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# The Book of Daniel - Number One-Hundred and Three

Igitabo cya Daniyeli - Ijambo rya Mbere n’Ijana rya Gatatu

Unlocking Prophecy: Understanding the Triple Application of Prophetic Frameworks

Gufungura Ubuhanuzi: Gusobanukirwa Ikoreshwa Rya Gatatu ry’Imiterere y’Ubuhanuzi

Author

Jeff Pippenger

Published

February 29, 2024

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We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.

Twagiye dusuzuma imikoreshereze y’ubuhanuzi mu buryo butatu. Ibi turabikora kugira ngo tumenye ko igihe Uwiteka yafunguraga ibanga ry’imirongo itandatu ya nyuma ya Daniyeli 11 binyuze mu isenyuka ry’Ubumwe bw’Abasoviyeti mu “gihe cy’imperuka” mu 1989, habonetse “kwiyongera k’ubumenyi” kwagombaga kugerageza icyo gisekuru cy’ubwoko bw’Imana.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Arambwira ati: Genda, Daniyeli; kuko ayo magambo afunzwe kandi ashyizweho ikimenyetso kugeza igihe cy’imperuka. Benshi bazezwa, bazatunganywa babe abazungu, kandi bazageragezwa; ariko abanyabyaha bazakomeza gukora iby’ubugome; kandi nta n’umwe mu banyabyaha uzasobanukirwa; ahubwo abanyabwenge ni bo bazasobanukirwa. Daniyeli 12:9, 10.

Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).

Igihe cyose ukuri kudahishuwe n’Intare yo mu muryango wa Yuda, Satani akora kugira ngo arwanye ubwo butumwa. Kurwanywa kwazanywe ku byerekeye ukuri kwahishuwe muri iyo mirongo ya nyuma ya Daniyeli cumi na rimwe byateye ko hakorwa ubushakashatsi bwimbitse kurushaho ku by’ukuri bifitanye isano n’iyo mirongo, kugira ngo ubutabazi bwera bwo kurinda ayo kuri butazasenywa n’amakosa yashyirwagaho kugira ngo acuze ayo kuri yahishuwe. Imwe mu mahame yashyizwe ahagaragara hagati muri iyo mpaka, ni ugushyira ubuhanuzi ku nshuro eshatu. Mu ikubitiro byamenyekanye bifitanye isano n’ubukene bwo kuba umuntu ari ukuri ku byerekeye icyo “ibitambo bya buri munsi” mu gitabo cya Daniyeli byasobanuraga (ubupagani), n’amateka nyakuri ajyana no “kuvanwaho kw’ibitambo bya buri munsi” (508 AD).

The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.

Kumenya ububasha butatu bushyira ahantu mu butayu nk’urwego rw’ubuhanuzi, byajyanaga n’urwego rw’ubuhanuzi rw’Abamillerite rwari ububasha bubiri bwa mbere bushyira ahantu mu butayu; kandi kumenya kw’Abamillerite ko “ibya buri munsi” ari ubupagani byatanze amateka ahuje n’imirongo itandatu ya nyuma ya Daniyeli igice cya cumi na kimwe, nk’uko Mushiki wa White yavuze ko bikwiye. Bityo, kurwanywa kw’ubumenyi butari bwarafunguwe mu gihe cy’iherezo mu mwaka wa 1989, kwabyaye umucyo urushijeho kuba mwinshi, uko ubumenyi bwagendaga bwiyongera, kandi kwanagaragaje amategeko yihariye agenga kugenda kw’umumarayika wa gatatu, yajyanaga n’iterambere ry’amategeko amwe n’amwe y’ubuhanuzi yari yarakusanyijwe kandi agakoreshwa mu rugendo rw’umumarayika wa mbere na William Miller.

We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.

