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# Elijah - Number Three

Eliya — Umubare wa Gatatu

Let it be Known

Bimenyekane

Author

Jeff Pippenger

Published

September 29, 2023

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> And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.

> Nuko igihe cyo gutamba igitambo cya nimugoroba kigeze, Eliya umuhanuzi aregera, aravuga ati: Uwiteka Mana ya Aburahamu, Isaka, na Isirayeli, uyu munsi bimenyekane yuko ari wowe Mana muri Isirayeli, kandi ko ndi umugaragu wawe, kandi ko ibyo byose nabikoze nk’uko wabintegetse. 1 Abami 18:36.

We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.

Twagiye tumenya ibiranga Eliya nk’ikimenyetso. Kimwe muri ibyo biranga ni uko umurimo n’ubutumwa bya Eliya, Yohana Umubatiza na William Miller byabaye ibikoresho by’urubanza. Ubutumwa bwabo bwakoreshejwe n’Umwami kugira ngo bugerageze amateka yabo uko ari atatu. Yesu yaravuze ati: iyo aza kuba ataraje, Abayahudi bajyaga impaka ntibaba bafite icyaha.

> If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.

> Iyo ntaza kuba naraje ngo mvugane na bo, ntibaba bafite icyaha; ariko none nta rwitwazo bagifite rwo guhisha icyaha cyabo. Yohana 15:22.

Ezekiel identifies the same principle for the quibbling Jews of his history.

Ezekiyeli agaragaza ihame rimwe kuri Abayahudi b’ingingimira bo mu mateka ye.

> For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.

> Kuko ari abana b’insuzugurwa n’abafite imitima inangiye. Ni bo ngutumaho; kandi uzababwire uti: Uku ni ko Uwiteka Imana ivuga. Naho bo, baba bashaka kumva cyangwa banga kumva, (kuko ari inzu y’abagome,) bazamenya yuko habaye umuhanuzi muri bo. Ezekiyeli 2:4, 5.

The symbolism of Elijah includes his role as an instrument of judgment.

Ikimenyetso cya Eliya gikubiyemo n’uruhare rwe rwo kuba igikoresho cy’urubanza.

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

> “Abahugira ubutumwa bw’umumarayika wa gatatu bari gusuzuma Ibyanditswe bakurikije gahunda imwe Data Miller yakurikije. Mu gatabo gato kitwa Views of the Prophecies and Prophetic Chronology, Data Miller atanga aya mategeko akurikira yoroshye ariko y’ubwenge kandi y’ingenzi yo kwiga no gusobanura Bibiliya:

> “‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’

> “1. Buri jambo rigomba kugira umumaro wabwo ukwiye ku ngingo itangwa muri Bibiliya; 2. Ibyanditswe Byera byose ni ngombwa, kandi bishobora gusobanurwa no kumvikana binyuze mu kubyitaho ubwitonzi no kubyiga; 3. Nta kintu na kimwe cyahishuwe mu Byanditswe gishobora cyangwa kizahishwa ababisaba bafite kwizera, badashidikanya; 4. Kugira ngo umuntu asobanukirwe inyigisho, akwiriye gukusanya hamwe ibyanditswe byose bivuga ku ngingo yifuza kumenya, hanyuma buri jambo rikagira umumaro waryo ukwiye; kandi niba ushobora gushinga inyigisho yawe utaguyemo kwivuguruza, ntushobora kuba uri mu ikosa; 5. Ibyanditswe Byera bigomba kwisobanura ubwabyo, kuko ari byo bipimo byabyo ubwabyo. Nishingikiriza ku mwigisha ngo ansobanurire, maze agakeka icyo bisobanura, cyangwa akifuza ko byasobanurwa bityo kubera imyizerere y’itsinda rye, cyangwa kugira ngo atekerezweho ko ari umunyabwenge, icyo gihe gukeka kwe, icyifuzo cye, imyizerere ye, cyangwa ubwenge bwe ni byo biba amategeko anyobora, si Bibiliya.”

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.

> “Ibivuzwe haruguru ni igice kimwe cy’aya mategeko; kandi mu kwiga kwacu Bibiliya twese tuzagira neza nitwita ku mahame yatanzwe.

> “Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’

> “Ukwizera nyakuri gushingiye ku Byanditswe; ariko Satani akoresha amayeri menshi cyane kugira ngo agoreke Ibyanditswe maze yinjizemo ubuyobe, bityo hakaba hakenewe ubwitonzi bwinshi niba umuntu ashaka kumenya icyo koko byigisha. Kimwe mu bishuko bikomeye byo muri iki gihe ni ugutsindagira cyane ibyiyumvo, no kwiyita inyangamugayo mu gihe birengagiza amagambo asobanutse y’ijambo ry’Imana kubera ko iryo jambo ritahura n’ibyiyumvo. Benshi nta rufatiro bafite rwo kwizera kwabo keretse amarangamutima. Iyobokamana ryabo rigizwe n’ukwiyumvamo umunezero ukabije; uwo umaze gushira, ukwizera kwabo kuba kugiye. Ibyiyumvo bishobora kuba ibihungirizo, ariko ijambo ry’Imana ni ryo ngano. Kandi “ni iki,” ni ko umuhanuzi avuga, “ibihungirizo bihuriyeho n’ingano?”

