane cyane mu mateka y’Abawalidense. Mu mwaka wa 1930, Benjamin Wilkerson yasohoye igitabo, Our Authorized Bible Vindicated. Icyo gitabo cyandika intambara yarwanyije inyandiko z’umwimerere zera zakoreshejwe amaherezo mu guhindura Bibiliya ya King James n’inyandiko z’impimbano za Satani zitandukanye zatezwaga imbere kandi zigitezwaga imbere n’Abagatolika, Ubuporotesitanti bw’ubuhakanyi n’Abadiventisiti b’i Lawodikiya. Iyo ntambara yatangiye kera cyane mbere y’amateka y’Abawalidense, ariko ni bo kimenyetso cy’inzira n’ikigereranyo cy’abatanze ubugingo bwabo kugira ngo bahamye akamaro k’inyandiko-mvugo zikwiriye amaherezo zahinduwemo Bibiliya ya King James yo mu 1611.

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

Ihindurwa rya Bibiliya ya King James ryo mu 1611 ryanyuze mu nzira y’ubuhinduzi yihariye cyane. Igikorwa cyo guhindura no gutangaza Bibiliya cyarangiye binyuze mu byiciro birindwi by’ikorwa ryayo. Kandi byafashe imyaka irindwi kugira ngo kirangire, kandi imyaka irindwi ya Bibiliya ingana n’iminsi ibihumbi bibiri na magana atanu na makumyabiri. Kandi ibyo, by’ukuri, ni wo mubare nyine w’iminsi y’ubuhanuzi Yesu yemejemo isezerano n’abenshi mu isohozwa rya Daniyeli 9. Mu hagati y’icyo cyumweru cyera Kristo yabambwe, kandi koko Kristo wabambwe ni we nkingi yo hagati ya Bibiliya. Ibyo byiciro birindwi byakoreshejwe mu gutunganya Ijambo ry’Imana ritunganye ni ibi bikurikira.

  • First: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

    Icya mbere: Ubuhinduzi bwa Mbere bwakozwe n’Abantu ku Giti Cyabo: Abahinduzi bagera kuri 50 bagabanyijwemo komite esheshatu, buri imwe ishinzwe ibice bitandukanye bya Bibiliya. Abo bantu bakoze umurimo wo guhindura bava mu ndimi z’umwimerere (Igiheburayo, Icyarameyi, n’Ikigereki) babishyira mu Cyongereza.

  • Second: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

    Icya kabiri: Isuzuma ry’Akanama: Nyuma y’uko buri kanama karangije guhindura igice cyari gashinzwe, umurimo wasuzumwaga n’abagize ako kanama ubwabo. Ibi byatumaga habaho gutanga ibitekerezo kwa bose no gukosora amakosa.

  • Third: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

    Icya gatatu: Isuzumwa rya Komite Rusange: Hanyuma, ubuhinduzi bwakozwe na buri komite ku giti cyayo bwashyikirijwe itsinda rinini ry’intiti, ryitwaga Komite Rusange. Iyi komite yari igizwe n’abahagarariye buri imwe muri za komite esheshatu z’ubuhinduzi. Basuzumye umurimo wose uko wakabaye, bagereranya kandi bahuza ubuhinduzi butandukanye bw’izo komite.

  • Forth: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

    Icya kane: Isuzuma n’Ikosora by’Inyongera: Verisiyo ivuguruye ya Komite Rusange yasubijwe muri za komite z’umwihariko kugira ngo yongere isuzumwe kandi irusheho kunozwa. Ubu buryo bwo gusubiramo inshuro nyinshi bwafashije kwemeza ko ubuhinduzi bwari buhuje kandi bwuzuye.

  • Fifth: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

    Icya gatanu: Isuzuma rya nyuma no kwemeza: Iyo za komite zitandukanye zabaga zimaze kurangiza ubugororangingo bwazo, umushinga wa nyuma washyikirizwaga Komite Rusange kugira ngo iwusuzume bwa nyuma kandi iwemeze.

  • Sixth: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

    Icya gatandatu: Kwemezwa n’Ubwami no Gutangazwa: Hanyuma ubusobanuro bwari bumaze kwemezwa bwashyikirijwe Umwami Yakobo wa Mbere kugira ngo abwemeze.

  • Seventh: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

    Icya karindwi: Amaze gutanga uburenganzira bwe bwa cyami, ubuhinduzi bwarasohotse mu 1611 nk’Ihinduro ya King James (Authorized Version) ya Bibiliya.

The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

Amagambo y’Uwiteka ni amagambo yera; ni nk’ifeza yageragerejwe mu itanura ryo mu isi, ikezwa incuro zirindwi. Uzayarinda, Uwiteka; uzabarinda kuri iki gisekuru iteka ryose. Zaburi 12:6, 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

Mu ntambara Satani arwanya Ijambo ry’Imana, kandi arwanya ibimenyetso by’inzira bigaragazwa n’intumwa zitandukanye z’ayo mateka agenda ahishurwa, hamwe n’uburyo nyabwo bugomba gukoreshwa mu gusobanura neza Ijambo Rye, Bibiliya y’Umwami Yakobo yo mu 1611 ni ikimenyetso cy’inzira cyamenyekanishijwe by’umwihariko muri Zaburi ya cumi n’ebyiri. Nta na imwe muri Bibiliya z’impimbano zitandukanye zakozwe hifashishijwe inyandiko zanditswe zangiritse za Gatolika yujuje ibisabwa byo muri Zaburi ya cumi n’ebyiri. Igikorwa cyo kwezwa cyanyuze mu ntambwe ndwi n’igihe cy’iminsi ibihumbi bibiri na magana atanu na makumyabiri byerekana ko Bibiliya y’Umwami Yakobo ari “amagambo atanduye” y’Imana. Imana isezeranya kurinda Bibiliya y’Umwami Yakobo nk’Ijambo Ryayo ritanduye iteka ryose, bityo ikaba inasezeranya gukomeza uburyo bwiswe “historicism” bwakoreshejwe n’abavugurura b’Abaporotesitanti, barimo na William Miller.

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

Mu kinyejana cya cumi na kane, John Wycliffe, uvugwa ko ari “inyenyeri yo mu ruturuturu y’Ubugorozi” mu gitabo The Great Controversy, yakoreshejwe n’Imana guhindurira Bibiliya mu rurimi n’umuntu usanzwe yashoboraga kumva. Ni we ntumwa iranga ikimenyetso cy’inzira cy’itangiriro ry’Ubugorozi bw’Abaporotesitanti.

“The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

“Uwo mutwe ukomeye Wycliffe yatangije, wagombaga kubohora umutimanama n’ubwenge, no kurekura amahanga yari amaze igihe kirekire aboshywe ku ngorofani y’intsinzi ya Roma, wari ufite isoko ryawo muri Bibiliya. Aha ni ho hari isōko ry’uwo mugezi w’imigisha, wo, nk’amazi y’ubugingo, wakomeje gutemba mu bihe byose kuva mu kinyejana cya cumi na kane. Wycliffe yemeye Ibyanditswe Byera afite kwizera kuzuye ko ari uguhishurirwa kwahumetswe kw’ubushake bw’Imana, kandi ko ari ryo tegeko rihagije ry’ukwizera n’imigenzereze. Yari yarigishijwe gufata Itorero rya Roma nk’ubutware bwashyizweho n’Imana kandi butabasha kwibeshya, no kwakira, mu cyubahiro kitabaza ibibazo, inyigisho n’imigenzo byari byarashinzwe mu gihe cy’imyaka igihumbi; ariko yabiteye umugongo byose kugira ngo ategere amatwi ijambo ryera ry’Imana. Ubu ni bwo butware yashishikarizaga abantu kwemera. Mu cyimbo cy’uko itorero rivuga binyuze kuri papa, yatangaje ko ubutware bwonyine bw’ukuri ari ijwi ry’Imana rivugira mu ijambo ryayo. Kandi yigishije atari uko Bibiliya ari uguhishurirwa gutunganye k’ubushake bw’Imana gusa, ahubwo ko Mwuka Wera ari we musobanuzi wayo wenyine, kandi ko umuntu wese akwiriye, binyuze mu kwiga inyigisho zayo, kumenya inshingano ye ku giti cye. Bityo yahinduye ibitekerezo by’abantu, abikura kuri papa no ku Itorero rya Roma, abishyira ku ijambo ry’Imana.”

“Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

“Wycliffe yari umwe mu Bakosorantumwa bakomeye kurusha abandi. Mu bugari bw’ubwenge, mu busobanuke bw’ibitekerezo, mu gushikama mu gukomera ku kuri, no mu butwari bwo kukuburanira, hari bake cyane mu bamukurikiye bamuringanaga. Ubutungane bw’imibereho, umurava utarambirana mu kwiga no mu gukora, ubunyangamugayo butaboneramo ruswa, n’urukundo no kuba indahemuka bisa n’ibya Kristo mu murimo we, ni byo byaranze uwa mbere mu Bakosorantumwa. Kandi ibyo byose byari bimeze bityo n’ubwo yari avuye mu gihe cyari cyuzuye umwijima wo mu bwenge n’ukwangirika kw’imico.”

“The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

“Imico ya Wycliffe ni ubuhamya bw’imbaraga z’Ibyanditswe Byera zo kwigisha no guhindura. Bibiliya ni yo yamugize uwo yari we. Gushyira imbaraga mu gusobanukirwa ukuri gukomeye kw’ibyahishuwe bitanga ubusugire n’imbaraga mu bushobozi bwose bw’umuntu. Byagura ubwenge, bikaza ubuhanga bwo gutahura, kandi bikuze ubushishozi. Kwigwa kwa Bibiliya kuzatunganya buri gitekerezo, buri byiyumvo, na buri cyifuzo cyo hejuru kurusha uko nta kindi cyigisho cyabikora. Itanga gushikama kw’intego, kwihangana, ubutwari, n’ubudacogora; inonosora imico kandi ikeza ubugingo. Kwigwa kw’Ibyanditswe n’umwete kandi mu kubyubaha, gutuma ubwenge bw’umwiga buhura imbonankubone n’ubwenge butagira iherezo, byaha isi abantu bafite ubwenge bukomeye kurushaho kandi bukora cyane, ndetse n’amahame arushijeho kuba ay’icyubahiro, kuruta uko byigeze gutangwa n’amahugurwa meza cyane filozofiya ya kimuntu ishobora gutanga. Umwanditsi wa Zaburi aravuga ati: ‘Guhishurwa kw’amagambo yawe kuzana umucyo; guha abaswa ubwenge.’ Zaburi 119:130.” Intambara Ikomeye, 93, 94.

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

Nyuma y’ubuhamya buvuga kuri John Wycliffe buri mu gitabo The Great Controversy, Mushiki wa White atanga urutonde rw’abavugurura bizerwa (ibimenyetso by’inzira), amaherezo rukagera ku muvugurura John Knox. Avuga ikibazo gikomeye Mariya Umwamikazi wa Scotland yabajije John Knox.

“John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

“Yohana Knox yari yarateye umugongo imigenzo n’amayobera by’itorero, kugira ngo agaburirwe n’ukuri kw’Ijambo ry’Imana, kandi inyigisho za Wishart zari zarakomeje icyemezo cye cyo kureka ubusabane bwa Roma, maze yifatanya n’abavugurura batotezwaga....”

“When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

“Igihe yagezwaga imbere y’umwamikazi wa Ecosse, mu maso he ishyaka rya benshi mu bayobozi b’Abaporotesitanti ryari ryaracogoye, Yohana Knox yahamije ukuri adakebakeba. Ntiyari uwo kureshyeshyeshwa n’imitoma; kandi ntiyigeze ahungabanywa n’iterabwoba. Umwamikazi yamushinje ubuyobe. Yatangarije ko yari yarigishije abantu kwemera idini ryabuzanyijwe na Leta, kandi ko bityo yari yishe itegeko ry’Imana ritegeka abayoboke kumvira abatware babo. Knox yasubije ashikamye ati:—‘Nk’uko idini nyakuri ritakomotse ku batware kandi ntirihabwe ububasha na bo, ahubwo rikomoka ku Mana ihoraho yonyine, ni ko n’abayoboke badategetswe guhindura idini ryabo bakurikije ibyo abatware babo bakunda. Kuko kenshi usanga abatware, kurusha abandi bose, ari bo batazi idini ry’ukuri ry’Imana. Iyo urubyaro rwa Aburahamu rwose ruba rwarakurikije idini rya Farawo, uwo bamaze igihe kirekire bari abayoboke be, ndakwinginze, madamu, ni irihe dini ryari kubaho mu isi? Kandi iyo abantu bose bo mu minsi y’intumwa baza kuba barakurikije idini ry’abami b’Abaroma, ndakwinginze, madamu, ni irihe dini ryari kuba ririho ubu ku isi? … Bityo rero, madamu, ushobora kubona ko abayoboke badategetswe gukurikiza idini ry’abatware babo, nubwo bategetswe kububaha.’”

“Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

Mariya aravuga ati: “Mwebwe musobanura Ibyanditswe mu buryo bumwe, na bo [abigisha b’Abaroma] bakabisobanura mu bundi; ni nde nzirikana, kandi ni nde uzaba umucamanza?”

“‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

“ ‘Muzizere Imana, ivugana mu buryo bweruye mu Ijambo ryayo,’ ni ko uwo muvandimwe w’ivugurura yasubije; ‘kandi ibirenze ibyo Ijambo ribigisha, ntimuzizere yaba uyu cyangwa uriya. Ijambo ry’Imana ririgaragaza ubwaryo, kandi niba ahantu hamwe haba hari ikijimye, Mwuka Wera, utigera yivuguruza, asobanura icyo kintu mu buryo burushijeho gusobanuka ahandi hantu, kugira ngo hatagira ugushidikanya kuguma, keretse ku bantu b’injiji z’inangiye.’ Uko ni ko kuri uwo muvandimwe w’ivugurura utaratinyaga yavuze mu matwi y’ubwami, ashyize ubuzima bwe mu kaga. Muri uko kudatinya nyako ni ko yakomeje ku ntego ye, asenga kandi arwana intambara z’Umwami, kugeza igihe Scotland yabohorewe ubupapa.” Intambara Ikomeye, 250, 251.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

Imikoranire hagati y’umuvugurura n’umwamikazi igaragaza urudodo rwa gatatu mu mateka y’ivugurura rugaragaza umuhati wa Satani wo guhindura Bibiliya, abavugurura n’uburyo bwo kwiga Bibiliya mo impimbano. Igisubizo cya Yohani yahaye Umwamikazi ni uko uburyo bw’ukuri ari “historicism,” bushingiye ku murongo umwe w’amateka y’ubuhanuzi usobanurwa na Mwuka Wera ukoresheje undi murongo w’amateka y’ubuhanuzi.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

Umucyo wari warafunguriwe mu mwijima. Wycliffe n’abavugurura ba mbere, kugeza no mu mateka y’Abamillerite, bakoresheje uburyo bwo kwiga Bibiliya bwiswe “historicism.” Amateka y’ubwo buryo bwa Bibiliya bwo kwiga Bibiliya akenshi yirengagizwa, nyamara ni ngombwa cyane kuyamenya niba umuntu ashaka koko kubona akamaro k’amategeko yo gusobanura ubuhanuzi yakoreshejwe na Miller, hanyuma nyuma ye agakoreshwa na Future for America.

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

Hariho amatorero abiri gusa Mushiki wa White agaragaza ko ari ubwoko bw’Imana bwahawe izina. Ni ukuvuga Isirayeli ya kera n’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi.

