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# Parallel Warnings - Number One

Iburira Bihabanye — Umuburo wa Mbere

The Revelation of Jesus Christ: Understanding the Final Warning for Mankind

Ihishurirwa rya Yesu Kristo: Gusobanukirwa n’Umuburo wa Nyuma uhabwa Ikiremwamuntu

Author

Jeff Pippenger

Published

August 8, 2023

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The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.

“Guhishurirwa kwa Yesu Kristo” guhabwa ubwoko bw’Imana ngo kubumenyeshwe iyo “igihe kiri hafi.” Ubutumwa bwa nyuma bwo kuburira abantu buhabwa mbere gato y’iherezo ry’igihe cy’igeragezwa cy’abariho, kandi ubwo butumwa bwa nyuma bugaragazwa mu mirongo myinshi y’ubuhanuzi yo muri Bibiliya. Mu Ibyahishuwe igice cya cumi na kane, ubwo butumwa bwa nyuma bwo kuburira bugaragazwa n’abamarayika batatu.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

> Nuko mbona undi mumalayika aguruka hagati mu ijuru, afite ubutumwa bwiza bw’iteka ryose kugira ngo abubwire abatuye isi, n’amahanga yose, n’imiryango yose, n’indimi zose, n’abantu bose, avuga n’ijwi rirenga ati: Nimutinye Imana, kandi muyihimbaze; kuko igihe cy’urubanza rwayo kigeze; kandi muramye Iyaremye ijuru n’isi n’inyanja n’amasōko y’amazi.

> 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.

> Hakurikiraho undi mumalayika, avuga ati, Babuloni iraguye, iraguye, wa murwa mukuru, kuko yahaye amahanga yose kunywa ku nzoga y’uburakari bw’ubusambanyi bwayo.

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Nuko marayika wa gatatu arabakurikira, avuga n’ijwi rirenga ati: Nihagira umuntu usenga ya nyamaswa n’igishushanyo cyayo, akemera gushyirwaho ikimenyetso cyayo mu gahanga ke cyangwa ku kuboko kwe, uwo na we azanywa ku nzoga y’umujinya w’Imana, isutswe itavanzwemo mu gikombe cy’uburakari bwayo; kandi azababazwa n’umuriro n’amazuku imbere y’abamarayika bera no imbere y’Umwana w’Intama. Kandi umwotsi w’umubabaro wabo uzazamuka iteka ryose; kandi nta karuhuko bagira ku manywa cyangwa nijoro, bo basenga ya nyamaswa n’igishushanyo cyayo, n’umuntu wese wemera gushyirwaho ikimenyetso cy’izina ryayo. Aha ni ho kwihangana kw’abera kugaragarira: aha ni ho hari abakomeza amategeko y’Imana no kwizera kwa Yesu. Ibyahishuwe 14:6–12.

In chapter eighteen of Revelation the very same message announces the fall of Babylon.

Mu gice cya cumi n’umunani cy’Ibyahishuwe, ubwo butumwa nyine butangaza kugwa kwa Babuloni.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. 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. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, 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. Revelation 18:1–5.

> Hanyuma y’ibyo mbona undi mumarayika amanuka ava mu ijuru, afite ubutware bukomeye; isi imurikirwa n’ubwiza bwe. Maze arangurura ijwi rikomeye cyane, ati: Babuloni hakomeye iraguye, iraguye, kandi ihindutse ubuturo bw’abadayimoni, n’indaro ya buri mwuka wanduye, n’akazu ka buri nyoni ihumanye kandi yangwa urunuka. Kuko amahanga yose yanyoye ku nzoga y’uburakari bw’ubusambanyi bwayo, kandi abami bo mu isi bayisambanijeho, n’abacuruzi bo mu isi bakungahajwe n’ubwinshi bw’ibinezeza byayo. Nuko numva irindi jwi rivuye mu ijuru, rivuga riti: Nimusohoke muri yo, bantu banjye, kugira ngo mutifatanya n’ibyaha byayo, kandi kugira ngo mudahabwa ku byago byayo. Kuko ibyaha byayo byageze ku ijuru, kandi Imana yibutse gukiranirwa kwayo. Ibyahishuwe 18:1–5.

The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.