> “None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.

> “Nta n’umwe uzacirwaho iteka kubera ko atitaye ku mucyo n’ubumenyi atigeze agira, kandi atashoboraga kubona. Ariko benshi banga kumvira ukuri babwirwa n’intumwa za Kristo, kuko bashaka kwihuza n’urugero rw’isi; kandi ukuri kwageze ku bwenge bwabo, umucyo wamurikiye mu bugingo, ni byo bizabaciraho iteka ku Munsi w’Urubanza. Muri iyi minsi y’imperuka dufite umucyo wakusanyijwe wakomeje kurabagirana mu bihe byose, kandi tuzabibazwa uko bingana. Inzira y’ubutungane ntiringaniye n’isi; ni inzira yubatse isumba izindi. Nitugendera muri iyo nzira, nitwiruka mu nzira y’amategeko y’Umwami, tuzasanga ko ‘inzira y’abakiranutsi imeze nk’umucyo urabagirana, urushaho kurabagirana kugeza ku manywa y’ihangu.’” Review and Herald, November 25, 1884.

We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.

Ntiducirwaho “kutitaho umucyo n’ubumenyi” “tutigeze tugira, kandi” “tutashoboraga kubona.” Ikintu cy’ingenzi muri iri jambo ni imvugo igira iti “tutashoboraga kubona.” Eliya, Yohana na Miller bahagarariye umucyo ku bisekuru byabo, umucyo washoboraga kugerwaho. Kubaho k’ubutumwa bwabo kwavanyeho icyo muri Leta Zunze Ubumwe z’Amerika mu mategeko cyitwa “plausible deniability.” Ubutumwa bwa Eliya, mu gisekuru icyo ari cyo cyose bugaragaramo, bukuraho ubwo “plausible deniability,” bityo bugashyira igisekuru cyose mu nshingano zo kubazwa umucyo uba watanzwe icyo gihe.

> “My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee 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. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).

> “Umuvandimwe wanjye yigeze kuvuga ko atazumva ikintu na kimwe cyerekeye inyigisho twemera, atinya ko yakwemezwa. Ntiyashakaga kuza mu materaniro, cyangwa ngo yumve inyigisho; ariko nyuma yaho aza gutangaza ko yabonye ko yari afite icyaha kimwe n’icy’uwari kuzikumva. Imana yari yaramuhaye uburyo bwo kumenya ukuri, kandi yari kuzamubaza iby’ayo mahirwe. Hari benshi muri twe bafite urwikekwe ku nyigisho ziri kugibwaho impaka ubu. Ntibaza kuzumva, ntibashaka kuzicukumbura batuje, ahubwo bagatangira gutanga inzitizi zabo bari mu mwijima. Banyuzwe rwose n’aho bahagaze. ‘Uvuga uti: Ndi umutunzi, nungutse ubutunzi bwinshi, kandi nta cyo nkennye; nyamara ntuzi yuko uri umutindi, kandi ugorwa, kandi uri umukene, kandi uri impumyi, kandi wambaye ubusa: nkugiriye inama yo kunguraho izahabu yatunganijwe mu muriro, kugira ngo ubone kuba umutunzi; n’imyambaro yera, kugira ngo uyambare, kandi isoni z’ubwambure bwawe zitagaragara; kandi usige amavuta ku maso yawe, kugira ngo ubone kureba. Abo nkunda ni bo nkangira nkabahana: bityo gira umwete, wihane’ (Ibyahishuwe 3:17–19).”

> “This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.

