We closed the last article identifying that all three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect. The first angel arrived in 1798. That message was unsealed and there was an increase of knowledge concerning the impending judgment. That increase of knowledge produced two classes of worshippers. When the second angel arrived the message of the Protestants’ fall was unsealed and there was an increase of knowledge and two classes were produced. When the Midnight Cry message arrived on October 22, 1844, it was unsealed at Exeter camp meeting and there was an increase of knowledge and two classes of virgins were produced. When the third angel arrived on October 22, 1844 the message of the third angel and all that it represents was unsealed and there was an increase of knowledge and two classes were produced.
Mu nyandiko iheruka twarangije twerekana ko abamarayika uko ari batatu bo mu Byahishuwe cumi na bine bafite ubutumwa mu maboko yabo. Marayika wa kabiri n’uwa gatatu bagaragazwa ko bafite “umuzingo,” bari kumwe na wo igihe bamanukana ubutumwa bwabo. Buri marayika ahagarariye ubutumwa, kandi ukuza kwa buri butumwa gutera ingaruka. Marayika wa mbere yagezeho mu mwaka wa 1798. Ubutumwa bwe bwafunguweho ikimenyetso, maze habaho kwiyongera k’ubumenyi ku byerekeye urubanza rwari rugiye kuza. Uko kwiyongera k’ubumenyi kwabyaye amatsinda abiri y’abaramya. Igihe marayika wa kabiri yageraga, ubutumwa bw’ugukorwa k’Abaporotesitanti bwafunguweho ikimenyetso, maze habaho kwiyongera k’ubumenyi kandi haboneka amatsinda abiri. Igihe ubutumwa bw’Induru yo mu Gicuku bwageraga ku wa 22 Ukwakira 1844, bwafunguweho ikimenyetso mu nama y’inkambi ya Exeter, maze habaho kwiyongera k’ubumenyi kandi haboneka amatsinda abiri y’abakobwa b’inkumi. Igihe marayika wa gatatu yageraga ku wa 22 Ukwakira 1844, ubutumwa bwa marayika wa gatatu n’ibyo bwose buhagarariye byafunguweho ikimenyetso, maze habaho kwiyongera k’ubumenyi kandi haboneka amatsinda abiri.
Another characteristic that can be found in the angels has to do with the empowerment of the angel’s messages. The message of the second angel was empowered by the message of the Midnight Cry, as the previous article showed, but the Midnight Cry is not represented by a singular angel, it is represented by many angels. The history that corresponded to the second angel and the Midnight Cry shows that the second angel’s message was empowered when the Midnight cry joined with it. In the same book we are told:
Ikindi kiranga gishobora kuboneka mu bamarayika gifitanye isano no guhabwa imbaraga k’ubutumwa bw’umumarayika. Ubutumwa bw’umumarayika wa kabiri bwahawe imbaraga n’ubutumwa bw’Induru yo mu Gicuku, nk’uko ingingo ibanziriza iyi yabigaragaje, ariko Induru yo mu Gicuku ntigereranywa n’umumarayika umwe rukumbi, ahubwo igereranywa n’abamarayika benshi. Amateka ajyanye n’umumarayika wa kabiri n’Induru yo mu Gicuku agaragaza ko ubutumwa bw’umumarayika wa kabiri bwahawe imbaraga igihe Induru yo mu Gicuku yifatanyaga na bwo. Muri icyo gitabo nyine tubwirwamo hati:
“I saw angels hurrying to and fro in heaven. They were descending to earth, and again ascending to heaven, preparing for the fulfillment of some important event. Then I saw another mighty angel commissioned to descend to earth, and unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which went before and followed after this angel, penetrated everywhere, as he cried mightily, with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. The message of the fall of Babylon, as given by the second angel, is again given, with the addition of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time, and joins in the last great work of the third angel’s message, as it swells into a loud cry. And the people of God are fitted up everywhere to stand in the hour of temptation which they are soon to meet. I saw a great light resting upon them, and they united in the message, and fearlessly proclaimed with great power the third angel’s message.