Twatekereje ku ikoreshwa inshuro eshatu kwa za Roma eshatu, kugwa inshuro eshatu kwa Babuloni, na ba Eliya batatu, none ubu turimo kwita ku ntumwa eshatu zitegura inzira y’Umugaragu w’Isezerano. Twabonye ko hari ihuriranye rikomeye n’isano isa cyane hagati ya za Roma eshatu n’ugwa inshuro eshatu kwa Babuloni, kandi ko hari n’isano isa cyane hagati ya ba Eliya batatu n’intumwa eshatu zitegura inzira. Mu minsi y’imperuka, William Miller na Future for America byombi bihagarariye Eliya wa gatatu kandi n’intumwa ya gatatu itegura inzira. Buri gihe Yesu agaragaza iherezo ry’ikintu akoresheje intangiriro y’ikintu, kandi umurimo wa marayika wa mbere ujyanirana n’umurimo wa marayika wa gatatu.

> “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 yahaye ubutumwa bwo mu Ibyahishuwe 14 umwanya wabwo mu murongo w’ubuhanuzi, kandi umurimo wabwo ntugomba guhagarara kugeza ku mperuka y’amateka y’iyi si. Ubutumwa bwa marayika wa mbere n’ubwa marayika wa kabiri buracyari ukuri kw’iki gihe, kandi bugomba kugendana bubangikanye n’ubu bukurikiraho. Marayika wa gatatu atangaza umuburo we n’ijwi rirenga. “Nyuma y’ibyo,” ni ko Yohana yavuze, “nabonye undi marayika amanuka ava mu ijuru, afite ubutware bukomeye, maze isi imurikirwa n’ubwiza bwe.” Muri uko kumurikirwa, umucyo w’ubutumwa bwose uko ari butatu uhujwe hamwe.” The 1888 Materials, 803, 804.

The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”

Urujya n’urwa marayika wa mbere n’uwa kabiri, rwari ruyobowe na William Miller. Mushiki wa White agaragaza ko Miller ari “intumwa yatoranyijwe.”

> “William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.

> “William Miller yarimo ahungabanya ubwami bwa Satani, kandi umwanzi mukuru ntiyashakaga gusa kuburizamo ingaruka z’ubutumwa, ahubwo yashakaga no kurimbura intumwa ubwayo.” Spirit of Prophecy, volume 4, 219.

She also identifies that Miller had been typified by both Elijah and John the Baptist.

Anagaragaza kandi ko Miller yari yaragereranyijweho na Eliya ndetse na Yohana Umubatiza.

> “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.” 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. Nk’uko Yohana, watangirizaga Yesu inzira, yari ari, ni ko n’ababwirizaga ubu butumwa bukomeye bumvaga bategetswe gushyira ishoka ku muzi w’igiti no guhamagarira abantu kwera imbuto zikwiriye kwihana.” Early Writings, 233.

John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.

Yohana Umubatiza, uwo nk’uko Yesu yabivuze yari Eliya wa kabiri, na we kandi yari intumwa ya mbere yagombaga gutegura inzira y’Intumwa y’Isezerano. Ni cyo gituma bigaragara ko rwose igikorwa cya marayika wa gatatu kizagira “intumwa yatoranyijwe.” Iyo ntumwa izaba yaragereranyijwe na Eliya, Yohana Umubatiza na William Miller. Hamwe na Miller, izo ntumwa ebyiri zatoranyijwe zigereranya intangiriro n’iherezo by’igikorwa cy’abamarayika batatu bo mu Ibyahishuwe cumi na bine, kandi bityo, hamwe, zigereranya Eliya wa gatatu kimwe n’intumwa ya gatatu izategura inzira y’Intumwa y’Isezerano.

To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.

