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# Rome Establishes the Vision - Number Ten

Roma Ishyiraho Iyerekwa — Umubare Cumi

The Last Controversy: The Book of Joel, the Fall of New York, and the Symbol of Rome in Advent History

Impaka ya Nyuma: Igitabo cya Yoweli, Irimbuka rya New York, n’Ikimenyetso cya Roma mu Mateka y’Abadivantisiti

Author

Jeff Pippenger

Published

August 26, 2024

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The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.

Impaka ya nyuma nshaka guhuriza hamwe n’izindi ngingo z’amateka zijyanye n’ikimenyetso cya Roma mu mateka y’Abadiventisiti ni igitabo cya Yoweli. Iyo mpaka yabaye nyuma y’itariki ya 11 Nzeri 2001, kandi hatitawe ku mimerere y’icyo gihe, ingingo zimwe z’ingenzi kandi zoroshye kumenya zishobora rwose kutaboneka. Gushyira iyo mimerere mu rwego rw’igisobanuro cyayo bisaba kwita ku mateka y’Abamilerite. Ku itariki ya 11 Kanama 1840, ubuhanuzi bw’igihe bwo mu Byahishuwe igice cya cyenda, umurongo wa cumi n’itanu bwarasohoye.

> And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.

> Maze abo bamarayika bane barekurwa, bari barateguriwe isaha, n’umunsi, n’ukwezi, n’umwaka, kugira ngo bicishe kimwe cya gatatu cy’abantu. Ibyahishuwe 9:15.

The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.

Umurongo ugaragaza ko “isaha, n’umunsi, n’ukwezi, n’umwaka” bingana n’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu. Abamarayika bane bashushanyaga igihe Isilamu yazamukaga ikagira ububasha maze igatangiza intambara yo kurwanya Roma, guhera ku wa 27 Nyakanga 1449. Intangiriro y’icyo gihe yamenyekanye hifashishijwe iherezo ry’ubundi buhanuzi bw’igihe bw’imyaka ijana na mirongo itanu. Ubuhanuzi bwa mbere bw’igihe bw’imyaka ijana na mirongo itanu bwatanzwe mu mateka y’ibyago bya mbere, ari na ryo trumpeti ya gatanu yo mu Ibyahishuwe igice cya cyenda. Igihe ubuhanuzi bw’imyaka ijana na mirongo itanu bwarangiraga ku wa 27 Nyakanga 1449, ubuhanuzi bw’igihe turimo gusuzuma ubu ni bwo bwahise butangira, maze nyuma y’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu ubwo buhanuzi burangira ku wa 11 Kanama 1840.

William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.

William Miller yari yarasobanukiwe ko imbaraga zivugwa mu Ibyahishuwe 9 zigereranya Islamu, kandi mbere y’itariki ya 11 Kanama 1840, umwe mu ba-Millerite witwaga Josiah Litch yatanze ubuhanuzi bushingiye ku buhanuzi bwagaragazaga ko mu 1840 ubutware bw’Ubwami bwa Ottoman bwari kuzahagarara. Iminsi icumi mbere ya 11 Kanama 1840, Litch yarushijeho kunoza no kuvugurura ubwo buhanuzi bwe kugira ngo atagaragaza gusa umwaka ubuhanuzi bwari kuzasohozeramo, ahubwo agaragaze n’umwaka, n’umunsi, n’ukwezi nyako. Mushiki waacu White agira icyo avuga ku ngaruka ubuhanuzi bwa Litch bwagize ku isi y’idini y’aba-Millerite igihe icyo cyabaye cyarasohoraga.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “Mu mwaka wa 1840 habaye irindi sohozwa ridasanzwe ry’ubuhanuzi ryakanguriye benshi cyane. Imyaka ibiri mbere yaho, Josiah Litch, umwe mu bigabije abavugabutumwa babwirizaga ukuza kwa kabiri, yasohoye isobanuro cy’Ibyahishuwe 9, ahanura ko Ubwami bwa Ottoman buzagwa. Dukurikije imibare ye, ubwo butegetsi bwagombaga guhirikwa... ku wa 11 Kanama 1840, igihe ubutegetsi bwa Ottoman i Konstantinopole bwashoboraga gutegerezwa gusenyuka. Kandi ibi, ndizera ko ari ko bizagaragara.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Mu gihe nyacyo cyari cyaragenwe, Turukiya, ibinyujije ku bahagarariye bayo, yemeye kurindwa n’ibihugu by’i Burayi byari byishyize hamwe, bityo yishyira munsi y’ubutegetsi bw’amahanga ya Gikristo. Icyo gikorwa cyasohoye neza rwose ibyari byarahanuwe. Igihe ibyo byamenyekanaga, imbaga nyinshi zemeye ko amahame yo gusobanura ubuhanuzi yakoreshejwe na Miller na bagenzi be yari ay’ukuri, kandi urugendo rwo gutegereza ukuza rwahawe imbaraga zitangaje. Abantu b’abanyabwenge n’abafite icyubahiro bifatanyije na Miller, haba mu kwamamaza no mu gutangaza ibitekerezo bye, kandi kuva mu 1840 kugeza mu 1844 umurimo wagutse vuba.” The Great Controversy, 334, 335.

Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to rejected the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.

Kwemera kwe kuri iki gikorwa mu myaka yose gushize kwagiye kugabwaho ibitero kenshi kandi mu buryo bunyuranye n’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya. Nk’uko biri ku “bihe birindwi” no ku “igitambo gihoraho”, gutera iyi kuri ni ukwanga urufatiro nk’uko ruhagarariwe ku bisate bibiri byera, kandi ni no kwanga ubutware bw’Umwuka w’Ubuhanuzi. Impamvu Satani yakoze umurimo wo kurimbura ibyiringiro muri aya mateka ni nyinshi.

Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.

Ihanura rya Litch ryakoresheje “amahame y’ubusobanuro bw’ubuhanuzi yakoreshejwe na Miller.” Miller yahawe gusobanukirwa ikintu cy’igihe cy’ubuhanuzi, kandi uwo ari we wese ushidikanya ko ubutumwa bwa Miller bwari bushingiye ku gihe cy’ubuhanuzi, akeneye gusa gusubiramo imbonerahamwe z’abapayiniya zo mu 1843 no mu 1850 kugira ngo yemeze ko ibyo ari ukuri. Mbere ya 11 Kanama 1840, abarwanyaga ihanura rya Miller ry’ugaruka rya Kristo bajyaga bavuga ko igihe cy’ubuhanuzi kidashobora gukoreshwa kugira ngo humvikanwe igihe Kristo azagarukira. Akenshi bakoreshaga amagambo ya Bibiliya avuga ko hatamenyekana umunsi cyangwa isaha, kugira ngo barwanye ubutumwa bwe n’umurimo we.

> But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.

> Ariko uwo munsi n’iyo saha nta muntu ubizi, habe no n’abamarayika bo mu ijuru, keretse Data wenyine. Ariko nk’uko byari bimeze mu minsi ya Nowa, ni ko no kuza k’Umwana w’umuntu kuzaba. Kuko nk’uko mu minsi yari mbere y’umwuzure bari barya kandi banywa, barongora kandi barongorwa, kugeza ku munsi Nowa yinjiye mu nkuge, ntibamenya kugeza ubwo umwuzure waje ukabatwara bose; ni ko no kuza k’Umwana w’umuntu kuzaba. Icyo gihe abazaba babiri mu murima, umwe azajyanwa, undi asigare. Matayo 24:36–40.

In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.

Nubwo iki gice cyari gihari, Abamilerite babonye ibimenyetso byinshi cyane bya Bibiliya bishyigikira ibyo bahanuraga, maze bakomeza bakora bashingiye ku ihame ryaje kumenyekana nyuma na Mushiki wa White.

> “‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.

