The aspect which I pointed out that Stephen Haskell probably did not see, though he upheld by his recognition of the truths which bring to light this fact, is that in the history at the end of ancient Israel, you simultaneously find the beginning of modern Israel overlapping the same historical period. When Christ was confirming the covenant with many for one week (twenty-five hundred and twenty days), ancient Israel was living out the experience of Laodicea, on the verge of being spewed out of the mouth of the Lord. Simultaneously modern Israel was living out the experience of Ephesus. Laodicea of ancient Israel was being scattered and Ephesus of modern Israel was being gathered in the very same history.
Ikintu nagaragaje ko Stephen Haskell ashobora kuba atarabonye, nubwo yakishimangiye binyuze mu kwemera kwe ukuri kugaragaza iri hame, ni uko mu mateka y’iherezo rya Isirayeli ya kera, icyarimwe usabamo intangiriro ya Isirayeli y’iki gihe, ihurirana n’icyo gihe nyir’izina cy’amateka. Igihe Kristo yashimangiraga isezerano n’abenshi mu gihe cy’icyumweru kimwe (iminsi ibihumbi bibiri na magana atanu na makumyabiri), Isirayeli ya kera yari iri kubaho uburambe bwa Lawodikiya, iri hafi yo kurukirwa mu kanwa k’Umwami. Icyarimwe Isirayeli y’iki gihe yari iri kubaho uburambe bwa Efeso. Lawodikiya ya Isirayeli ya kera yari iri gutatanywa, kandi Efeso ya Isirayeli y’iki gihe yari iri gukoranyirizwa hamwe muri ayo mateka nyir’izina.
And “yes” if you are wondering, I am aware that the week that Christ confirmed the covenant in fulfillment of Daniel chapter nine, which began at His baptism and ended with the stoning of Stephen was not a literal twenty-five hundred and twenty days, but prophetically it most definitely was, for prophetically a year equals three hundred and sixty days. Three hundred and sixty days multiplied by seven is twenty-five hundred and twenty days, and “the dead center” of that prophetic week is the cross. Prophetically Christ placed the cross, dead center of the prophetic period of twenty-five hundred and twenty days, thus showing that the “seven times” of Leviticus twenty-six is established and upheld by the cross of Christ. It is not an accident that when Sister White teaches, as she does that both of Habakkuk’s sacred tables; the 1843 and 1850 chart have the twenty-five hundred and twenty year prophecy in the very center of the chart, and both charts have the cross dead center of that illustration.
Kandi “yego” niba uri kwibaza, nzi neza ko icyumweru Kristo yemeje isezerano asohoza Daniyeli igice cya cyenda, cyatangiriye ku mubatizo We kikarangirana no guterwa amabuye kwa Sitefano, kitari iminsi ibihumbi bibiri na magana atanu na makumyabiri nyakuri; nyamara mu buryo bw’ubuhanuzi rwose ni ko byari biri, kuko mu buhanuzi umwaka ungana n’iminsi magana atatu na mirongo itandatu. Iminsi magana atatu na mirongo itandatu ikubwe na karindwi ni ibihumbi bibiri na magana atanu na makumyabiri, kandi “hagati nyakuri” h’icyo cyumweru cy’ubuhanuzi ni umusaraba. Mu buryo bw’ubuhanuzi Kristo yashyize umusaraba hagati nyakuri y’icyo gihe cy’ubuhanuzi cy’iminsi ibihumbi bibiri na magana atanu na makumyabiri, bityo agaragaza ko “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu bishyizweho kandi bishimangirwa n’umusaraba wa Kristo. Si impanuka ko igihe Mushiki wacu White yigisha, nk’uko abigisha, ko ayo mbonerahamwe yombi yera ya Habakuki, imbonerahamwe ya 1843 n’iya 1850, afite ubuhanuzi bw’imyaka ibihumbi bibiri na magana atanu na makumyabiri hagati nyakuri ku mbonerahamwe, kandi izo mbonerahamwe zombi zifite umusaraba hagati nyakuri y’icyo kigereranyo.
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
Bibiliya ikubiyemo amahame yose abantu bakeneye gusobanukirwa kugira ngo babe babereye ubu buzima cyangwa ubuzaza. Kandi ayo mahame ashobora gusobanurwa na bose. Nta muntu n’umwe ufite umutima wo guha agaciro inyigisho zayo wasoma umurongo n’umwe wo muri Bibiliya atawuvomyemo igitekerezo runaka cy’ingirakamaro. Ariko rero, inyigisho ya Bibiliya ifite agaciro kuruta izindi ntibonerwa mu kuyiga rimwe na rimwe cyangwa mu buryo budafitanye isano. Uburyo bwayo bukomeye bw’ukuri ntibuteguwe ku buryo bwahita bumenyekana n’usoma yihuta cyangwa utabyitayeho. Byinshi mu butunzi bwayo biri hasi cyane y’aho bugaragarira amaso, kandi bushobora kubonwa gusa binyuze mu bushakashatsi bwimbitse no mu muhati udacogora. Ukuri kwuzuza iyo nyigisho ikomeye yose kugomba gushakishwa no gukoranywa, “aha duke, hariya duke.” Yesaya 28:10.
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Nibigenzurwa gutyo kandi zigateranywa hamwe, zizasangwa zihuye neza rwose hagati yazo. Buri Butumwa Bwiza bwuzuza ubundi, buri buhanuzi bugasobanura ubundi, buri kuri kukaba ugukuza ukundi kuri. Ibigereranyo by’imihango ya Kiyahudi bisobanurwa neza n’ubutumwa bwiza. Buri hame ryo mu Ijambo ry’Imana rifite umwanya waryo, buri kintu cyabaye kikagira icyo gisobanura. Kandi imiterere yuzuye, mu migambi no mu ishyirwa mu bikorwa, ihamya Umwanditsi wayo. Imiterere nk’iyo nta bundi bwenge uretse ubw’Itazira iherezo bwashoboraga kuyitekereza cyangwa kuyirema.” Education, 123.
Along with the principle that each of the seven churches are repeated in Millerite history and also our history is another important principle early Adventism acknowledged. That principle demonstrates that “internal and external” prophetic lines of the same history is employed by the Holy Spirit to convey truth. Miller recognized this and directly taught it. He correctly taught that the seven seals of Revelation represent a parallel history to the churches, but in that parallel illustration the seals represent an external and the churches an internal truth of the identical history. Uriah Smith also addresses this principle and employs the words “internal” and “external” which seems to me to be the best way to express the two parallel lines.
Hamwe n’ihame ry’uko buri torero muri ya matorero arindwi risubirwamo mu mateka y’Abamileriti no mu mateka yacu, hari n’irindi hame ry’ingenzi Abadiventisime ba mbere bemeye. Iryo hame rigaragaza ko imirongo y’ubuhanuzi “yo mu imbere n’iyo hanze” y’amateka amwe ikoreshwa na Mwuka Wera kugira ngo ageze ku bantu ukuri. Miller yabimenye kandi arabigisha mu buryo butaziguye. Yigishije neza ko ibimenyetso birindwi byo mu Ibyahishuwe bigereranya amateka abangikanye n’ay’amatorero, ariko muri icyo kigereranyo kibangikanye ibimenyetso bigereranya ukuri kwo hanze, naho amatorero akagereranya ukuri ko mu imbere kw’ayo mateka nyene. Uriah Smith na we avuga kuri iri hame kandi agakoresha amagambo “yo mu imbere” na “yo hanze,” ari byo mbona ko ari uburyo bwiza kurusha ubundi bwo kugaragaza iyo mirongo ibiri ibangikanye.
“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.
Ibimenyetso bitangirwa kutwerekwa mu bice bya 4, 5, na 6 by’Ibyahishuwe. Ibyerekanwa bitangwa muri ibyo bimenyetso birebwa mu Ibyahishuwe 6, no mu murongo wa mbere w’Ibyahishuwe 8. Biragaragara ko bikubiyemo ibyabaye itorero rifitanye isano na byo, uhereye ku gutangira kw’iki gihe cy’ubuyobozi bw’Imana kugeza ku kuza kwa Kristo.
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
“Mu gihe amatorero arindwi agaragaza amateka y’imbere y’itorero, ibimenyetso birindwi byo kuzingura bizana mu ruhame ibikomeye byabaye mu mateka yaryo yo hanze.” Uriah Smith, The Biblical Institute, 253.
We will now begin our consideration of the seven churches. It is important to recognize that the first two churches and then again, the third and fourth church have a “cause and effect” relationship that demands that they be considered together. Smyrna is the church that represents those that are persecuted by Rome, and Ephesus was the church that carried the gospel to the entire world.
Ubu noneho tugiye gutangira gusuzuma amatorero arindwi. Ni ingenzi kumenya ko amatorero abiri ya mbere, hanyuma nanone itorero rya gatatu n’irya kane, afitanye isano y’“impamvu n’ingaruka” isaba ko afatirwaho hamwe. Simuruna ni ryo torero rihagarariye abarenganywa na Roma, kandi Efeso ni ryo torero ryagejeje ubutumwa bwiza ku isi yose.
“It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.
“I Antiokiya ni ho abigishwa babanje kwitwa Abakristo. Iryo zina barihawe kuko Kristo ari we wari insanganyamatsiko y’ingenzi mu kubwiriza kwabo, mu nyigisho zabo, no mu biganiro byabo. Iteka bahoraga bavuga ibyabaye mu minsi y’umurimo We ku isi, igihe abigishwa Be bahabwaga umugisha no kubana na We ubwabo. Badacogora, bibandaga ku nyigisho Ze no ku bitangaza Bye byo gukiza. Bafite iminwa ihinda umushyitsi n’amaso yuzuye amarira, bavugaga umubabaro We mu ngobyi, ukugambanirwa Kwe, urubanza Yaciriwe, n’urupfu Yapfuye, kwihangana no kwicisha bugufi yihanganiye igitutsi n’iyicarubozo byamushyizweho n’abanzi Be, n’impuhwe nk’iz’Imana yabisabiye abamurenganyaga. Izuka Rye no kuzamurwa Kwe, n’umurimo We mu ijuru wo kuba Umuhuza w’umuntu wacumuye, byari ingingo bakundaga gutindaho banezerewe. Mu by’ukuri abanyamahanga bashoboraga kubita Abakristo, kuko babwirizaga Kristo kandi bagasenga Imana bamunyujijeho.”
“It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.
“Imana ni yo yabahaye izina rya Gikristo. Iri ni izina ry’icyubahiro cy’ubwami, ryahawe abiyunga na Kristo bose. Ni kuri iri zina Yakobo yaje kwandika ati: ‘Mbese abatunzi si bo babakandamiza, bakabakururira imbere y’intebe z’imanza? Mbese si bo batuka iryo zina ryiza mwitiriwe?’ Yakobo 2:6, 7. Kandi Petero yaravuze ati: ‘Ariko umuntu nashengurwa azira ko ari Umukristo, ye kugira isoni; ahubwo ahimbaze Imana ku bw’ibyo.’ ‘Nimutukwa ku bw’izina rya Kristo, murahirwa; kuko Umwuka w’ubwiza n’u w’Imana abaruraho.’ 1 Petero 4:16, 14.” Ibyakozwe n’Intumwa, 157.
The Ephesus church represented the early church that lived “godly in Christ Jesus” which is a “cause” that always produces an “effect.”
Itorero rya Efeso ryagereranyaga Itorero rya mbere ryabayeho “mu kubaha Imana muri Kristo Yesu,” ari byo “impamvu” ihora yibaruka “ingaruka.”
Yea, and all that will live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:12.
Ni ukuri, kandi abashaka bose kubaho bubaha Imana muri Kristo Yesu bazarenganywa. 2 Timoteyo 3:12.
The godliness of the Ephesian church brought about the persecution represented by the church of Smyrna. The two churches represent a cause and an effect relationship, and the effect demands to be preceded by a cause. The persecution of the Sunday law crisis is instigated by a manifestation of what Sister White calls “primitive godliness.” A godliness that has been illustrated in past, or primitive histories.
Kubaha Imana kw’itorero ry’i Efeso kwatumye habaho itotezwa rigereranywa n’itorero ry’i Simuruna. Ayo matorero yombi agaragaza isano y’impamvu n’ingaruka, kandi ingaruka isaba kubanzirizwa n’impamvu. Itotezwa ryo mu gihe cy’ihungabana ry’itegeko ryo ku Cyumweru riterwa no kwigaragaza kw’icyo Sister White yita “kubaha Imana kwa kera.” Kubaha Imana kwagaragajwe mu mateka yahise, cyangwa mu mateka ya kera.
“Notwithstanding the widespread declension of faith and piety, there are true followers of Christ in these churches. Before the final visitation of God’s judgments upon the earth there will be among the people of the Lord such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from those churches in which the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time to prepare a people for the Lord’s second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it by introducing a counterfeit. In those churches which he can bring under his deceptive power he will make it appear that God’s special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world.” The Great Controversy, 464.
“N’ubwo kwizera no kubaha Imana byagabanutse cyane mu buryo bwakwirakwijwe hose, muri ayo matorero harimo abayoboke nyakuri ba Kristo. Mbere y’uko habaho uruzinduko rwa nyuma rw’imanza z’Imana ku isi, mu bwoko bw’Umwami hazabaho ububyutse bw’ubumana bwa mbere butarigeze buboneka uhereye mu bihe by’intumwa. Umwuka n’imbaraga by’Imana bizasukwa ku bana bayo. Muri icyo gihe benshi bazitandukanya n’ayo matorero, ayo urukundo rw’iyi si rwasimbuye urukundo rw’Imana n’urw’ijambo ryayo. Benshi, haba mu bakozi b’Imana no mu bantu, bazemera bishimye ayo kuri gukomeye Imana yatumye atangazwa muri iki gihe kugira ngo itegurire ubwoko ukuza kwa kabiri kw’Umwami. Umwanzi w’ubugingo yifuza kubangamira uyu murimo; kandi mbere y’uko igihe cy’umutwe nk’uwo kigera, azagerageza kuwubuza awushyiramo ikinyoma gisa n’ukuri. Muri ayo matorero ashobora gushyira munsi y’ububasha bwe bw’uburiganya, azatuma bigaragara nk’aho imigisha yihariye y’Imana isutsweho; hazaboneka ibitekerezwa ko ari ukwiyongera gukomeye kw’ishyaka ry’idini. Imbaga nyinshi zizanezererwa ko Imana iri kubakorera ibitangaza, nyamara uwo murimo uzaba ari uw’undi mwuka. Mu ishusho y’idini, Satani azashaka kwagura ubushobozi bwe mu isi ya Gikristo yose.” Intambara Ikomeye, 464.
The Midnight Cry of the “last days” is the revival of “primitive godliness” identified in the passage. It’s a revival that occurs in a movement, not a church. The history Sister White employs to describe the revival is the history of “apostolic times,” which is represented by the church of Ephesus. That revival will produce “persecution.”