“The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

“Impamvu zituma twitwa ubwoko bw’Imana zigomba gusubirwamo kenshi na kenshi. Gutegeka kwa Kabiri 4:1–13” Manuscript Releases, igitabo cya 8, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

“itorero ry’intumwa,” itorero ryo mu butayu mu gihe cy’umwijima wa gipapa, ntiryigeze ryitwa ubwoko bw’Imana bwitiriwe izina ryayo; kuko iryo jambo (risobanura kwitirirwa izina) rigaragaza itorero rihabwa inshingano yo kubitsa no kurinda amategeko y’Imana, kandi hamwe n’Abadiventisiti bari no guhabwa kuba ababitsi b’ukuri kw’Imana kw’ubuhanuzi.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

“Imana yahamagariye Itorero ryayo muri iki gihe, nk’uko yahamagariye Isirayeli ya kera, guhagarara nk’umucyo mu isi. Binyuze ku mwambi ukomeye w’ukuri, ari wo butumwa bw’abamarayika ba mbere, uwa kabiri, n’uwa gatatu, yabatandukanije n’amatorero ndetse n’ab’isi kugira ngo ibazane mu kwegerana kweranda na Yo ubwayo. Yabagize abarinzi b’itegeko ryayo kandi yabashinze ukuri gukomeye kw’ubuhanuzi kw’iki gihe. Nk’uko amagambo yera y’Imana yari yarabikijwe Isirayeli ya kera, na byo ni inshingano yera igomba kumenyeshwa ab’isi. Abamarayika batatu bo mu Byahishuwe 14 bagereranya abantu bemera umucyo w’ubutumwa bw’Imana kandi bagasohoka nk’intumwa zayo kugira ngo bamamaze umuburo mu burebure no mu bugari bw’isi yose.” Testimonies, volume 5, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

William Miller yagereranyaga intumwa yatoranyijwe yo guhamburura ukuri kw’ubuhanuzi bw’Imana, kandi ubwo kuri kwamaze kuyobora abantu ku rugi rwuguruye rw’Ahera Cyane mu 1844, ni bwo Imana yahishuye amategeko yayo. Wycliffe ni ikimenyetso cy’inzira mu guhambura Bibiliya no gutangiza intangiriro z’Ubugorozi bw’Abaporotesitanti, ariko kandi ni ikimenyetso cy’inzira cy’umurimo w’Imana wo gushinga “ukuri gukomeye kw’ubuhanuzi.” John Wycliffe yari inyenyeri yo mu gitondo yagaragajwe mu mateka y’ubutegetsi bw’ubupapa bwamaze imyaka igihumbi na magana abiri na mirongo itandatu. Umurimo we watangiye mu kinyejana cya cumi na kane, hanyuma mu kinyejana cya cumi na karindwi haboneka ikindi kimenyetso cy’inzira cy’uwo murongo w’ubuhanuzi, ari cyo isohorwa rya Bibiliya yitiriwe King James mu 1611. Kuri uwo murongo, amaherezo tugera ku kimenyetso cy’inzira cy’amategeko ya Miller yo gusobanura ubuhanuzi. Miller ni ikimenyetso cy’inzira kuri uwo murongo w’ukuri, kandi n’amategeko ye ni ko ari. Amategeko ye ahamya ikimenyetso cy’inzira ku iherezo ry’Abadivantisiti gihagarariwe n’itangazwa rya Prophetic Keys.

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

Nitutadasobanukirwa yuko amategeko ya Miller yari ikimenyetso cy’inzira mu murongo w’amateka y’ubuhanuzi kigereranya umurimo wo kurinda inyandiko z’umwimerere kandi zikwiye za Bibiliya, kandi n’umurimo wo gufungura ugusobanukirwa nyakuri kwa Bibiliya, byasabaga ko abavugurura bayoborwa gusobanukirwa no gukoresha uburyo bwera bw’inyigisho bwitwa “historicism,” tubura amakuru akenewe kugira ngo tumenye ukuri k’ubuhanuzi guhuriye n’umurimo wo kugaragaza no kurinda umucyo w’umumarayika wa gatatu ku iherezo ry’Abadiventisime. Kubera iyo mpamvu, ni ingenzi gukora isuzuma rigufi ry’uwo murongo w’amateka.

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

Igisobanuro nyakuri cyonyine cy’ijambo “Umuporotesitanti” ni uguhakana Roma. Iyo itorero rihagaritse guhakana Roma, ntiriba rikiri iry’Abaporotesitanti, ahubwo rihinduka umukobwa wa Roma, nk’uko byagendekeye Abaporotesitanti banze ubutumwa bw’umumarayika wa mbere. Imyumvire y’ibanze cyane yabaye “intego” y’Abaporotesitanti bavuye mu itorero Gatolika yari iyi ngo “Bibiliya, kandi Bibiliya yonyine.” Nyamara amateka ahamya ko Bibiliya yagombaga kugabanywa neza.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Ugire umwete kugira ngo wiyereke Imana ko wemewe na yo, uri umukozi utagomba kugira ipfunwe, ugabanya neza ijambo ry’ukuri. Ariko wirinde amagambo y’ubupfapfa n’ay’ubusa; kuko azatuma kwiyongera kw’ibitagira kubaha Imana kurushaho. 2 Timoteyo 2:15, 16.

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Uburyo bwo kwiga Bibiliya Abaporotesitanti bayobowe gukoresha mu mihati yabo yo kugabanya neza ijambo ry’ukuri ni “historicism.” Ubu buryo bwari intego yihariye kandi ikomeye Satani yagabyeho igitero, kandi koko yarakigabye.

“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

“Dukwiriye kumenya ubwacu icy’Ubukristo ari cyo, ukuri icyo ari cyo, ukwizera twahawe icyo ari cyo, n’amategeko ya Bibiliya ayo ari yo—amategeko twahawe n’ubutware buruta ubundi bwose.” The 1888 Materials, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

Gusenya ishingiro ry’uburyo bwa Bibiliya bwakoreshwaga n’Abagorozi kugeza kuri William Miller no kumushyiramo, bugaragazwa by’umwihariko ko bwatangiye mu kinyejana cya cumi na gatanu binyuze ku muhanga w’Umuyesuwiti witwaga Francisco Ribera (1537–1591), uzwiho kuba yaragize uruhare rukomeye mu kwamamaza ubusobanuro bwa futurisimu. Yanditse ibisobanuro ku gitabo cy’Ibyahishuwe ashyiramo ubusobanuro bushingiye ku bihe bizaza bw’ubuhanuzi, abukura mu rwego rw’amateka bwabwo. Ribera yahimbye ubu buryo agamije kurwanya ukuri uburyo bwa historisizimu bwahoraga butanga. Uko kuri ni uko papa w’i Roma ari antikristo uvugwa mu buhanuzi bwa Bibiliya.

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

Mu kinyejana cya cumi na karindwi n’icya cumi n’umunani, birashoboka kugaragazwa mu nyandiko ko Abaporotesitanti bari bazi ko uburyo bw’ibinyoma bwa Ribera bwari ubwa satani kandi budafite ishingiro. Abaporotesitanti bo muri ayo mateka banditse ibitabo n’udutabo bahangara “amagambo atagira kubaha Imana kandi y’ubusa” y’uwo muhanga w’Umuyesuwiti. Ariko mu mwaka wa 1909, ifarashi ya Troy, ari yo Scofield Reference Bible, yarasohowe, kandi ibisobanuro byashyizwe mu nyandiko zo hasi ku mapaji ya Bibiliya byari bishingiye ku nyigisho za Ribera n’undi Muyesuwiti witwaga Manuel Lacunza (1731–1801). Lacunza yandikaga akoresheje izina ry’ihimbano rya Juan Josafat Ben-Ezra, kandi yasohoye igitabo cyiswe The Coming of the Messiah in Glory and Majesty. Nk’uko byagenze kuri Ribera wamubanjirije, icyo gitabo cyari igitero gitaziguye ku isohozwa ry’ubuhanuzi buri mu gitabo cy’Ibyahishuwe.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

Satani yari azi ko ubutumwa yagombaga kujijisha no guteza urujijo ari ubutumwa bwo kuburira bwa nyuma buva mu gitabo cy’Ibyahishuwe. Kwinjiza amagambo yanduye kandi y’ubusa y’abo bapadiri babiri b’Abayezuwiti mu byerekanwa biri muri Bibiliya y’Inyandiko-Sobanuro ya Scofield byatumye Satani ayobora Abaporotesitanti b’abahakanyi kwemera uburyo bw’Abayezuwiti, bityo abahuma amaso kugira ngo batabona ukuri. Ibyo Satani yabigezeho abinyujije mu kwinjiza imiterere myinshi ya Katorika y’ubuhanuzi, yakuyeho ubushobozi bwo kumenya mu buryo busobanutse uwo antikristo wo mu buhanuzi bwa Bibiliya ari we. Ntabwo byagoye Satani gukora ubwo buriganya, kuko Abaporotesitanti bari basanzwe baragarukiye ku itorero ry’i Roma ubwo banangaga ubutumwa bwa Miller mu 1843.

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

Mu myaka myinshi ishize, hagiye hasohoka ibitabo n’inyandiko byinshi byerekana igitero Satani yagabye kuri Bibiliya, cyatangiye mu binyejana bya mbere nyuma y’uko Kristo abambwe. Icyo gitero cyaje kugera aho handikwa inyandiko mpimbano kugira ngo havemo za Bibiliya mpimbano. Satani kandi yagabye igitero ku Bavugurura bari barahagurukijwe kugira ngo baharanire Ijambo ry’Imana bakiriho, ndetse na nyuma y’uko abo Bavugurura bapfuye.