Umurongo w’ubuhanuzi bw’amateka, cyangwa twavuga urukurikirane rw’ibyabaye rugereranywa n’umumarayika umurikisha isi ikuzo rye mu gice cya cumi n’umunani, rugaragaza ibyabaye biganisha ku iherezo ry’urubanza, ku iherezo ry’igihe cy’imbabazi no ku byago birindwi bya nyuma. Amateka y’ubuhanuzi agereranywa mu gice cya cumi n’umunani agenda “abibangikanye” n’umurongo w’amateka y’ubuhanuzi ugereranywa n’abamarayika batatu bo mu gice cya cumi na kane.

> “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 Byahishuwe 14 umwanya wabwo mu murongo w’ubuhanuzi, kandi umurimo wabwo ntugomba guhagarara kugeza ku iherezo ry’amateka y’iyi si. Ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri buracyari ukuri kw’iki gihe, kandi bugomba kugendana bubangikanye n’ubu bukurikiraho. Umumarayika wa gatatu atangaza umuburo we mu ijwi riranguruye. “Nyuma y’ibyo,” ni ko Yohana yavuze, “nabonye undi mumarayika amanuka ava mu ijuru, afite imbaraga nyinshi, kandi isi imurikirwa n’ubwiza bwe.” Muri uku kumurikirwa, umucyo w’ubutumwa uko ari butatu uhujwemo.” The 1888 Materials, 803, 804.

The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.

Abamarayika batatu bo mu gice cya cumi na kane baguruka hagati mu ijuru, bagereranya ubutumwa bugenewe isi yose busozwa n’ikimenyetso cy’inyamaswa no kurangira kw’igihe cy’imbabazi. Mu gice cya cumi n’umunani, isi yose imurikirwa n’ubwiza bw’umumarayika, ubutumwa bwe na bwo bukarangirana no kurangira kw’igihe cy’imbabazi.

The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.

Ubutumwa bugereranywa mu buryo bw’ikigereranyo n’abamarayika batatu bo mu gice cya cumi na kane, kandi bukaba bunagereranywa n’umumarayika amanuka mu gice cya cumi na munani, ni amashusho abiri y’umuburo umwe. Nta kintu na kimwe gisubirwamo ubusa muri Bibiliya, nta na kimwe gipfa ubusa. Kuba ubwo butumwa bumwe nyine bugaragazwa incuro irenze imwe na Yohana ni ugushimangira akamaro kabwo, kandi bikagaragaza uburyo bw’Imana bwo kwigisha, ari ryo tegeko rya Bibiliya ryitwa “gusubiramo no kwagura.” Guhuza imirongo ibiri y’amateka y’ubuhanuzi bihishura ukuri kutari kumenyekana muri uwo murongo uwo ari wo wose iyo usuzumwe utandukanye n’undi. Muri iki gihe, uramutse uzanye mu rukiko abahamya babiri b’ikintu kimwe ngo bagitangire ubuhamya, bashobora rwose gutanga ubuhamya bunyuranye bitewe n’ingengabitekerezo yabo ya politiki cyangwa y’imibereho. Ibi si ko bimeze ku bahamya ba Bibiliya; bo bahora bahuza, kandi niba bisa kuri wowe nk’aho badahuza, ubwo uba uri kureba ikintu runaka mu buryo butari bwo.

The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.

Ingero ebyiri turimo gusuzuma ni bwa butumwa nyene bw’imbuzi igitabo ca Malaki kigaragaza nk’ukugaruka kwa Eliya umuhanuzi. Ubutumwa bwose uko ari butatu bushika imbere y’ugufungwa kw’igihe c’imbabazi—kuko ubutumwa bw’imbuzi bukubiye muri iyo mirongo yose uko ari itatu y’ubuhanuzi butatangwa gusa mbere y’ugufungwa kw’igihe c’imbabazi, ahubwo ugufungwa kw’igihe c’imbabazi ni kwo nyene ngingo y’ishingiro yabwo, ari yo nsanganyamatsiko nyayo, nimba tubivuze dutyo, ya buri butumwa bw’imbuzi. Mu vy’ukuri, nimba hari ubutumwa ubwo ari bwo bwose bw’imbuzi butangazwa canke bugereranywa n’umuhanuzi uwo ari we wese, ni bwo butumwa nyene nk’ubwo mu Vyahishuwe cumi na bine, cumi n’umunani, no mu buhanuzi bwa Eliya bwa Malaki.

These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.