Gutaka kwa Saa Sita z’Ijoro ko mu “minsi y’imperuka” ni ububyutse bw’“ukubaha Imana kwa mbere” buvugwa muri uwo murongo. Ni ububyutse buba mu mutwe w’abakurikira inyigisho runaka, si mu itorero. Amateka Mushiki wa White yifashisha asobanura ubwo bubyutse ni amateka y’“ibihe by’intumwa,” ahagarariwe n’itorero rya Efeso. Ubwo bubyutse buzabyara “itotezwa.”
“Many will be imprisoned, many will flee for their lives from cities and towns, and many will be martyrs for Christ’s sake in standing in defense of the truth.” Selected Messages, book 3, 397.
“Benshi bazafungwa, benshi bazahunga bahungira ubuzima bwabo bava mu migi no mu midugudu, kandi benshi bazicwa bazira ukwemera Kristo, bahagaze barwanira ukuri.” Selected Messages, igitabo cya 3, 397.
The “life of Christ on earth” in the next passage represents the beginning of the church of Ephesus, but it also typifies the history of Laodicean Adventism at the end of the world.
“ubugingo bwa Kristo ku isi” buvugwa mu gice gikurikira bugaragaza intangiriro y’itorero ry’i Efeso, ariko kandi bunashushanya amateka y’Abadivantisiti b’i Lawodikiya ku mperuka y’isi.
“‘Judgment is turned away backward, and justice standeth afar off; for truth is fallen in the street, and equity cannot enter. Yea, truth faileth; and he that departeth from evil maketh himself a prey.’ Isaiah 59:14, 15. This was fulfilled in the life of Christ on earth. He was loyal to God’s commandments, setting aside the human traditions and requirements which had been exalted in their place. Because of this He was hated and persecuted. This history is repeated.” Christ’s Object Lessons, 170.
“‘Urubanza rwahinduriwe inyuma, no gukiranuka guhagarara kure; kuko ukuri kwaguye mu muhanda, kandi ubutungane ntibubasha kwinjira. Ni koko, ukuri kwabaye nk’ukubuze; kandi uwitandukanya n’ikibi yihindura umuhigo.’ Yesaya 59:14, 15. Ibi byasohoreye mu mibereho ya Kristo ari ku isi. Yari indahemuka ku mategeko y’Imana, ashyira ku ruhande imigenzo n’ibisabwa by’abantu byari byashyizwe mu mwanya wayo kandi bikarutishwa agaciro. Kubera ibyo yaranzwe n’urwango kandi aratotezwa. Iyi nkuru y’amateka irongera ikisubiramo.” Christ’s Object Lessons, 170.
The experience represented by Ephesus takes place simultaneously to the experience of Laodicea. The quibbling Jews were the Laodiceans of ancient Israel and Christ and His disciples were Ephesians of modern Israel. John the Baptist introduced the church of Ephesus, and he represents the church in the “last days” which is opposed by Laodiceans, who call themselves Jews, but they are not.
Ubunararibonye bugereranywa na Efeso buba icyarimwe n’ubunararibonye bwa Lawodikiya. Abayahudi b’intonganya bari Abanyalawodikiya ba Isirayeli ya kera, kandi Kristo n’abigishwa be bari Abefeso ba Isirayeli ya none. Yohana Umubatiza yatangije itorero rya Efeso, kandi ahagarariye itorero ryo mu “minsi y’imperuka” rirwanywa n’Abanyalawodikiya, biyita Abayahudi, nyamara atari bo.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
“Umurimo wa Yohana Umubatiza, n’umurimo w’abazajya mu minsi ya nyuma bafite umwuka n’imbaraga bya Eliya kugira ngo bakanguze abantu babakure mu kutita kwabo, mu buryo bwinshi ni umwe. Umurimo we ni ikigereranyo cy’umurimo ugomba gukorwa muri iki gihe. Kristo azaza ubwa kabiri gucira isi urubanza mu gukiranuka. Intumwa z’Imana zitwaye ubutumwa bwa nyuma bw’imbuzi bugomba guhabwa isi, zigomba gutegurira inzira ukuza kwa kabiri kwa Kristo, nk’uko Yohana yateguriye inzira ukuza kwe kwa mbere. Muri uyu murimo wo gutegura, ‘buri kibaya kizazamurwa, kandi buri musozi n’agasozi bizacishwa bugufi; kandi ahagoramye hazatunganywa, n’ahadomaguritse hahindurwe aharinganiye’ kuko amateka agomba kwisubiramo, kandi na none ‘ubwiza bw’Uwiteka buzahishurwa, kandi abafite umubiri bose bazabubonera hamwe; kuko akanwa k’Uwiteka ari ko kabivuze.’” Southern Watchman, 21 Werurwe 1905.
Ephesus is the “cause” and Smyrna is the “effect.” Pergamos and Thyatira also represent a cause-and-effect relationship. Pergamos is the church of compromise that corrupted Christianity by combining it with paganism. The Christian church fell when it accepted the premise that it was possible for the idolatry of paganism to co-exist within its borders. The emperor Constantine is the symbol of that compromising history, and his prophetic role was to produce the falling away of true Christianity in advance of the papacy being revealed.
Efeso ni “impamvu,” kandi Simuruna ni “ingaruka.” Perugamo na Tiyatira na byo byerekana isano y’impamvu n’ingaruka. Perugamo ni itorero ry’ubwumvikane bwangiza ryahumanyije Ubukristo ubwo ryabuvangaga n’ubupagani. Itorero rya Gikristo ryaguye igihe ryemeraga ihame ry’uko byashobokaga ko gusenga ibigirwamana kw’ubupagani kubana mu mbibi zaryo. Umwami w’abami Konstantino ni ikimenyetso cy’uwo mateka y’ubwumvikane bwangiza, kandi uruhare rwe rw’ubuhanuzi rwari ugutuma habaho kureka ukwizera nyakuri kw’Ubukristo mbere y’uko ubupapa buhishurwa.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming. 2 Thessalonians 2:3–8.
Ntihakagire umuntu uwo ari we wese abashuka mu buryo ubwo ari bwo bwose; kuko uwo munsi utazaza keretse habanje kubaho kugwa kure, kandi hakagaragazwa wa muntu w’icyaha, mwene kurimbuka; urwanya kandi akishyira hejuru y’icyitwa Imana cyose cyangwa icyubahwa cyose; bityo akicara mu rusengero rw’Imana nk’Imana, yiyerekana ko ari Imana. Ntimwibuka ko nkiri kumwe namwe nababwiye ibyo bintu? Kandi none muzi ikimubuza kugira ngo azahishurwe mu gihe cye. Kuko ubwiru bw’ubugome bumaze gukorera; keretse ko uri kubuza ubu azakomeza kubuza kugeza igihe azavanirwaho. Maze ni bwo wa munyabugome azahishurwa, uwo Umwami azamarisha umwuka w’akanwa ke kandi akamurimbuza ubwiza bwo kuza kwe. 2 Abatesalonike 2:3–8.
The Pergamos church was the “cause” and Thyatira was the “effect.” The prophet Daniel often presents the history of paganism giving way to papalism, and the falling away that preceded the establishment of the papacy that Paul identified is addressed in Daniel eleven.
Itorero ry’i Perugamo ni ryo ryari “impamvu,” naho Tiyatira iba “ingaruka.” Umuhanuzi Daniyeli akunze kugaragaza amateka y’ubupagani busimburwa n’ubupapa, kandi uko gutandukira ukwizera kwabanje mbere y’ishyirwaho ry’ubupapa Pawulo yagaragaje bivugwa muri Daniyeli cumi n’umwe.
For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:30–31.
Kuko amato y’i Kitimu azamuzaho; ni cyo kizamutera agahinda, asubire inyuma, arakare ku isezerano ryera; ni ko azabigenza; ndetse azagaruka, agirane ubwumvikane n’abata isezerano ryera. Kandi ingabo zizahagarara ku ruhande rwe, kandi zizasuzugura ubuturo bwera bw’igihome, kandi zizakuraho igitambo gihoraho, kandi zizashyiraho ikizira giteza kurimbuka. Daniyeli 11:30–31
The church of compromise that fell away before the papal power was revealed into history is represented by Daniel as “them that” forsook “the holy covenant.” After they forsook the covenant, then the papacy, represented by Daniel as the “abomination that maketh desolate,” was placed upon the throne of the earth. Sister White identifies the last six verses of Daniel eleven when she states, the “prophecy in the eleventh of Daniel has nearly reached its complete fulfillment.” The last six verses are the final fulfillment of Daniel eleven, and she teaches that the history represented by those final verses was typified by Daniel 11:30–36, which identifies the historical “cause and effect” represented by Pergamos and Thyatira.
Itorero ry’ubwumvikane bwacogoye ryaguye rikava ku kwizera mbere y’uko ubutegetsi bwa gipapa bugaragarira mu mateka rigereranywa na Daniyeli nk’“abaretse” “isezerano ryera.” Bamaze kureka iryo sezerano, ni bwo ubupapa, bugaragazwa na Daniyeli nk’“ikizira giteza ubunyagaso,” bwicajwe ku ntebe y’ubwami y’isi. Mushiki wa Mwene Data White agaragaza imirongo itandatu ya nyuma ya Daniyeli 11 ubwo avuga ati, “ubuhanuzi bwo muri Daniyeli igice cya cumi na kimwe buri hafi kugera ku isohozwa ryabwo ryuzuye.” Iyo mirongo itandatu ya nyuma ni yo isohozwa rya nyuma rya Daniyeli 11, kandi yigisha ko amateka agereranywa n’iyo mirongo ya nyuma yagaragajwe mbere n’icyitegererezo cyo muri Daniyeli 11:30–36, ahagaragaza “impamvu n’ingaruka” by’amateka bigereranywa na Perugamo na Tiyatira.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.
“Nta gihe dufite cyo guta. Ibihe by’amakuba biri imbere yacu. Isi ihindaguranyijwe n’umwuka w’intambara. Vuba ibikomeye by’amakuba byavuzwe mu buhanuzi bizaba. Ubuhanuzi bwo muri Daniyeli igice cya cumi na kimwe bugiye hafi kugera ku isohozwa ryabwo ryuzuye. Byinshi mu mateka yabaye mu isohozwa ry’ubu buhanuzi bizongera kubaho.”
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
“Mu murongo wa mirongo itatu havugwamo ububasha buvugwa ko ‘imirongo ya 30 kugeza ku wa 36 yakuwe uko yakabaye.’”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Ibyabaye nk’ibyasobanuwe muri aya magambo bizaba.” Manuscript Releases, nimero 13, 394.
The cause-and-effect relationship of Pergamos and Thyatira, as well as the cause-and-effect relationship of Ephesus and Smyrna are repeated in the “last days.” The Protestants of the United States will compromise with idolatry, as represented by Pergamos (the premier sign of idolatry is the worship of the sun), and when they fall away the way is prepared for the man of sin, to once again be prophetically revealed. While the falling away and placing of the papacy on the throne is repeated God will simultaneously be raising up a church typified by Ephesus to carry the message of Daniel and Revelation to the world and the persecution represented by Smyrna will be repeated.
Isano y’ingaruka n’impamvu hagati ya Perugamo na Tiyatira, kimwe n’isano y’ingaruka n’impamvu hagati ya Efeso na Simuruna, birasubirwamo mu “minsi y’imperuka.” Abaporotesitanti bo muri Leta Zunze Ubumwe z’Amerika bazagirana ubwumvikane no gusenga ibigirwamana, nk’uko bishushanywa na Perugamo (ikimenyetso nyamukuru cy’ugusenga ibigirwamana ni ugusenga izuba), kandi nibamara kugwa bakava ku kwizera, inzira izaba iteguriwe wa muntu w’icyaha kugira ngo yongere ahishurwe mu buryo bw’ubuhanuzi. Mu gihe uku kugwa no gushyira ubupapa ku ntebe y’ubwami bizaba bisubirwamo, Imana izaba icyarimwe irimo ihagurutsa itorero rigereranywa na Efeso ngo ritware isi ubutumwa bwa Daniyeli n’Ibyahishuwe, kandi akarengane kagereranywa na Simuruna kazongera kubaho.
I will address the last three churches after we consider the truth that the first four seals of Revelation are an external line of truth that runs parallel to the internal line of truth represented by the first four churches. As already noted, Uriah Smith states it this way:
Nzabwira amatorero atatu ya nyuma tumaze gusuzuma ukuri kuvuga ko ibimenyetso bine bya mbere byo mu Byahishuwe ari umurongo w’ukuri wo hanze ugenda ujyanye n’umurongo w’ukuri wo imbere uhagarariwe n’amatorero ane ya mbere. Nk’uko byamaze kugaragazwa, Uriah Smith abivuga muri ubu buryo:
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
“Mu gihe amatorero arindwi agaragaza amateka y’imbere mu itorero, ibimenyetso birindwi byo kuri icyo gitabo byo byerekana ibyabaye bikomeye byo mu mateka yaryo yo hanze.” Uriah Smith, The Biblical Institute, 253.
We have shown that the first four churches represent two “cause and effect” relationships that are repeated in the “last days.” Based upon the pioneers of Adventism, but more importantly upon the authority of God’s Word, those four internal histories of the church should have a parallel external history represented by the first four seals. The first and second seals echo the same characteristics of Ephesus and Smyrna, but use a white horse to represent the work of carrying Christianity to the world. It represents the external work of the church, and the second seal represents the blood bath of Smyrna with a red horse.
Twagaragaje ko amatorero ane ya mbere ahagarariye amasano abiri y’“igitera n’ingaruka” asubirwamo mu “minsi y’imperuka.” Dushingiye ku bapayiniya b’Idiventizimu, ariko ikirushijeho kuba ingenzi dushingiye ku butware bw’Ijambo ry’Imana, ayo mateka ane y’imbere y’itorero akwiriye kugira amateka y’inyuma ajyanye na yo ahagarariwe n’ibimenyetso bine bya mbere. Ikimenyetso cya mbere n’icya kabiri byumvikanisha nanone ibiranga Efeso na Simuruna, ariko bikoresha ifarashi y’umweru kugereranya umurimo wo kugeza Ubukristo ku isi. Igereranya umurimo w’inyuma w’itorero, kandi ikimenyetso cya kabiri kigereranya ubwicanyi bw’amaraso bwa Simuruna hakoreshejwe ifarashi itukura.
And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. Revelation 6:1–4.
Nuko mbona igihe Umwana w’Intama abumbuye kimwe mu bimenyetso, numva kimwe mu bizima bine kivuga, nk’ijwi ry’inkuba, kiti: Ngwino urebe. Nuko ndareba, kandi dore ifarashi y’umweru; kandi uyicayeho yari afite umuheto; ahabwa ikamba; kandi arasohoka anesha, kandi kugira ngo arusheho kunesha. Nuko amaze kubumbura ikimenyetso cya kabiri, numva ikizima cya kabiri kivuga kiti: Ngwino urebe. Nuko hasohoka indi farashi itukura; kandi uwari uyicayeho ahabwa gukura amahoro mu isi, kugira ngo abantu bicane; kandi ahabwa inkota nini. Ibyahishuwe 6:1–4.