Kwanga ubutumwa bw’umuhamagarirwa watoranyijwe bwo mu ntangiriro cyangwa bwo ku iherezo ni urupfu, kandi ubutumwa bwa Future for America bushingiye ku ikoreshwa ry’ubuhanuzi rya “line upon line,” ari bwo buryo bw’imvura y’itumba. Binyuze mu ikoreshwa rya “line upon line” bishyirwaho ko urugendo rw’Abamillerite rwagereranyaga urugendo rwa Future for America. Ikimenyetso cy’inzira cyo mu mateka y’Abamillerite ni William Miller, “intumwa yatoranyijwe.” Kwanga icyo kimenyetso cy’inzira ni ukwanga ubutumwa, bityo bigashyirwaho n’intangiriro n’iherezo by’Abadiventisimu ko kwanga intumwa ari na ko kwanga ubutumwa, kuko ubutumwa bugaragaza intumwa yatoranyijwe. Ni cyo gituma kwanga ubutumwa ari ukwanga intumwa, kandi ni na ko bimeze mu buryo bunyuranye. Nta mbyino ibaho hatari umubyinnyi.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Neretswe nsubizwa ku itangazwa ryo kuza kwa mbere kwa Kristo. Yohana yatumwe afite umwuka n’imbaraga bya Eliya kugira ngo ategurire Yesu inzira. Abanze kwemera ubuhamya bwa Yohana ntibungukiwe n’inyigisho za Yesu. Kurwanya kwabo ubutumwa bwahanuye ukuza Kwe kwabashyize aho batashoboraga kwakira bitabagoye ibimenyetso bikomeye kurushaho by’uko Yari Mesiya. Satani yayoboye abanze ubutumwa bwa Yohana gukomeza kujya kure yaho, banga na Kristo kandi bamubamba ku musaraba. Mu gukora batyo bishyize aho batashoboraga kwakira umugisha wo ku munsi wa Pentekote, wari kubigisha inzira yinjira mu buturo bwera bwo mu ijuru. Gutabukamo k’umwenda ukingiriza wo mu rusengero kwerekanye ko ibitambo n’imigenzo by’Abayuda bitari bikizemera. Igitambo Gikomeye cyari cyatanzwe kandi cyarakiriwe, kandi Umwuka Wera wamanutse ku munsi wa Pentekote yakuye ibitekerezo by’abigishwa ku buturo bwera bwo ku isi abijyana ku bwo mu ijuru, aho Yesu yari yarinjiye kubw’amaraso Ye bwite, kugira ngo asukire abigishwa Be inyungu z’impongano Ye. Ariko Abayuda basigaye mu mwijima wuzuye rwose. Batakaje umucyo wose bari gushobora kugira ku mugambi w’agakiza, kandi bakomeza kwiringira ibitambo byabo n’amaturo yabo bitagira umumaro. Ubuturo bwera bwo mu ijuru bwari bwarasimbuye ubwo ku isi, nyamara nta bumenyi bari bafite kuri iyo mpinduka. Ni cyo cyatumye batashoboraga kungukirwa no kwinginga kwa Kristo mu cyumba cyera.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Benshi barebana ubwoba inzira Abayudaaya banyuzemo banga kandi babamba Kristo; kandi uko basoma amateka y’uko yakorewe iyicarubozo riteye isoni, batekereza ko bamukunda, kandi ko batari kumwihakana nk’uko Petero yamwihakanye, cyangwa ngo bamubambe nk’uko Abayudaaya babigenje. Ariko Imana isoma imitima y’abantu bose, yazanye ku igeragezwa urwo rukundo bavuga ko bumvaga bakunda Yesu. Ijuru ryose ryakurikiranye rifite inyota ikomeye cyane uko ubutumwa bw’umumarayika wa mbere bwakiriwe. Ariko benshi bavugaga ko bakunda Yesu, kandi bagasesa amarira basoma inkuru y’umusaraba, bashinyaguye inkuru nziza yo kuza kwe. Aho kwakirana ubutumwa n’ibyishimo, bavuze ko ari ubuyobe. Bangaga abakundaga kuboneka kwe kandi babirukana mu matorero. Abanze ubutumwa bwa mbere ntibashoboraga kugirirwa umumaro n’ubwa kabiri; kandi ntibagize umumaro n’ijwi ryo mu gicuku, ryagombaga kubategurira kwinjirana na Yesu kubwo kwizera mu Ahera Cyane h’urusengero rwo mu ijuru. Kandi kubwo kwanga ubwo butumwa bubiri bwa mbere, babijijishije ubwenge bwabo ku buryo badashobora kubona umucyo mu butumwa bw’umumarayika wa gatatu, bwerekana inzira ijya mu Ahera Cyane. Nabonye ko nk’uko Abayudaaya babambye Yesu, ni ko amatorero asanzwe mu izina yabambye ubwo butumwa, bityo akaba nta bumenyi afite bw’inzira ijya mu Ahera Cyane, kandi ntashobora kugirirwa umumaro no kwinginga kwa Yesu ari aho. Nk’Abayudaaya batambaga ibitambo byabo bidafite umumaro, ni ko na bo bazamura amasengesho yabo atagira umumaro bayashyira ku cyumba Yesu yavuyemo; kandi Satani, anezerewe n’iyo mayeri yo kubeshya, yifata nk’ufite ishusho y’idini, akayobora intekerezo z’aba biyita Abakristo ku zimugana, akoresheje imbaraga ze, ibimenyetso bye n’ibitangaza by’ibinyoma, kugira ngo abakomeze mu mutego we.” Early Writings, 259–261.

Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.

Abanze “banze kwemera ubuhamya bwa Yohana ntibungukiwe n’inyigisho za Yesu,” kandi abanze “kwemera ubutumwa bwa mbere ntibashoboraga kungukirwa n’ubwa kabiri; kandi ntibungukiwe no gutaka kw’igicuku.” Umurimo wa Yohana wabanje kubatizwa kwa Kristo, hanyuma bidatinze yeza urusengero mu itangira ry’umurimo We. Umurimo wa Miller wateguriye Kristo kweza abahungu ba Lewi igihe yaje gitunguranye ku wa 22 Ukwakira 1844. Muri abo bagabo babiri b’abahamya, kwanga intumwa itegura inzira bihwanye n’urupfu.

The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.

Gukuraho no kwezwa byakozwe na Kristo mu murimo We nk’Intumwa y’Isezerano byari bigamije guhagurutsa ubwoko bwo gukora umurimo wo kugeza ubutumwa bw’agakiza ku isi. Uwo murimo urangizwa mbere y’igihe kigereranya igihe urubanza nyubahirizategeko rutangirira. Irimbuka rya Yerusalemu mu mateka y’abigishwa rigereranya urubanza nyubahirizategeko, kandi Ubadiventisime bwateye umugongo inshingano zabwo zo gukora uwo murimo, ariko Umwami yari yaragerageje kubakoranya hamwe. Yari yarayoboye ubwoko Bwe gutangaza imbonerahamwe yo mu 1850 nk’ishushanyo ry’ubutumwa bashoboraga kuba baragejeje ku isi.

> “It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.

> “Si ubushake bw’Imana bwari uko Isirayeli yazerera imyaka mirongo ine mu butayu; yifuzaga kubayobora ibageza mu gihugu cy’i Kanani ubudahwema no kubahashinga, bakaba ubwoko bwera kandi bwishimye. Ariko ‘ntibabashije kukinjiramo bitewe no kutizera kwabo.’ Abaheburayo 3:19. Kubera gusubira inyuma kwabo no kugomera Imana, baguye mu butayu, maze abandi barahagurutswa kugira ngo binjire mu Gihugu cy’Isezerano. Mu buryo nk’ubwo, si ubushake bw’Imana ko ukuza kwa Kristo gutinda bene aka kageni, kandi ko ubwoko bwayo buguma imyaka myinshi bene aka kageni muri iyi si y’icyaha n’umubabaro. Ariko kutizera kwababatandukanyije n’Imana. Nk’uko banze gukora umurimo yari yarabashinze, abandi bahagurutswe kugira ngo batangaze ubwo butumwa. Kubera imbabazi afitiye isi, Yesu aradindiza ukuza kwe, kugira ngo abanyabyaha babone uburyo bwo kumva umuburo no kubona muri We ubwugamo mbere y’uko umujinya w’Imana usukwa.” Intambara Ikomeye, 458.