Iyi mirongo itatu y’ubuhanuzi ishobora kugaragazwa bitagoranye ko igenda ibangikanye. Ariko rero, mu buhanuzi bwa Bibiliya harimo amasoko abiri y’ibanze y’amakuru. Rimwe ni ukumenya urukurikirane rw’ibyabaye bizagaragara ku iherezo ry’isi. Irindi soko ry’amakuru ni ishusho y’ibikorwa by’abahanuzi bifitanye isano n’ubutumwa busobanura ibyabaye byo mu gihe kizaza.

There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.

Hari amategeko abiri akwiriye kwitabwaho afitanye isano n’ibi bitekerezo. Irya mbere ni uko abahanuzi bose bavuga iby’iherezo ry’isi, ari ho igihe cy’igeragezwa kirangirira.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Buri umwe mu bahanuzi ba kera ntiyavuze cyane ku bw’igihe cyabo kurusha uko yavugiye igihe cyacu, ku buryo ubuhanuzi bwabo bukomeza kugira agaciro kuri twe. ‘Ariko ibyo byose byababayeho ngo bibabere ingero: kandi byanditswe ngo bitubere umuburo twebwe, abo imperuka z’ibihe zasohoyeho.’ 1 Abakorinto 10:11. ‘Ntibikoraga umurimo ku bwabo ubwabo, ahubwo byari ku bwacu, bakatubwira ibyo bintu ubu byabwiwe mwe n’abababwirije ubutumwa bwiza ku bw’Umwuka Wera woherejwe ava mu ijuru; ibyo bintu abamarayika bifuza kubirangariramo.’ 1 Petero 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Bibiliya yakusanyije kandi ihuriza hamwe ubutunzi bwayo ku bw’iki gisekuru giheruka. Ibyabaye bikomeye byose n’ibikorwa bikomeye kandi bikomeye by’amateka yo mu Isezerano rya Kera byarabaye, kandi birimo birisubiramo mu itorero muri iyi minsi y’imperuka.” Selected Messages, igitabo cya 3, 338, 339.

All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.

Ubutumwa bwose bw’ubuhanuzi bwo muri Bibiliya “burakurikizwa kuri twe” “abagezwaho n’imperuka z’isi.” Iryo tegeko, rifatanyije n’irindi tegeko rigaragaza “ibintu” Umwuka Wera “yabumbye,” “haba mu gutangwa kw’ubuhanuzi no” ndetse no “mu byabaye byerekanwe,” byongerera imbaraga ikirego cy’uko ibyabaye by’ubuhanuzi biri mu ntangiriro y’ubuhanuzi biba ikigereranyo kandi bikagendana mu buryo bujyanye n’ibyabaye by’ubuhanuzi biri ku iherezo ry’ubuhanuzi ubwo ari bwo bwose.

> “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> “Birakenewe ko Ijambo ry’Imana ryigwa mu buryo bwa hafi cyane kurushaho; by’umwihariko Daniyeli n’Ibyahishuwe bikwiriye kwitabwaho kuruta uko byigeze kubaho mbere hose mu mateka y’umurimo wacu. Hari ibyo dushobora kutavuga cyane mu mirongo imwe n’imwe, ku byerekeye ububasha bw’Abaroma na paapa; ariko dukwiriye kwerekeza abantu ku byo abahanuzi n’intumwa banditse bayobowe n’Umwuka Wera w’Imana. Umwuka Wera yateguye ibintu atyo, haba mu gutanga ubuhanuzi no mu byabaye byerekanwemo, kugira ngo yigishe ko umuntu akwiriye gukurwa mu maso, agahishwa muri Kristo, kandi ko Uwiteka Imana yo mu ijuru n’amategeko yayo ari bo bakwiriye gushyirwa hejuru. Musome igitabo cya Daniyeli. Nimwibutse, ingingo ku yindi, amateka y’ubwami buhagarariwe muri cyo.” Testimonies to Ministers, 112.

The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.

“Umwuka Wera ni we wahaye ibintu ishusho yabyo muri ubwo buryo, haba mu itangwa ry’ubuhanuzi no mu byabaye byerekanwe.” Mu “itangwa ry’ubuhanuzi no mu byabaye byerekanwe,” “ibintu” byahawe “ishusho yabyo muri ubwo buryo” n’“Umwuka Wera,” ku buryo haba “itangwa ry’ubuhanuzi” ndetse n’“ibyabaye byerekanwe,” bigomba kumenyekana ko byahumetswe kandi bigashyirwa ku ishusho y’ubuhanuzi yerekeye imperuka y’isi.

John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.