> “‘Nta muntu n’umwe uzi umunsi cyangwa isaha’ ni yo mpamvu yakundaga gutangwa cyane n’abahakanaga ukwizera k’ukuza kwe. Ibyanditswe biravuga biti: ‘Ariko uwo munsi n’iyo saha nta wubizi, habe n’abamarayika bo mu ijuru, keretse Data wenyine.’ Matayo 24:36. Ibisobanuro bisobanutse kandi bihuje neza by’uyu murongo byatanzwe n’abari bategereje Umwami, kandi uko ababarwanyaga bawukoresheje nabi kwagaragajwe mu buryo bweruye. Ayo magambo yavuzwe na Kristo muri cya kiganiro kitazibagirana yagiranye n’abigishwa Be ku Musozi wa Elayono amaze kuva mu rusengero ku ncuro ya nyuma. Abigishwa bari bamubajije bati: ‘Ikimenyetso cyo kuza kwawe n’icy’imperuka y’isi kizaba ikihe?’ Yesu abaha ibimenyetso, maze aravuga ati: ‘Nimubona ibyo byose, muzamenye ko biri bugufi, ndetse ko bigeze ku muryango.’ Imirongo ya 3, 33. Ntabwo ijambo rimwe ry’Umukiza rikwiye gukoreshwa ngo risesengure irindi. Nubwo nta muntu uzi umunsi cyangwa isaha yo kuza Kwe, twigishwa kandi dusabwa kumenya igihe kwegereje. Kandi twigishwa no kurushaho ko kwirengagiza umuburo We, no kwanga cyangwa kudaha agaciro kumenya igihe ukuza Kwe kwegereje, bizatubera ibyago nk’uko byagendekeye abariho mu minsi ya Nowa batamenye igihe umwuzure wari kuza. Kandi umugani uri muri icyo gice nyine, ugereranya umugaragu wizerwa n’utizerwa, kandi ukerekana iherezo ry’uwavugaga mu mutima we ati: ‘Databuja arakererwa kuza,’ ugaragaza uburyo Kristo azareba kandi agororere abo azasanga bari maso, kandi bigisha ibyo kuza Kwe, n’ababihakana. Aravuga ati: ‘Nuko mube maso.’ ‘Hahirwa uwo mugaragu, shebuja naza agasanga akora atyo.’ Imirongo ya 42, 46. ‘Nuko rero nutaba maso, nzagutungura nk’umujura, kandi ntuzamenya isaha nzakugeraho.’ Ibyahishuwe 3:3.” Intambara Ikomeye, 370.

When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.

Igihe ubuhanuzi bwa Litch bwuzuraga, abantu “b’abanyabwenge n’abafite icyubahiro bifatanyije na Miller, haba mu kubwiriza no mu gutangaza ibitekerezo bye, kandi kuva mu 1840 kugeza mu 1844 umurimo wagutse vuba.” Ubutumwa bwa Miller bwahawe imbaraga ubwo amategeko ye yo gusobanura ubuhanuzi yemezwaga ko ari amategeko y’ukuri. Kubera ukuzura k’ubuhanuzi bw’igihe, si uko gusa itegeko rya Miller ryemejwe kandi benshi bahita bifatanya n’umutwe w’aba-Millerite, ahubwo icyari gifite ubusobanuro bukomeye mu by’ubuhanuzi ni uko itegeko ry’ingenzi kurusha ayandi mu mategeko ya Miller ari ryo ryari ryemejwe. Kandi nanone, ko uko kwemezwa kwagezweho binyuze mu gukoresha ubuhanuzi bwerekeye ishyano rya kabiri mu mahano atatu, ari na yo mpanda ya gatanu, iya gatandatu n’iya karindwi.

The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.

Guhabwa imbaraga k’ubutumwa bwa Miller byabaye kimwe mu bimenyetso ndangamihigo by’ingenzi cyane by’umuryango wo kuvugurura wa ba Millerite. Byari byaragereranyijwe n’umubatizo wa Yesu. Byaranze ko igikorwa cya nyuma cyo kugeragezwa kw’abantu b’isezerano rya mbere (Abaporotesitanti) cyari gitangiye. Byabaye intumbero y’igitero cya Satani ku muryango wa ba Millerite muri rusange no ku butumwa bwawo.