Had Adventism only held fast their faith, “their work would have been completed.”

Iyo Abadiventisiti baza kuba barakomeje gushikama ku kwizera kwabo, “umurimo wabo uba wararangiye.”

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “Iyo Abadiventisti, nyuma y’ugutenguhwa gukomeye ko mu wa 1844, baza kuba barakomeje gushikama mu kwizera kwabo kandi bagakomeza batera imbere bunze ubumwe mu migambi y’ubuyobozi bw’Imana irimo kwigaragaza, bakakira ubutumwa bw’umumarayika wa gatatu kandi bakabwamamaza ku isi mu mbaraga za Mwuka Wera, baba barabonye agakiza k’Imana, Uwiteka aba yarakoreshanye imbaraga nyinshi n’imihati yabo, umurimo uba wararangiye, kandi Kristo aba yaraje kera kwakira ubwoko Bwe ngo buhabwe ingororano yabwo. Ariko mu gihe cy’ugushidikanya no kutamenya neza kwakurikiye ugutenguhwa, benshi mu bizera iby’ukuza kwa Kristo baretse kwizera kwabo.... Bityo umurimo uradindira, maze isi isigara mu mwijima. Iyo umubiri wose w’Abadiventisti uba warishyize hamwe ku mategeko y’Imana no ku kwizera kwa Yesu, mbega ukuntu amateka yacu aba yaratandukanye cyane!” Evangelism, 695.

In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”

Mu mpeshyi yo mu mwaka wa 1844, Intumwa y’Isezerano yejeje urugendo rw’Abamillerite, hanyuma mu gihe cy’Itumba izana ubutumwa bw’umumarayika wa gatatu. Miller, ubutumwa bwe n’urugendo yari ahagarariye, byari byarasohoye umugani w’abakobwa cumi. Mu materaniro y’inkambi yabereye i Exeter, NH, ubutumwa bw’Induru yo Mu Gicuku burahagera, maze mu mezi abiri gusa hagaragara neza abari muri abo bakobwa bafite amavuta. Ayo matsinda yombi arahishurwa, kandi umumarayika wa gatatu aza afite ubutumwa mu kuboko kwe bwagombaga kuribwa, ariko abakobwa b’abanyabwenge “baretse ukwizera kwabo” muri “icyo gihe cy’ugushidikanya no kutamenya neza.”

The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”

“Igihe cyo gushidikanya no kudashyira mu gaciro” cyari cyaragereranyijwe n’abigishwa igihe yapfaga, ariko ku munsi wa gatatu atangira guhishurira abigishwa be ubutumwa bw’umuzuko we, kandi ntibigeze “barekura kwizera kwabo.” Igihe cyo gushidikanya no kudashyira mu gaciro ku bakobwa b’abanyabwenge bo mu rugendo rw’ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri cyakomeje hafi imyaka itatu, maze icyo gihe Umwami ahishurira Mushiki wa Mwene Data White ko yarambuye ukuboko kwe kugira ngo yongere akoranye ibisigaye by’ubwoko bwe. Yayoboye ubwoko bwe gutangira umurimo wo gutangaza inyandiko no gukora icyapa cya kabiri cya Habakuki, ariko “abizera benshi b’Abadivantisiti barekuye kwizera kwabo.... Bityo umurimo urabangamirwa, kandi isi isigara mu mwijima.”