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Tekereza gato uko abahanga mu by’amateka n’abahanga mu by’iyobokamana b’Abadiventisiti b’Umunsi wa Karindwi bo muri iki gihe bafata ikibazo cya William Miller. Ni nk’aho bacukuye amagufa ye maze bakayajugunya mu Ruzi rwa Mississippi.

“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

“William Miller yahungabanyaga ubwami bwa Satani umutekano, kandi wa mwanzi mukuru cyane ntiyashakaga gusa gutesha agaciro ingaruka z’ubutumwa, ahubwo yashakaga no kurimbura intumwa ubwayo. Igihe Data Miller yashyiraga ukuri kw’Ibyanditswe mu bikorwa bifatika mu mitima y’abamwumvaga, uburakari bw’abiyitaga Abakristo bwaramururukiraga, nk’uko uburakari bw’Abayahudi bwabyukiraga Kristo n’intumwa ze. Abagize itorero bashishikarizaga abantu b’icyiciro cyo hasi kurusha abandi, kandi incuro nyinshi abanzi bateguraga umugambi wo kumwica ubwo yabaga avuye aho iteraniro ryabereye. Ariko abamarayika bera bari muri iyo mbaga, maze umwe muri bo, afite ishusho y’umuntu, afata ukuboko kw’uwo mukozi w’Umwami, amuyobora amahoro amukura muri iyo mbaga y’umujinya. Umurimo we ntiwari wararangira, kandi Satani n’intumwa ze baratengushywe mu mugambi wabo.” Spirit of Prophecy, volume 4, 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

Reba uburyo ayo matsinda yombi nyine y’Abadivantisiti (abahanga mu bya tewolojiya n’abahanga mu by’amateka) yagabanyije agaciro kandi agahisha ukuri kw’ukwemerwa kw’amategeko ya Miller, ayo Mushiki wacu White atumenyesha ko azakoreshwa n’abantu bose bazaba bamamaza by’ukuri ubutumwa bw’abamarayika batatu.

“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

“Abari mu murimo wo kwamamaza ubutumwa bw’umumarayika wa gatatu barimo gusuzuma Ibyanditswe bakurikije uburyo bumwe Data Miller yakoresheje. Mu gatabo gato kitwa Views of the Prophecies and Prophetic Chronology, Data Miller atanga aya mabwiriza akurikira yoroshye ariko arangwa n’ubwenge kandi y’ingenzi yo kwiga no gusobanura Bibiliya:—

“[Rules one through five quoted.]

“[Amategeko ya mbere kugeza ku ya gatanu yavuzwe.]”

“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

“Ibyavuzwe haruguru ni igice cy’aya mategeko; kandi mu kwiga kwacu Bibiliya twese tuzagira neza nitwita ku mahame yatanzwe.” Review and Herald, 25 Ugushyingo 1884.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

Tutongeye gusubiramo iyo mizingo itatu y’umurongo w’amateka y’ubuhanuzi ifitanye isano no gukura no gushinga Ijambo ry’Imana, ntibishoboka kubona akamaro k’ubuhamya bukomeye bushyigikira William Miller nk’intumwa yagereranyijwe na Eliya mu buryo yagejejeho ubutumwa, kandi nk’uwagereranyijwe na Mose mu isezerano ry’uko Miller azazurwa mu muzuko w’abakiranutsi, kandi nk’uwagereranyijwe na Elisha mu bushake bwe bwo gusiga umurima we agakorera ubutumwa bwa Eliya. Mushiki wa White agaragaza abo ntwari zose uko ari eshatu zo muri Bibiliya nk’izagereranyije William Miller, we ubu abafatwa n’abanyatewolojiya n’abanditsi b’amateka b’Abadiventisiti bo muri iki gihe nk’aho yari gusa nk’“umuhungu w’umukene wo mu isambu” wo mu kinyejana cya cumi n’umunani.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

William Tyndale yari umwe mu bagorozi benshi bahagurukijwe muri uru ruhererekane rw’amateka y’ubuhanuzi. Niba nabivuga muri ubu buryo, “intego y’umurimo” we yarwanyaga intumwa za papa yagiranaga imishyikirano na zo, yari iyi: “Nzatumisha umuhungu utwara isuka kumenya Ibyanditswe biruta uko mubyizi.” William Miller yari wa muhungu wo mu cyaro watwaraga isuka, kandi asohoza ubuhanuzi bwa Tyndale.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

Iri tangiriro ryorohejwe cyane ku birebana n’amateka yose yashoboraga kuzanwa kugira ngo ashyigikire ibyo twagejejeho kugeza ubu. Ubu noneho tugiye gusuzuma bimwe mu bimenyetso biranga Alufa na Omege kugira ngo bidusubize ku gusuzuma Miller nk’ikimenyetso cy’inzira n’intumwa.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

Igitabo cya Daniyeli ni intangiriro y’igitabo kigizwe n’ibitabo bibiri. Iherezo ry’icyo gitabo ni Igitabo cy’Ibyahishuwe. Nubwo ari ibitabo bibiri bitandukanye, hamwe bigereranya igitabo kimwe.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

Hashize imyaka myinshi, nagiranye ibiganiro byabereye mu ruhame n’umuhanga mu by’iyobokamana uzwi cyane w’Umudiventisiti w’Umunsi wa Karindwi wakoreraga mu Kigo cy’Ubushakashatsi bwa Bibiliya cya Konferansi Rusange y’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi. Uwo muhanga mu by’iyobokamana yari ari kugerageza gukosora uko nasobanukirwaga n’imirongo itandatu ya nyuma yo muri Daniyeli cumi na umwe, kandi n’uburyo nasobanukirwaga n’“igitambo gihoraho” mu gitabo cya Daniyeli. Muri ibyo biganiro byacu byamaze igihe runaka, kuko byari bigizwe n’uko yanditse inyandiko nanjye nkayisubiza, hanyuma na we akongera kuyisubiza, maze nanjye nkongera gutanga ibitekerezo byanjye, bityo bityo. Muri ibyo biganiro yambwiye ko muri komite yakoreragamo muri Konferansi Rusange, yafatwaga nk’inzobere ku gitabo cya Daniyeli, kandi ko mugenzi we bakoranaga yafatwaga nk’inzobere ihoraho ku gitabo cy’Ibyahishuwe. Muri ibyo biganiro byacu ntiyashakaga kwita ku ngingo zo mu gitabo cy’Ibyahishuwe, ahubwo yashakaga ko zishyikirizwa mugenzi we. Yashakaga ko ikiganiro kiguma mu gitabo cya Daniyeli gusa.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

Mushiki White asobanura neza ko Daniyeli n’Ibyahishuwe ari igitabo kimwe. Kuri urwo rwego, bigereranya Bibiliya, ari yo gitabo kimwe kigizwe n’ibitabo bibiri, Isezerano rya Kera n’Isezerano Rishya. Mushiki White kandi agira icyo avuga ku itorero ry’Abayuda, ryo rifata gusa igitabo cya kera nk’aho ari cyo gitabo kimwe, kandi anagira icyo avuga no kuri abo birengagiza igitabo cya kera kuko basobanukirwa gusa, cyangwa bemera gusobanukirwa gusa, igitabo gishya. Ubuhamya bwe bwahumetswe ni ukuvuga ko niba wemera gusa igitabo gishya, uba wanze igitabo cya kera, kandi ni na ko bimeze ku ruhande rwabyo. Kuba umuhanga mu by’iyobokamana yavuga ko yari umuhanga wa Daniyeli, ariko atari uw’Ibyahishuwe, ni ugusubiramo imyumvire y’Abayuda yo kwemera gusa Isezerano rya Kera, kandi tuzi aho iyo myumvire ifunganye yayoboye Abayuda. Gufata uruhande urwo ari rwo rwose muri iyo ngingo; kwemera ibya kera ariko utemera ibishya, cyangwa kwemera ibishya ariko utemera ibya kera, ni ukwanga ubuhamya bwose.