> “Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

> “Ikibazo cyose Satani ashobora kubyutsa mu ntekerezo kugira ngo atere gushidikanya ku byerekeye amateka akomeye y’urugendo rwo mu bihe byahise rw’ubwoko bw’Imana, kizashimisha ubutware bwe bwa satani kandi ni ugucumura ku Mana. Ubutumwa bw’uko Umwami agiye kuza vuba mu isi yacu azanye imbaraga n’ubwiza bwinshi ni ukuri, kandi mu wa 1840 amajwi menshi yarazamuwe mu kubutangaza.” Manuscript Releases, volume 9, 134.

On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.

Ku wa 11 Nzeri 2001, ishyano rya gatatu ryageze mu mateka y’ubuhanuzi. Icyo gikorwa cyemeje ihame nyamukuru ry’isesengura ry’ubuhanuzi ryakurikijwe n’umuryango w’umumarayika wa gatatu watangiye mu 1989. Ukuri kwa mbere kwahishuriwe intumwa y’uwo murongo w’ivugurura kwahishuwe mu 1989, kandi ntikwari imirongo itandatu ya nyuma ya Daniyeli cumi n’umwe. Kwari ukuri k’uko imirongo yose y’ivugurura igenda ibangikanye kandi ko igomba gushyirwa hamwe umurongo ku murongo kugira ngo hamenyekane ibiranga umuryango w’abo ibihumbi ijana na mirongo ine na bine, ari wo muryango w’umumarayika wa gatatu. Ikiganiro cya mbere nahaye mu ruhame cyabereye mu nama y’inkambi mu 1994, cyangwa ahari mu 1995. Icyo kiganiro nticyari ku mirongo itandatu ya nyuma ya Daniyeli cumi n’umwe; cyari ku mirongo y’ivugurura igenda ibangikanye.

When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.

Igihe ubuhanuzi bw’Isilamu bw’ishyano rya gatatu bwasohoraga ku wa 11 Nzeri 2001, bwahuriranaga na 11 Kanama 1840. Mu 1840 ubuhanuzi bw’amakuba ya mbere n’iya kabiri bwahamije ubutumwa bw’Abamilerite, kandi ku wa 11 Nzeri 2001 ubuhanuzi bw’ishyano rya gatatu bwahamije ubutumwa bwa Future for America. Kumenya uko kuri kwazanye abantu benshi muri uwo murimo, aho mbere wari ugizwe ahanini n’umuntu umwe. Hanyuma ubutumwa bw’uwo murimo n’intumwa yabwo bitangira guterwaho ibitero, nk’uko amateka yo mu 1840 yari yarabaye intego y’ibitero bya satani mu myaka yakurikiyeho.

Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.

Abinjiye mu murimo wa Future for America bemeye amabwiriza yo gusobanura ubuhanuzi yakusanyijwe n’intumwa y’ayo mateka. Rimwe muri ayo mabwiriza, kandi ahari ari ryo ry’ingenzi kurusha ayandi, ryari kandi riracyari ikoreshwa ry’ubuhanuzi inshuro eshatu. Intumwa yari yarasobanukiwe ko ukuri kumwe na kumwe k’ubuhanuzi kwashushanyijwe mu isohozwa ritatu ryihariye. Kubera ko hemerwaga yuko amateka y’Abamilerite yongeye gusubirwamo mu mateka y’abihumbi ijana na mirongo ine na bine, byabonetse ko ku wa 11 Kanama 1840 hagereranyaga ku wa 11 Nzeri 2001, kandi ko n’indi mirongo yera y’ivugurura na yo yari ifite iyo ngingo nyirizina y’inzira.

The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.

Ibimenyetso by’ukw’isubirwamo rya buri murongo wose w’ivugurura ryera mu murongo wa marayika wa gatatu byahishuwe n’Intare yo mu muryango wa Yuda. Byabonetse ko nk’uko amateka y’Abamillerite yasohoje umugani w’inkumi icumi ku buryo buhuye n’inyuguti ku yindi, ni ko n’amateka ya Future for America yabigenje.

> “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 abapfapfa. Uyu mugani warasohoye kandi uzakomeza gusohora kugeza ku nyuguti ya nyuma, kuko ufite ishyirwa mu bikorwa ryihariye ry’iki gihe, kandi nk’ubutumwa bw’umumarayika wa gatatu, warasohoye kandi uzakomeza kuba ukuri kw’iki gihe kugeza ku mperuka y’igihe.” Review and Herald, August 19, 1890.