“Nabonye abamarayika bihutira kujya hirya no hino mu ijuru. Bamanukiraga ku isi, bongera bakazamuka bajya mu ijuru, bategura isohozwa ry’igikorwa runaka gikomeye. Hanyuma mbona undi mumarayika ukomeye ahabwa inshingano zo kumanuka ku isi, agahuza ijwi rye n’iry’umumarayika wa gatatu, kandi agaha ubutumwa bwe imbaraga n’ubukomezi. Uwo mumarayika yaherejwe imbaraga n’ubwiza byinshi, maze amanuka, isi imurikirwa n’ubwiza bwe. Umucyo wagendaga imbere y’uyu mumarayika kandi ukamukurikira inyuma, winjiye ahantu hose, ubwo yatakishaga cyane n’ijwi rikomeye, ati: Babuloni Ikomeye iraguye, iraguye, kandi yahindutse ubuturo bw’abadayimoni, n’indiri ya buri mwuka wanduye, n’akazu ka buri nyoni ihumanye kandi yangwa. Ubutumwa bwo kugwa kwa Babuloni, nk’uko bwatanzwe n’umumarayika wa kabiri, bwongeye gutangwa, hiyongereyeho kononekara kwinjiye mu matorero kuva mu mwaka wa 1844. Umurimo w’uyu mumarayika ugera mu gihe gikwiriye, ugafatanya n’umurimo wa nyuma ukomeye w’ubutumwa bw’umumarayika wa gatatu, uko bugenda bwaguka bukaba gutaka kuranguruye. Kandi abantu b’Imana barategurirwa hose guhagarara bashikamye mu gihe cy’ikigeragezo bagiye guhura na cyo bidatinze. Nabonye umucyo mwinshi ubamanukaho, maze bifatanya muri ubwo butumwa, kandi batangaza ubutumwa bw’umumarayika wa gatatu nta bwoba, bafite imbaraga zikomeye.”
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound every where, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 193, 194.
“Abamarayika boherejwe gutabara wa mumarayika ukomeye wari uvuye mu ijuru, kandi numvise amajwi yasaga n’aho yumvikanira hose, ati: Nimusohoke muri we, bantu banjye, kugira ngo mutifatanya n’ibyaha bye, kandi kugira ngo mutazagerwaho n’ibyago bye; kuko ibyaha bye byageze mu ijuru, kandi Imana yibutse gukiranirwa kwe. Ubu butumwa bwasaga n’ubwiyongereye ku butumwa bwa gatatu, kandi bwabwifatanyijeho, nk’uko induru yo mu gicuku yifatanyije n’ubutumwa bw’umumarayika wa kabiri mu 1844. Ubwiza bw’Imana bwaruhukiye ku bera bihangana kandi bategereje, maze batanga badatinya umuburo wa nyuma ukomeye, batangaza kugwa kwa Babuloni, kandi bahamagarira ubwoko bw’Imana kuyisohokamo; kugira ngo babone kurokoka igihano cyayo giteye ubwoba.” Spiritual Gifts, volume 1, 193, 194.
The Midnight Cry joined the second angel, and the angel of Revelation eighteen joins the third angel, and when he joins the third angel, he is repeating the joining of the Midnight Cry and the second angel in the beginning of Adventism. Based upon two witnesses, the second and third angel, every angel’s message has a secondary message that empowers it. These two witnesses teach that when the first angel’s message arrived in history, there had to come a point thereafter where that message was empowered by a secondary message. This was of course also true of the first angel. In the first paragraph of the long passage, we just set forth, Sister White identifies the same characteristics to the first angel as John assigns to the angel of Revelation eighteen when she states, “I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God.” It is clear in the passage she is referring to the first angel.
Ijwi ryo mu gicuku wahuje n’umumarayika wa kabiri, kandi umumarayika wo mu Byahishuwe igice cya cumi n’umunani yifatanya n’umumarayika wa gatatu; kandi igihe yifatanya n’umumarayika wa gatatu, aba asubiramo ukwifatanya kw’Ijwi ryo mu gicuku n’umumarayika wa kabiri mu itangiriro ry’Ubwadivantisiti. Dushingiye ku batangabuhamya babiri, ni ukuvuga umumarayika wa kabiri n’uwa gatatu, ubutumwa bwa buri mumarayika bugira ubutumwa bwa kabiri bubwongerera imbaraga. Abo batangabuhamya babiri bigisha ko igihe ubutumwa bw’umumarayika wa mbere bwageraga mu mateka, hagombaga kubaho igihe cyakurikiyeho ubwo ubwo butumwa bwahabwaga imbaraga n’ubutumwa bwa kabiri. Birumvikana ko ibyo byari ukuri no ku mumarayika wa mbere. Mu gika cya mbere cy’umwandiko muremure tumaze kugaragaza, Mushiki wacu White ahuza ku mumarayika wa mbere ibiranga bimwe Yohani aha umumarayika wo mu Byahishuwe igice cya cumi n’umunani, igihe avuga ati: “Nabwiwe ko umurimo we wari uwo kumurikisha isi ikoreshejwe ubwiza bwe, no kuburira umuntu uburakari bw’Imana bugiye kuza.” Biragaragara ko muri uwo mwandiko aba yerekeza ku mumarayika wa mbere.