Yohana yahawe ubwo buhanuzi na Gaburiyeli, abwirwa kubwandika mu gitabo no kubwoherereza amatorero. Icyo gihe yari arimo gutotezwa n’Abaroma; yari yarajyanywe mu bunyage mu buryo bwagereranywa n’aho muri iyi si yo muri iki gihe bita ahantu hafungirwa rwihishwa. Muri urwo rwego rw’amateka, Yohana yari yaratandukanyijwe n’abantu mu buryo bukomeye nk’uko imfungwa iyo ari yo yose yo muri Guantanamo Bay iba iri mu bwigunge.

John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.

Yohana agaragaza ko iryo yerekwa ryabaye igihe yari ari mu gusenga ku Isabato y’umunsi wa karindwi, ari wo Munsi w’Umwami.

> For the Son of man is Lord even of the sabbath day. Matthew 12:8.

> Kuko Umwana w’umuntu ari Umwami ndetse n’uw’umunsi w’isabato. Matayo 12:8.

While worshipping in the Spirit, he heard a great voice behind him.

Mu gihe yari mu gusenga mu Mwuka, yumvise inyuma ye ijwi rikomeye.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.

> Jyewe Yohana, mwene so umuvandimwe wanyu, kandi mufatanyije namwe mu makuba no mu bwami no mu kwihangana kwa Yesu Kristo, nari ku kirwa cyitwa Patimo ku bw’Ijambo ry’Imana no ku bw’ubuhamya bwa Yesu Kristo. Ku munsi w’Umwami nari ndi mu Mwuka, maze numva inyuma yanjye ijwi rirenga nk’iry’impanda, rivuga riti: Ndi Alufa na Omega, Uwa mbere n’Uwa nyuma; kandi ibyo ubona ubyandike mu gitabo, maze ucyohereze amatorero arindwi yo muri Aziya: i Efeso, n’i Simuruna, n’i Perugamo, n’i Tiyatira, n’i Sarudi, n’i Filadelufiya, n’i Lawodikiya. Ibyahishuwe 1:9–11.

John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”

Yohana, ibimukikije n’imimerere yasobanuwe imuranga nk’uri gutotezwa azira kuba umuramyi wa Sabato y’umunsi wa karindwi, ariko kandi akaba anatotezwa kuko bizera Bibiliya n’inyandiko za Ellen White, ari byo “ubuhamya bwa Yesu.” Yumva ijwi rirenga rimuturutse inyuma, maze arahindukira ngo arebe; kandi mu kubigenza atyo ahagarariye Umudiventisiti w’Umunsi wa Karindwi wo ku mperuka y’isi wumva ijwi rimuvugira inyuma riti: “iyi ni yo nzira, nimuyigendemo.”

All the lines of prophecy parallel each other at the end of the world.

Imirongo yose y’ubuhanuzi irajyana kandi igahuza mu mperuka y’isi.

> “In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.

> “Mu Byahishuwe ni ho ibitabo byose bya Bibiliya bihurira kandi bikarangirira.” Ibyakozwe n’Intumwa, 585.

Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.

Umuhanuzi uwo ari we wese wumva ijwi rimuri inyuma, ahura na Yohana mu kigereranyo cy’ubwoko bw’Imana ku mperuka y’isi. Yohana yumvise ijwi rimuri inyuma rimwaha amabwiriza. Yesaya na we yumvise ijwi ry’amabwiriza.

> And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.

> Ni cyo gituma Uwiteka azategereza, kugira ngo abagirire ubuntu; kandi ni cyo gituma azashyirwa hejuru, kugira ngo abagirire imbabazi: kuko Uwiteka ari Imana y’urubanza rutunganye; hahirwa abamwiringira bose.

> For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.

> Kuko abantu bazatura i Siyoni i Yerusalemu: ntuzongera kurira ukundi; azakugirira ubuntu bwinshi cyane ku ijwi ryo gutaka kwawe; niyumva, azagusubiza. Kandi nubwo Umwami azabaha umugati w’amakuba n’amazi y’umubabaro, nyamara abigisha bawe ntibazongera guhishwa ukundi, ahubwo amaso yawe azabona abigisha bawe. Kandi amatwi yawe azumva ijambo rivugira inyuma yawe, rivuga riti: “Iyi ni yo nzira, mujye muyigenderamo,” nimujya iburyo cyangwa nimujya ibumoso. Yesaya 30:18–21.

God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.