Zechariah contains a few passages that directly identify the four horses represented in the first four seals of Revelation. In one of those passages in chapter ten, Zechariah identifies that when the latter rain is poured out “the flock of Judah” which is God’s “house” will be turned into “his goodly horse in the battle.”
Zakariya ikubiyemo imirongo mike igaragaza mu buryo butaziguye amafarashi ane ahagarariwe mu bimenyetso bine bya mbere byo mu Byahishuwe. Muri umwe muri iyo mirongo wo mu gice cya cumi, Zakariya agaragaza ko igihe imvura y’itumba rya nyuma izasukwa, “umukumbi wa Yuda” ari wo “nzu” y’Imana uzahindurwa “ifarashi ye nziza mu rugamba.”
Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 10:1–3.
Nimusabe Uwiteka imvura mu gihe cy’imvura y’itumba; ni ko Uwiteka azarema ibicu birabagirana, abahe imvura y’imvura, aha umuntu wese ibyatsi mu murima. Kuko ibigirwamana byavuze ibitagira umumaro, n’abapfumu babonye ibinyoma, bavuga inzozi z’ibinyoma; bahumuriza ubusa; ni cyo cyatumye bagenda nk’umukumbi, bagira imibabaro, kuko hatariho umwungeri. Uburakari bwanjye bwakongejwe n’abungeri, kandi nahannye amapfizi y’ihene; kuko Uwiteka Nyiringabo yasuye umukumbi we, ari wo nzu ya Yuda, kandi yabagize nk’ifarashi ye nziza mu rugamba. Zekariya 10:1–3.
Ellen White repeatedly identifies that the outpouring of the Holy Spirit at Pentecost typifies the latter rain that is now falling. The work done for the world at Pentecost is represented by the church of Ephesus, and Ephesus causes the persecution represented by Smyrna, which John represents as the “red horse” of the second seal. The first two seals run parallel to the first two churches and they illustrate the “last days,” when the latter rain is being poured out.
Ellen White agaragaza kenshi ko gusukwa kwa Mwuka Wera kuri Pentekote gushushanya imvura y’itumba ya nyuma iri kugwa ubu. Umurimo wakorewe isi kuri Pentekote ugereranywa n’itorero rya Efeso, kandi Efeso itera akarengane kagereranywa na Simuruna, ari ko Yohana agereranya n’“ifarashi itukura” yo mu kimenyetso cya kabiri. Ibimenyetso bibiri bya mbere bigendana n’amatorero abiri ya mbere kandi bigaragaza “iminsi y’imperuka,” igihe imvura y’itumba ya nyuma iri gusukwa.
The Spirit of Prophecy also selects both the end of the third seal and beginning of the fourth seal thus tying them together (cause and effect), and in doing so she places the history represented as existing in her day and in the “last days.”
Umwuka w’Ubuhanuzi na wo uhitamo iherezo ry’ikimenyetso cya gatatu hamwe n’intangiriro y’ikimenyetso cya kane, bityo ukabihuza (impamvu n’ingaruka); kandi mu kubikora, ushyira amateka ahagarariwe aho nk’ayahariho mu gihe cye no mu “minsi y’imperuka.”
“The same spirit is seen today that is represented in Revelation 6:6–8. History is to be repeated. That which has been will be again.” Manuscript Releases, volume 9, 7.
“Uyu munsi hagaragara uwo mwuka umwe ugaragazwa mu Byahishuwe 6:6–8. Amateka agomba kongera kwisubiramo. Ibyabaye bizongera kuba.” Manuscript Releases, volume 9, 7.
In Sister White’s personal history, (penned in 1898) the spirit of compromise that prepares the way for the papacy to once again be enthroned was already alive and well, for the falling away of Protestantism that began with the rejection of the first angel’s message in the spring of 1844, had already begun (in 1863) to encroach upon the horn of Protestant Adventism.
Mu mateka bwite ya Mushiki wacu White, (yanditswe mu 1898) umwuka w’ubwumvikane bw’ubugambanyi butegura inzira kugira ngo ubupapa bwongere kwimikwa wari usanzwe uriho kandi ufite imbaraga, kuko ubuhakanyi bw’Abaporotesitanti bwatangiye ubwo banangaga ubutumwa bw’umumarayika wa mbere mu mpeshyi yo mu 1844, bwari bwaratangiye kale (mu 1863) kwinjira mu ihembe ry’Ubwadiventisti bw’Abaporotesitanti.
The compromise of Pergamos is represented as a “pair” of balances in the third seal. Two balances of measuring represent a dishonest measurement. The third seal leads to the fourth seal, represented by a “pale horse” of “death,” thus representing the murder of millions by the papacy during the Dark Ages. “Hell” is what follows the pale horse of the papacy. The history of the third and fourth seals parallel the history of the churches of Pergamos and Thyatira. The compromise of Constantine was a progressive work; thus, the spirit of compromise was already active in Sister White’s personal history, just as it was in the time of Paul when he said the “mystery of iniquity does already work.” The falling away that precedes the papacy’s enthronement is always a progressive history, and that “history is to be repeated. That which has been will be again.”
Ubwumvikane bwa Perugamo bugaragazwa nk’ “umugāri” w’iminzani mu kimenyetso cya gatatu. Iminzani ibiri yo gupimisha igereranya igipimo cy’uburiganya. Ikimenyetso cya gatatu kijyana ku kimenyetso cya kane, kigereranywa n’ “ifarashi y’ibara rijojoba” y’ “urupfu,” bityo kigashushanya iyicwa rya za miliyoni z’abantu ryakozwe n’ubupapa mu Gihe cy’Umwijima. “Ikuzimu” ni ryo rikurikira ifarashi y’ibara rijojoba y’ubupapa. Amateka y’ibimenyetso bya gatatu n’icya kane ajyana abangikanye n’amateka y’amatorero ya Perugamo na Tiyatira. Ubwumvikane bwa Konisitantini bwari umurimo wagendaga utera imbere; ni cyo cyatumye umwuka w’ubwumvikane wari usanzwe ukora no mu mateka bwite ya Mushiki wa White, nk’uko wari uriho no mu gihe cya Pawulo ubwo yavugaga ko “amayobera yo gukiranirwa asanzwe akora.” Kwigomeka kubanziriza kwimika ubupapa buri gihe ni amateka agenda atera imbere, kandi ayo “mateka agomba kongera kubaho. Ibyabaye bizongera kuba.”
And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. Revelation 6:6–8.
Nuko numva ijwi riri hagati y’ibyo bizima bine rivuga riti: Igipimo cy’ingano kiguzwe idenari, n’ibipimo bitatu bya sayiri biguzwe idenari; ariko amavuta na vino ntukabyangize. Nuko amaze gukingura ikimenyetso cya kane, numva ijwi ry’ikizima cya kane rivuga riti: Ngwino urebe. Nuko ndareba, mbona ifarashi y’igishega; kandi uwari ayicayeho izina rye ryari Urupfu, kandi Ikuzimu ryamukurikiraga. Bahabwa ubutware ku gice cya kane cy’isi, kugira ngo bicishe inkota n’inzara n’urupfu n’inyamaswa zo mu isi. Ibyahishuwe 6:6–8.
James White identified another prophetic anomaly in the seven churches, and seven seals. He identifies a purposeful distinction between the first four churches and the last three churches, and then again, the same phenomenon in the first four seals and the last three seals.
James White yagaragaje ikindi kidasanzwe cy’ubuhanuzi mu matorero arindwi no mu bimenyetso birindwi. Agaragaza itandukaniro ryagambiriwe hagati y’amatorero ane ya mbere n’atatu ya nyuma, hanyuma nanone, uko ni ko kuri kugaragara no mu bimenyetso bine bya mbere no mu bimenyetso bitatu bya nyuma.
“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.
“Ubu twakurikiranye amatorero, ibimenyetso, n’inyamaswa, cyangwa ibiremwa bizima, kugeza aho bihurira mu gukwira ibihe bimwe. Ibimenyetso ni birindwi mu mubare, naho inyamaswa zo ni enye gusa. Kandi birakwiriye ko aha twitondera yuko, igihe ikimenyetso cya mbere, icya kabiri, icya gatatu n’icya kane cyafungurwaga, inyamaswa ya mbere, iya kabiri, iya gatatu n’iya kane yumvikanye ivuga iti: ‘Ngwino urebe;’ ariko igihe ikimenyetso cya gatanu, icya gatandatu n’icya karindwi byafungurwaga, nta jwi nk’iryo ryumvikanye. Kandi n’amatorero atatu ya nyuma, n’ibimenyetso bitatu bya nyuma, ntibihura mu gukwira ibihe bimwe nk’uko amatorero ane ya mbere n’ibimenyetso bine bya mbere bihura. Ariko, nk’uko twabigaragaje, amatorero, ibimenyetso n’inyamaswa birahuza, kuko bikwira ibihe bimwe mu gihe kingana hafi n’imyaka 1800, kugeza tugeze ku gihe kirenzeho gato igice cy’ikinyejana kimwe cy’iki gihe turimo.” James White, Review and Herald, 12 Gashyantare 1857.
James White did not include the fact that the same pattern exists in the trumpets, but it does. The first four trumpets are trumpets, but the last three trumpets are three woes. The first four trumpets represent God’s judgment on pagan Rome for Constantine’s Sunday law in the year 321, and the three trumpet woes represent Islam. The first two trumpet woes were judgments against papal Rome for the Sunday law it enacted in 538, and the third trumpet woe is for the Sunday law crisis that is coming in the very near future.
James White ntiyashyizemo ko iyo ngero nyine iboneka no mu makondera, nyamara irahari. Amakondera ane ya mbere ni amakondera, ariko amakondera atatu ya nyuma ni ibyago bitatu. Amakondera ane ya mbere agereranya urubanza rw’Imana ku Roma y’abapagani kubera itegeko ryayo ry’icyumweru rya Constantine mu mwaka wa 321, kandi ibyago bitatu by’amakondera bigereranya Isilamu. Ibyago bibiri bya mbere by’amakondera byari imanza zaciwe kuri Roma ya gipapa kubera itegeko ry’icyumweru yashyizeho mu mwaka wa 538, kandi icyago cya gatatu cy’akondera ni icy’ihungabana ry’itegeko ry’icyumweru rigiye kuza mu gihe cya vuba cyane.
Joseph Bates employs the pioneer understanding of the last three churches as a singular symbol to describe three contemporary churches in the Millerite time period. All the emphasis in the passage was supplied by Bates.
Joseph Bates akoresha imyumvire y’abapayoniya ku byerekeye amatorero atatu ya nyuma nk’ikimenyetso kimwe kugira ngo asobanure amatorero atatu yariho icyo gihe cy’Abamillerite. Ugushimangira kose kuri muri uwo murongo kwatanzwe na Bates.
“‘In all the land saith the Lord; TWO PARTS therein shall be cut off, and die; but the THIRD shall be left therein. God says he will bring the THIRD PART through the fire, and refine them. They shall call upon him, and he will hear them. He will say ‘IT IS MY PEOPLE; and they shall say the LORD IS MY GOD.’ First part, SARDIS, the nominal church or Babylon. Second part, Laodicea, the nominal Adventist. Third part, Philadelphia, the only true church of God on earth, for they are to be translated to the city of God. Revelation 3:12; Hebrews 12:22–24. In the name of Jesus, I exhort you again to flee from the Laodiceans, as from Sodom and Gomorrah. Their teachings are false and delusive; and lead to utter destruction. Death! DEATH!!* eternal DEATH!!! is on their track. Remember Lot’s wife.” Joseph Bates, Review and Herald, volume 1, November 1850.
“‘Mu gihugu cyose ni ko Uwiteka avuga ati: IBICE BIBIRI byo muri cyo bizacibwa, bipfe; ariko ICYA GATATU kizasigara muri cyo. Imana ivuga ko izanyuza ICYA GATATU mu muriro, ikakitunganya. Bazamutakira, na we azabumvira. Azavuga ati: ‘NI UBWOKO BWANJYE;’ na bo bazavuga bati: UWITEKA NI IMANA YANJYE.’ Igice cya mbere, SARUDI, ari ryo torero ry’izina gusa cyangwa Babuloni. Igice cya kabiri, Lawodikiya, ari ryo Umwadiventisiti w’izina gusa. Igice cya gatatu, Filadelifiya, ari ryo torero ry’Imana ry’ukuri ryonyine riri ku isi, kuko ari bo bazahindurwa bakajyanwa mu murwa w’Imana. Ibyahishuwe 3:12; Abaheburayo 12:22–24. Mu izina rya Yesu, nongeye kubinginga guhunga Lawodikiya, nk’uko umuntu yahunga Sodomu na Gomora. Inyigisho zabo ni iz’ibinyoma kandi zirayobya; kandi ziganisha ku kurimbuka rwose. Urupfu! URUPFU!!* urupfu rw’iteka ryose!!! ruri mu nzira yabo. Mwibuke muka Loti.” Joseph Bates, Review and Herald, umuzingo wa 1, Ugushyingo 1850.
In the Millerite history Sardis, was the church that had a name that claimed to be alive, but it was dead.
Mu mateka y’Abamilerite, Sarudi ni ryo torero ryari rifite izina ryavugaga ko ari rizima, nyamara ryari ripfuye.
And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.
Kandi wandikire marayika w’itorero ry’i Sarudi uti: Uyu ni we ufite Imyuka irindwi y’Imana n’inyenyeri ndwi uvuga ati: Nzi imirimo yawe; ufite izina yuko uriho, nyamara uri upfuye. Ibyahishuwe 3:1.
God’s people always have a name. The name during the history of Ephesus through Pergamos was Christian. The name during the papal rule was the church in the wilderness. The name from the introduction of the morning star, John Wycliffe was Protestant. At the time of the end in 1798, the Protestants had already begun their return to the Roman communion. All that was needed then was a test that would manifest the fact that in spite of their professed name, they were no longer the chosen church. In the spring of 1844, they reached the test that would manifest that they were no longer the church that carried Christ’s covenant name. The story of Elijah provides a very detailed second witness of this fact. When they manifested their true character, it was difficult for the Millerites to initially identify that the Protestants had demonstrated that they had become the daughters of Babylon. But the Millerites eventually did that very thing, and began to call souls out of those fallen churches in fulfillment of the second angel’s message. Then there was a testing process that would cause the Millerites to manifest their own characters. Were they Philadelphians or Laodiceans?