In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”

Mu 1849, William Miller, intumwa yatoranyijwe y’ubutumwa bw’abamarayika ba mbere n’uwa kabiri, yararuhukijwe. Iyo abageni b’abanyabwenge bo ku wa 22 Ukwakira 1844 “baza kuba barakomeje kwizera kwabo kandi bagakomeza bumwe mu buyobozi bw’Imana bwari burimo gufunguka,” Uwiteka aba yarahagurukije indi ntumwa ifite umwuka n’imbaraga bya Eliya. Ahubwo “kuza kwa Kristo” “kwaratinze kandi ubwoko Bwe” “mu buryo nk’ubwo” nk’Isirayeli ya kera bwari “kuzaguma” “imyaka myinshi muri iyi si y’icyaha n’agahinda.”

One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.

Nyuma y’imyaka ijana na makumyabiri n’itandatu nyuma y’ubwigomeke bwo mu 1863, Uwiteka yahagurukije intumwa yatoranyijwe y’umumarayika wa gatatu. Umurimo we wari uwo gutegurira inzira Intumwa y’Isezerano kugira ngo ize mu rusengero rwayo itunguranye kandi no kwinjira mu isano ry’isezerano n’ibihumbi ijana na mirongo ine na bine, mu gihe cy’imisozo y’urubanza rw’igenzura, ariko kandi no gutanga ubutumwa buhangana n’ubumwe bw’inshuro eshatu bwa Ahabu, Yezebeli n’abahanuzi be mu gihe cy’Urubanza Nyubahirizategeko, rutangirana n’itegeko ryo ku Cyumweru rigiye kuza vuba.

The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.

Intumwa ya gatatu itegura inzira ishushanya umurimo, ubutumwa, intumwa, n’umutwe wo guhindura ibintu mu bihe bya nyuma by’Urubanza rw’Iperereza. Eliya wa gatatu ashushanya umurimo, ubutumwa, intumwa n’umutwe wo guhindura ibintu mu bihe bya nyuma by’Urubanza rw’Isohozwa. Ubutumwa bw’intumwa itegura inzira, n’ubutumwa bwa Eliya, ni ubutumwa bwa gatatu muri za marira eshatu zo mu Byahishuwe ibice bya munani kugeza ku cya cumi na kimwe.

In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism to “buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”

Mu mateka ahagarariwe n’intumwa itegura inzira, ubutumwa bw’Ibyago bya gatatu bugereranya Impanda ihamagarira Abadiventisiti b’i Lawodikiya “kungurira kuri jye izahabu yatunganyirijwe mu muriro, kugira ngo ube umukire; n’imyenda y’umweru, kugira ngo wambare, isoni z’ubwambure bwawe ntizigaragare; kandi usige amavuta ku maso yawe, kugira ngo ubone.” Ni ubutumwa bw’urukundo rw’Imana bwereka ubwoko bw’Imana ibicumuro byabwo, kuko “abo nkunda bose” “ndabacyaha kandi nkabahana.” Ni ubutumwa bwo gukiranuka kwa Kristo buhamagarira abantu kwemera imico Ye, igaragarizwa mu gihe Intumwa y’Isezerano iri kurangiza umurimo wo kweza urusengero rw’umutima, bityo agahamagarira abo akunda kugaragaza imico Ye no “kugira ishyaka rero, ukihana,” kuko ari “ku rugi” rw’igihe cy’igeno, rugereranya kurangira kw’igihe cy’imbabazi, aho “azaruka” Abadiventisiti b’i Lawodikiya “mu kanwa” Kaye. Urwo “rugi” rw’igeno ni urwo “akingura, kandi ntawe urufunga; kandi agafunga, kandi ntawe urukingura.”

There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.