Abantu basigaye b’Imana bumva ijwi ribari inyuma ribamenyesha inzira bakwiriye kunyuramo. Hanyuma bakenera gufata umwanzuro niba bazaryumva cyangwa niba batazaryumva. Abantu bahagarariwe na Yohana na Yesaya ni abantu bo ku mperuka y’isi bategereza Uwiteka mu gihe atinda, kandi Yesaya atumenyesha ko atinda kuko ari Imana y’urubanza. Uhereye ku ntangiriro y’amateka y’Abamillerite mu 1798 kugeza ku isoza ry’igihe cy’igeragezwa ku Bwadivantisiti ku cyumweru gitegekwa n’amategeko, Imana iri gusohoza urubanza mu buturo bwera bwo mu ijuru. Isezerano ni uko abategereza Uwiteka mu gihe cy’urubanza bazahabwa umugisha.

God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Abantu b’Imana bahirwa no gutegereza, bashushanywa n’abo bakobwa b’isugi bategereza Umukwe mu mugani w’abakobwa icumi b’isugi. Bose uko ari icumi barasinziriye, hanyuma mu gicuku haza ingorane itandukanya abo bakobwa b’isugi bari basinziriye mo ibyiciro bibiri. Icyiciro kimwe cyari cyarumvise ijwi inyuma yabo maze barahindukira kugira ngo barebe iryo jwi ryabigishaga inzira bagomba kunyuramo, naho ikindi cyiciro cyanga guhindukira no kumva iryo jwi—n’ubwo ubutumwa bukwira mu gitabo cy’Ibyahishuwe bwose ari ubu ngo: “Ufite ugutwi niyumve icyo Umwuka abwira amatorero.”

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Umugani w’abakobwa cumi b’isugi wo muri Matayo 25 na wo ugaragaza uburambe bw’abantu b’Abadivantisiti.” Urugamba Rukomeye, 393.

John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.

Yohana ashushanya ubwoko bw’Abadivantisiti bahindukirira ibyahise kugira ngo basobanukirwe n’ahazaza. Igihe “bumvise ijambo ribakomokaho inyuma” nk’uko Yohana yabigenje, iryo jambo rinakubiyemo amabwiriza yatanzwe mu buhamya bwa Yesaya bw’icyo gikorwa nyir’izina. Amabwiriza ya Yesaya yari aya ngo: “iyi ni yo nzira, mube ari yo mugenderamo, nimuhindukira mujya iburyo, cyangwa nimuhindukira mujya ibumoso.” Abakobwa b’inkumi b’abanyabwenge bo muri Daniyeli cumi na kabiri basobanukiwe ukwiyongera k’ubumenyi ku mperuka y’isi, kuko bari “barirukanyije hirya no hino” mu Ijambo kugira ngo basobanukirwe n’ubumenyi butanga ubugingo bwari bwarakuweho ikimenyetso.

> 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. Daniel 12:4.

> Ariko wowe, Daniyeli, uhishe ayo magambo, unashyire ikimenyetso kuri icyo gitabo, ugeze ku gihe cy’imperuka: benshi bazajyaguruka hirya no hino, kandi ubumenyi buziyongera. Daniyeli 12:4.

The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).

Abahanuzi turimo gusuzuma bahagarariye Abadiventisti b’Umunsi wa Karindwi mu gihe cy’amateka aho urubanza rugera ku musozo kandi igihe cy’igeragezwa kigafungwa. Abarangwa nk’abakobwa b’abanyabwenge bumva ijwi ribavugira inyuma riti: iyi ni yo nzira, abe ari yo mugenderamo; kandi asezeranya kubayobora mu nzira igihe bahindukiye ibumoso cyangwa iburyo. “Kwirukanka hirya no hino,” nk’uko abakobwa b’abanyabwenge babigenza igihe igitabo gikurwaho ikimenyetso, ni ikimenyetso cy’ukwiga Bibiliya. Kamere itwigisha ko, kugira ngo wiruke, ubanza kubanza kwiga kugenda; kandi ubuhamya bwa Yesaya buvuga ko, uramutse uteze amatwi ijwi rikuvugira inyuma, azakuyobora mu kwiga Ijambo rye, yaba uhindukiye ku Isezerano rya Kera (ibumoso) cyangwa ku Isezerano Rishya (iburyo). Fungura Bibiliya, na we azakuyoboresha ijwi rye. Ariko kandi, ku Badiventisti b’Umunsi wa Karindwi bo ku mperuka y’isi, bisobanuye no ko azakuyobora igihe ufunguye Bibiliya (ibumoso) n’igihe ufunguye Umwuka w’Ubuhanuzi (iburyo).