The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.

Inkuba ndwi zirindwi zo mu Ibyahishuwe igice cya cumi zamenyekanye kugira ngo zigaragaze ubunararibonye bw’Abamileri bwabaye kuva ku wa 11 Kanama 1840 kugeza ku wa 22 Ukwakira 1844, kandi n’amateka yo kuva ku wa 11 Nzeri 2001 kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> “Umucyo wihariye Yohana yahawe, kandi ukagaragarizwa mu nkuba ndwi, wari ugushushanya ibyabaye byari kuzabaho munsi y’ubutumwa bw’abamarayika ba mbere n’uwa kabiri....”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Nyuma y’uko ayo mirabyo arindwi avuze amajwi yayo, Yohana ahabwa itegeko nk’iryo Daniyeli yahawe ku byerekeye igitabo gito: ‘Bihere ikimenyetso ibyo iyo mirabyo irindwi yavuze.’ Ibyo birebana n’ibizabaho mu gihe kizaza, bizahishurwa mu buryo bwabyo bukurikirana.” The Seventh-day Adventist Bible Commentary, voliyumu ya 7, 971.

It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.

Byamenyekanye ko Mushiki wa White yavuze mu buryo butaziguye ko urugendo rw’umumarayika wa gatatu rugendana mu buryo bujyanye n’urw’abamarayika ba mbere n’uwa kabiri.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> Imana yashyize ubutumwa bwo mu Ibyahishuwe 14 mu murongo w’ubuhanuzi, kandi umurimo wabwo ntuzahagarara kugeza ku iherezo ry’amateka y’iyi si. Ubutumwa bw’umumarayika wa mbere n’ubw’uwa kabiri buracyari ukuri kw’iki gihe, kandi bugomba kugendana bujyanye n’ubu bukurikiraho. Umumarayika wa gatatu atangaza umuburo we n’ijwi riranguruye. Yohana yaravuze ati: “Nyuma y’ibyo, nabonye undi mumarayika amanuka ava mu ijuru, afite ubutware bukomeye, kandi isi imurikirwa n’ubwiza bwe.” Muri uko kumurikirwa, umucyo w’ubutumwa bwose uko ari butatu uhurijwemo.” The 1888 Materials, 803, 804.

The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.

Igikorwa cy’abamarayika ba mbere n’uwa kabiri kigendera ku murongo ujyanye n’igikorwa cy’umumarayika wa gatatu. Ubuhanuzi bwahaye imbaraga igikorwa cy’umumarayika wa mbere n’uwa kabiri, bwahawe imbaraga no gusohora k’ubuhanuzi bw’igihe kw’ishyano rya mbere n’iry’akabiri; kandi guhabwa imbaraga kw’igikorwa cy’umumarayika wa gatatu kwaturutse ku gusohora k’ubuhanuzi bw’ishyano rya gatatu.

As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”

Nk’uko byagenze ku wa 11 Kanama 1840, ubwo ubutumwa bwa Future for America bwahamijwe, “imbaga nyinshi zemejwe ukuri kw’amahame yo gusobanura ubuhanuzi yakoreshejwe” na Future for America, kandi “umurava udasanzwe uhabwa umutwe w’abategereje ukuza.” “Abantu b’abize kandi bafite icyubahiro bifatanyije” na Future for America, “haba mu kubwiriza no mu gutangaza” ubutumwa bw’ubuhanuzi bwa Future for America. Itegeko ryihariye rya Future for America ryahamije mu buryo bweruye ko ku wa 11 Nzeri 2001 ari isohozwa ry’ubuhanuzi, ryari “ugukoresha ubuhanuzi inshuro eshatu.”

When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.