“The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

“Umukiza yabajije abigishwa be niba basobanukiwe ibyo bintu. Baramusubiza bati, ‘Yego, Mwami.’ Nuko arababwira ati, ‘Ni cyo gituma umwanditsi wese wigishijwe iby’ubwami bwo mu ijuru ase n’umuntu nyir’urugo, ukura mu mutungo we ibintu bishya n’ibya kera.’ Muri uwo mugani, Yesu yashyize imbere y’abigishwa be inshingano y’abafite umurimo wo guha ab’isi umucyo bamwakiriyeho. Isezerano rya Kera ni ryo ryari Ibyanditswe byose byariho icyo gihe; ariko ntiryandikiwe abo mu bihe bya kera gusa; ryandikiwe ibihe byose n’abantu bose. Yesu yashakaga ko abigisha b’inyigisho ye bashakashaka Isezerano rya Kera bashyizeho umwete, kugira ngo babonemo uwo mucyo ushimangira ko ari we Mesiya wavuzwe mbere mu buhanuzi, kandi ugahishura imiterere y’umurimo we ku isi. Isezerano rya Kera n’Isezerano Rishya ntibishobora gutandukanywa, kuko byombi ari inyigisho za Kristo. Inyigisho z’Abayuda, bemera Isezerano rya Kera ryonyine, ntiziganisha ku gakiza, kuko banga Umukiza, uwo imibereho n’umurimo byari ugusohora amategeko n’ubuhanuzi. Kandi n’inyigisho z’abajugunya kure Isezerano rya Kera ntiziganisha ku gakiza, kuko zanga icyo ari cyo gihamya itaziguye ya Kristo. Abashidikanya batangirira ku gutesha agaciro Isezerano rya Kera, kandi ntibisaba indi ntambwe irenzeho kugira ngo bahakane ukuri kw’Isezerano Rishya; bityo byombi bikarangirwa.”

“The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

“Abayahudi bafite ubushobozi buke bwo kugira icyo bahindura ku isi ya Gikristo mu kubereka akamaro k’amategeko, harimo n’itegeko rihamye ry’Isabato, kuko mu gihe bazana ubutunzi bwa kera bw’ukuri, bajugunya ku ruhande ubwa bushya buri mu nyigisho bwite za Yesu. Ku rundi ruhande, impamvu ikomeye kurusha izindi ituma Abakristo badashobora kugira icyo bahindura ku Bayahudi ngo bemere inyigisho za Kristo nk’imvugo y’ubwenge mvajuru, ni uko, mu gihe bazana ubutunzi bw’ijambo rye, bafata nk’ibitagira agaciro ubutunzi bw’Isezerano rya Kera, ari bwo nyigisho za mbere z’Umwana w’Imana, zatanzwe binyuze kuri Mose. Banga amategeko yatangarijwe kuri Sinayi, n’Isabato yo mu itegeko rya kane, yashyizweho mu ngobyi ya Edeni. Ariko umubwiriza w’ubutumwa bwiza ukurikiza inyigisho za Kristo azagira ubumenyi busesuye bw’Isezerano rya Kera n’Isezerano Rishya, kugira ngo abashe kubishyira imbere y’abantu mu mucyo wabyo nyakuri nk’igice kimwe kidatandukanywa—kimwe gishingiye ku kindi kandi kikakiramurira umucyo. Bityo rero, nk’uko Yesu yigishije abigishwa be, bazavana mu butunzi bwabo ‘ibishya n’ibya kera.’” Spirit of Prophecy, volume 2, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

Inama iburira ryabanje rifite indi mikoreshereze ku Badiventisti b’i Lawodikiya. Kwatura ko umuntu yemera Bibiliya yose uko yakabaye, ari Isezerano rya Kera n’Isezerano Rishya, nyamara akanga Umwuka w’Ubuhanuzi, ni rwa rwobo nyine rwo kwemera ubuhamya bumwe gusa. Abahamya babiri ni bo basabwa kugira ngo ukuri gushyirweho, bityo rero ntibishoboka ko ukuri gushyirwaho n’umuhamya umwe; kandi nihagira ubigerageza, baba banze abahamya bombi, baba bashinze ukwizera kwabo ku cyo cyiswe “ukuri kwa kimwe cya kabiri.”

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

Ubu ndongera kubaza ikibazo cyari muri imwe mu nyandiko za mbere zakomeje gusohoka kuva muri Nyakanga 2023. Ikibazo ni iki: “Ni uruhe rumuri rushya rwavuye muri Adventisme kuva mu 1863?” Igisubizo ni iki cyoroshye: “Nta na rumwe.”

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” Seventh-day Adventist Bible Commentary, volume 7, 971.

“Ibitabo bya Daniyeli n’Ibyahishuwe ni kimwe. Kimwe ni ubuhanuzi, ikindi ni ibyahishuwe; kimwe ni igitabo gifunze ikimenyetso, ikindi ni igitabo gifunguye. Yohana yumvise amayobera inkuba zavuze, ariko ategekwa kutayandika.” Seventh-day Adventist Bible Commentary, volume 7, 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

Nuko rero Alfa na Omega byerekana ko Daniyeli ari uwa mbere naho Ibyahishuwe bikaba ibya nyuma. Daniyeli ihagarariye intangiriro, naho Ibyahishuwe bigahagarariye iherezo ry’Abadivantisime.

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Ibyahishuwe ni igitabo gifunze ikimenyetso, ariko kandi ni n’igitabo cyafunguwe. Cyandika ibyabaye bitangaje bizabaho mu minsi y’imperuka y’amateka y’iyi si. Inyigisho zo muri iki gitabo zirasobanutse, si iz’amayobera kandi zidasobanutse. Muri cyo hafatwamo umurongo umwe w’ubuhanuzi nk’uwafashwe muri Daniyeli. Hari ubuhanuzi bumwe Imana yasubiyemo, bityo ikerekana ko bugomba kwitabwaho. Uwiteka ntasubiramo ibintu bidafite umumaro ukomeye.” Manuscript Releases, volume 9, 8.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

Mu ntangiriro y’Umuadiventisiti, muri ya mirongo ubwayo ari yo nkingi nkuru y’Umuadiventisiti, ya mirongo yahishuwe mu 1798; Yesu yiyerekanye ubwe nka “Palmoni,” Umubarurishi w’igitangaza. Ku iherezo ry’Umuadiventisiti, Yesu yiyerekana ubwe nka “Alufa na Omega,” umuhanga w’igitangaza mu rurimi—Jambo ry’Imana. Kubera iyo mpamvu, intangiriro y’Umuadiventisiti n’ubutumwa bw’umumarayika wa mbere byari “bishingiye ku gihe.” Ku iherezo ry’Umuadiventisiti, ubutumwa bw’umumarayika wa gatatu buzaba bushingiye ku Jambo Rye.

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

Intangiriro n’iherezo by’Ubwadiventisiti bibera mu gihe cy’amateka y’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya; bityo bikabera no mu ntangiriro no mu iherezo bya Leta Zunze Ubumwe za Amerika. Amateka y’ubuhanuzi ya Leta Zunze Ubumwe za Amerika ni amateka y’amahembe abiri y’Uburepubulikani n’Ubuporotesitanti. Ku musozo w’ayo mateka ayo mahembe yombi azaba yarahindutse, ava ku mwana w’intama ajya ku kiyoka. Uburepubulikani buzahinduka demokarasi, kandi Ubuporotesitanti buzahinduka Ubuporotesitanti bw’ubuhakanyi. Igihe igikombe cy’igihe cy’igeragezwa cya Leta Zunze Ubumwe za Amerika gitangiye kugera ku musozo wacyo, nk’uko biri kuba ubu, ayo mahembe yombi, ari yo Uburepubulikani bw’ubuhakanyi n’Ubuporotesitanti bw’ubuhakanyi, azaremba ishusho y’inyamaswa; bityo ahuze itorero na leta bibe ihembe rimwe rivuga nk’ikiyoka. Ariko Imana ntizabura umugabo wo guhamya, kuko mu nzira yo kugeza Leta Zunze Ubumwe za Amerika ku iherezo, Izahagurutsa ihembe nyakuri ry’Ubuporotesitanti kugira ngo ryamagane ishusho y’inyamaswa muri Leta Zunze Ubumwe za Amerika, hanyuma nyuma yaho ryamagane ishusho y’inyamaswa ihangara isi yose. Guhagurutsa ihembe ry’Ubuporotesitanti ku iherezo rya Leta Zunze Ubumwe za Amerika bizakorwa mu miterere imwe y’amateka nk’iyakoreshejwe mu guhagurutsa ihembe ry’Ubuporotesitanti mu ntangiriro za Leta Zunze Ubumwe za Amerika. Abantu bahoze ari ubwoko bw’isezerano bazarengerwa, maze ubwoko bushya bube ubwoko bushya bw’isezerano. Nta gishya kiri munsi y’izuba.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Iyo dukoresheje ubuhanuzi bw’ibihe bwasobanuwe kandi bukerekanwa mu mateka y’Abamilerite kugira ngo dusuzume Alufa na Omega, dusanga ari kimwe. Buri buhanuzi bw’igihe butangirira ku mateka ubwo ubwo buhanuzi butangazwa, kandi ayo mateka buri gihe agereranya amateka ubwo ubwo buhanuzi busohora.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

Amateka y’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu yatangiye ku itegeko rya gatatu mu mwaka wa 457 Mbere ya Kristo, arangirira ku butumwa bw’umumarayika wa gatatu ku wa 22 Ukwakira 1844. Mbere y’uko iryo tegeko rya gatatu rigeraho, ariko ari byo ryabanzirizaga, umurimo wo kubaka urusengero na Yerusalemu wararangiye. Ni na ko, mu buryo busa, mu mateka yabanzirije ukuza k’umumarayika wa gatatu, ukuri kw’ifatizo kw’urusengero rw’Abamillerite kwashyizweho.