The way to walk is even more specific when Jeremiah’s testimony is added.

Inzira yo kugenderamo irushaho gusobanuka by’umwihariko iyo ubuhamya bwa Yeremiya bwongeweho.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.

> Uku ni ko Uwiteka avuga ati: Nimuhagarare mu nzira, murebe, mubaze inzira za kera, mumenye aho inzira nziza iri, muyigendemo, kandi muzabona uburuhukiro bw’ubugingo bwanyu. Ariko bo baravuga bati: Ntituzayigendamo. Kandi nabashyiriyeho abarinzi, ndavuga nti: Nimwumve ijwi ry’impanda. Ariko bo baravuga bati: Ntituzaryumva.

> Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Nuko rero nimwumve, mwa mahanga mwe, kandi mumenye, wa iteraniro we, ibiri muri bo. Ubutaka we, umva: dore nzateza ibyago kuri ubu bwoko, ari byo mbuto y’ibitekerezo byabo, kuko batumviye amagambo yanjye, kandi n’amategeko yanjye bayanze. Yeremiya 6:16–19.

There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”

Muri uwo murongo harimo ibyiciro bibiri by’abaramya. Itsinda rimwe risuzuma “inzira” zose kandi rigahitamo “inzira za kera” ngo ari zo rigenderamo. Bashoboraga gutoranya “inzira nziza” mu zindi “nzira” zose zishoboka, kuko ari ba bandi bumvise ijwi ribaturutse inyuma, kandi iryo jwi ryababwiye riti: “iyi ni yo nzira, nimuyigendemo.” Yohana ahagarariye abumva ijwi ribaturutse inyuma, ijwi rituruka mu “nzira za kera.”

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “Niko Uwiteka avuga ati: Nimuhagarare mu mayira, murebe, mubaze inzira za kera aho inzira nziza iri, maze muyigenderemo.” Yeremiya 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Nta n’umwe ukagerageze gusenya imfatiro z’ukwizera kwacu—imfatiro zashyizweho mu itangiriro ry’umurimo wacu binyuze mu kwiga Ijambo dusenga no mu buhishurirwa. Kuri izo mfatiro ni ho twubakiye mu myaka mirongo itanu ishize. Abantu bashobora kwibwira ko babonye inzira nshya kandi ko bashobora gushyiraho urufatiro rukomeye kurusha urwamaze gushyirwaho. Ariko ibyo ni uburiganya bukomeye. Nta wundi musingi umuntu ashobora gushyiraho uretse uwamaze gushyirwaho.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “Mu bihe byahise, benshi bagerageje kubaka ukwizera gushya no gushyiraho amahame mashya. Ariko se inyubako yabo yamaze igihe kingana iki ihagaze? Yahise isenyuka vuba, kuko itari ishinzwe ku Gitare.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Mbese abigishwa ba mbere ntibagombaga guhura n’amagambo y’abantu? Mbese ntibagombaga kumva inyigisho z’ibinyoma, hanyuma, bamaze gukora byose, bagahagarara bashikamye, bavuga bati: ‘Nta wundi rufatiro umuntu yabasha gushyiraho, keretse urwashyizweho’? 1 Abakorinto 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Nuko rero dukwiriye gukomeza dushikamye kugeza ku mperuka, dufashe tudahungabana ibyiringiro twatangiranye. Amagambo y’ubushobozi yatumwe n’Imana na Kristo kuri ubu bwoko, ababohora babakura mu isi, ingingo ku yindi, babageza mu mucyo usobanutse w’ukuri kw’iki gihe. Abagaragu b’Imana, bafite iminwa yakozweho n’umuriro wera, batangaje ubu butumwa. Ijambo ry’Imana ubwayo ryashyize ikimenyetso cyaryo ku kuri kwatangajwe, rihamya ko ari uk’ukuri.” Testimonies, volume 8, 296, 297.

But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.

Ariko hari irindi tsinda riri mu murongo wa Yeremiya, kandi iryo “teraniro,” nk’uko ariranga, ryubatse inzu igereranya ukwizera gushya, kandi iyo nzu iragwa kuko itubatswe ku rutare. Iyo nzu ni Itorero ry’Abadivantisiti b’Umunsi wa Karindwi, cyangwa nk’uko Yohana ariranga iryo torero nyir’izina—isinagogi ya Satani.

To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.