> “Iri Jambo ryanditswe rireba ababa munsi y’ijwi ry’ubutumwa, ariko ntibaze kuryumva. Mbese mumenya mute ko Umwami atanga ibihamya bishya by’ukuri Kwe, akabishyira mu rwego rushya, kugira ngo inzira y’Umwami itegurwe? Ni iyihe migambi mwagiye mushyiraho kugira ngo umucyo mushya winjizwe mu ntera z’ubwoko bw’Imana? Ni ikihe gihamya mufite cyerekana ko Imana itohereje umucyo ku bana Bayo? Ukwihaza kose, kwikunda, n’ubwibone bw’ibitekerezo bigomba kuvaho. Tugomba kuza ku birenge bya Yesu, tukamwigiraho, We ufite umutima w’ubugwaneza n’uwicisha bugufi. Yesu ntiyigishije abigishwa Be nk’uko abarabi bigishaga ababo. Abayahudi benshi baraje baramwumva ubwo Kristo yahishuraga amayobera y’agakiza, ariko ntibaje kwiga; baje kunenga, no kumufatira mu kutanyuranya kwose, kugira ngo babone icyo bakoresha mu kubogamira abantu. Banyuzwe n’ubumenyi bwabo, ariko abana b’Imana bagomba kumenya ijwi ry’Umwungeri w’ukuri. Mbese iki si igihe byaba bikwiriye cyane kwiyiriza ubusa no gusenga imbere y’Imana? Turi mu kaga ko kutumvikana, turi mu kaga ko kugira uruhande dufata ku ngingo impaka ziriho; none se ntidukwiriye gushaka Imana tubigiranye umwete mwinshi, twicisha bugufi mu mutima, kugira ngo tumenye ukuri icyo ari cyo?” Selected Messages, book 1, 413.

Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.

Abahagarariye ubutumwa bwa Eliya ni ibikoresho by’urubanza mu gikorwa cyo kweza gitegura inzira y’intumwa y’isezerano kugira ngo yeze urusengero. Mu gusohoza umurimo wo kweza urusengero, umucyo w’ukuri kw’iki gihe urahishurwa. Iyaba utarahishuwe, abo Kristo yashakaga kandi akiri gushaka kweza bakomeza kugumana umwitero wabo w’i Lawodikiya wo kwibeshya ubwabo. Eliya agereranya umurimo w’ivugabutumwa ugaragaza ukuri nk’igikoresho cy’urubanza. Ni cyo gituma tumenyeshwa ko abanze ubutumwa bwa Yohana Umubatiza batashoboraga kugirirwa umumaro n’inyigisho za Yesu.

> “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.” Early Writings, 258.

> “Nongeye kwerekezwa ku itangazwa ry’ukuza 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.” Early Writings, 258.

In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.

Mu mateka y’ubuhanuzi ashushanya ugutunganywa kw’ubwoko bw’Imana, hahishurwa ubutumwa bw’ukuri kw’iki gihe bubaza icyo iki gisekuru gihitamo kandi bukigira icyo kibazwa ku guhitamo umwijima cyangwa umucyo.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. 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 12:4, 9, 10.

> Ariko wowe, Daniyeli, funga ayo magambo, kandi ushire ikimenyetso ku gitabo, kugeza igihe cy’imperuka: benshi bazajya hirya no hino, kandi ubumenyi buziyongera…. Nuko aravuga ati: Igendere, Daniyeli, kuko ayo magambo afunze kandi ashyizweho ikimenyetso kugeza igihe cy’imperuka. Benshi bazezwa, bazatunganywa, kandi bazageragezwa; ariko abanyabyaha bazakomeza gukora ibyaha: kandi nta n’umwe mu banyabyaha uzasobanukirwa; ahubwo abanyabwenge bazasobanukirwa. Daniyeli 12:4, 9, 10.

Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.”

Abahagarariye ubutumwa bwa Eliya mu bihe byabo bitandukanye bamenyekanishwa na Kristo nk’intumwa ze kugira ngo abagirire ibikoresho by’urubanza. Icyo ni cyo Eliya yerekanaga igihe yavugaga ati: “Umenyekane kuri uyu munsi yuko ari wowe Mana muri Isirayeli, kandi ko ndi umugaragu wawe, kandi ko ibyo bintu byose nabikoze nk’uko ijambo ryawe ryabitegetse.”

This truth is also set forth by Jesus concerning John the Baptist.

Uku kuri kandi kugaragazwa na Yesu ku byerekeye Yohana Umubatiza.

> And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.

> Nuko bamaze kugenda, Yesu atangira kubwira imbaga za abantu ibyerekeye Yohana ati: “Ni iki mwajyaga kureba mu butayu? Urubingo ruhungabanywa n’umuyaga? Ariko se ni iki mwajyaga kureba? Umuntu wambaye imyambaro yoroshye? Dore abambara imyambaro yoroshye baba mu mazu y’abami. Ariko se ni iki mwajyaga kureba? Umuhanuzi? Yee, ndababwira yuko aruta umuhanuzi. Kuko ari we handitsweho ngo: ‘Dore ndohereza intumwa yanjye imbere yawe, izategura inzira yawe imbere yawe.’ Matayo 11:7–10.

John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.