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

Mu mwaka wa 1798, ubuhanuzi bw’imyaka ibihumbi bibiri na magana atanu na makumyabiri, bwatangiye mu wa 723 mbere ya Kristo ubwo imiryango icumi y’amajyaruguru yatatanaga, bwasohoye. Ubwo buhanuzi bwerekanye ibihe bibiri by’imyaka igihumbi na magana abiri na mirongo itandatu, biranga gukandagirirwa hasi kw’urusengero nyakuri na Yerusalemu nyakuri n’i Roma ya gipagani nyakuri, hanyuma bigakurikirwa n’imyaka igihumbi na magana abiri na mirongo itandatu y’i Roma ya kipapa ikandagirira hasi umurwa wo mu mwuka n’urusengero rwo mu mwuka. Ubuhanuzi bwatangiranye no kurimburwa kw’ubwami bw’amajyaruguru no gutatanywa kw’abaturage b’ubwo bwami. Hagati muri ubwo buhanuzi, mu wa 538, harangwa iherezo ryo gukandagirirwa hasi kw’ubwoko bw’Imana n’i Roma ya gipagani, ubwami bwa kane bwo mu buhanuzi bwa Bibiliya, kandi hakabyara gutatanywa kw’itorero ry’Imana mu butayu bw’Ibihe by’Umwijima. Iherezo ry’ubwo buhanuzi bw’igihe mu wa 1798 riranga iherezo ry’ubwami bwa gatanu bwo mu buhanuzi bwa Bibiliya. Gutatanywa kw’imiryango icumi y’amajyaruguru, n’iry’itorero rya Gikristo ryahungiye mu butayu, bihagarariye guteranywa kw’abagenewe kuzaba ihembe ry’Abaporotesitanti. Ibimenyetso by’inzira kenshi bigaragazwa n’ibinyuranyo, kandi gutatana bishobora guhagararira guterana, nk’uko Eliya ahagarariye Yohana Umubatiza. Muri uko guhangana kumwe k’ubuhanuzi, Eliya ntapfa, naho Yohana Umubatiza arapfa.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

Mu mwaka wa 677 mbere ya Kristo, umuryango wo mu majyepfo wa Yuda, (na wo kandi ugaragazwa mu Byanditswe nk’igihugu cy’icyubahiro) watatanyijwe mu gihe cy’imyaka ibihumbi bibiri na magana atanu na makumyabiri, birangira ku wa 22 Ukwakira 1844. Ubu buhanuzi bwagaragazaga ukandagirwa kw’ubwoko bw’Imana, ari bwo Daniyeli yita “ingabo” muri Daniyeli 8:13, 14.

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 umwe wera avuga, undi wera abaza uwo wera wavugaga ati: Mbese, iyerekwa ryerekeye igitambo cya buri munsi n’igicumuro cy’ubutayu, gitanga ubuturo bwera n’ingabo ngo bihindurwe ibigendwaho n’ibirenge, bizageza ryari? Arambwira ati: Kugeza ku minsi ibihumbi bibiri na magana atatu; maze ubuturo bwera bubone kwezwa. Danieli 8:13, 14.

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

Ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu, bwarangiranye icyarimwe n’ubw’imyaka ibihumbi bibiri na magana atanu na makumyabiri bwatangiye mu wa 677 mbere ya Kristo, bwerekanaga gukandagirizwa kw’Ubuturo Bwera nk’uko kugaragazwa muri Daniyeli 8:13, 14. Ubuhanuzi bwo gutatanywa kwa Yuda mu wa 677 mbere ya Kristo bwabanje gukurikirwa n’ibitero bitatu bya Nebukadinezari, kandi ubwo buhanuzi bwarangiye igihe ubutumwa bwa gatatu bwageraga ku wa 22 Ukwakira 1844.

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

Ubuhanuzi bubiri bw’imyaka ibihumbi bibiri magana atanu na makumyabiri, burangirira uko bukurikirana mu 1798 no mu 1844, bugaragaza imyaka mirongo ine n’itandatu yo kubaka urufatiro rw’urusengero rw’Abamillerite. Mose yamaze iminsi mirongo ine n’itandatu ahabwa amabwiriza yo kubaka urusengero; ivugururwa ry’urusengero rwa Herode mu gihe cya Kristo ryamaze imyaka mirongo ine n’itandatu, bikarangira mu mwaka wa kubatizwa kwa Kristo. Kuva ku mubatizo yagiye mu butayu iminsi mirongo ine, maze agarutse, ahumanura urusengero ku ncuro ya mbere, Abayuda bahariraga bashaka kumenya ububasha yakoresheje gukora ikintu nk’icyo.

And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

Pasika y’Abayuda yari yegereje, maze Yesu arazamuka ajya i Yerusalemu, asanga mu rusengero abagurisha inka n’intama n’inuma, n’abavunjaga amafaranga bicaye aho. Nuko amaze gukora ikiboko mu migozi mito, abirukana bose mu rusengero, n’intama n’inka; amenesha amafaranga y’abavunjaga, yubika n’ameza yabo; maze abwira abacuruzaga inuma ati: Nimukure ibi hano; inzu ya Data ntimuyigire inzu y’ubucuruzi. Abigishwa be bibuka ko byanditswe ngo: Ishyaka ry’inzu yawe riramira. Nuko Abayuda basubiza baramubwira bati: Ni kimenyetso ki utwereka, ko ukora ibyo bintu? Yesu arabasubiza ati: Murimbure uru rusengero, nanjye nzarwubaka mu minsi itatu. Abayuda baravuga bati: Uru rusengero rumaze imyaka mirongo ine n’itandatu rwubakwa, nawe urarwubaka mu minsi itatu? Ariko we yavugaga urusengero rw’umubiri we. Nuko amaze kuzuka mu bapfuye, abigishwa be bibuka ko yababwiye ibyo; maze bizera Ibyanditswe n’ijambo Yesu yavuze. Yohana 2:13–22.

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

Urusengero rw’Abamilleriubatswe mu myaka mirongo ine n’itandatu, uhereye mu 1798 ku iherezo ry’ubuhanuzi bwa mbere bw’imyaka ibihumbi bibiri na magana atanu na makumyabiri, maze urangira indi myaka mirongo ine n’itandatu ishize, ubwo ubuhanuzi bwa kabiri bw’imyaka ibihumbi bibiri na magana atanu na makumyabiri bwasohoraga mu 1844. Iyo myaka mirongo ine n’itandatu yatangiranye no kuza kwa marayika wa mbere, irangira no kuza kwa marayika wa gatatu, kuko Kristo yavuze ko urusengero rwe ruzubakwa mu minsi itatu. Niba udashaka kubona ibyo bintu, biterwa n’ibibazo bibiri by’ingenzi birenze ibibazo bishobora kuba biri mu mutima utabishaka kandi utarahindutse. Ikibazo cya mbere ni uko udashaka kwegera Ijambo ry’ubuhanuzi urirebera mu mfuruka y’uko amateka yisubiramo. Ntabwo uri umuhamya w’inkurikamateka. Ikindi kibazo ni ukudashobora gushyira ku magambo y’ikigereranyo yanditswe mu Ijambo ry’Imana ibisobanuro bihabwa n’Ijambo ry’Imana. Intangiriro z’ubu buhanuzi bwose zigaragaza iherezo, kandi buri gihe zigaragaza ibirenze kure amateka yisubiramo gusa.