The first angel’s message arrived in 1798, and it was thereafter empowered on August 11, 1840, when the Ottoman supremacy ceased. At that point the mighty angel of Revelation ten came down out of heaven and placed one foot on the land and one on the sea. He represents the empowerment of the first angel, and this is what identifies the work of the first angel as the same work as the angel of Revelation eighteen. Both were to lighten the earth with their glory, but the angel of Revelation eighteen joins the third angel, just as the Midnight Cry joined the second angel and just as the angel that descended in Revelation ten joined the first angel.
Ubutumwa bw’umumarayika wa mbere bwageze mu mwaka wa 1798, hanyuma buhabwa imbaraga ku wa 11 Kanama 1840, igihe ubutegetsi bw’ikirenga bw’Abottomani bwarangiraga. Muri icyo gihe, wa mumarayika ukomeye wo mu Ibyahishuwe 10 yamanutse ava mu ijuru, ashyira ikirenge kimwe ku butaka n’ikindi ku nyanja. Ahagarariye guhabwa imbaraga k’ubutumwa bw’umumarayika wa mbere, kandi icyo ni cyo kigaragaza umurimo w’umumarayika wa mbere ko ari wo murimo umwe n’uw’umumarayika wo mu Ibyahishuwe 18. Bombi bagombaga kumurikisha isi ubwiza bwabo, ariko umumarayika wo mu Ibyahishuwe 18 yifatanya n’umumarayika wa gatatu, nk’uko no Kurarika kwa Saa Sita z’Ijoro kwifatanyije n’umumarayika wa kabiri kandi nk’uko n’umumarayika wamanutse mu Ibyahishuwe 10 yifatanyije n’umumarayika wa mbere.
Therefore, when the first angel arrived, a message was unsealed that produced two classes of worshippers. When the first angel’s message was empowered by the angel of Revelation ten, he had in his hand a little book that he commanded John to eat, identifying that he brought a message, unsealed it and it produced two classes of worshippers. When the second angel, Midnight Cry and third angel arrived there was a message unsealed that tested and produced two classes of worshippers.
Ni cyo gituma, igihe marayika wa mbere yazaga, ubutumwa bwafunguweho ikimenyetso, bukabyara amatsinda abiri y’abaramya. Igihe ubutumwa bwa marayika wa mbere bwahawe imbaraga na marayika wo mu Ibyahishuwe icumi, wari ufite agatabo gatoya mu kuboko kwe, ategeka Yohana kukarya, bityo bikerekana ko yazanye ubutumwa, akabufunguraho ikimenyetso kandi bukabyara amatsinda abiri y’abaramya. Igihe marayika wa kabiri, Kurira kwa Saa Sita z’ijoro, na marayika wa gatatu bazaga, habayeho ubutumwa bwafunguweho ikimenyetso bwagerageje kandi bukabyara amatsinda abiri y’abaramya.
The passage we are addressing emphasizes by comparing the history of Christ with the history of the Millerites that the sequential testing process that took place in the Millerite history also took place in the days of Christ, which was the end of ancient Israel. If a sequential testing process took place at the beginning of spiritual Israel and at the end of ancient Israel, then there will be a sequential testing process at the end of spiritual Israel, as there was at the beginning of ancient Israel.
Igice tuvuga gishimangira, binyuze mu kugereranya amateka ya Kristo n’amateka y’Abamilerite, yuko uburyo bwo kugeragezwa bukurikirana bwabaye mu mateka y’Abamilerite na bwo bwabaye no mu minsi ya Kristo, wari iherezo rya Isirayeli ya kera. Niba uburyo bwo kugeragezwa bukurikirana bwarabaye mu ntangiriro za Isirayeli yo mu mwuka no ku iherezo rya Isirayeli ya kera, noneho na bwo buzabaho ku iherezo rya Isirayeli yo mu mwuka, nk’uko byari biri mu ntangiriro za Isirayeli ya kera.