Iyo twemeye imyumvire y’ifatizo yerekeye Islamu ku byago bya mbere n’ibya kabiri, nk’uko bigaragarira ku mbonerahamwe zombi zera, hamwe n’ubuhamya bwanditswe bw’abigishije ubwo butumwa, tubona ibiranga by’umwihariko by’ubuhanuzi bifitanye isano n’icyago cya mbere n’icyago cya kabiri. Bibiliya yigisha kenshi, mu buryo butandukanye, ko ukuri gushikama ku buhamya bwa babiri. Ibiranga by’ubuhanuzi by’icyago cya mbere, bifatanijwe n’ibiranga by’ubuhanuzi by’icyago cya kabiri, bishyiraho ibiranga by’ubuhanuzi by’icyago cya gatatu. Ikoreshwa gatatu rya Islamu rifite umwihariko ukomeye cyane mu kugaragaza ukuza kw’icyago cya gatatu ku wa 11 Nzeri 2001, ku buryo bidashoboka kutabibona, nubwo benshi bahitamo guhuma amaso imbere y’ibyo bimenyetso.

The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.

Ikoreshwa ry’ubuhanuzi mu buryo butatu ryashimangiye neza ko ishyano rya gatatu ryageze ku wa 11 Nzeri 2001. Ni bwo byabonetse ko iryo tegeko ryari rifitanye isano itaziguye n’ubutumwa bw’umumarayika wa kabiri, ari bwo mu gihe cy’Abamilerite ndetse no mu gihe cy’abigihumbi ijana na mirongo ine na bine, ari na cyo gihe Umwuka Wera usukwa. Ayo mateka yombi ni ugusohora kw’umugani w’abakobwa icumi, kandi muri uwo mugani ubutumwa bwo gutaka kw’igicuku ni bwo ahagaragarira itandukaniro riri hagati y’abanyabwenge n’abapfu, kandi ni naho ubutumwa bw’umumarayika wa kabiri buhabwa imbaraga.

> “Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

> “Hafi gato ubwo ubutumwa bw’umumarayika wa kabiri bwegerezaga kurangira, nabonye umucyo ukomeye uturuka mu ijuru umurikiye ubwoko bw’Imana. Imirasire y’uwo mucyo yasaga n’ikumurika nk’izuba. Nuko numva amajwi y’abamarayika barangurura bati: ‘Dore Umukwe araje; nimusohoke mujye kumusanganira!’”

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “Iri ni ryo jwi ryo mu gicugu, rwari rugenewe guha imbaraga ubutumwa bw’umumarayika wa kabiri. Abamarayika boherejwe bava mu ijuru kugira ngo bakangure abera bari bacitse intege kandi babategurire umurimo ukomeye wari ubategereje. Abagabo b’impano nyinshi kurusha abandi si bo babanje kwakira ubu butumwa. Abamarayika boherejwe ku bicisha bugufi kandi byiyeguriye Imana, maze babahatira kurangurura ijwi bati, ‘Dore Umukwe araje; nimusohoke mumusanganire!’” Early Writings, 238.

In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.

Mu mateka y’umumarayika wa mbere n’uwa kabiri, isukwa rya Mwuka Wera rigerwaho binyuze ku Gutaka kwa Saa Sita z’Ijoro kwifatanya n’ubutumwa bw’umumarayika wa kabiri. Ibi byongeye gusubirwamo mu mateka y’umumarayika wa gatatu.

> “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, 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, 195.

> “Abamarayika boherejwe gutabara wa mumarayika ukomeye wo mu ijuru, maze numva amajwi yasaga n’aho yumvikanira hose, ati: Nimuvemo, bwoko bwanjye, kugira ngo mutazifatanya mu byaha bye, kandi kugira ngo mutazahabwa ku byorezo bye; kuko ibyaha bye byageze no mu ijuru, kandi Imana yibutse gukiranirwa kwe. Ubu butumwa bwasaga n’aho ari inyongera ku butumwa bwa gatatu, kandi bwabuhujweho, nk’uko gutaka kwa mu gicuku kwahujwe n’ubutumwa bw’umumarayika wa kabiri mu 1844. Icyubahiro cy’Imana cyagumye ku bera bihangana kandi bategereza, maze batanga nta bwoba umuburo wa nyuma ukomeye, batangaza ko Babuloni yaguye, kandi bahamagarira ubwoko bw’Imana kuyivamo; kugira ngo bazacike ku rubanza rwayo ruteye ubwoba.” Spiritual Gifts, volume 1, 195.