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

Bibiliya ivuga ko turi urusengero rw’Umwuka Wera, kandi urusengero rw’umubiri rugizwe na kromozomu mirongo ine n’esheshatu. Abahanga mu bya siyansi biga izo kromozomu mirongo ine n’esheshatu batumenyesha ko kromozomu makumyabiri n’eshatu z’umugabo na kromozomu makumyabiri n’eshatu z’umugore zizengurutse poroteyine ifite ishusho y’umusaraba.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

Muri Daniyeli cumi na kabiri harimo ubuhanuzi butatu bw’ibihe bufitanye isano; ubwa mbere bwerekeza ku gutatanywa kw’imbaraga z’ubwoko bwera, kugereranya “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu. Gutatanywa kw’imbaraga z’ubwoko bwera, kwasohorejwe kuri bo, kwari imyaka ibihumbi bibiri na magana atanu na makumyabiri, nyamara muri Daniyeli cumi na kabiri havugwamo gusa igice cya nyuma cy’icyo gihe. Hagaragaza Daniyeli nk’udasobanukiwe icyo iryo tangazo ryashakaga kuvuga.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

Numva umuntu wari wambaye imyenda y'igitani, wari hejuru y'amazi y'umugezi, ubwo yazamuraga ukuboko kwe kw'iburyo n'ukwe kw'ibumoso aberekeza mu ijuru, akarahirira Uhoraho uhoraho iteka ryose, yuko bizamara igihe, n'ibihe, n'igice cy'igihe; kandi ubwo azaba amaze kumenagura imbaraga z'ubwoko bwera, ibyo byose bizaba birangiye. Nuko numva, ariko sinabisobanukirwa; maze ndavuga nti, Databuja, iherezo ry'ibi bintu rizaba irihe? Daniyeli 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

Daniyeli 12 irerekana ubutumwa bwafunguwe ikimenyetso mu gihe cy’iherezo, ari cyo 1798. Muri uwo murongo, Daniyeli ahagarariye William Miller, ikimenyetso nyamukuru cy’abanyabwenge muri ayo mateka. Miller yabanje kuyoborwa ku buhanuzi bw’imyaka ibihumbi bibiri na magana atanu na makumyabiri bwo muri Abalewi 26, kandi mu mirongo ya karindwi n’iya munani ahagarariye abanyabwenge bagomba guhuza ukuri k’uko gutatanywa kw’imyaka ibihumbi bibiri na magana atanu na makumyabiri rwose kurangwa nk’ugutatanya Imana yakoreye ubwoko bwayo.

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

Ariko nimutanyumvira na nyuma y’ibyo byose, nzabahana incuro ndwi ziruseho kubera ibyaha byanyu. Kandi nzamenagura ubwibone bw’imbaraga zanyu; kandi ijuru ryanyu nzarigira nk’icyuma, n’ubutaka bwanyu mbugire nk’umuringa. Abalewi 26:18, 19.

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

“Ubwibone” bwa Isirayeli ya kera bwabaye igihe bemererwaga kwanga Imana nk’Umwami wabo bagahitamo umwami w’umuntu. Ubwibone bwabo, bubanziriza kugwa (Imigani 16:18), bwari icyifuzo cyabo cyo gusa n’ubwami bwose bw’abasenga ibigirwamana bwari bubakikije. Gukurwaho kwabanje ubwami bwo mu majyaruguru hanyuma ubwami bwo mu majyepfo kwari ugutatanywa kw’ububasha (umwami) mu mwaka wa 723 Mbere ya Kristo no mu wa 677 Mbere ya Kristo, uko bikurikirana.

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

Milleri yahagarariye abanyabwenge basobanukiwe ukwiyongera kw’ubumenyi kwahishuwe mu mirongo ibanza ya Daniyeli cumi na kabiri, kandi mu mirongo ya karindwi n’iya munani agaragazwa nk’utarasobanukiwe isano iri hagati y’imyaka igihumbi na magana abiri na mirongo itandatu n’imyaka ibihumbi bibiri na magana atanu na makumyabiri y’itatatanywa ry’ubwoko bw’Imana. Daniyeli ahagarariye ubwoko bw’Imana ku iherezo ry’Idiventizimu, nk’uko kandi ahagarariye Milleri ku ntangiriro y’Idiventizimu. Ku iherezo ry’Idiventizimu, hariho nanone icyo kibazo nyine, kuko ubwo Idiventizimu yashyiraga ku ruhande uko Milleri yasobanukirwaga “ibihe birindwi,” bahatiwe kumenya gusa ko imyaka igihumbi na magana abiri na mirongo itandatu ari yo Bihe by’Umwijima. Abanyabwenge bo ku iherezo bari bafite ikibazo gisa n’icyo Daniyeli na Milleri bagaragaza ko kigomba gukemurwa. Ni kuki imvugo yo mu Balewi makumyabiri na gatandatu ikoreshwa mu kugaragaza ibihe bitatu n’igice aho gukoresha ibihe birindwi?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Miller ntiyigeze na rimwe akemura byuzuye iyi ngorane, ariko mu mwaka wa 1856 umucyo wa nyuma “mushya wo mu buhanuzi” watanzwe mu ruhererekane rw’ingingo esheshatu zitigeze zirangizwa, zigaragaza ko ibihe birindwi bishushanya imyaka itatu n’igice y’uroma rwa gipagani rwakandagiraga Isirayeli y’Imana isanzwe, bigakurikirwa n’imyaka itatu n’igice y’uroma rwa gipapa rwakandagiraga Isirayeli ya mwuka. Nyuma y’imyaka irindwi, Abadivantisiti banga burundu umucyo wose werekeye ibihe birindwi, bityo bategurira abanyabwenge iyi ngorane mu gihe cy’iherezo mu mwaka wa 1989, ubwo, nk’uko bisobanurwa muri Daniyeli igice cya cumi na kimwe, umurongo wa mirongo ine, ibihugu byashushanyaga icyahoze ari Ubumwe bw’Abasoviyeti byakorogoshowe na gipapa na Leta Zunze Ubumwe za Amerika.

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

Umucyo wa mbere Miller yahawe waranzwe mu 1863, kandi umucyo wa nyuma kuri iyo ngingo watanzwe na Hiram Edson muri za ngingo esheshatu. Izo ngingo zarahagaritswe, maze nyuma y’imyaka irindwi (ibihe) ububasha bwa Isirayeli ya none bushyirwa ku ruhande kugira ngo bwigane amatorero y’ibigirwamana yari, mu myaka mike yari ibanjirije, yaragaragajwe neza ko ari abakobwa ba Babuloni. Ibyo bihe birindwi byo mu Balewi makumyabiri na gatandatu, nk’inyigisho y’ubuhanuzi, byabaye igisitaza, kandi ubwibone bwa Isirayeli ya kera nk’uko bwagaragajwe no kwifuza kwabo ko Sawuli ababera umwami bwongeye kwisubiramo. Yesu ahagararira iherezo ahereye ku ntangiriro.

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Igitabo cya Daniyeli na cyo kigaragaza ubuhanuzi bw’imyaka igihumbi na magana abiri na mirongo cyenda, hamwe n’ubw’imyaka igihumbi na magana atatu na mirongo itatu n’itanu, byombi bitangirira ku gukurwaho kwa “ibya buri munsi” mu wa 508. Gukurwaho kwa “ibya buri munsi” kugereranya ikurwaho ry’ukwanga kwa Roma ya gipagani kurwanyaga ukuzamuka k’ubutegetsi bwa papa mu wa 538. Habayeho igihe cy’inzibacyuho cy’imyaka mirongo itatu mbere yuko ubutegetsi bwa papa bushyirwa ku ntebe y’ubwami bw’isi mu wa 538, maze imyaka igihumbi na magana abiri na mirongo itandatu yari isigaye irangira mu wa 1798. Iyo myaka mirongo itatu y’inzibacyuho iva ku bwami bumwe ijya ku bundi igaragaza imyaka ya nyuma y’ubutegetsi bwa papa iyobora kugeza ku ishyirwaho ry’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya ku ntebe y’ubwami bw’isi mu wa 1798. Intangiriro y’ubuhanuzi bw’imyaka igihumbi na magana abiri na mirongo cyenda igaragaza inzibacyuho iva ku bwami bumwe bw’ubuhanuzi bwa Bibiliya ijya ku bundi bwami bw’ubuhanuzi bwa Bibiliya, nk’uko n’iherezo ry’ubwo buhanuzi ribigenza.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

Ubuhanuzi bw’imyaka igihumbi magana atatu mirongo itatu n’itanu bwatangiye igihe “igitambo gihoraho” cyavanwagaho mu mwaka wa 508 burangira mu 1843.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

Kandi uhereye igihe igitambo cya buri munsi kizavanwaho, n’ikizira giteza kurimbuka kigashyirwaho, hazabaho iminsi igihumbi magana abiri na mirongo cyenda. Hahirwa uwihangana agategereza, akagera ku minsi igihumbi magana atatu na mirongo itatu n’itanu. Daniyeli 12:11, 12.