In Millerite history this would represent five unsealing’s that tested and produced two classes of worshippers from 1798 until October 22, 1844. The passage clearly teaches that if you fail a test, you will not pass the next test, for you wont even try. It is also clear that in the time of Christ the testing process concludes with the former chosen covenant people being in total darkness in regards to the plan of salvation. Daniel and John represent those who listen to the voice behind them, those who passed through a progressive testing process that required individual investigation of each new truth that was unsealed.
Mu mateka y’Abamilerite, ibi byagereranya ihishurwa ritanu ryagerageje kandi rikabyara ibyiciro bibiri by’abaramya kuva mu 1798 kugeza ku ya 22 Ukwakira 1844. Uyu murongo wigisha mu buryo bugaragara ko iyo utsinzwe ikigeragezo kimwe, utazatsinda ikindi gikurikira, kuko utazanagerageza no kukinyuramo. Kandi biragaragara ko mu gihe cya Kristo, inzira yo kugeragezwa irangirana n’uko abari baratoranijwe mbere nk’ubwoko bw’isezerano baba bari mu mwijima mwinshi rwose ku byerekeye umugambi w’agakiza. Daniyeli na Yohana bagereranya abumva ijwi ribari inyuma, ari bo banyuze mu nzira y’igeragezwa ikomeza buhoro buhoro, yasabaga ko buri kuri gushya kwahishurwaga kugenzurwa no gushungurwa ku giti cya buri muntu.
The books of Daniel and Revelation are one book, and Daniel and John are the two witnesses of that one book. One witness is the beginning of the book, and the other witness is the end of the book. Both witnesses suffered death and resurrection symbolically; one was persecuted by the Medo-Persian kingdom, (typifying the United States) and the other persecuted by Rome, (typifying the papacy). John is being persecuted because he is a Sabbath-keeper in agreement with Daniel being persecuted for refusing to change his worship practices. Together they represent those at the end of the world who are persecuted for refusing to accept the worship of Sunday in place of the seventh-day Sabbath.
Ibitabo bya Daniyeli n’Ibyahishuwe ni igitabo kimwe, kandi Daniyeli na Yohana ni bo bagabo babiri b’abahamya b’icyo gitabo kimwe. Umuhamya umwe ni intangiriro y’icyo gitabo, undi muh amya akaba iherezo ryacyo. Abo bahamya bombi bahuye n’urupfu n’izuka mu buryo bw’ikigereranyo; umwe yatotejwe n’ubwami bw’Abamedi n’Abaperesi, (bugereranya Leta Zunze Ubumwe za Amerika) undi atotezwa n’i Roma, (igereranya ubupapa). Yohana aratotezwa kuko akomeza Isabato, bihuje na Daniyeli watotejwe azira kwanga guhindura uburyo bwo kuramya bwe. Bari hamwe bahagarariye abazaba bari ku iherezo ry’isi batotezwa bazira kwanga kwemera kuramya ku Cyumweru mu mwanya w’Isabato y’umunsi wa karindwi.
The people represented by Daniel and John have been or will be those that are sealed, for when Daniel was placed in the lion’s den for not obeying the king’s “decree,” the king sealed the stone, in order that the purpose might not be changed. Daniel was sealed for eternity, because the king’s decree and also the authority of his seal could not be changed, according to the laws of the Medes and Persians. The king’s seal was placed upon a stone and the door was shut. The door is shut at the Sunday law, and no man can open that door, just as the door was shut on October 22, 1844. This was a simple illustration of the importance of considering not only the prophetic events that are set forth in a prophecy, but also the importance of applying the circumstances surrounding the prophet when he is illustrated within the story.
Abantu bagereranyijwe na Daniyeli na Yohana ni bo bashyizweho cyangwa bazashyirwaho ikimenyetso, kuko ubwo Daniyeli yajugunywaga mu rwobo rw’intare azira kutumvira “itegeko” ry’umwami, umwami yashyize ikimenyetso ku ibuye, kugira ngo umugambi utazahindurwa. Daniyeli yashyiriweho ikimenyetso cy’iteka ryose, kuko itegeko ry’umwami ndetse n’ububasha bw’ikirango cye bitashoboraga guhindurwa, nk’uko amategeko y’Abamedi n’Abaperesi yabitegekaga. Ikirango cy’umwami cyashyizwe ku ibuye, maze urugi rurakingwa. Urugi rufungwa igihe cy’itegeko ryo ku Cyumweru, kandi nta muntu ushobora kurufungura, nk’uko n’urugi rwafunzwe ku wa 22 Ukwakira 1844. Ibi byari urugero rworoheje rw’akamaro ko kutita gusa ku bintu by’ubuhanuzi bishyirwa ahagaragara mu buhanuzi, ahubwo no ku kamaro ko gushyira mu ngiro imimerere ikikije umuhanuzi igihe agaragajwe muri iyo nkuru.