Abantu b’Imana buri gihe bagira izina. Izina mu gihe cy’amateka ya Efeso kugeza i Perugamo ryari Abakristo. Izina mu gihe cy’ubutegetsi bwa papa ryari itorero ryo mu butayu. Izina kuva igihe hamenyekanishirijwe inyenyeri yo mu ruturuturu, Yohana Wycliffe, ryari Abaporotesitanti. Mu gihe cy’imperuka mu 1798, Abaporotesitanti bari bamaze gutangira gusubira mu bumwe na Roma. Icyari gisigaye icyo gihe cyari ikigeragezo cyari kugaragaza ko, nubwo bitwaga iryo zina mu byo bavugaga, batari bakiri itorero ryatoranyijwe. Mu mpeshyi yo mu 1844, bageze ku kigeragezo cyari kugaragaza ko batari bagikomeje kuba itorero ryitwazaga izina ry’isezerano rya Kristo. Inkuru ya Eliya itanga ubuhamya bwa kabiri burambuye cyane bw’iki kintu. Igihe bagaragazaga imico yabo nyakuri, byagoye Abamilerite kubanza kumenya ko Abaporotesitanti bari berekanye ko babaye abakobwa ba Babuloni. Ariko Abamilerite amaherezo bakoze icyo kintu koko, maze batangira guhamagara imitima ngo ive muri ayo matorero yaguye, mu gusohoza ubutumwa bwa marayika wa kabiri. Hanyuma habaho uburyo bwo kugeragezwa bwari gutuma Abamilerite bagaragaza imico yabo bwite. Ese bari Abafiladelifiya cyangwa Abalawodikiya?
The Philadelphians followed Christ into the Most Holy Place and those Millerites who refused to do so manifested the character of Laodiceans. Thus, we find the logic for Bates identification of the three churches as contemporaries of the same history. That history was fulfilled within the prophetic structure of the parable of the ten virgins, which inspiration informs us has been and will be fulfilled to the very letter.
Ab’i Filadelifiya bakurikiye Kristo bamwinjiranye Ahera Cyane, kandi abo b’i Millerite banze kubikora bagaragaje kamere y’Ab’i Lawodikiya. Bityo rero, tubona ishingiro ry’imitekerereze yatumye Bates aranga ayo matorero atatu nk’ayahabanyeho icyarimwe mu mateka amwe. Ayo mateka yasohoreye mu miterere y’ubuhanuzi y’umugani w’abakobwa cumi, uwo guhumekerwa kutumenyesha ko wasohoye kandi uzasohora mu buryo buhuje n’inyuguti ku yindi.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Umugani w’abakobwa cumi b’inkumi wo muri Matayo 25 na wo ugaragaza ubunararibonye bw’ubwoko bw’Abadiventisiti.” Intambara Ikomeye, 393.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Nkunze kenshi umugani w’abakobwa cumi b’isugi, batanu muri bo bari abanyabwenge, naho batanu ari abapfu. Uyu mugani warasohoye kandi uzasohora uko wakabaye rwose, kuko ufite ishyirwa mu bikorwa ryihariye kuri iki gihe, kandi nk’ubutumwa bw’umumarayika wa gatatu, warasohoye kandi uzakomeza kuba ukuri guhuje n’iki gihe kugeza ku mperuka y’ibihe.” Review and Herald, August 19, 1890.
The last three churches represent those outside of the Millerite movement as Sardis, and those within the movement represent either Philadelphia or Laodicea. Those three churches are identified in Revelation chapter three, and the first four churches are in chapter two. Therefore, when Sister White references the history of chapter three of Revelation, she is identifying the very same churches Joseph Bates just identified.
Amatorero atatu aheruka agereranya abari inyuma y’umuryango wa Millerite nka Sarudi, kandi abari mu muryango bawurimo bagahagararirwa haba na Filadelifiya cyangwa na Lawodikiya. Ayo matorero uko ari atatu avugwa mu Ibyahishuwe igice cya gatatu, naho amatorero ane ya mbere akaba ari mu gice cya kabiri. Ni cyo gituma, igihe Mushiki wa White yerekeza ku mateka yo mu gice cya gatatu cy’Ibyahishuwe, aba agaragaza ayo matorero nyene Yosefu Bates yari amaze kugaragaza.
“Oh, what a description! How many there are in this fearful condition. I earnestly entreat every minister to study diligently the third chapter of Revelation, for in it is portrayed the condition of things existing in the last days. Study carefully every verse in this chapter, for through these words Jesus is speaking to you.” Manuscript Releases, volume 18, 193.
“Mbega ibisobanuro! Mbese ni benshi bameze muri iyi mimerere iteye ubwoba. Ndasaba mbikuye ku mutima buri muvugabutumwa kwiga yitonze igice cya gatatu cy’Ibyahishuwe, kuko muri cyo hagaragajwemo imimerere y’ibintu iriho mu minsi ya nyuma. Mwige mwitonze buri murongo wo muri iki gice, kuko binyuze muri aya magambo Yesu ari kubabwira.” Manuscript Releases, volume 18, 193.
The three contemporary churches of Millerite history are repeated at the end of Adventism. Joseph Bates was identifying the dynamics of the Millerite period and identified Sardis as the daughters of Babylon, which was the target audience for the second angel’s message. He was addressing the struggle between the little flock that followed Christ into the Most Holy Place on October 22, 1844 and those who refused to move out of the holy place. He was attempting to call the Laodiceans out of the darkness they had received, and at least part of their Laodicean blindness was due to the fact that William Miller had taken a leading position in the Laodicean movement. This is the same struggle identified in the message to Philadelphia.
Amatorero atatu yo muri iki gihe cy’amateka y’Abamilerite yongeye kuboneka ku iherezo ry’Ubwadiventisiti. Joseph Bates yagaragazaga imigendekere y’igihe cy’Abamilerite kandi yerekanye Sarudi nk’abakobwa ba Babuloni, ari bo butumwa bw’umumarayika wa kabiri bwari bugenewe. Yavugaga ku rugamba rwari hagati y’umukumbi muto wakurikiye Kristo ukinjira Ahera Cyane ku wa 22 Ukwakira 1844 n’abanze kuva Ahera. Yageragezaga guhamagara Abalawodikiya ngo bave mu mwijima bari barakiriye, kandi nibura igice cy’ubuhumyi bwabo bwa Lawodikiya cyaterwaga n’uko William Miller yari yarafashe umwanya w’ubuyobozi mu rugendo rwa Lawodikiya. Uru ni na rwo rugamba rumwe rugaragazwa mu butumwa bwandikiwe Filadelifiya.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
Dore, abo bavuga ko ari Abayuda, nyamara si bo, ahubwo bakabeshya; abo bo mu isinagogi ya Satani, ngiye kubagira ngo baze kuramya imbere y’ibirenge byawe, kandi bamenye yuko nagukunze. Ibyahishuwe 3:9.
A religious crisis always produces two classes of worshippers as it did in the Great Disappointment. The mantle of Protestantism had just been taken from Sardis, as they returned to Rome and officially became Rome’s daughter. The mantle was then held by Millerite Adventism, but a test would soon after produce two classes professing to be the little flock. A true flock and a counterfeit flock. Bates represented the little flock that followed Christ into the Most Holy Place. His struggle was with Laodiceans who professed to be the little flock. As a Philadelphian, Bates’ struggle was with the synagogue of Satan, a group that professed to be God’s people, but did lie and were not Jews.
Igihe cyose habaye ihungabana ry’idini, havuka ibyiciro bibiri by’abaramya nk’uko byagenze mu Gucika Intege Gukomeye. Umwambaro wa Giprotestanti wari umaze gukurwa kuri Sarudi, ubwo basubiraga i Roma maze ku mugaragaro bakaba umukobwa wa Roma. Nuko uwo mwambaro ufatwa n’Adiventisime y’Abamilerite, ariko bidatinze ikigeragezo cyari kongera kubyara ibyiciro bibiri by’abiyitaga umukumbi muto. Umukumbi nyakuri n’umukumbi w’impimbano. Bates yagereranyaga umukumbi muto wakurikiye Kristo akinjira Ahera Cyane. Guhangana kwe kwari n’Abalawodikiya biyitaga ko ari bo mukumbi muto. Kubera ko Bates yari uwo muri Filadelifiya, guhangana kwe kwari n’isinagogi ya Satani, itsinda ryiyitaga ko ari ubwoko bw’Imana, nyamara rikabeshya kandi ritari Abayuda.
When the parable is fulfilled for the final time at the end of Adventism there will be a chosen covenant people that were passed by at the time of the end in 1989, the same as the Jewish leadership was passed by at Christ birth, which represents the time of the end in that prophetic history. When the history of Christ reached the triumphal entry into Jerusalem, the Midnight Cry history of the Millerite time was typified. Inspiration repeatedly aligns the waymark of the cross with the Great Disappointment of 1844. Judas represents the Laodiceans of Christ’s history, and the apostles were the Philadelphians. For three and a half years after the cross the Philadelphians, represented by Bates, attempted to call the Laodiceans out of a fallen church that was represented by the disciple Judas Iscariot.
Igihe uwo mugani uzasohozwa ku ncuro ya nyuma ku iherezo ry’U-Adiventisime, hazabaho ubwoko bw’isezerano bwatoranyijwe bwirengagijwe mu gihe cy’iherezo mu 1989, nk’uko abayobozi b’Abayahudi birengagijwe igihe Kristo yavukaga, ibyo bikaba byerekana igihe cy’iherezo muri uwo mateka y’ubuhanuzi. Igihe amateka ya Kristo yageraga ku kwinjira kwe kw’intsinzi i Yerusalemu, amateka y’Induru ya Saa Sita yo mu gihe cy’Abamilerite yarashushanywaga. Uguhishurwa kw’Imana guhora guhuza kenshi ikimenyetso cy’umusaraba n’Ihungabana Rikomeye ryo mu 1844. Yuda ahagarariye Abalawodikiya bo mu mateka ya Kristo, kandi intumwa zari Abafiladelifiya. Mu gihe cy’imyaka itatu n’igice nyuma y’umusaraba, Abafiladelifiya, bahagarariwe na Bates, bagerageje guhamagara Abalawodikiya ngo basohoke mu itorero ryaguye ryahagarariwe n’umwigishwa Yuda Isikariyota.
In 1989 the former chosen covenant people rejected the light that was unsealed and were passed by. When the first disappointment of July 18, 2020 arrived the testing process began among those who formerly had appeared to be of the same movement. Yet one class are Laodicean and the other class Philadelphian. Just as Judas covenanted three times with the Sanhedrin to betray Christ before the cross, the Laodiceans of the history after September 11, 2001 will have failed three opportunities to repent. At the soon coming Sunday law it will be manifested as certainly as Judas hanging from a tree, that the Laodiceans are separate from the Philadelphians. It is at the harvest when the tares are separated from the wheat. We are rapidly approaching that harvest.
Mu 1989 abahoze ari ubwoko bwatoranyijwe bw’isezerano banze umucyo wari wafunguwe, maze barenganywa. Igihe ukwiheba kwa mbere ko ku wa 18 Nyakanga 2020 kwageraga, inzira y’igeragezwa yatangiye hagati y’abari barigeze kugaragara nk’ab’umuryango umwe. Nyamara itsinda rimwe ni Abalawodikiya, irindi tsinda na ryo ni Abafiladelifiya. Nk’uko Yuda yasezeranye incuro eshatu n’Urukiko rw’Ikirenga rw’Abayahudi kugambanira Kristo mbere y’umusaraba, ni ko Abalawodikiya bo mu mateka akurikira ku wa 11 Nzeri 2001 bazaba barapfushije ubusa amahirwe atatu yo kwihana. Ku itegeko ryo ku cyumweru rigiye kuza vuba, bizagaragazwa rwose, nk’uko Yuda yimanitse ku giti, ko Abalawodikiya batandukanye n’Abafiladelifiya. Ni mu isarura ni ho urukungu rutandukanywa n’ingano. Turi kwegera vuba iryo sarura.
These truths are only recognized when and if we are willing to understand that the only biblical methodology that can uncover and establish ‘truth’ is “historicism.” The true methodology is not preterism, futurism, dispensationalism, woke-ism, grammatical or historical expertise or any variation of the many satanic counterfeits. There is a commonly known phrase that is attributed to a seventeenth century philosopher named Jean-Jacques Rousseau that has been restated many ways, but the essence of the thought is, “Error has many roots, but truth has only one.” “Truth” is Alpha and Omega who is as a root out of dry ground.
Aya kuri kugaragazwa gusa igihe kandi niba twemeye gusobanukirwa ko uburyo bwonyine bwa Bibiliya bushobora kuvumbura no gushimangira “ukuri” ari “historicism.” Uburyo nyakuri si preterism, futurism, dispensationalism, woke-ism, ubumenyi bw’iyobokamana bushingiye ku kibonezamvugo cyangwa ku mateka, cyangwa se ihinduramatwara iyo ari yo yose yo mu byiganano byinshi bya Satani. Hari interuro izwi cyane ikunze kwitirirwa umunyabitekerezo wo mu kinyejana cya cumi na karindwi witwa Jean-Jacques Rousseau, yongeye kuvugwa mu buryo bwinshi, ariko intego y’icyo gitekerezo ni iyi: “Ikosa rifite imizi myinshi, ariko ukuri gufite umwe gusa.” “Ukuri” ni Alufa na Omega, ari we umeze nk’igishyitsi kimera mu butaka bwumye.
“So with the Bible, the treasure house of the riches of His grace. The glory of its truths, that are as high as heaven and compass eternity, is undiscerned. To the great mass of mankind, Christ Himself is ‘as a root out of a dry ground,’ and they see in Him ‘no beauty that’ they ‘should desire Him.’ Isaiah 53:2. When Jesus was among men, the revelation of God in humanity, the scribes and Pharisees declared to Him, ‘Thou art a Samaritan, and hast a devil.’ John 8:48. Even His disciples were so blinded by the selfishness of their hearts that they were slow to understand Him who had come to manifest to them the Father’s love. This was why Jesus walked in solitude in the midst of men. He was understood fully in heaven alone.” Thoughts from the Mount of Blessing, 25.
“Ni ko kuri Bibiliya, inzu y’ubutunzi y’ubukire bw’ubuntu Bwe. Ikuzo ry’ukuri kwayo, kuri kure nk’ijuru kandi kukazenguruka iteka ryose, ntirimenyekana. Ku mbaga nyamwinshi y’abantu, Kristo ubwe ameze ‘nk’igishibuka kivuye mu butaka bwumye,’ kandi ntibabona muri We ‘ubwiza’ bwatuma ‘bamwifuza.’ Yesaya 53:2. Igihe Yesu yari ari mu bantu, ari ihishurwa ry’Imana mu bumuntu, abanditsi n’Abafarisayo baramubwiye bati: ‘Uri Umusamariya, kandi ufite dayimoni.’ Yohana 8:48. Ndetse n’abigishwa Be bari bahumishijwe n’ubwikunde bwo mu mitima yabo ku buryo batihutaga kumusobanukirwa, We wari waraje kubahishurira urukundo rwa Data. Ni cyo cyatumaga Yesu agenda wenyine hagati mu bantu. Yasobanukirwaga byuzuye mu ijuru honyine.” Thoughts from the Mount of Blessing, 25.
The truths we are currently sharing must be recognized in the context that the growth of truth is progressive throughout history, and more importantly our understanding of truth must be placed in the context of the Alpha and Omega, the context of Jesus identifying the end of a thing with the beginning of a thing.