In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.

Mu buryo bwo gukoresha ubuhanuzi incuro eshatu, ubutumwa bwa marayika wa kabiri bugaragaza ikoreshwa ry’ubuhanuzi incuro eshatu, kuko ubutumwa muri buri mateka ari ubw’uko Babuloni yaguye kabiri.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Nuko hakurikiraho undi mumarayika, avuga ati: Babuloni iraguye, iraguye, wa murwa mukuru, kuko yanywesheje amahanga yose vino y’uburakari bw’ubusambanyi bwayo. Ibyahishuwe 14:8.

The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.

Umumarayika ukomeye wo mu Ibyahishuwe igice cya cumi yamanutse asohoza ubuhanuzi bw’akaga ka mbere n’akaga ka kabiri ku wa 11 Kanama 1840, kandi kubigenza atyo yabaye ikigereranyo cy’imanuka ry’umumarayika ukomeye wo mu Ibyahishuwe igice cya cumi n’umunani ku wa 11 Nzeri 2001. Uwo mumarayika umurikirisha isi ubwiza bwe yahise atangaza ubutumwa.

> And 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. Revelation 18:2.

> Nuko arangurura ijwi rikomeye cyane, ati: Babuloni ikomeye iraguye, iraguye, kandi ihindutse ubuturo bw’abadayimoni, n’igihome cya buri mwuka wanduye, n’ikiraro cya buri nyoni ihumanye kandi yangwa urunuka. Ibyahishuwe 18:2.

The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic word was the triple application of the three woes.

Ubutumwa bw’umumarayika wa kabiri wo mu gice cya cumi na kane, ndetse n’ubw’umumarayika ukomeye wo mu gice cya cumi n’umunani, bugaragaza ko Babuloni yaguye incuro ebyiri, kandi ubwo butumwa bugaragaza Babuloni yo mu minsi y’imperuka. Bugaragaza Babuloni yo mu minsi y’imperuka, kuko kugwa kwa Babuloni kwabanje kubaho incuro ebyiri mu gihe cya Nimurodi, no mu gihe cya Nebukadinezari kugeza kuri Belushazari, bishyiraho ibiranga by’ubuhanuzi byo kugwa kwa maraya wo mu Byahishuwe cumi na karindwi, wanditse ku ruhanga rwe ati: “Babuloni Ikomeye.” Kugaragaza uko kugwa kwa Babuloni mu minsi y’imperuka bisaba abahamya babiri b’izo ngwa ebyiri zabanje za Babuloni, kuko ubutumwa bw’iminsi y’imperuka ari ubu ngo: Babuloni iraguye, iraguye. Igihe umumarayika ukomeye yamanukaga, ubwo inyubako nini zo mu mujyi wa New York zasenywaga n’umukoraho w’Imana, mu itangazo rye agaragaza ihame ry’imikoreshereze itatu y’ubuhanuzi. Iyo mikoreshereze itatu y’ubuhanuzi yashyizeho ko ku wa 11 Nzeri 2001 habayeho isohozwa ry’ijambo ry’ubuhanuzi ry’Imana, yari imikoreshereze itatu y’amakuba atatu.

At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.

Muri uko gusohora kwo kuri, benshi bifatanyije n’umuryango wa Future for America, kandi bemezwa n’amahame yo gusobanura ubuhanuzi yari yarakoreshejwe na Future for America. Tariki ya 11 Kanama 1840 yarasubiwemo, kandi muri uko gusubirwamo ntikwemeje itegeko ry’ibanze rya Miller, ari ryo rivuga ko umunsi ugereranya umwaka mu buhanuzi bwa Bibiliya, kuko itegeko ry’ibanze rya Future for America ryari iry’uko amateka y’Abamillerite y’ubutumwa bw’umumarayika wa mbere n’uwa kabiri asubirwamo mu mateka y’umuryango w’ubutumwa bw’umumarayika wa gatatu.

It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.