Yet this is also an illustration of the power of considering the beginning (the book of Daniel) with the end (the book of Revelation) together as two witnesses of the same prophecy, for two witnesses are what is required to establish a biblical fact. The predicted events and the illustration of the prophets’ activities in connection with the prophecy are both inspired.
Ariko kandi ibi ni urugero rw’imbaraga z’uko gutekereza intangiriro (igitabo cya Daniyeli) n’iherezo (igitabo cy’Ibyahishuwe) hamwe, nk’abahamya babiri b’ubuhanuzi bumwe, kuko abahamya babiri ari bo basabwa kugira ngo ihame rya Bibiliya rishingwe. Ibyabaye byahanuwe n’ishusho y’ibikorwa by’abahanuzi bifitanye isano n’ubwo buhanuzi, byombi byahumetswe n’Imana.
All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. 2 Timothy 3:16, 17.
Ibyanditswe byose byahumetswe n’Imana, kandi bigira umumaro wo kwigisha inyigisho, uwo gucyaha, uwo gukosora, uwo gutoza gukiranuka; kugira ngo umuntu w’Imana abe utunganye rwose, ashobozwe rwose gukora imirimo yose myiza. 2 Timoteyo 3:16, 17.
If the predicted events of the Bible are illustrating the end of the world, then the illustration of the prophet and his surroundings when he receives and testifies of the prediction are an illustration of the end of the world. Therefore, when a prophet’s surroundings and activities are prophetically illustrated—the prophet is an illustration of God’s people at the end of the world. With that understanding in place, when we bring the line of Malachi’s Elijah prediction together with the lines of Revelation fourteen and eighteen, they all testify of the history of the final warning message—but their testimony is two-fold.
Niba ibyabaye byahanuwe muri Bibiliya bishushanya iherezo ry’isi, noneho ishusho y’umuhanuzi n’ibimukikije igihe yakira kandi ahamya iby’ubwo buhanuzi na yo ni ishusho y’iherezo ry’isi. Kubera iyo mpamvu, igihe ibimukikije by’umuhanuzi n’ibikorwa bye bishushanywa mu buryo bw’ubuhanuzi, uwo muhanuzi aba ari ishusho y’ubwoko bw’Imana ku iherezo ry’isi. Dufite uko gusobanukirwa, iyo duhuje umurongo w’ubuhanuzi bwa Eliya wa Malaki n’imirongo yo mu Byahishuwe cumi na bine na cumi n’umunani, byose bihamya amateka y’ubutumwa bwa nyuma bwo kuburira—ariko ubuhamya bwabyo ni ubw’incuro ebyiri.
The message consists of predicted events that are external to God’s people and a secondary testimony consists of the prophet’s experience while receiving and proclaiming the message. The prophetic concept of two prophetic lines representing the external and internal of the same history was recognized and put into the public record by the pioneers of Adventism. The classic example of this application by the pioneers, in my mind, is when they identify that the seven churches of Revelation and the seven seals of Revelation are parallel histories that identify the internal and external history of the church. The seals represent the external history the churches the internal.
Ubutumwa bugizwe n’ibyabaye byahanuwe biri hanze y’ubwoko bw’Imana, kandi ubuhamya bwa kabiri bugizwe n’ibyo umuhanuzi yaciyemo mu gihe yahabwaga ubutumwa no mu gihe yabwamamazaga. Igitekerezo cy’ubuhanuzi cy’imirongo ibiri y’ubuhanuzi ihagarariye iby’inyuma n’iby’imbere by’amateka amwe cyaramenyekanye kandi cyandikwa mu nyandiko rusange n’abatangije Adventismu. Mu bitekerezo byanjye, urugero rwa kera rw’iri hame rwakoreshejwe n’abo batangije uwo murimo ni igihe bagaragaza ko amatorero arindwi yo mu Ibyahishuwe n’ibimenyetso birindwi byo mu Ibyahishuwe ari amateka agenda abangikanye agaragaza amateka y’imbere n’ay’inyuma y’itorero. Ibimenyetso bihagarariye amateka y’inyuma, amatorero na yo ay’imbere.