Ukuri turimo gusangiza ubu bugomba kumenyekana mu rwego rw’uko gukura k’ukuri kugenda gutera imbere buhoro buhoro mu mateka yose, kandi ikirushijeho kuba ingenzi, uko gusobanukirwa kwacu ukuri kugomba gushyirwa mu rwego rwa Alfa na Omega, ni ukuvuga mu rwego rwa Yesu uranga iherezo ry’ikintu n’intangiriro yacyo.
The fourth church is Thyatira and it represents the period that the papacy ruled as the fifth kingdom of Bible prophecy, which is the period that the church in the wilderness was in captivity. The captivity of spiritual Israel by spiritual Babylon for twelve hundred and sixty years was typified by the captivity of literal Israel in literal Babylon for seventy years.
Itorero rya kane ni Tiyatira, kandi rigereranya igihe ubupapa bwategekaga nk’ubwami bwa gatanu bwo mu buhanuzi bwa Bibiliya; ari cyo gihe itorero ryo mu butayu ryari mu bunyage. Ubu bunyage bwa Isirayeli ya mwuka bwakozwe na Babuloni ya mwuka mu gihe cy’imyaka igihumbi na magana abiri na mirongo itandatu bwagereranyijwe mbere n’ubunyage bwa Isirayeli nyakuri bwakozwe na Babuloni nyakuri mu gihe cy’imyaka mirongo irindwi.
“Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Uyu munsi itorero ry’Imana rifite umudendezo wo gukomeza kugeza ku musozo umugambi mvajuru wo gukiza inyokomuntu yazimiye. Mu binyejana byinshi ubwoko bw’Imana bwabayeho bubujijwe umudendezo wabwo. Kubwiriza ubutumwa bwiza mu butungane bwabwo byari byarabujijwe, kandi ibihano bikomeye cyane byahabwaga abahirahira kutumvira amategeko y’abantu. Ingaruka yabyo ni uko uruzabibu runini rw’Umwami rw’imico mbonera rwari hafi kuba rwose rudakorerwamo. Abantu bari barambuwe umucyo w’ijambo ry’Imana. Umwijima w’ubuyobe n’imigenzo y’imiziririzo byendaga guhanagura burundu ubumenyi bw’idini nyakuri. Itorero ry’Imana ryo ku isi rwose rwari mu bunyage muri icyo gihe kirekire cy’itotezwa ridacogora, nk’uko rwose bene Isirayeli bari barafashwe ho iminyago i Babuloni mu gihe cy’ubunyage.” Prophets and Kings, 714.
The seventy years of captivity in Babylon is represented by the church of Thyatira. The church of Thyatira is the effect that was produced by the cause, which is represented by Pergamos. Pergamos is symbolized by Constantine the emperor that combined idolatry with Christianity. The symbol of his idolatry was the worship of the sun. The biblical reason for ancient Israel being taken into captivity for the seventy years of Thyatira is that their kings formed relationships and alliances with the idolatrous nations around them in direct rebellion against God’s Word. God repeatedly warned Israel not to intermix with the heathen nations around them. The Ten Commandments, the very thing ancient Israel was to be the depositaries of straightly forbids worshipping idols. When the Lord passed by Moses at the cave of Horeb and revealed His character He twice included the very warning we are referring to.
Imyaka mirongo irindwi y’ubunyage i Babuloni igereranywa n’itorero rya Tiyatira. Itorero rya Tiyatira ni ingaruka yatewe n’impamvu, igereranywa na Perugamo. Perugamo ishushanywa na Konstantini umwami w’abami wahuje gusenga ibigirwamana n’Ubukristo. Ikimenyetso cy’ugusenga kwe ibigirwamana cyari ugusenga izuba. Impamvu ya Bibiliya ituma Isirayeli ya kera yajyanwa mu bunyage bw’imyaka mirongo irindwi ya Tiyatira ni uko abami bayo bagiranye imishyikirano n’amasezerano n’amahanga yasengaga ibigirwamana yari abakikije, mu kwigomeka kweruye ku Ijambo ry’Imana. Imana yaburiye Isirayeli incuro nyinshi kutivanga n’amahanga y’abapagani yari abakikije. Amategeko Cumi, ari cyo kintu nyine Isirayeli ya kera yagombaga kuba ababitsi bacyo, abuza rwose gusenga ibigirwamana. Igihe Uwiteka yahitaga imbere ya Mose ku buvumo bw’i Horebu akamuhishurira kamere Ye, yashyizemo incuro ebyiri umuburo nyine turimo kuvugaho.
And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite. Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: But ye shall destroy their altars, break their images, and cut down their groves: For thou shalt worship no other god: for the Lord, whose name is Jealous, is a jealous God: Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice; And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods. Exodus 34:10–16.
Nuko aravuga ati: Dore, ngiranye nawe isezerano: imbere y’ubwoko bwawe bwose nzakora ibitangaza bitigeze gukorwa mu isi yose, cyangwa mu ishyanga iryo ari ryo ryose; kandi abantu bose uri hagati yabo bazabona umurimo w’Uwiteka, kuko ibyo nzakorana nawe ari ikintu giteye ubwoba. Ujye wubahiriza ibyo ngutegetse uyu munsi: dore, nzirukana imbere yawe Umwamori, n’Umunyakanāni, n’Umuhiti, n’Umuperizi, n’Umuhivi, n’Umuyebusi. Wirinde, kugira ngo utazagirana isezerano n’abatuye mu gihugu ujyamo, kugira ngo bitazaba umutego uri hagati yawe; ahubwo muzasenye ibicaniro byabo, mujanjagure amashusho yabo, kandi muteme ingoro zabo z’ibiti byeguriwe ibigirwamana; kuko utagomba gusenga indi mana, kuko Uwiteka, izina rye rikaba ari Umunyabugāri, ari Imana ifuha; kugira ngo utazagirana isezerano n’abatuye muri icyo gihugu, maze bagasambana bakurikira imana zabo, bakazitura ibitambo, maze umuntu akaguhamagara, ukarya ku gitambo cye; kandi ugafatira abahungu bawe abakobwa babo, maze abakobwa babo bagasambana bakurikira imana zabo, bagatuma abahungu bawe na bo basambana bakurikira imana zabo. Kuva 34:10–16.
Twice God warned ancient Israel in this passage alone, and there are many other biblical testimonies of the command to ancient Israel that they were to make no covenants with the idolatrous nations around them. Those compromises began with ancient Israel’s rejection of God and His theocracy. When they desired a king, God allowed them to have a king and from that point on the majority of all the kings, and most certainly every king of the northern ten tribes disregarded that very command. The principle that required that Israel was separate and peculiar from the idolatrous nations around them was rejected and illustrated by the compromise that Constantine would later become a symbol of. Pergamos and Constantine represent the rebellion of Israel’s kings who introduced idolatry into God’s church. The falling away that began with king Saul typified the falling away of the Christian church that led to the captivity in spiritual Babylon. The sacred history beginning with king Saul onward until the captivity in Babylon is symbolized by the church of Pergamos. The captivity of seventy years that followed was the church of Thyatira.
Muri uyu murongo wonyine, Imana yaburiye Isirayeli ya kera incuro ebyiri, kandi hari n’ubundi buhamya bwinshi bwa Bibiliya bwerekana itegeko Isirayeli ya kera yari yarahawe ko batagombaga kugirana isezerano iryo ari ryo ryose n’amahanga y’abasenga ibigirwamana yari abakikije. Ibyo byumvikane byatangiye igihe Isirayeli ya kera yangaga Imana n’ubutegetsi bwayo bwa tewokarasi. Igihe bifuzaga umwami, Imana yabemereye kugira umwami, kandi uhereye icyo gihe ubwiganze bw’abami bose, kandi by’umwihariko buri mwami wese w’imiryango icumi yo mu majyaruguru, birengagije iryo tegeko nyir’izina. Ihame ryasabaga ko Isirayeli iba itandukanijwe kandi yiharira, itandukanye n’amahanga y’abasenga ibigirwamana yari ayikikije, ryaranzwe kandi rigaragazwa n’uko habayeho kwifatanya no kugirana amasezerano bitakabaye, ari byo nyuma Constantine yagombaga kuzabera ikimenyetso. Perugamo na Constantine bagereranya ubugome bwo kwigomeka kw’abami ba Isirayeli bazanye gusenga ibigirwamana mu itorero ry’Imana. Ukuva ku kwizera kw’ukuri kwatangiriye ku mwami Sawuli kwashushanyaga ukuva ku kwizera kw’ukuri kw’itorero rya Gikristo kwagejeje ku bunyage bwo muri Babuloni ya mwuka. Amateka yera atangirira ku mwami Sawuli agakomeza kugeza ku bunyage bwo muri Babuloni agereranywa n’itorero rya Perugamo. Ubu bunyage bw’imyaka mirongo irindwi bwakurikiyeho bwari itorero rya Tiyatira.
Ephesus, represents the church that goes forth to conquer the Promised Land. Ephesus represents the time of Moses and the deliverance of Israel from the bondage of Egypt.
Efeso igereranya Itorero rijya gutsinda Igihugu cy’Isezerano. Efeso igereranya igihe cya Mose n’uko Isirayeli yakuwe mu bubata bwa Egiputa.
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Bibiliya yakusanyije kandi ihuriza hamwe ubutunzi bwayo ku bw’iki gisekuru cya nyuma. Ibyabaye bikomeye byose n’ibikorwa bikomeye kandi by’icyubahiro by’amateka yo mu Isezerano rya Kera byabayeho, kandi biri kongera kubaho mu itorero muri iyi minsi y’imperuka.” Selected Messages, igitabo cya 3, 338, 339.
The history represented by the deliverance from Egypt is repeated in the last days. It was therefore also repeated in the Millerite history. That is why Sister White repeatedly references that history to describe the Millerite history. She aligns the Great Disappointment of 1844 with the disappointment of the Hebrews as they stood before the Red Sea with Pharaoh’s army approaching them from behind. She also aligns the history of the deliverance from Egypt with the time of Christ, thus the disappointment of the disciples at the cross was typified by the disappointment at the Red Sea, which also typified the Great Disappointment of 1844. The disappointment of the cross represented the beginning of the church of Ephesus. The time of Moses at the beginning of ancient Israel represented by the church of Ephesus which also typified the beginning of modern Israel in the time of Christ. Both histories are represented by the church of Ephesus. The truths we are identifying here have often been publicly presented through the years by Future for America, so I am simply providing an overview.
Amateka agaragazwa no gukizwa mu Egiputa arasubirwamo mu minsi y’imperuka. Ni yo mpamvu kandi yongeye gusubirwamo mu mateka y’Abamillerite. Ni cyo gituma Sister White akunze kugaruka kuri ayo mateka kugira ngo asobanure amateka y’Abamillerite. Ahuzanya Gucika Intege Gukomeye kwo mu 1844 no gucika intege kw’Abaheburayo ubwo bahagararaga imbere y’Inyanja Itukura, ingabo za Farawo zibakurikiye zituruka inyuma. Nanone kandi ahuzanya amateka yo gukizwa mu Egiputa n’igihe cya Kristo; bityo, gucika intege kw’abigishwa ku musaraba kwashushanyijwe n’ugucika intege kwabereye ku Nyanja Itukura, na ko kandi kwashushanyaga Gucika Intege Gukomeye kwo mu 1844. Gucika intege kwabereye ku musaraba kwagereranyaga intangiriro y’itorero rya Efeso. Igihe cya Mose ku ntangiriro ya Isirayeli ya kera, gishushanywa n’itorero rya Efeso, na cyo kandi cyashushanyaga intangiriro ya Isirayeli ya none mu gihe cya Kristo. Ayo mateka yombi agereranywa n’itorero rya Efeso. Ukuri turimo kugaragaza hano kwagiye gutangazwa kenshi ku mugaragaro mu myaka yashize na Future for America, bityo ndimo gusa gutanga incamake.
In the history of Christ, we find the beginning of the new covenant people who are being raised up as the previous covenant chosen people are being passed by. The history of Christ is the end of ancient Israel, and in the history of the deliverance from Egypt at the beginning of ancient Israel there was a previously chosen covenant people that were passed by for a new covenant people.
Mu mateka ya Kristo, tubonamo intangiriro y’abantu b’isezerano rishya barimo kuzamurwa, mu gihe abantu batoranyijwe b’isezerano ryabanje barimo gucikwa. Amateka ya Kristo ni iherezo rya Isirayeli ya kera, kandi mu mateka yo kurokorwa muri Egiputa, ku ntangiriro ya Isirayeli ya kera, habagamo abantu b’isezerano bari baratoranyijwe mbere, bacikwaho kugira ngo hahaguruke abantu b’isezerano rishya.
In Christ’s history the former chosen people came to their final conclusion in the year 70 with the destruction of Jerusalem. At the beginning in the time of Moses the former chosen people died in the wilderness over a forty-year period, and Joshua and Caleb became the representatives of the new chosen people that were destined to carry the message to the Promised land as did the apostles of the Ephesian church time period carried the gospel to the world.
Mu mateka ya Kristo, ubwoko bwari bwaratoranyijwe mbere bwageze ku iherezo ryabwo rya nyuma mu mwaka wa 70, ubwo Yerusalemu yarimburwaga. Mu ntangiriro, mu gihe cya Mose, ubwo bwoko bwari bwaratoranyijwe mbere bwapfiriye mu butayu mu gihe cy’imyaka mirongo ine, maze Yosuwa na Kalebu baba abahagarariye ubwoko bushya bwatoranyijwe, bwagenewe kugeza ubutumwa mu Gihugu cy’Isezerano, nk’uko intumwa zo mu gihe cy’itorero ry’i Efeso zatwaye ubutumwa bwiza zikabugeza ku isi.
The beginning and ending of ancient and also the beginning of modern Israel all identify a transition of a former chosen people unto a new chosen people. Upon the testimony of two or three a thing is established; and each of these three lines of witnesses identify the divorce of the previous chosen people and these witnesses possess the signature of Alpha and Omega, the One who identifies the end from the beginning. There will be a former chosen people that is passed by when God enters into covenant with the one hundred and forty-four thousand. God is not the author of confusion; He never changes and His word never fails.
Intangiriro n’iherezo bya Isirayeli ya kera, kimwe n’intangiriro ya Isirayeli ya none, byose bigaragaza kwimuka kw’ubwoko bwari bwaratoranyijwe mbere kujya ku bwoko bushya bwatoranyijwe. Ku buhamya bw’abantu babiri cyangwa batatu ni ho ikintu gishingwa; kandi buri murongo muri iyi itatu y’abahamya ugaragaza iseswa ry’isezerano ry’abari ubwoko bwatoranyijwe mbere, kandi abo bahamya bafite ikimenyetso cya Alufa na Omega, We ugaragaza iherezo ahereye ku ntangiriro. Hazabaho ubwoko bwari bwaratoranyijwe mbere buzatambukwa igihe Imana izagirana isezerano n’abihumbi ijana na mirongo ine na bane. Imana si yo nyir’akajagari; ntihinduka na rimwe, kandi ijambo ryayo ntirinanirwa.