Yohana yari arenze kuba umuhanuzi; yari igikoresho cy’urubanza, kandi umurimo we wari waramenyekanishijwe mu gisekuru cye, kuko basohotse bajya mu butayu kumureba, nk’uko rwose Abisirayeli bose baje i Karumeli ku itegeko rya Ahabu. William Miller yasobanukiwe ukwiyongera k’ubumenyi kwahishuwe mu 1798. Yagereranyaga abirukaga hirya no hino mu Ijambo ry’Imana uko ubumenyi bwagendaga bwiyongera. Ubutumwa bwe bwari bushingiye ku gihe cy’ubuhanuzi, kandi mu 1840 ubutumwa bwe n’umurimo we byashyizwe imbere y’igisekuru cye mu buryo ku buryo isi yose y’Abaporotesitanti yarebaga kureba niba uburyo bwe bwakoraga. Igihe byemezwaga, ubutumwa bwe bwakwirakwijwe hirya no hino ku isi.

> “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 habayeho ubundi busohore budasanzwe bw’ubuhanuzi bwakanguriye abantu benshi cyane. Imyaka ibiri mbere yaho, Josiah Litch, umwe mu bakozi b’ingenzi babwirizaga iby’ukugaruka kwa kabiri, yasohoye isobanuro cya Ibyahishuwe 9, ahanura ko Ubwami bwa Ottoman bwari kuzagwa. Dukurikije imibare ye, ubwo butegetsi bwagombaga gutsindwa burundu... ku wa 11 Kanama 1840, igihe byashoboraga kwitezwe ko ubutegetsi bwa Ottoman i Konstantinopoli buzavunwa. Kandi ibi, ndizera ko bizagaragara ko ari ko biri.”

> “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 cyaragaragajwe, Turukiya, ibinyujije ku bahagarariye bayo, yemeye kurindwa n’ibihugu bifatanyije byo mu Burayi, bityo yishyira munsi y’ubutegetsi bw’amahanga ya Gikristo. Icyo cyabaye cyujuje neza cyane ubuhanuzi bwari bwaravuzwe. Igihe ibyo byamenyekanaga, imbaga nyinshi zemejwe ko amahame yo gusobanura ubuhanuzi yakoreshejwe na Miller na bagenzi be yari ay’ukuri, maze umurimo wo kwamamaza ukuza kwa Kristo uhabwa imbaraga zidasanzwe. Abantu b’abanyabwenge n’abafite icyubahiro bifatanyije na Miller, haba mu kubwiriza no mu gutangaza ibitekerezo bye, kandi kuva mu 1840 kugeza mu 1844 uwo murimo wagutse vuba cyane.” The Great Controversy, 334, 335.

From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.

Igihe cyo kuva mu mwaka wa “1840 kugera mu wa 1844” kigaragaza amateka y’“inkuba ndwi” zo mu Ibyahishuwe igice cya cumi. Muri ayo mateka hatangijwe inzira yo kwezwa yari yarashushanyijwe muri Malaki igice cya gatatu, no mu kweza urusengero kwa Kristo inshuro ebyiri. Iyo nzira yo kwezwa yari inzira y’ibigeragezo byagenda bikurikirana, ishingiye ku gusobanukirwa kwa Miller ihame ry’umunsi umwe uhwanye n’umwaka umwe. Abagereranya ubutumwa bwa Eliya bategura inzira kugira ngo intumwa y’isezerano ize itunguranye mu rusengero rwayo, kandi ni bo kimenyetso cy’igikoresho cy’urubanza gikoreshwa n’intumwa y’isezerano mu gukuraho abahisemo umwijima aho guhitamo umucyo.

> I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.

> Ni ukuri, ndababatiza mu mazi ngo mwihane; ariko unkurikira arandusha imbaraga, ndetse sinkwiriye no kumutwaza inkweto ze: uwo ni we uzababatiza mu Mwuka Wera no mu muriro; ifuruguri rye riri mu ntoki ze, kandi azasukura imbuga ye rwose, akoranyirize ingano ze mu kigega; ariko ibishishwa azabiturisha umuriro utazima. Matayo 3:11, 12.

In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.

Mu minsi ya Kristo igaragazwa muri Yohana 6:66, yatakaje abigishwa benshi kurusha ikindi gihe cyose. Mu gitabo cyitwa *Uwifuzwa Ibihe Byose*, aho havugwa kuri uwo murongo wo muri Yohana, uburyo bwo gukoresha ubuhanuzi ni bwo nyirizina bwatumye abigishwa bagenda. Ntibashoboraga gusobanukirwa ko iby’ukuri bifatika byagereranyaga iby’umwuka, kandi nk’uko intumwa Pawulo abivuga, iby’ukuri bifatika bibanziriza iby’umwuka.

> And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.

> Ni ko byanditswe ngo: Umuntu wa mbere, ari we Adamu, yabaye ubugingo buzima; Adamu wa nyuma aba umwuka utanga ubugingo. Ariko icyabanje si icy’umwuka, ahubwo ni icy’umubiri; hanyuma hakaza icy’umwuka. 1 Abakorinto 15:45, 46.

Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:

Kubera badashaka bityo ntibabashe, Abayahudi banze gusobanukirwa Kristo igihe yagaragazaga ko ari Umugati wo mu ijuru ugomba kuribwa. Imigenzo n’amasano ya gakondo byarushijeho gutegeka uburyo bwakoreshejwe na Kristo ubwe. Ku byerekeye aya mateka, Mushiki wa White yanditse ati:

> “By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.

> “Kubera gucyahwa ku mugaragaro kubera kutizera kwabo, abo bigishwa barushijeho kwitandukanya na Yesu. Bararakaye cyane, maze, bifuza gukomeretsa Umukiza no kunezeza ubugome bw’Abafarisayo, bamuha umugongo, baramureka bagenda bamusuzugura. Bari bamaze guhitamo kwabo, bari barafashe ishusho idafite umwuka, ibishishwa bidafite igihimba. Icyemezo cyabo nticyongeye guhinduka ukundi; kuko batongeye kugendana na Yesu.”

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Umupura we ari mu kuboko kwe, kandi azasukura cyane imbuga ye ihuriraho imyaka, maze ingano ze azizane mu kigega.’ Matayo 3:12. Icyo cyari kimwe mu bihe byo kwezwa. Binyuze mu magambo y’ukuri, umurama watandukanywaga n’ingano. Kubera ko benshi bari abanyamubabaro, kandi bihandagazaga mu gukiranuka kwabo ubwabo ku buryo batashoboraga kwemera gucyahwa, kandi bakunda cyane iby’isi ku buryo batashoboraga kwemera imibereho yo kwicisha bugufi, bityo benshi batera Yesu umugongo. Na n’ubu benshi baracyabikora. Uyu munsi abantu barageragezwa nk’uko ba bigishwa bageragejwe mu isinagogi y’i Kaperinawumu. Iyo ukuri kugera ku mutima, babona ko imibereho yabo idahuje n’ubushake bw’Imana. Babona ko bakeneye guhinduka rwose bo ubwabo; ariko ntibemera gutangira uwo murimo wo kwiyanga. Ni cyo gituma barakara iyo ibyaha byabo bimenyekanye. Bagenda bababajwe kandi batsitaye, nk’uko ba bigishwa basize Yesu bavuga bitotombera bati, ‘Iri jambo rirakomeye; ni nde ushobora kuryumva?’” The Desire of Ages, 392.

It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.

Ni intumwa y’isezerano ya Malaki yeza abahungu ba Lewi ikoresheje umuriro. Ahagurura neza imbuga ye, atandukanya ingano n’umurama. Iyi mirimo ayikoresha ikibando cyo gutunganya. Ikibando ni cyo gisohoza itandukanya, kandi ikibando ni ubutumwa bw’ukuri kw’iki gihe kuri buri mateka abigenewe, aho yeza abahungu ba Lewi. Ikibando ni ubutumwa bwa Eliya n’intumwa ze, bihagarariye igikoresho cy’urubanza.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Dore, nzatuma intumwa yanjye, kandi izampakanira inzira imbere yanjye; kandi Uwiteka, uwo mushaka, azatungurana aze mu rusengero rwe, ari we ntumwa y’isezerano, uwo mwishimira: dore, araza, ni ko Uwiteka Nyiringabo avuga. Ariko se ni nde ushobora kwihanganira umunsi wo kuza kwe? kandi ni nde uzahagarara igihe azabonekera? kuko ameze nk’umuriro w’umucuzi usukura, kandi nk’isabune y’abamesa imyenda: Kandi azicara nk’utunganya kandi nk’umweza wa feza: kandi azeza bene Levi, abatunganye nk’izahabu na feza, kugira ngo batambire Uwiteka ituro ryo gukiranuka. Ni bwo ituro rya Yuda n’irya Yerusalemu rizashimisha Uwiteka, nk’uko byari bimeze mu minsi ya kera, no mu myaka ya mbere. Malaki 3:1–4.

The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.

Uza nyuma ya Yohana Umubatiza ni We uzahana urugo rwe akoresheje urushunguzo, kandi akaba ameze nk’umuriro w’umucuzi usukura ibyuma. Igikorwa cyo kwezwa gisohozwa n’intumwa y’isezerano, bityo kikagaragaza amateka arimo Umwami yinjirana isezerano n’ubwoko bushya bwatoranyirijwe isezerano. Igihe Isirayeli ya kera yacungurwaga ikurwa mu bubata bwa Egiputa, insanganyamatsiko imwe y’ayo mateka yera yari ikibazo cy’“imfura.” Yaba urupfu rw’imfura za Egiputa, cyangwa kumenyekanisha kwa Isirayeli n’Imana ko ari imfura yayo.

> And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.