Birasa nk’aho byigaragaza ubwabyo ko niba umwaka wa 1840 warabaye igitero cyihariye cy’icyubahiro cye cya satani, nk’uko Mushiki wa White agaragaza Satani, noneho n’amateka ya tariki ya 11 Nzeri 2001 na yo yagombaga kugirwaho igitero gisa na cyo. Bityo rero, dusanga hari inyigisho z’ubugambanyi zigaragaza uruhare rw’abashyigikira ubutegetsi bw’isi yose, cyangwa Abayezuwiti, cyangwa CIA, cyangwa umuryango wa Bush, cyangwa ihuriro runaka ry’izo mbaraga. Izo nyigisho, nubwo zirimo ibintu bimwe by’ukuri, zagenewe kunyomoza igitekerezo cy’uko ari ugukozwa n’Imana kwatumye inyubako zikomeye za New York City zirimbuka, bityo bikaba byararanze ukuza kwa kababaro ka gatatu mu mateka y’umurimo w’abo ibihumbi ijana na mirongo ine na bine.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “None se ijambo navuze ko New York izatwarwa n’umuhengeri ukomeye? Ibyo sinigeze mbivuga. Navuze nti, ubwo nitegerezaga izo nyubako nini zizamuka aho, igorofa ku yindi, ‘Mbega ibizaba biteye ubwoba igihe Uwiteka azahaguruka kugira ngo anyeganyeze isi bikomeye!’ Maze amagambo yo mu Ibyahishuwe 18:1–3 azasohore. Igice cya cumi n’umunani cyose cy’Ibyahishuwe ni umuburo w’ibigiye kuza ku isi. Ariko nta mucyo w’umwihariko mfite ku byerekeye ibigiye kuza kuri New York, keretse ko nzi yuko umunsi umwe izo nyubako nini zaho zizagwa hasi bitewe no guhinduranya no kubikubita hasi by’imbaraga z’Imana. Uhereye ku mucyo nahawe, nzi yuko kurimbuka kuri mu isi. Ijambo rimwe riturutse ku Uwiteka, gukorwaho kumwe n’imbaraga ze zikomeye, kandi ayo mazu y’imbaturamugabo azagwa. Hazabaho ibintu biteye ubwoba ku rugero tudashobora kwiyumvisha.” Review and Herald, July 5, 1906.

The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.

Inyigisho z’imigambi y’ubugambanyi, yaba irimo ukuri na guke cyangwa nta kuri na guke kuyirimo, yose isenya ukuri kw’uko ari igikorwa cy’Imana cy’ubuyobozi bwayo bw’ubugenge cyazanye ibyabaye kuri iyo tariki. Izo nyigisho zitandukanye z’ubugambanyi ni igitero cya Satani giturutse hanze y’umuryango kirwanya ukuri, ariko kandi yakoze no gusenya ukuri aturutse imbere muri uwo muryango. Kimwe muri ibyo bitero byo mu imbere gishingiye ku kwanga ko Roma ari yo ngingo y’igitabo cya Yoweli.

We will consider that controversy in the next article.

Tuzasuzuma iyo mpaka mu ngingo ikurikira.

> The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.

> Ijambo ry’Uwiteka ryaje kuri Yoweli mwene Petuweli. Nimwumve ibi, mwa basaza mwe, kandi mutege amatwi, mwa baturage bose bo muri iki gihugu mwe. Mbese ibi byigeze kubaho mu minsi yanyu, cyangwa se no mu minsi ya ba so? Mubitekerereze abana banyu, kandi abana banyu babitekerereze abana babo, maze abana babo babitekerereze ikindi gihe kizaza. Icyasizwe n’inzige z’ubwoko bumwe cyariwe n’izindi nzige; kandi icyasizwe n’izo nzige cyariwe n’izindi; kandi icyasizwe n’izo zindi cyariwe n’izindi zinyenzi. Nimukanguke, mwa basinzi mwe, murire; kandi muboroge, mwa banywi b’inzoga bose mwe, bitewe n’umuvinyo mushya; kuko mwawambuwe mu kanwa kanyu. Kuko igihugu cyantereyeho n’ubwoko bukomeye, butabarika, amenyo yabwo akaba ari nk’ay’intare, kandi bufite amasaya y’intare ikuze. Yoweli 1:1–6.

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