The deliverance from Egypt and the triumphs accomplished by God through Joshua are represented by the church of Ephesus, but Ephesus was destined to lose its first love. When Joshua was laid to rest another generation arose marking the period represented by Smyrna. Joshua’s wonderful work of clearing the Promised Land was never fully accomplished, for the people became satisfied with themselves and forsook the work given to Joshua. They lost their first love. That period continued until Israel rejected God and Samuel anointed king Saul, thus ushering in the church of Pergamos.
Gukurwa muri Egiputa n’insinzi Imana yagejejeho ibinyujije kuri Yosuwa bishushanywa n’itorero rya Efeso, ariko Efeso yari igenewe kuzatakaza urukundo rwayo rwa mbere. Yosuwa amaze gushyirwa mu buruhukiro, hahagurutse ikindi gisekuru, gishyira ikimenyetso ku gihe gishushanywa na Simuruna. Umurimo utangaje Yosuwa yakoze wo guhanagura Igihugu cy’Isezerano ntiwigeze urangizwa mu buryo bwuzuye, kuko ubwoko bwanyuzwe na bwo ubwabwo maze bureka umurimo Yosuwa yari yarahawe. Batakaje urukundo rwabo rwa mbere. Icyo gihe cyakomeje kugeza ubwo Isirayeli yanze Imana maze Samweli asīga amavuta ku mwami Sawuli, bityo hinjizwa itorero rya Perugamo.
“The message came to Smyrna, a church in Asia Minor, and likewise to the Christian church as a whole, during the second and third centuries. It was a time when paganism was making its final stand for supremacy in the world. Christianity had spread with wonderful rapidity, until it was known throughout the world. Some embraced the faith of Christ because of heart conversion, others, because of the might of argument brought to bear, and still others, because they could see that the cause of paganism was waning, and policy led them to the side that promised to be victorious. These conditions weakened the spirituality of the church. The Spirit of Prophecy, which characterized the apostolic church, was gradually lost. This is a gift which brings the church to which it is entrusted, into the unity of the faith. When there were no longer true prophets, false teachings spread rapidly; the philosophy of the Greeks led to a false interpretation of the Scriptures, and the self-righteousness of the ancient Pharisees, so often condemned by Christ, again appeared in the midst of the church. The foundation was laid during the two centuries preceding the reign of Constantine for those evils which were fully developed during the two centuries following. During this period, martyrdom became popular in many parts of the Roman Empire. Strange as this may seem, it is none the less true. It was the result of the relationship existing between Christians and pagans.
“Ubutumwa bwagejejwe i Simuruna, itorero ryo muri Aziya Ntoya, kandi ni ko bwagejejwe n’itorero rya Gikristo muri rusange, mu kinyejana cya kabiri n’icya gatatu. Hari mu gihe ubupagani bwakoraga urugamba rwa nyuma rwo guharanira ubutegetsi bw’ikirenga mu isi. Ubukristo bwari bwarakwirakwiye vuba mu buryo butangaje, kugeza ubwo bwari bwaramenyekanye mu isi yose. Bamwe bemeye kwizera kwa Kristo bitewe no guhinduka kw’imitima yabo, abandi babiterwa n’imbaraga z’ingingo zatsindagirizwaga, naho abandi na bo babiterwa n’uko babonaga ko icyateza imbere ubupagani cyari kigenda gicika intege, maze inyungu za politiki zikaberekeza ku ruhande rwasezeranyaga kuzatsinda. Ibyo byatumye ubuzima bw’umwuka bw’itorero bugabanuka. Umwuka w’Ubuhanuzi, warangaga itorero ry’intumwa, wagiye uzimira buhoro buhoro. Iyi ni impano ituma itorero yeguriwe rigera ku bumwe bwo kwizera. Ubwo hatakibonekaga abahanuzi b’ukuri, inyigisho z’ibinyoma zakwirakwijwe vuba; filozofiya y’Abagiriki yatumye Ibyanditswe bisobanurwa uko bitari, kandi no kwigira intungane kw’Abafarisayo ba kera, Kristo yakundaga gucyaha kenshi, byongeye kugaragara hagati mu itorero. Mu binyejana bibiri byabanjirije ingoma ya Konstantino hashyizweho urufatiro rw’ibyo byago byagaragaye byuzuye mu binyejana bibiri byakurikiyeho. Muri icyo gihe, ubuhamya bw’abahowe ukwizera bwamenyekanye cyane mu bice byinshi by’Ubwami bw’Abaroma. N’ubwo ibyo byasa n’ibitangaje, ntibireka kuba ukuri. Byatewe n’imibanire yari hagati y’Abakristo n’abapagani.”
“In the Roman world the religion of all nations was respected, but the Christians were not a nation, they were but a sect of a despised race. When they therefore persisted in denouncing the religion of all classes of men, when they held secret meetings, and separated themselves entirely from the customs and practices of their nearest relatives and most intimate friends, they became objects of suspicion, and often of persecution, by the pagan authorities. Often they brought persecution upon themselves, when there was no spirit of opposition in the minds of the rulers. In illustration of this spirit, history gives the details of the execution of Cyprian, bishop of Carthage. When his sentence was read, a general cry arose from the listening multitude of Christians, who said, ‘We will die with him.’
“Mu isi y’Abaroma idini y’amahanga yose yarubahirwaga, ariko Abakristo bo ntibari ishyanga; bari gusa agatsiko k’ubwoko bwasuzugurwaga. Bityo rero, igihe bakomezaga kwamagana idini y’abantu b’amoko yose, igihe bakoranaga amateraniro mu ibanga, kandi bakitandukanya rwose n’imigenzo n’imikorere y’abavandimwe babo ba bugufi n’incuti zabo za hafi cyane, bahindutse abo gukekwaho, kandi kenshi bakaba abo gutotezwa n’abategetsi b’abapagani. Kenshi bikururiraga ubwabo itotezwa, mu gihe mu mitima y’abategetsi nta mwuka wo kubarwanya wabagamo. Mu kugaragaza uwo mwuka, amateka atanga ibisobanuro birambuye by’iyicwa rya Sipiriyani, umwepiskopi wa Karitagi. Igihe urubanza rwe rwasomerwaga, ijwi ry’abantu benshi b’Abakristo bari bateraniye aho ryahise ryumvikana, bavuga bati: ‘Tuzapfana na we.’”
“The spirit with which many professed Christians accepted death, and even needlessly provoked the enmity of the government, probably had much to do with the passage, in 303, a. d., of the edict of persecution, by the emperor Diocletian, and his assistant, Galerius. The edict was universal in its spirit, and was enforced with more or less strenuousness for ten years.” Steven Haskell, The Story of the Seer of Patmos, 50. 51.
“Umwuka benshi mu biyitaga Abakristo bemereranyagamo urupfu, ndetse bakanakururira ubusa urwango rw’ubutegetsi, birashoboka cyane ko wagize uruhare runini mu gutangazwa, mu mwaka wa 303 nyuma ya Kristo, kw’itegeko ry’itoteza ryatanzwe n’umwami w’abami Diocletian hamwe n’umufasha we Galerius. Iryo tegeko ryari iry’isi yose mu ntego yaryo, kandi ryashyizwe mu bikorwa mu buryo bukomeye cyangwa butari bumwe mu gihe cy’imyaka icumi.” Steven Haskell, The Story of the Seer of Patmos, 50. 51.
Though Smyrna is one of the two churches that receive no rebuke from the Lord, the history testifies that those who were martyred during that period of time represents some whose motivations were based upon human and not divine impulses. The book of Judges opens by identifying the death of Joshua, and there is a verse that is repeated twice in the book which defines the history of the judges. The second time that verse is cited is the final verse of the book. The first verse of the book marks the end of Joshua and the last verse summarizes the history.
Nubwo i Simuruna ari rimwe mu matorero abiri atahawe igihano n’Umwami, amateka ahamya ko abiciwe ukwizera muri icyo gihe bashushanya bamwe bari bafite impamvu zishingiye ku bushake bwa kimuntu aho gushingira ku mbaraga ziva ku Mana. Igitabo cy’Abacamanza gitangira kigaragaza urupfu rwa Yosuwa, kandi muri icyo gitabo harimo umurongo usubirwamo incuro ebyiri usobanura amateka y’abacamanza. Incuro ya kabiri uwo murongo uvugwamo ni wo murongo wa nyuma w’icyo gitabo. Umurongo wa mbere w’icyo gitabo uranga iherezo rya Yosuwa, naho umurongo wa nyuma ugatanga incamake y’amateka.
Now after the death of Joshua it came to pass, that the children of Israel asked the Lord, saying, Who shall go up for us against the Canaanites first, to fight against them?… In those days there was no king in Israel, but every man did that which was right in his own eyes… In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 1:1; 17:16; 21:25.
Nuko nyuma y’urupfu rwa Yosuwa, abana ba Isirayeli babaza Uwiteka bati: “Ni nde uzadutangira kuzamuka kurwanya Abanyakanāni, kugira ngo turwane na bo?” … Muri iyo minsi nta mwami wari muri Isirayeli, ahubwo umuntu wese yakoraga ibyamubonaga ko ari byiza mu maso ye bwite … Muri iyo minsi nta mwami wari muri Isirayeli: umuntu wese yakoraga ibyamubonaga ko ari byiza mu maso ye bwite. Abacamanza 1:1; 17:16; 21:25.
As in the history of Smyrna “self” was a primary theme from the beginning to the end. Because they had no king, they determined to do whatever they chose to do. The lack of guidance was what Haskell identified in the history of Smyrna that was represented by no active Spirit of Prophecy. In both histories a lack of guidance opened the door for decisions to be made based upon a person’s own motivations. Ephesus represents the deliverance from Egypt. The history recorded in the book of Judges is represented by the church of Smyrna. From king Saul until the Babylonian captivity is represented by the church of Pergamos and the captivity in Babylon is represented by the church of Thyatira.
Nk’uko byari bimeze mu mateka ya Simuruna, “kwikunda” cyari insanganyamatsiko y’ingenzi uhereye mu ntangiriro ukageza ku iherezo. Kubera ko batagiraga umwami, biyemeje gukora icyo ari cyo cyose bishakiye gukora. Kubura ubuyobozi ni cyo Haskell yagaragaje mu mateka ya Simuruna, cyashushanywaga no kutabaho kw’Umwuka w’Ubuhanuzi ukora. Muri ayo mateka yombi, kubura ubuyobozi kwakinguye urugi kugira ngo hafatwe ibyemezo bishingiye ku mpamvu umuntu ubwe afitemo. Efeso ishushanya gukizwa kuva muri Egiputa. Amateka yanditswe mu gitabo cy’Abacamanza ashushanywa n’itorero rya Simuruna. Uhereye ku mwami Sawuli kugeza ku bunyage bw’i Babuloni hashushanywa n’itorero rya Perugamo, kandi ubunyage bw’i Babuloni bugashushanywa n’itorero rya Tiyatira.
In agreement with the phenomenon identified by the pioneers there is a four and three division in the churches, seals and trumpets, and the first four churches in ancient Israel’s history begin with the Egyptian captivity and end with the Babylonian captivity, for the Alpha and Omega always identifies the end with the beginning. The first four churches in modern Israel’s history begin with the subjection of the Jews to Roman authority and the four churches end with the subjection of the spiritual Jews to spiritual Rome for twelve hundred and sixty years.
Mu byo abapayiniya babonye bihuje, mu matorero, mu bimenyetso no mu mpanda, harimo igabanyabice rya kane na gatatu; kandi amatorero ane ya mbere mu mateka ya Isirayeli ya kera atangirana n’ubunyage bwo muri Egiputa agasozwa n’ubunyage bw’i Babuloni, kuko Alfa na Omega buri gihe agaragaza iherezo ahuza n’intangiriro. Amatorero ane ya mbere mu mateka ya Isirayeli ya none atangirana no gutegekwa kw’Abayuda n’ubutegetsi bw’Abaroma, kandi ayo matorero ane asozwa no gutegekwa kw’Abayuda bo mu buryo bw’umwuka na Roma yo mu buryo bw’umwuka mu gihe cy’imyaka igihumbi na magana abiri na mirongo itandatu.
What followed Thyatira was Sardis, which began when they came out of the Babylonian captivity typified by Thyatira. Sardis is the church which had a name that it lived, but it did not live. Their profession of life was a lie. Interestingly enough, of all the seven churches it is the word Sardis that has no definition. Definitions have been assigned to Sardis based upon the context of the history and verses, but there is no etymological definition of the name. It has a name, but it doesn’t.
Iyakurikiye Tiyatira ni Sarudi, yatangiye igihe bavanwaga mu bunyage bw’i Babuloni bwagereranywaga na Tiyatira. Sarudi ni ryo torero ryari rifite izina yuko ari rizima, nyamara ntiryari rizima. Kwatura kwaryo ko rifite ubugingo kwari ikinyoma. Igishimishije ni uko, mu matorero arindwi yose, ari ijambo Sarudi ridafite igisobanuro. Sarudi yahawe ibisobanuro bishingiye ku murongo w’amateka no ku mirongo y’Ibyanditswe, ariko nta gisobanuro cy’izina ryayo gishingiye ku nkomoko yaryo gihari. Ifite izina, ariko ntirifite.
“But the second temple had not equaled the first in magnificence; nor was it hallowed by those visible tokens of the divine presence which pertained to the first temple. There was no manifestation of supernatural power to mark its dedication. No cloud of glory was seen to fill the newly erected sanctuary. No fire from heaven descended to consume the sacrifice upon its altar. The Shekinah no longer abode between the cherubim in the most holy place; the ark, the mercy seat, and the tables of the testimony were not to be found therein. No voice sounded from heaven to make known to the inquiring priest the will of Jehovah.” The Great Controversy, 24.
“Ariko urusengero rwa kabiri ntirwagereranyaga urwa mbere mu bwiza; kandi nta n’ibimenyetso bigaragara by’ukubaho kw’Imana byarurangaga, nk’uko byari ku rusengero rwa mbere. Nta kwigaragaza kw’imbaraga ndengakamere kwabayeho ngo kuranga ukurwegurira Imana. Nta gicu cy’ubwiza cyabonetse cyuzuza ahera hashya haho hubatswe. Nta muriro wavuye mu ijuru wamanutse ngo utwike igitambo ku gicaniro cyarwo. Shekina ntiyari ikiba hagati y’abakerubi ahera cyane; isanduku y’isezerano, intebe y’imbabazi, n’amasahani y’ubuhamya ntibyabonekaga muri rwo. Nta jwi ryumvikanye riturutse mu ijuru ngo rimenyeshe umutambyi wabazaga ibyo ubushake bwa Yehova ari bwo.” The Great Controversy, 24.
After the Babylonian captivity they rebuilt Jerusalem and the temple. They then had a name again, for God had promised to put His name in Jerusalem. But His name represents His character, and the lack of His personal presence identified that they had the name that represented life, but in reality, they no longer had the presence that produces life. All they really had was profession and pretense.