> Nuko uzabwire Farawo uti: Uwiteka avuga atya ati: Isirayeli ni umwana wanjye, ni we mfura yanjye. Kandi ndakubwira nti: Reka umwana wanjye agende kugira ngo ankorere; ariko niwanga kumurekura ngo agende, dore nzica umwana wawe, ni we mfura yawe. Kuva 4:22, 23.

When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.

Igihe Imana yagiranaga isezerano na Isirayeli mu kubakiza muri Egiputa, umugambi w’Imana wari uko umuhungu w’imfura wa buri muryango wo muri buri bwoko yegurirwa umurimo w’ubutambyi. Ariko mu bugome bwo kwigomeka ku byerekeye inyana y’izahabu, ni umuryango wa Levi wonyine wahagaze ku ruhande rwa Mose muri uko kwigomeka. Kubera ubudahemuka bwabo, Imana yavanyeho umugambi wayo w’uko imfura ya buri bwoko yegurirwa ubutambyi, irengaho andi moko, kandi iha umuryango wa Levi uburenganzira bwihariye bw’ubutambyi. Iyo intumwa y’isezerano yejeje abana ba Levi, iba ishushanya amateka aho ubwoko bw’isezerano bwa mbere bushyirwa ku ruhande kugira ngo haboneke ubwoko bw’isezerano rishya. Ibyo ni ko byagenze kuri Yohana Umubatiza, ku ba-Millerite, kandi ni ko bizagenda ku bihumbi ijana na mirongo ine na bine. Kuva mu 1840 kugeza mu 1844, hatangijwe igikorwa cyo kwezwa n’ikibazo cy’igeragezwa cy’ubutumwa bw’ubuhanuzi bwari bwarahawe William Miller. Byatumye Umwami aza mu rusengero rwe atunguranye ku wa 22 Ukwakira 1844, ariko icyo gikorwa cyo kwezwa nticyarangiye kugeza mu 1863.

> “Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.

> “Ubuhanuzi bwo muri Daniyeli 8:14, bugira buti: ‘Kugeza ku minsi ibihumbi bibiri na magana atatu; maze ubuturo bwera buzatunganywe,’ kimwe n’ubutumwa bw’umumarayika wa mbere bugira buti: ‘Nimutinye Imana, muyiheshe icyubahiro; kuko igihe cy’urubanza rwayo gisohoye,’ byerekezaga ku murimo wa Kristo akorera ahera cyane, ku rubanza rw’igenzura, atari ukuza kwa Kristo aje gucungura ubwoko bwe no kurimbura abanyabyaha. Ikosa ntiryari mu kubara ibihe by’ubuhanuzi, ahubwo ryari mu cyabaye ngombwa ko kiba ku iherezo ry’iminsi 2300. Kubwo iri kosa, abizera bari baragize gucika intege, nyamara ibyari byarahanuwe byose n’ubwo buhanuzi, n’ibyo byose bari bafite uburenganzira bwo kwitega bashingiye ku Byanditswe, byari byarasohoye. Muri cya gihe nyacyo ubwo bariraga kubera ko ibyiringiro byabo bitasohoye, ibyabaye byari byarahanuwe n’ubutumwa byari byamaze kuba, kandi byagombaga gusohora mbere y’uko Umwami agaragara aje guha abagaragu be ingororano.”

> “Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.

> “Kristo yari yaraje, atari ku isi nk’uko bari babyiteze, ahubwo, nk’uko byari byarashushanyijwe mbere n’igishushanyo, yari aje Ahera Cyane h’urusengero rw’Imana rwo mu ijuru. Umuhanuzi Daniyeli amugaragaza aza muri icyo gihe asanga Uhoraho Nyir’ibihe byose: ‘Nitegereje mu iyerekwa rya nijoro, maze dore haje umeze nk’Umwana w’umuntu, azananywe n’ibicu byo mu ijuru, araza’—atari ku isi, ahubwo—‘asanga Uhoraho Nyir’ibihe byose, bamumugeza imbere ye.’ Daniyeli 7:13.”

> “This coming is foretold also by the prophet Malachi: ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.

> Ukuza kwe kuvugwa na none n’umuhanuzi Malaki ati: “Umwami, uwo mushaka, azaza mu rusengero rwe atunguranye, ni ukuvuga Intumwa y’isezerano, uwo mwishimira: dore, araje, ni ko Uwiteka Nyiringabo avuga.” Malaki 3:1. Ukuza k’Umwami mu rusengero rwe kwari ukungurana, kutari kwitezwe, ku bwoko bwe. Ntibari bamuteze aho. Bari bategereje ko aza ku isi, “mu muriro waka, ahorera abatamenye Imana n’abatumvira ubutumwa bwiza.” 2 Abatesalonike 1:8.

> “But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.