Kwanga kumva ni ukwanga “amagambo” ye n’“amategeko” ye. Kubera kwigomeka kwabo bakanga kugaruka no kugendera mu nzira za kera, ndetse no kwanga kumva ubutumwa bw’impanda bw’umurinzi, Imana igiye kuzana ibyago ku bantu Yeremiya yita “iteraniro ribi.” Uko Imana ifata itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya ni ingingo y’ubuhanuzi bwa Bibiliya. Umuhanuzi Hoseya yongera ku biranga “iteraniro ribi” igihe avuga impamvu baterewe kwangwa.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Ubwoko bwanjye burimbuwe no kubura ubumenyi; kuko wanze ubumenyi, nanjye nzakwanga, kugira ngo utazambera umutambyi; kuko wibagiwe amategeko y’Imana yawe, nanjye nzibagirwa abana bawe. Hoseya 4:6.

They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:

Banze kubera kubura ubumenyi, buhagarariye ubutumwa bukuweho ikimenyetso mu gihe cy'iherezo. Aha Imana irangiza isezerano ryayo n’ubwoko bwayo muri uyu murongo, kuko ibahamagara mu buryo butaziguye iti: “Bwoko bwanjye!” Kubera ko banze Kristo kandi bakibagirwa amategeko ye, ntibazaba abatambyi b’Imana. Iyo ubwoko bw’Imana bwinjiye mu isezerano n’Imana, ibugira abatambyi n’abami. Igihe Imana yagiranaga isezerano na Isirayeli ya kera, yavuze ibinyujije kuri Mose iti:

> Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

> Nuko rero, nimwumvira koko ijwi ryanjye, mukitondera isezerano ryanjye, muzambera ubutunzi bwanjye bwihariye buruta amahanga yose, kuko isi yose ari iyanjye; kandi muzambera ubwami bw’abatambyi n’ishyanga ryera. Ayo ni yo magambo uzabwira abana ba Isirayeli. Kuva 19:5, 6.

When God entered into covenant with the Christian church he stated through Peter:

Igihe Imana yagiranaga isezerano n’Itorero rya Gikristo, yavuze ibinyujije kuri Petero:

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Ariko mweho muri urubyaro rwatoranyijwe, ubusaseridoti bwa cyami, ishyanga ryera, ubwoko bwihariye; kugira ngo mwamamaze ishimwe ry’Uwabahamagawe abakura mu mwijima akabinjiza mu mucyo we utangaje cyane: mwebwe kera mutari ubwoko, ariko none muri ubwoko bw’Imana; mwebwe mutari mwarahabwe imbabazi, ariko none mwahawe imbabazi. 1 Petero 2:9, 10.

Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.

Petero muri iyi mirongo aravuga ihinduka ryavuye kuri Isirayeli ya kera, yari ubwoko bwatoranyijwe bw’Imana bwo mu isezerano, rijya ku Itorero rya Gikristo, igihe avuga ati: “Kera ntimwari ubwoko, ariko none muri ubwoko bw’Imana.” Igihe Abayuda batandukanyaga n’Imana, Umwami yasezerananye n’Itorero rya Gikristo. Byombi byafatwaga nk’amahanga y’abatambyi igihe byari bifitanye isezerano n’Umwami.

To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.

Kwangwa nk’umutambyi byerekana ko mbere wari ubwoko bw’isezerano. Abadiventisti b’Umunsi wa Karindwi binjiye mu isezerano n’Umwami Imana mu ntangiriro z’amateka y’Abadiventisti. Itorero ryo mu butayu ryaturutse mu Ivugurura ariko ryanga ubutumwa bwa Millerite, bityo ryitandukanya n’Imana mu gihe cy’amateka y’ubutumwa bw’abamarayika ba mbere n’uwa kabiri. Itandukaniro rya nyuma ryabaye igihe marayika wa kabiri yageraga, maze hatangazwa ko ritakiri umukobwa wa Kristo, ahubwo ko ryabaye umukobwa wa Babuloni. Hanyuma ako kanya, mu gihe cy’Induru yo mu Gicuku, Imana yahamagariye umugeni wayo mushya ku isezerano ry’ubukwe.