The Elijah message of Malachi, Revelation chapters fourteen and eighteen identify the same final warning message that is also addressed as “the Revelation of Jesus Christ” in chapter one of Revelation. In chapter one God the Father gave the message to Christ, who then gave it to Gabriel, who then gave it to John who then sent it to the churches. Elijah’s message, as well as the messages represented in Revelation chapters one, fourteen and eighteen are the very same message.
Ubutumwa bwa Eliya bwo muri Malaki, Ibyahishuwe igice cya cumi na kane n’icya cumi n’umunani, byerekana ubutumwa bumwe bw’umuburo wa nyuma, ari na bwo bwitwa kandi “Ibyahishuwe bya Yesu Kristo” mu gice cya mbere cy’Ibyahishuwe. Mu gice cya mbere, Imana Data yahaye ubwo butumwa Kristo, na we abuha Gaburiyeli, Gaburiyeli abuha Yohana, hanyuma Yohana abwoherereza amatorero. Ubutumwa bwa Eliya, kimwe n’ubutumwa bugereranywa mu Byahishuwe igice cya mbere, icya cumi na kane n’icya cumi n’umunani, ni ubutumwa bumwe rwose.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Kandi imyuka y’abahanuzi igenzurwa n’abahanuzi. Kuko Imana atari yo nkomoko y’imivurungano, ahubwo ni iy’amahoro, nk’uko bimeze mu matorero yose y’abera. 1 Abakorinto 14:32, 33.
It is always the same message, for the “prophets are subject to the prophets.” The word translated as “subject” in the verses means, “to subordinate; reflexively to obey: – be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.” All the prophets agree with each other and are in subjection to one another or the message they gave would produce confusion.
Buri gihe iba ari ubutumwa bumwe, kuko “abahanuzi bategekwa n’abahanuzi.” Ijambo ryahinduwemo “bategekwa” muri iyo mirongo risobanura ngo, “gushyira munsi y’ubutegetsi; mu buryo bwisubiraho kwumvira: – kuba mu kumvira (uwumvira), gushyirwa munsi, kuneshywa kugeza aho, kuba (cyangwa kugirwa) utegekwa (na, kugeza kuri), kuba (cyangwa gushyirwa) mu kugengwa (na, munsi ya), kwishyira munsi ya.” Abahanuzi bose bahuriza hamwe, kandi bagengwa na bagenzi babo cyangwa n’ubutumwa batanze; bitaba bityo ubutumwa bwabo bwateza urujijo.
All the prophetic illustrations of the final warning message represent the same message. It is the Lord’s design that those who are considered the “wise” in the parable of the ten virgins, who are also called the “wise” that “understand” “the increase of knowledge” when the book of Daniel is unsealed; it is the Lord’s will that the “wise” recognize the special message when it is unsealed. That recognition is accomplished by applying the methodology of biblical study that is specifically identified within the Bible itself. That methodology is accomplished in agreement with Isaiah twenty-eight through the process of bringing the various prophetic lines that address a biblical subject together in parallel to one another in order to establish the correct prophetic events.
Ingero zose z’ubuhanuzi z’ubutumwa bwa nyuma bw’umuburo zigereranya ubutumwa bumwe. Ni umugambi w’Umwami ko ababarwa ko ari “abanyabwenge” bo mu mugani w’abakobwa cumi, ari na bo bitwa “abanyabwenge” “basobanukirwa” “kwiyongera kw’ubumenyi” igihe igitabo cya Daniyeli gifunguwe; ni ubushake bw’Umwami ko “abanyabwenge” bamenya ubwo butumwa bwihariye igihe bufunguwe. Ukwo kubumenya kugerwaho no gukoresha uburyo bw’iyigisho ya Bibiliya bugaragazwa by’umwihariko muri Bibiliya ubwayo. Uko buryo bukorwa hakurikijwe Yesaya makumyabiri n’umunani, binyuze mu gikorwa cyo guhuza imirongo itandukanye y’ubuhanuzi ivuga ku ngingo ya Bibiliya, igashyirwa ibangikanye, kugira ngo hashyirweho neza ibyabaye by’ubuhanuzi.
I solicit your patience as we conclude this article here and will continue these thoughts in the next article.
Ndasaba kwihangana kwanyu mu gihe dusoza iyi nyandiko hano, kandi tuzakomeza ibi bitekerezo mu nyandiko ikurikira.