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

Ubuhanuzi bw’imyaka igihumbi na magana atatu na mirongo itatu n’itanu bwarangiye mu 1843, kandi Daniyeli avuga ko abari “barategereje” igihe ubwo buhanuzi bwari kuzasohozwaho bazahabwa umugisha. Mushiki wa White abivuga muri ubu buryo.

“Blessed are the eyes which saw the things that were seen in 1843 and 1844.

“Hahirwa amaso yabonye ibintu byabonetse mu 1843 no mu 1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“Ubutumwa bwaratanzwe. Kandi ntihagombye kubaho gutinda mu kubusubiramo, kuko ibimenyetso by’ibihe biri gusohozwa; umurimo wo gusoza ugomba gukorwa. Umurimo ukomeye uzakorwa mu gihe gito. Vuba ubutumwa buzavugwa ku bw’igeno ry’Imana, maze bukure bube ijwi riranguruye. Hanyuma Daniyeli azahagarara mu mugabane we, kugira ngo atange ubuhamya bwe.” Manuscript Releases, volume 21, 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Nuko rero, intangiriro y’ubuhanuzi bw’imyaka igihumbi na magana atatu na mirongo itatu n’itanu igaragaza ihinduka riva ku idini rya gipagani rikajya ku idini rya gipapa, bityo igaragaza ihinduka riva ku Buporotesitanti rikajya ku Buporotesitanti bwa Millerite.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

Abadiventisiti banze kwemera ukuri shingiro kwa Adiventisimu banga n’ubuhanuzi bwose bw’ibihe bwatanzwe n’Abamileri, ndetse n’imyaka ibihumbi bibiri na magana atatu yo muri Daniyeli 8:14. Bashobora rwose guhakana iki kintu, ariko bishobora kugaragazwa mu buryo bwumvikana ko ari ukuri; nyamara icyo nshaka kugarukaho ubu kiratandukanye, bityo ndabiretse ubu mu gihe tugerageza kurangiza iyi ngingo.

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

Gutatana kw’“igihugu cy’icyubahiro” cya Yuda mu wa 677 Mbere ya Kristo kugaragaza gukandagirwa kw’“ingabo” kuvugwa muri Daniyeli 8:13, 14, kandi kwerekana ugushyirwaho kw’igihugu cy’icyubahiro cya none, Leta Zunze Ubumwe z’Amerika. Imyaka ibihumbi bibiri na magana atatu ivugwa muri iyo mirongo yatangiye mu wa 457 Mbere ya Kristo, kandi igaragaza gukandagirwa kw’“ubuturo bwera.”

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 umuziranenge umwe avuga, undi muziranenge abaza wa muziranenge wavugaga ati: “Mbese iryo yererekwa ryerekeye igitambo cya buri munsi n’igicumuro giteza kurimbuka, ryo gutuma ubuturo bwera n’ingabo bihindurwa ibyo kuribatwa n’ibirenge, rizamara igihe kingana iki?” Arambwira ati: “Kugeza ku minsi ibihumbi bibiri na magana atatu; hanyuma ubuturo bwera buzahanagurwe.” Danieli 8:13, 14.

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

Umwaka wa 677 Mbere ya Kristo na 457 Mbere ya Kristo ni amatariki ahujwe n’isano iri hagati y’ubwoko bw’Imana n’ubuturo bwayo bwera. Imana yongeye guhuriza hamwe ingabo n’ubuturo bwera icyarimwe ku wa 22 Ukwakira 1844. Imyaka magana abiri na makumyabiri iri hagati ya 677 Mbere ya Kristo na 457 Mbere ya Kristo ishushanya igihe Imana ishyiraho ikimenyetso cy’inzira kigereranya ukwiyongera k’umucyo. Ku wa 22 Ukwakira 1844, umucyo w’umumarayika wa gatatu warageze, umucyo w’ubuturo bwera utangira kurasa kandi hariho ingabo zo kwamamaza uwo mucyo.

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

Mu murongo w’ubuhanuzi ugaragaza intambara y’uburyo butatu Satani na Kristo bagiyemo, ni ho Bibiliya yitwa King James yo mu 1611 yasohowe. Nyuma y’imyaka magana abiri na makumyabiri neza, mu 1831, William Miller yatangaje ubutumwa bwe ku ncuro ya mbere:

“For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

“Mu gihe cy’imyaka icyenda, William Miller yemejwe rwose ko akwiriye kugeza ubutumwa bwe ku matorero; ariko arategereza, yiringiye ko hari ububasha bwemewe buzatangaza inkuru nziza y’Umukiza ugiye kuza vuba. Muri uko gutegereza, yagaragaje gusa ukuri kw’ubwo butumwa; bari bafite izina ry’uko ari bazima, nyamara bari barimo gupfa vuba. Mu mwaka wa 1831 Miller yatanze inyigisho ye ya mbere ku byerekeye ubuhanuzi.” Steven Haskell, The Seer of Patmos, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

Imana yarinze inyandiko z’umwimerere zera kandi zitunganye zakoreshejwe mu gutegura Bibiliya. Hanyuma ikora Bibiliya yayo mu mwaka wa 1611. Hanyuma ihagurutsa intumwa yagombaga gukoresha amahame ari muri Bibiliya, yavuyemo kandi yashyizweho n’iyo Bibiliya, kugira ngo itange ubutumwa bw’umumarayika wa mbere. Mu mwaka wa 1831, ubutumwa bwa Miller bwashyizwe mu buryo bunoze nk’uko ubutumwa bwo mu mateka ya Kristo bwashyizwe mu buryo bunoze na Yohana Umubatiza, nk’uko ubutumwa bwagiye bushyirwa mu buryo bunoze muri buri gikorwa cy’ivugurura. Ubutumwa bwa Miller, ari bwo butumwa bw’umumarayika wa mbere butangaza gutangira kw’urubanza, bushyigikiwe mu buryo butaziguye n’ishyirwa mu bikorwa ry’igihe cy’ubuhanuzi cy’imyaka magana abiri na makumyabiri. Bwari ubutumwa bw’imbuzi mu ntangiriro z’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya—Leta Zunze Ubumwe z’Amerika.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

Mu 1996, umurimo wa Future for America waratangiye, kandi ubutumwa bw’umumarayika wa gatatu bwari bwarakuweho ikimenyetso mu 1989—butumwa bugaragaza gukira kw’igikomere cyica cy’ubupapa n’itegeko ryo ku Cyumweru ryari rigiye kuza vuba—bwatangajwe mu kinyamakuru cyitwaga The Time of the End. Ubutumwa bwo ku iherezo ry’Abadiventisime bwari bwarashyizwe mu buryo bwemewe nk’uko n’ubutumwa bwo mu ntangiriro bwari bwarashyizwe mu buryo bwemewe. Mu ntangiriro, ubutumwa bwari bushingiye ku gihe kandi bugahagararira kurushaho guteza imbere ukuri kuboneka mu Ijambo ry’Imana. Mu 1996, nyuma y’imyaka magana abiri na makumyabiri uhereye ku ivuka rya Leta Zunze Ubumwe z’Amerika mu 1776, ubutumwa bwo ku iherezo ry’Abadiventisime bwashyizwe mu buryo bwemewe kandi bugahagararira kurushaho guteza imbere ubutumwa bw’abamarayika batatu.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Mu gihe dusuzuma amateka ajyanirana y’ihembe rya Repubulikani n’ihembe ry’Abaporotesitanti mu mateka y’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya, ni ngombwa kumenya uwo ihembe ry’Abaporotesitanti ari we n’uwo atari we.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Ugire umwete kugira ngo wiyerekane ko wemewe n’Imana, uri umukozi utagomba kugira ipfunwe, ugabanya neza ijambo ry’ukuri. Ariko wirinde amagambo adafite kubaha Imana kandi ari ubusa; kuko azarushaho gutuma habaho kutubaha Imana kurenzeho. 2 Timoteyo 2:15, 16.