Hariho icyo umuntu yabona nk’ivuguruzanya, ariko gikemurwa no gushyira mu bikorwa ihame rya “umurongo ku wundi Murongo,” nyamara benshi bashobora no kutamenya iryo rivuguruzanya riboneka. Iyo rikemuwe, ryongera gusobanuka ku ihinduka riva mu Rubanza rw’Iperereza rijya mu Rubanza Nyubahirizacyemezo, rizabaho ku itegeko rya ku Cyumweru rigiye kuza vuba. Rikemurwa no kwemera ko Pentekote ishushanya itegeko rya ku Cyumweru rigiye kuza vuba muri Leta Zunze Ubumwe z’Amerika. Kugira ngo turangize gusuzuma kwacu k’umutumwa wa gatatu utegura inzira nk’ikimenyetso mu Rubanza rw’Iperereza, mu buryo bunyuranye n’uko Eliya wa gatatu ari ikimenyetso cy’Urubanza Nyubahirizacyemezo, turaza kuvuga kuri iri vuguruzanya riboneka.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Umumarayika wifatanya mu kwamamaza ubutumwa bw’umumarayika wa gatatu agomba kumurikisha isi yose ubwiza bwe. Hano hahanuwe umurimo uzakwira isi yose kandi ufite imbaraga zidasanzwe. Umuhaguruko werekeye ukuza kwa Kristo wo mu 1840–44 wari ukugaragaza kw’icyubahiro imbaraga z’Imana; ubutumwa bw’umumarayika wa mbere bwagejejwe kuri buri kigo cy’ubumisiyoneri cyo mu isi, kandi mu bihugu bimwe habayeho ukwitabira iby’idini gukomeye kuruta ibindi kwabonetse mu gihugu icyo ari cyo cyose uhereye ku Ivugurura ryo mu kinyejana cya cumi na gatandatu; ariko ibyo byose bizasumbwa n’umuhaguruko ukomeye uri munsi y’umuburo wa nyuma w’umumarayika wa gatatu.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Igikorwa kizasa n’icyo ku Munsi wa Pentekote. Nk’uko ‘imvura y’umuhindo wa mbere’ yatanzwe, mu isukwa rya Mwuka Wera mu itangiriro ry’ubutumwa bwiza, kugira ngo imbuto y’igiciro imere, ni ko n’‘imvura y’umuhindo wa nyuma’ izatangwa ku iherezo ryabwo kugira ngo umusaruro weze. ‘Ni bwo tuzamenya nitutahwema gushaka kumenya Uwiteka: kuza kwe guteguye nk’umuseke; kandi azatugeraho nk’imvura, nk’imvura y’umuhindo wa nyuma n’iy’umuhindo wa mbere igwa ku isi.’ Hoseya 6:3. ‘Nuko mwa bana ba Siyoni mwe, munezerwe, mwishimire Uwiteka Imana yanyu: kuko yabahaye imvura y’umuhindo wa mbere mu rugero rukwiriye, kandi azabamanurira imvura, ari yo mvura y’umuhindo wa mbere n’imvura y’umuhindo wa nyuma.’ Yoweli 2:23. ‘Mu minsi y’imperuka, ni ko Imana ivuga, nzabasukaho Mwuka Wanjye ku bantu bose.’ ‘Kandi uzambaza izina ry’Umwami wese azakizwa.’ Ibyakozwe n’Intumwa 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “Umurimo ukomeye w’ubutumwa bwiza ntuzarangirana n’ukwigaragariza guke k’ububasha bw’Imana kurusha kwaranze itangira ryabwo. Ubuhanuzi bwasohoye mu isukwa ry’imvura y’umuhindo wa mbere mu itangira ry’ubutumwa bwiza bugomba kongera gusohora mu mvura y’umuhindo wa nyuma ku iherezo ryabwo. Aha ni ho hari ‘ibihe byo guhemburwa’ intumwa Petero yitegerezaga ubwo yavugaga iti: ‘Nuko nimwihane muhindukire, kugira ngo ibyaha byanyu bihanagurwe, ngo ibihe byo guhemburwa bizabone uko biza biva imbere y’Umwami, kandi azaboherereza Yesu.’ Ibyakozwe n’Intumwa 3:19, 20.” The Great Controversy, 611.

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