Nyuma y’ubunyage bwa Babuloni bongeye kubaka Yerusalemu n’urusengero. Hanyuma bongera kugira izina, kuko Imana yari yarasezeranye gushyira izina ryayo i Yerusalemu. Ariko izina ryayo rihagarariye imico yayo, kandi ukubura k’ukubaho kwayo bwite kwagaragazaga ko bari bafite izina ryahagarariraga ubugingo, ariko mu by’ukuri, batagifite kubaho kwayo gutanga ubugingo. Icyo bari bafite by’ukuri cyari ukwatura gusa n’uburyarya.
The last voice in Sardis promised of an Elijah who would come before the great and terrible day of the Lord. For ancient Israel the destruction of Jerusalem was the great and dreadful day of the Lord. For this reason, Sister White refers to Jerusalem’s destruction in 70AD as an illustration of the great and dreadful day of the Lord represented as the seven last plagues. The church of Philadelphia began with the voice of John the Baptist crying in the wilderness, thus typifying the voice of William Miller. The voices of John the Baptist and William Miller were presenting the Laodicean message to a people who believed everything was alright, when everything was all wrong. Both John the Baptist and William Miller laid the ax to the root of the tree. The message to Sardis was that there were “a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.” John the Baptist and William Miller represent those who came out of the time period represented by Sardis and were worthy to walk with Christ.
Ijwi rya nyuma muri Sarudi ryasezeranyaga ibyerekeye Eliya wagombaga kuza mbere y’umunsi ukomeye kandi uteye ubwoba w’Umwami. Ku Bisirayeli ba kera, irimbuka rya Yerusalemu ni ryo ryari umunsi ukomeye kandi uteye ubwoba w’Umwami. Ni yo mpamvu Mushiki wa White yerekeza ku irimbuka rya Yerusalemu mu mwaka wa 70 Nyuma ya Kristo nk’ishusho y’umunsi ukomeye kandi uteye ubwoba w’Umwami, ugereranywa n’ibyorezo birindwi bya nyuma. Itorero rya Filadelifiya ryatangiranye n’ijwi rya Yohana Umubatiza rirangurura mu butayu, bityo rikaba ishushanyo ry’ijwi rya William Miller. Amajwi ya Yohana Umubatiza na William Miller yatangaga ubutumwa bwa Lawodikiya ku bantu bibwiraga ko byose bimeze neza, kandi nyamara byose byari bimeze nabi rwose. Yohana Umubatiza na William Miller bombi bashyize ishoka ku mizi y’igiti. Ubutumwa bwahawe Sarudi bwari ubu: ko hariho “amazina make no muri Sarudi atanduje imyambaro yayo; kandi azagendana nanjye yambaye umweru, kuko akwiriye.” Yohana Umubatiza na William Miller bahagarariye abavuye mu gihe gishushanywa na Sarudi kandi bari bakwiriye kugendana na Kristo.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
Ibihumbi n’ibihumbi bayobowe kwemera ukuri kwabwirizwaga na William Miller, kandi abagaragu b’Imana barahagurutswe mu mwuka no mu mbaraga bya Eliya kugira ngo batangaze ubwo butumwa. Kimwe na Yohana, integuza ya Yesu, ababwirizaga ubu butumwa bukomeye bumvise bategetswe gushyira ishoka ku muzi w’igiti no guhamagarira abantu kwera imbuto zikwiriye ukwihana. Ubuhamya bwabo bwari bugenewe gukangura no kugira ingaruka zikomeye ku matorero no kugaragaza imimerere yayo nyakuri. Kandi ubwo umuburo ukomeye wo guhunga umujinya uzaza watangazwaga, benshi bari bifatanyije n’amatorero bakiriye ubutumwa bukiza; babonye uko basubiye inyuma, maze bafite amarira arura y’ukwihana n’umubabaro mwinshi mu bugingo, bicisha bugufi imbere y’Imana. Kandi ubwo Umwuka w’Imana wabagumagaho, bafashije kurangurura ijwi bati: “Nimutinye Imana, muyihe icyubahiro; kuko igihe cy’urubanza rwayo gisohoye.” Early Writings, 233.
The seven churches of Revelation represent the history of the apostles until the Second Coming of Christ, and the seven churches also represent the history of ancient Israel from the prophet Moses until the first coming of Christ.
Amatorero arindwi y’Ibyahishuwe agereranya amateka y’intumwa kuva mu gihe cyazo kugeza ku Kugaruka kwa Kabiri kwa Kristo, kandi ayo matorero arindwi anagereranya amateka ya Isirayeli ya kera kuva ku muhanuzi Mose kugeza ku kuza kwa mbere kwa Kristo.
“The trials of the children of Israel, and their attitude just before the first coming of Christ, illustrate the position of the people of God in their experience before the second coming of Christ.
“Amakuba yageze ku bana ba Isirayeli, n’imyitwarire yabo mbere gato yo kuza kwa mbere kwa Kristo, byerekana uko ubwoko bw’Imana buzaba buhagaze mu mibereho yabwo mbere yo kuza kwa kabiri kwa Kristo.
“Satan’s snares are laid for us as verily as they were laid for the children of Israel just prior to their entrance into the land of Canaan. We are repeating the history of that people.
“Imitego ya Satani irateguriwe kutwibasira nk’uko mu by’ukuri yari yarateguriwe abana ba Isirayeli mbere gato y’uko binjira mu gihugu cya Kanani. Turimo gusubira mu mateka y’abo bantu.
“Their history should be a solemn warning to us. We need never expect that when the Lord has light for his people, Satan will stand calmly by and make no effort to prevent them from receiving it. Let us beware that we do not refuse the light God sends, because it does not come in a way to please us. . . . If there are any who do not see and accept the light themselves, let them not stand in the way of others.
“Amateka yabo akwiriye kutubera umuburo ukomeye. Ntidukwiriye na rimwe kwitega ko, igihe Umwami afite umucyo ashakira ubwoko bwe, Satani azahagarara atuje iruhande adashyizeho imbaraga zo kubabuza kuwakira. Twirinde ko tutakwanga umucyo Imana yohereza, kuko utaje mu buryo budushimisha.... Niba hari bamwe batabona kandi ntibemere uwo mucyo ubwabo, ntibagahagarare mu nzira y’abandi.
“‘I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live; that thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him; for he is thy life, and the length of thy days; that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.’
“Ndahamya ijuru n’isi kuri uyu munsi kubarwanya, yuko mbashyize imbere ubugingo n’urupfu, umugisha n’umuvumo; nuko rero muhitemo ubugingo, kugira ngo mubeho, mwe n’urubyaro rwanyu; kugira ngo ukunde Uwiteka Imana yawe, kandi wumvire ijwi rye, kandi umwifatanyeho akaramata; kuko ari we bugingo bwawe n’uburebure bw’iminsi yawe; kugira ngo uzature mu gihugu Uwiteka yarahiye ba sogokuruza bawe, ari bo Aburahamu, Isaka na Yakobo, ko azabaha.”
“This song was not historical but prophetic. While it recounted the wonderful dealings of God with his people in the past, it also foreshadowed the great events of the future, the final victory of the faithful when Christ shall come the second time in power and glory.
“Iyi ndirimbo ntiyari iy’amateka, ahubwo yari iy’ubuhanuzi. Nubwo yagaragazaga imikorere itangaje y’Imana ku bwoko bwayo mu bihe byahise, yanabimburiraga ibyabaye bikomeye byo mu gihe kizaza, ni ukuvuga kunesha kwa nyuma kw’abizerwa igihe Kristo azaza ubwa kabiri afite imbaraga n’ubwiza.
“The apostle Paul plainly states that the experience of the Israelites in their travels has been recorded for the benefit of those living in this age of the world, those upon whom the ends of the world are come. We do not consider that our dangers are any less than those of the Hebrews, but greater.” Healthful Living, 280, 281.
“Intumwa Pawulo ivuga yeruye ko ibyabaye ku Bisirayeli mu ngendo zabo byanditswe ku bw’inyungu y’ababaho muri iki gihe cy’isi, abo imperuka z’ibihe zagezeho. Ntidutekereza ko ibyago byacu ari bito kurusha iby’Abaheburayo, ahubwo ni byinshi kurushaho.” Healthful Living, 280, 281.
The deliverance from Egypt is represented by the church of Ephesus, and the symbol of the church of Ephesus in that history was Joshua. After those who God brought out of Egypt failed ten successive tests, the Lord removed the covenant from the rebels and gave it to Joshua and Caleb.
Gucungurwa kuva muri Egiputa gushushanywa n’Itorero rya Efeso, kandi ikimenyetso cy’Itorero rya Efeso muri ayo mateka cyari Yosuwa. Nyuma y’uko abo Imana yakuyemo muri Egiputa bananiwe ibigeragezo icumi bikurikirana, Umwami yakuye isezerano ku bigometseho arariha Yosuwa na Kalebu.
Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. Numbers 14:28–30.
Ubabwire uti: Nk’uko ndiho koko, ni ko Uwiteka avuga, nk’uko mwavugiye mu matwi yanjye, ni ko nzabagirira: Intumbi zanyu zizagwa muri ubu butayu; kandi ababaruwe bose bo muri mwe, hakurikijwe umubare wanyu wose, uhereye ku bafite imyaka makumyabiri kuzamura, mwanyitotombyeho, ni ukuri ntimuzinjira mu gihugu navuze ndahiye ko nzabatuzamo, keretse Kalebu mwene Yefune, na Yosuwa mwene Nuni. Kubara 14:28–30.
Sister White identifies that Joshua and Caleb represent those “upon whom the ends of the world are come,” who “make a covenant with God by sacrifice.”
Mushiki White agaragaza ko Yosuwa na Kalebu bahagarariye abagezweho n’“impera z’isi,” kandi “bagirana isezerano n’Imana binyuze ku gitambo.”
“For our admonition, upon whom the ends of the world are come, was this history recorded. How often the people of God today live over the experience of the children of Israel! How often they murmur and complain! How often they draw back when the Lord bids them go forward! The cause of God is suffering for want of men like Caleb and Joshua, men of fidelity and unshaken trust. God calls for men who will give themselves to him to be imbued with his Spirit. The cause of Christ and humanity demand sanctified, self-sacrificing men, men who will go forth without the camp, bearing the reproach. Let them be strong, valiant men, fit for worthy enterprises, and let them make a covenant with God by sacrifice.” Review and Herald, May 20, 1902.
“Kugira ngo bitubere umuburo, twebwe abasohorejweho n’imperuka z’isi, ni yo mpamvu aya mateka yanditswe. Mbega ukuntu kenshi ubwoko bw’Imana bwo muri iki gihe busubiramo ibyabaye ku bana ba Isirayeli! Mbega ukuntu kenshi bitotombera bikaninuba! Mbega ukuntu kenshi bisubira inyuma igihe Uwiteka ababwiye kujya imbere! Umurimo w’Imana urababara kubera kubura abantu nka Kalebu na Yosuwa, abantu b’indahemuka n’icyizere kidahungabana. Imana irahamagarira abantu baziyegurira kugira ngo buzuzwe Umwuka wayo. Umurimo wa Kristo n’uw’ikiremwamuntu bisaba abantu bejejwe, bitangira abandi, abantu bazasohoka bakava hanze y’ingando, bitwaje igisuzuguriro. Babe abantu bakomeye, b’intwari, bakwiriye imirimo ikomeye, kandi bagirane isezerano n’Imana babinyujije mu gitambo.” Review and Herald, 20 Gicurasi 1902.
The covenant that is renewed, as represented by the covenant being renewed with Joshua and Caleb, is the covenant with the one hundred and forty-four thousand and the great multitude. It is renewed after the original covenant chosen people are divorced from God and assigned to die in the wilderness. The covenant with the hundred and forty-four thousand is accomplished in the very same history that a former chosen people is rejected.
Isezerano rivugururwa, nk’uko bigaragazwa n’isezerano rivugururwa na Yosuwa na Kalebu, ni isezerano rikorwa n’abihumbi ijana na mirongo ine na bane hamwe n’imbaga y’abantu benshi. Rivugururwa nyuma y’uko abantu b’isezerano ba mbere batoranyijwe batandukanywa n’Imana kandi bagenewe gupfira mu butayu. Isezerano n’abihumbi ijana na mirongo ine na bane risohora muri ya mateka nyene aho abantu batoranyijwe ba mbere banzewe.
Ephesus means desirable and the work accomplished by both Joshua and the early church was “desirable.” When Joshua led God’s people into the Promised Land, he went forth conquering. The first seal runs parallel with the church of Ephesus, and is represented by a white horse that goes forth conquering. This was true of Joshua and of the apostolic church. The first seal runs parallel to the church of Ephesus in both ancient and modern Israel.
Efurayo bisobanura ikifuzwa, kandi umurimo wakozwe na Yosuwa n’Itorero rya mbere wari “uwifuzwa.” Igihe Yosuwa yayoboraga ubwoko bw’Imana abwinjiza mu Gihugu cy’Isezerano, yagiye anesha. Ikimenyetso cya mbere kijyana n’Itorero ry’i Efeso, kandi kigereranywa n’ifarashi y’umweru igenda inesha. Ibi byari ukuri kuri Yosuwa no ku Itorero ry’intumwa. Ikimenyetso cya mbere kijyana n’Itorero ry’i Efeso haba muri Isirayeli ya kera no muri Isirayeli ya none.
Smyrna is derived from the word “myrrh” which is an oil that was used for embalming the dead. The second seal is represented by a red horse who was given “a great sword” and “power” to take “peace from the earth” which meant that men in that history would “kill one another.” The second seal runs parallel to the church of Smyrna and it represents the authority given to God’s enemies allowing them to overcome and kill God’s people. This was fulfilled in the period following the apostolic church and also in the history of the Judges. In both histories God allowed powers outside of God’s people to bring warfare and death upon His people. In the apostolic church that warfare was motivated by the rejection of the religion of Christ, which in the previous period of Ephesus had been invincible as it carried the gospel to the world. The motivation of the enemies of God’s people in the period of the Judges was based upon the previous period of Ephesus, where God demonstrated his power upon Egypt and the following nations that Joshua had been used to conquer. The second seal runs parallel to the church of Smyrna in both ancient and modern Israel.
Smyrna ikomoka ku ijambo “myrrh,” ari ryo mavuta yakoreshwaga mu gusiga intumbi. Ikimenyetso cya kabiri gishushanywa n’ifarashi itukura yahawe “inkota nini” n’“ububasha” bwo gukura “amahoro mu isi,” ibyo bikaba byasobanuraga ko abantu bo muri ayo mateka bari “kwicana.” Ikimenyetso cya kabiri kijyana n’itorero rya Smyrna, kandi kigereranya ubutware abanzi b’Imana bahawe, bubemerera kunesha no kwica ubwoko bw’Imana. Ibi byasohoye mu gihe cyakurikiye itorero ry’intumwa, kandi no mu mateka y’Abacamanza. Muri ayo mateka yombi Imana yemeye ko imbaraga zitari iz’ubwoko bwayo zibazanaho intambara n’urupfu. Mu itorero ry’intumwa, iyo ntambara yatewe no kwanga idini rya Kristo, ari ryo mu gihe cyabanje cya Efeso ryari ritarananirwa ubwo ryagezaga ubutumwa bwiza ku isi. Impamvu yatumaga abanzi b’ubwoko bw’Imana bakora muri ubwo buryo mu gihe cy’Abacamanza yari ishingiye ku gihe cyabanje cya Efeso, aho Imana yerekaniye imbaraga zayo kuri Egiputa no ku mahanga yakurikiyeho Yosuwa yakoreshejwe kunesha. Ikimenyetso cya kabiri kijyana n’itorero rya Smyrna muri Isirayeli ya kera no muri Isirayeli ya none.