> “Ariko abantu ntibari bakiteguye guhura n’Umwami wabo. Hari hakiriho umurimo wo kubategurira wagombaga gukorwa. Umucyo wagombaga guhabwa, uyobora ibitekerezo byabo ku rusengero rw’Imana rwo mu ijuru; kandi uko bari gukurikira ku bwo kwizera Umutambyi Mukuru wabo mu murimo We ahongaho, inshingano nshya zari kuzahishurirwa. Irindi butumwa bwo kuburira no kwigisha bwagombaga guhabwa Itorero.

> “Says the prophet: ‘Who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.

> “Umuhanuzi aravuga ati: ‘Ni nde ushobora kwihanganira umunsi wo kuza Kwe? Kandi ni nde uzahagarara igihe Azabonekeraho? Kuko Ari nk’umuriro w’umucuzi utunganya, kandi nk’isabune y’abameshi: kandi Azicara nk’utunganya n’weza ifeza: kandi Azatunganya abana ba Lewi, kandi Azabeza nk’izahabu n’ifeza, kugira ngo batambire Uwiteka ituro mu gukiranuka.’ Malaki 3:2, 3. Abari bazima ku isi igihe kwinginga kwa Kristo kuzahagarara mu buturo bwera bwo hejuru bagomba guhagarara imbere y’Imana yera badafite umuhuza. Imyambaro yabo igomba kuba itagira ikizinga, kandi imico yabo igomba kwezwa ikavanwamo icyaha n’amaraso yo kuminjagira. Binyuze ku buntu bw’Imana no ku muhati wabo bwite udacogora, bagomba kuba abaneshyi mu ntambara yo guhangana n’ikibi. Mu gihe urubanza rw’igenzura rugikomeje mu ijuru, mu gihe ibyaha by’abizera bihannye bikurwaho mu buturo bwera, hagomba kubaho umurimo wihariye wo kwezwa, wo gukuraho icyaha, hagati mu bwoko bw’Imana bwo ku isi. Uyu murimo ugaragazwa mu buryo busobanutse kurushaho mu butumwa bwo mu Byahishuwe 14.”

> “When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.’ Malachi 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.

> “Iyo iyi mirimo izaba irangiye, abayoboke ba Kristo bazaba biteguye kuza Kwe. ‘Ni bwo ituro rya Yuda n’irya Yerusalemu rizashimisha Uwiteka nk’uko byahoze mu minsi ya kera no mu myaka ya mbere.’ Malaki 3:4. Ni bwo itorero Umwami wacu azisubiza ubwe ubwo azaza rizaba ari ‘itorero rifite ubwiza, ridafite ikizinga cyangwa umunkanyari, cyangwa ikindi kintu cyose gisa n’ibyo.’ Abefeso 5:27. Ni bwo rizagaragara ‘nk’umuseke, ari ryiza nk’ukwezi, ritamurikiwe nk’izuba, kandi riteye ubwoba nk’ingabo zifite amabendera.’ Indirimbo ya Salomo 6:10.”

> “Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.

> “Uretse ukuza k’Umwami mu rusengero Rwe, Malaki anahanura n’ukugaruka Kwe kwa kabiri, ukuza Kwe kugira ngo asohoze urubanza, muri aya magambo ati: ‘Kandi nzabegera ngo mbacire urubanza; kandi nzaba umuhamya wihuta wo gushinja abarogo, n’abasambanyi, n’abarahira ibinyoma, n’abariganya umucancuro mu gihembo cye, n’abakandamiza umupfakazi n’impfubyi, n’abima umunyamahanga uburenganzira bwe, kandi ntibanyubahe,’ ni ko Uwiteka Nyiringabo avuga.” Malaki 3:5. Yuda na we yerekeza kuri iyo shusho nyine igihe avuga ati: “Dore, Umwami araje azanye ibihumbi byinshi by’abera Be, kugira ngo acire bose urubanza, no guhamya abatubaha Imana bose muri bo ku byerekeye imirimo yabo yose yo kutubaha Imana.” Yuda 14, 15. Uku kuza, n’ukuza k’Umwami mu rusengero Rwe, ni ibintu bibiri bitandukanye kandi bitandukanijwe rwose.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 424–426.

> “Ukuza kwa Kristo nk’Umutambyi Mukuru wacu ajya Ahera Cyane, kugira ngo yeze ubuturo bwera, nk’uko bigaragarira muri Daniyeli 8:14; ukuza k’Umwana w’umuntu ajya ku Mbonankubone ya kera, nk’uko byerekanwe muri Daniyeli 7:13; n’ukuza k’Umwami mu rusengero rwe, nk’uko byahanuwe na Malaki, byose ni ibisobanuro by’ikintu kimwe; kandi ibyo ni na byo bishushanywa no kuza k’umukwe mu bukwe, nk’uko Kristo yabivuze mu mugani w’abakobwa cumi bo muri Matayo 25.” The Great Controversy, 424–426.

Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.

“Ukuza” kune bivugwa mu gika cya nyuma ni kune, kandi kwose ni ukuza kumwe kwagereranyijwe mu buryo bune butandukanye. Kumwe muri uko “kuza” ni umugani w’abakobwa cumi b’isugi.

> “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.

> “Kenshi mbwirwa umugani w’inkumi icumi, eshanu muri zo zari abanyabwenge, izindi eshanu ari abapfu. Uyu mugani warasohoye kandi uzasohora kugeza ku nyuguti ya nyuma, kuko ufite ishyirwa mu bikorwa ryihariye kuri iki gihe, kandi, nk’ubutumwa bw’umumarayika wa gatatu, warasohoye kandi uzakomeza kuba ukuri kw’iki gihe kugeza ku iherezo ry’igihe.” Review and Herald, August 19, 1890.

If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.

Niba koko ukoza kwa kane “ari ibisobanuro by’ikintu kimwe cyabaye,” ubwo rero uko kuza kwa kane kwasohoye mu ntangiriro y’UAdiventisime mu rugendo rw’Abamilerite, “kuzongera gusohora” nanone “mu buryo buhuye n’inyuguti ku yindi” mu rugendo rwa Eliya ku iherezo ry’UAdiventisime.

William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “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.” Both William Miller and John the Baptist represent instruments of judgment.

William Miller n’Abamillerite bari bahagarariye ubutumwa bw’umumarayika wa mbere, kandi muri ya nteruro imwe yo mu gitabo Early Writings twaherutse gusubiramo, ubutumwa bw’umumarayika wa mbere bwari bufite ibiranga bimwe rwose n’ibya Yohana Umubatiza. Twasubiyemo interuro ivuga ko abanze ubutumwa bwa Yohana Umubatiza batashoboraga kungukirwa n’inyigisho za Yesu. Mu gika gikurikiyeho aravuga ati: “Abanze ubutumwa bwa mbere ntibashoboraga kungukirwa n’ubwa kabiri; kandi ntibigeze na bo bungukirwa n’ijwi ryo mu gicuku, ryagombaga kubategurira kwinjirana na Yesu, binyuze mu kwizera, ahera cyane h’urusengero rwo mu ijuru.” William Miller na Yohana Umubatiza bombi bahagarariye ibikoresho by’urubanza.

Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.

Iyo haba hatarabonetse n’umwe muri bo, ibihe byabo byari bitabazwa ko byanze umucyo. Imana yakoresheje abo butumwa bombi kugira ngo ikureho umwambaro w’icyaha wa Lawodikiya, bityo igaragaza ubwambure bwa Lawodikiya bw’abahoze ari ubwoko bwatoranijwe, ibinyujije mu gutangiza ubutumwa ku buryo, bwakwakirwa cyangwa bwanangwa, bwari gukoreshwa mu rubanza nk’ikimenyetso cy’uko umuhanuzi yari yarabaye muri bo. Amateka yo mu 1840 kugeza mu 1844 yagereranyijwe n’umuriro wamanutse ku gitambo cya Eliya ku Musozi Karumeli. Umuhanuzi w’ukuri yari yaratandukanyijwe n’abahanuzi b’ibinyoma.

We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”

Tugeze aho dukwiriye kugaragaza mu ncamake uburyo bwo kwezwa bwakomeje nyuma y’itariki ya 22 Ukwakira 1844. Mushiki wa White yavuze ko nyuma ya 22 Ukwakira 1844, “abantu batari bagiteguye guhura n’Umwami wabo. Hari hakiriho umurimo wo kubategurira wagombaga gukorwa. Bagombaga guhabwa umucyo, uyobora ibitekerezo byabo ku rusengero rw’Imana rwo mu ijuru; kandi uko bagombaga gukurikira ku bwo kwizera Umutambyi Mukuru wabo mu murimo We ahongaho, inshingano nshya zari guhishurwa. Ubutumwa bundi bw’umuburo n’inyigisho bwagombaga guhabwa itorero.”

When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.

Igihe Abadivantisiti banze kwakira “ibihe birindwi” byo muri Lewitiki makumyabiri na gatandatu Daniyeli yise “indahiro” ya Mose, batakaje ubushobozi bwo kumenya ko umurimo wo kwezwa wakomeje kurenga umurimo wabo wa mbere wo gusobanukirwa ukuri kwari gufitanye isano no gutangizwa kw’urubanza.

We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.

Mu nyandiko ikurikira tuzagaruka ku gikorwa gikomeza cyo kwezwa, kandi dutangire guhuza ihembe rya Porotesitantisimu nyakuri Adiventisimu y’Abamilerite yakiriye mu myaka ya 1840 n’ihembe rya Repubulikanisimu.

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