The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”

Ibisate bibiri byari ikimenyetso cy’isezerano ry’Abisirayeli ba kera ni ibisate bibiri by’Amategeko Cumi, kandi ibisate bibiri by’Abisirayeli bo mu mwuka bo muri iki gihe ni ibisate bibiri bya Habakuki nk’uko bigaragazwa n’imbonerahamwe zo mu 1843 no mu 1850. Ubwoko bw’isezerano icyo guhumekwa kw’Imana kwagiye kwerekana kenshi ko ari Lawodikiya bwanze inzira za kera, bwanze kumvira ijwi ryari inyuma yabwo, bityo bugasubiramo amateka asoza y’Abisirayeli ba kera ubwo barutswaga mu kanwa k’Umwami. Kuki ibi bibaho ku bo yita ngo, “Ubwoko bwanjye?”

The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.

Umugani w’abakobwa cumi, ugaragaza uburambe bw’Abadiventisime, usohozwa incuro ebyiri: rimwe mu ntangiriro, hanyuma ukongera ugasohorwa ku iherezo ry’Abadiventisime. Mushiki wa White yigisha ko uwo mugani warasohoye kandi uzasohora uko wakabaye rwose, kandi nanone ko uwo mugani ugomba buri gihe gusobanurwa nk’ukuri kw’iki gihe, nk’uko bimeze no ku mumarayika wa gatatu.

> “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.

> “Akenshi nerekezwaho umugani w’abakobwa icumi b’inkumi, batanu muri bo bari abanyabwenge, naho batanu ari abapfapfa. Uyu mugani warasohoye kandi uzasohora kugeza ku nyuguti ya nyuma, kuko ufite ishyirwa mu bikorwa ryihariye muri iki gihe, kandi nk’uko ubutumwa bwa marayika wa gatatu bwasohoye kandi buzakomeza kuba ukuri kw’iki gihe kugeza ku iherezo ry’igihe.” Review and Herald, 19 Kanama 1890.

Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.

Ukwizera kwa Millerite Adventism kwashoje igihe cyo gutegereza kivugwa mu mugani hagati y’ubuhanuzi bwabo butagezweho bwo mu 1843 n’ubuhanuzi nyakuri bwo ku wa 22 Ukwakira 1844. Ibisobanuro by’ubuhanuzi by’aya mateka ni byinshi kandi bifite akamaro, ariko icyo nshaka gusa kugaragaza ni uko umugani w’abakobwa cumi bafashe amatara uhuzwa mu buryo butaziguye na marayika wa gatatu, nk’uko Sister White amaze kubivuga.

From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.

Kuva mu wa 1798 kugeza ku wa 22 Ukwakira 1844, ubutumwa bw’umumarayika wa mbere bwatangaje ugufungurwa kw’urubanza. Mbere gato y’uko urubanza rutangira, habayeho ugusohora k’Umuburo wo mu gicuku wo mu mugani w’abakobwa cumi. Ni cyo gituma, igihe umumarayika wa gatatu azatangariza ko urubanza rufunzwe, itangazo ry’Umuburo wo mu gicuku rizongera risubirwe.

The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.

Kumenya ko amatorero y’Abaporotesitanti yari yaranze ubutumwa bw’Imana, bityo akaba yarabaye abakobwa ba Babuloni, ni ko kwari ukuza kw’ubutumwa bw’umumarayika wa kabiri no gutangira kw’igihe cyo gutinda mu mugani wari urimo “usohozwa mu nyuguti zawo zose.” Umwami ntiyagarutse mu 1843; yatinze kugira ngo agerageze kandi ahe umugisha abakobwa b’inkumi. Itangazo ry’umumarayika wa kabiri ryagaragazaga amatorero y’Abaporotesitanti nk’abakobwa ba Babuloni ryari umuhamagaro ku bari bagisigaye muri ayo matorero yaguye ngo bayavemo kandi bahagararane n’Abamilerite hamwe n’uko basobanukiwe ubuhanuzi. Mu nama y’inkambi yabereye Exeter, Samuel Snow yatanze ibihamya byari bikenewe kugira ngo hemezwe ukuza k’Umwami ku wa 22 Ukwakira 1844, maze ubutumwa bw’Ijwi ryo mu Gicuku bukwira igihugu hose nk’umuraba ukomeye w’amazi. Hanyuma umumarayika wa gatatu araza mu Guhungabana Gukomeye kwabaye ku wa 22 Ukwakira 1844.

This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.

Ibi byari incamake ngufi y’amateka yo mu ntangiriro, ayo nasizemo ingingo nyinshi, kugira ngo ntandukanye ingingo nke zisa n’izirusha izindi akamaro ku byo turi kuvuga.

We will continue these thoughts in the next article.

Tuzakomeza ibi bitekerezo mu nyandiko ikurikira.

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