Pergamos means a “fortified citadel,” thus representing a castle of a king. The third seal runs parallel to Pergamos and represents the history where human judgment is carried out by the kings of the land in opposition to God’s judgment. Thus, the measurement, or the judgment which is represented by the “two” scales that weigh the “wheat,” “barley,” “oil” and “wine;” identifies royal human authority, which is always flawed in relation to God’s judgment. Remember that an honest measuring or an honest weighing does not require two scales. Two scales represent unequal judgment.
Perugamo bisobanura “ikigo gikomeye gikingiwe,” bityo bikagereranya ingoro y’umwami. Ikimenyetso cya gatatu kijyana na Perugamo kandi kigaragaza amateka aho urubanza rw’abantu rushyirwa mu bikorwa n’abami bo mu isi mu kurwanya urubanza rw’Imana. Bityo, igipimo, cyangwa urubanza ruhagarariwe n’iminzani “ibiri” ipima “ingano,” “sayiri,” “amavuta” na “vino;” kigaragaza ubutware bwa cyami bw’abantu, buhora bufite inenge iyo bugereranyijwe n’urubanza rw’Imana. Ibuke ko gupima mu kuri cyangwa gupima ku munzani mu kuri bidasaba iminzani ibiri. Iminzani ibiri igereranya urubanza rutangana.
The “barley” is a symbol of the Passover festival’s “first fruit” offering, the “wheat” is a symbol of the Pentecostal festival’s offering of the “two wave loaves.” The “oil” is a symbol of the Holy Spirit and the “wine” is a symbol of doctrine. Pergamos in the time of ancient Israel is the period of the compromising kings of Israel who brought judgment upon God’s system of worship represented by the Passover through Pentecostal season. The truths of God’s word are represented by the “wine” and “oil.” In both ancient and modern Israel, the church of Pergamos is the period when Satan attempts to accomplish what he could not do through the shedding of blood in the history represented by Smyrna. In Pergamos Satan attempted to destroy God’s people and God’s truth through compromise, not by the shedding of blood as represented in Smyrna. The compromise of the kings of ancient Israel typifies the compromise of Constantine in modern Israel.
“Sayiri” ni ikimenyetso cy’ituro cy’“umuganura” w’umunsi mukuru wa Pasika; “ingano” na zo ni ikimenyetso cy’ituro cy’umunsi mukuru wa Pentekote, ari cyo “mitsima ibiri y’ituro rizungazungwa.” “Amavuta” ni ikimenyetso cya Mwuka Wera, kandi “divayi” ni ikimenyetso cy’inyigisho. Perugamo mu gihe cya Isirayeli ya kera ni igihe cy’abami ba Isirayeli bateshutse ku kuri, bazaniye urubanza gahunda y’Imana yo gusenga, igereranywa n’igihe gihera kuri Pasika kikageza kuri Pentekote. Ukuri kw’ijambo ry’Imana kugaragazwa na “divayi” n’“amavuta.” Muri Isirayeli ya kera no muri Isirayeli ya none, itorero rya Perugamo ni igihe Satani agerageza gusohoza icyo atashoboye gukora binyuze mu kumena amaraso mu mateka agereranywa na Simuruna. Muri Perugamo, Satani yagerageje kurimbura ubwoko bw’Imana n’ukuri kw’Imana akoresheje ubwumvikane bwo guteshuka, atabikoresheje mu kumena amaraso nk’uko bigaragazwa muri Simuruna. Ubwumvikane bwo guteshuka kw’abami ba Isirayeli ya kera ni ikigereranyo cy’ubwumvikane bwo guteshuka kwa Konsitantino muri Isirayeli ya none.
Thyatira means “sacrifice of contrition” and speaks to the spirit of martyrdom that God provides to His people that are slain for His name. The sacrifice of contrition represents the willingness to serve Christ in severe circumstances as represented by Daniel, Shadrach, Meshach and Abednego during the captivity of the seventy years; and it also represents the sacrifice of the Waldensians, the Huguenots and others who were tortured, imprisoned, slandered and slain by the papal authority during the history of the twelve hundred and sixty years. The fourth seal runs parallel to the church of Thyatira and represents the persecution by ancient Babylon against ancient Israel and the persecution by modern Babylon against modern Israel. The history of both captivities first required a falling away from truth which Israel’s kings and the emperor Constantine accomplished. Both prepared the way for a period represented by Thyatira.
Tiyatira bisobanurwa ngo “igitambo cyo kwicuza,” kandi bivuga wa mwuka wo gupfira ukwizera Imana iha abantu bayo bicirwa izina ryayo. Igitambo cyo kwicuza kigereranya ubushake bwo gukorera Kristo mu bihe bikomeye cyane, nk’uko byagaragajwe na Daniyeli, Shaduraki, Meshaki na Abedenego mu gihe cy’ubunyage bw’imyaka mirongo irindwi; kandi nanone kigereranya igitambo cy’Abawalidense, Abahugeno n’abandi batotejwe, bagafungwa, bagaharabikwa kandi bakicwa n’ubutegetsi bwa gipapa mu mateka y’iyo myaka igihumbi na magana abiri na mirongo itandatu. Ikimenyetso cya kane kigendera kimwe n’itorero rya Tiyatira kandi kigereranya itotezwa ryakozwe na Babuloni ya kera ku Bisirayeli ba kera n’itotezwa ryakozwe na Babuloni ya none ku Bisirayeli ba none. Amateka y’iyo minyago yombi yabanje gusaba guteshuka ku kuri, ibyo bikaba byarakozwe n’abami ba Isirayeli n’umwami w’abami Konsitantino. Byombi byateguye inzira y’igihe kigereranywa na Tiyatira.
Sardis has no meaning in agreement with it professing a name, but the profession is a lie. The presence of the Shekinah never manifested in the second temple. The presence of Christ never manifested in the history of Sardis. The reformation of the Dark Ages was essentially a series of one step forward and two steps back. The work that the history of Sardis was supposed to accomplish in the Protestant Reformation was never finalized.
Sarudi ntafite icyo isobanura gihuje no kwatura izina, ahubwo uko kwatura ni ikinyoma. Kubaho kwa Shekinah ntikwigeze kugaragarira mu rusengero rwa kabiri. Kubaho kwa Kristo ntikwigeze kugaragarira mu mateka ya Sarudi. Ivugurura ryo mu Gihe cy’Umwijima mu by’ukuri ryari uruhererekane rw’intambwe imwe ijya imbere n’ebyiri zisubira inyuma. Umurimo amateka ya Sarudi yagombaga gusohoza mu Ivugurura ry’Abaporotesitanti ntiwigeze urangizwa burundu.
Philadelphia means brotherly love and it is impossible to love your brother if you do not first love God.
Filadelifiya bisobanura urukundo rwa kivandimwe, kandi ntibishoboka gukunda umuvandimwe wawe niba utabanje gukunda Imana.
If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also. 1 John 4:20, 21.
Umuntu navuga ati: Nkunda Imana, ariko akanga mwene Se, aba ari umubeshyi; kuko udakunda mwene Se yabonye, yabasha ate gukunda Imana atabonye? Kandi iri tegeko twarihawe na we ni iri: ko ukunda Imana akwiriye no gukunda mwene Se. 1 Yohana 4:20, 21.
Philadelphia represents the church who loves God, and for this reason there is no condemnation or rebuke levelled against Philadelphia.
Filadelifiya ishushanya itorero rikunda Imana, kandi ni yo mpamvu Filadelifiya itagirwaho gucirwaho iteka cyangwa guhanwa.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:7–12.
Kandi wandikire marayika w’itorero ry’i Filadelufiya uti: Uwera, Umunyabyo, ufite urufunguzo rwa Dawidi, ufungura ntihagire n’umwe ukinga, kandi akinga ntihagire n’umwe ufungura, ni we uvuga atya ati: Nzi imirimo yawe. Dore, ngushyize imbere urugi rukinguye, kandi nta wushobora kurukinga; kuko ufite imbaraga nke, ariko ukaba warakomeje ijambo ryanjye, kandi ntiwihakane izina ryanjye. Dore, abo mu isinagogi ya Satani, abavuga ko ari Abayuda, nyamara atari bo, ahubwo bakabeshya, dore nzatuma baza kuramya imbere y’ibirenge byawe, kandi bamenye ko nagukunze. Kubera ko wakomeje ijambo ryo kwihangana kwanjye, nanjye nzakurinda mu gihe cy’igeragezwa, kizaza ku isi yose, kugira ngo kigerageze abatuye mu isi. Dore, ndaza vuba: komeza ushikame ku byo ufite, kugira ngo hatagira ugutwara ikamba ryawe. Unesha nzamugira inkingi mu rusengero rw’Imana yanjye, kandi ntazongera kuvamo ukundi; kandi nzamwandikaho izina ry’Imana yanjye, n’izina ry’umudugudu w’Imana yanjye, ari wo Yerusalemu nshya, umanuka uva mu ijuru ku Mana yanjye; kandi nzamwandikaho izina ryanjye rishya. Ibyahishuwe 3:7–12.
Philadelphia is given “the key of David,” and in the Philadelphian history of ancient Israel they were given the Son of David, which represents among other things the prophetic principle of Alpha and Omega, the first and the last. That key represents the methodology of “historicism.” In the period represented by the Philadelphian church at the end of ancient Israel the very Author of biblical prophecy was the key. In the period represented by the Philadelphian church in the Millerite history William Miller was given the key. In those two histories Christ dealt with Jews who thought they were the sons of Abraham, but they were not. Miller dealt with Protestants who thought they were spiritual Jews, but were not.
Filadelifiya ihabwa “urufunguzo rwa Dawidi,” kandi mu mateka ya Filadelifiya yo muri Isirayeli ya kera bahawe Umwana wa Dawidi, uhagararira, mu bindi, ihame ry’ubuhanuzi rya Alufa na Omega, uwa mbere n’uwa nyuma. Urwo rufunguzo ruhagararira uburyo bw’imyumvire bwitwa “historicism.” Mu gihe gihagarariwe n’itorero rya Filadelifiya ku iherezo rya Isirayeli ya kera, Umwanditsi ubwe w’ubuhanuzi bwa Bibiliya ni we wari urufunguzo. Mu gihe gihagarariwe n’itorero rya Filadelifiya mu mateka ya ba Millerite, William Miller yahawe urufunguzo. Muri ayo mateka yombi, Kristo yakoranye n’Abayahudi bibwiraga ko ari bene Aburahamu, nyamara atari bo. Miller yakoranye n’Abaporotesitanti bibwiraga ko ari Abayahudi b’umwuka, nyamara atari bo.
He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:13.
Ufite ugutwi niyumve ibyo Mwuka abwira amatorero. Ibyahishuwe 3:13.
Laodicea means a people judged, and the Laodiceans, the Jews of Christ time period, were ultimately judged in 70AD at the destruction of Jerusalem. The ultimate judgment of apostate Protestantism takes place in the Sunday law crisis, but they met their judgment when they rejected the first angel’s message in the spring of 1844, and were then divinely pronounced as the daughters of Babylon. Those fallen Protestants typify Laodicean Adventism in the last days of the investigative judgment.
Laodiceya risobanura abantu baciriwe urubanza, kandi Abalawodiceya, ari bo Bayuda bo mu gihe cya Kristo, amaherezo baciriwe urubanza mu mwaka wa 70 nyuma ya Kristo ubwo Yerusalemu yarimburwaga. Urubanza rwa nyuma rw’Abaporotesitanti bateshutse ku kwizera rubaho mu gihe cy’ikibazo cy’itegeko ryo ku Cyumweru, ariko bahuye n’urubanza rwabo igihe banze ubutumwa bwa marayika wa mbere mu mpeshyi yo mu 1844, maze icyo gihe batangazwa n’Imana ko ari abakobwa ba Babuloni. Abo Baporotesitanti baguye bagereranya U-Adiventisimu bw’i Lawodiceya bwo mu minsi ya nyuma y’urubanza rw’igenzura.
We have now essentially reviewed several various ways in which the seven churches of Revelation can be correctly understood as prophetic symbols and thereafter prophetically applied. But they must be understood and applied within the context of the prophetic rules “that have been given us by the highest authority.”
Ubu rero twasubiyemo mu buryo bw’ibanze uburyo bunyuranye butari buke amatorero arindwi yo mu Ibyahishuwe ashobora gusobanurwa mu buryo bukwiye nk’ibimenyetso by’ubuhanuzi, hanyuma agakoreshwa mu buryo bw’ubuhanuzi. Ariko agomba gusobanurwa kandi agakoreshwa mu rwego rw’amategeko y’ubuhanuzi “twahawe n’ubuyobozi bukuru bw’ikirenga.”
The message to the seven churches were messages given to the seven churches that were in existence when John recorded the messages. The messages to the seven churches provide instruction and warning for all churches throughout history. The messages to the seven churches provide instruction and warning for individual Christians throughout history. The seven churches represent the history of Christianity from the time of the apostles until the end of the world. The seven churches represent the history of ancient Israel from the time of Moses until the destruction of Jerusalem in 70 AD. The seven churches may be recognized and applied by identifying the distinction between the first four churches and the last three churches.
Ubutumwa bwandikiwe amatorero arindwi bwari ubutumwa bwahawe amatorero arindwi yariho mu gihe Yohana yandikaga ubwo butumwa. Ubutumwa bwandikiwe amatorero arindwi butanga inyigisho n’imiburo ku matorero yose mu mateka yose. Ubutumwa bwandikiwe amatorero arindwi butanga inyigisho n’imiburo ku Bakristo ku giti cyabo mu mateka yose. Ayo matorero arindwi ahagarariye amateka y’Ubukristo uhereye mu gihe cy’intumwa kugeza ku mperuka y’isi. Ayo matorero arindwi ahagarariye amateka ya Isirayeli ya kera uhereye mu gihe cya Mose kugeza ku irimbuka rya Yerusalemu mu mwaka wa 70 nyuma ya Kristo. Ayo matorero arindwi ashobora kumenyekana no gushyirwa mu bikorwa hifashishijwe gutandukanya amatorero ane ya mbere n’amatorero atatu ya nyuma.
Of the six various prophetic applications we are identifying, the same applications are represented in the seven seals.
Mu ngiro esheshatu zinyuranye z’iyerekwa ry’ubuhanuzi turimo gutahura, izo ngiro nyine ni zo zigaragazwa no mu bimenyetso birindwi.
We will address these truths in the next article.
Tuzasesengura kuri uku kuri mu nyandiko itaha.