Article

# Elijah - Number Fourteen

Eliya – Umubare wa Cumi na Kane

The Prophetic Parallel: From the Millerites to Future for America in the Spirit of Elijah

Ishushanyirize ry’Ubuhanuzi: Kuva ku ba Millerite kugera kuri Future for America mu Mwuka wa Eliya

Author

Jeff Pippenger

Published

October 21, 2023

Formats

PDF
Word
Song MP3

At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.

Mu gihe cy’imperuka mu mwaka wa 1798, ubutumwa bw’ubuhanuzi bw’uruzi Ulai bwo muri Daniyeli igice cya munani n’icya cyenda bwarafunguwe, maze William Miller arahagurutswa afite umwuka n’imbaraga bya Eliya kugira ngo atangaze ko urubanza rw’Imana rwegereje.

> “To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.

> “William Miller na bagenzi be mu murimo bahawe kubwiriza umuburo muri Amerika. Iki gihugu cyabaye ihuriro ry’umutwe ukomeye w’ukugaruka kwa Kristo. Aha ni ho ubuhanuzi bw’ubutumwa bw’umumarayika wa mbere bwasohoreye mu buryo bugaragara kurushaho. Ibyanditswe bya Miller na bagenzi be byagejejwe mu bihugu bya kure. Aho hose abamisiyoneri bari barageze mu isi yose, hoherejwe inkuru nziza z’uko Kristo agiye kugaruka vuba. Ubutumwa bw’ubutumwa bwiza bw’iteka bukwira hose impande zose, bugira buti: ‘Nimutinye Imana, kandi muyihe icyubahiro; kuko igihe cy’urubanza rwayo gisohoye.’” The Great Controversy, 368.

At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.

Mu gihe cy’iherezo mu mwaka wa 1989, ubutumwa bw’ubuhanuzi bw’uruzi Hidekeli bwo muri Daniyeli igice cya cumi kugeza ku cya cumi na kabiri bwafunguwe, kandi Future for America yahagurutswe mu mwuka no mu mbaraga bya Eliya kugira ngo itangaze ko urubanza rw’Imana rwegereje.

The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.

Abamillerite batangaje gutangira kw’urubanza, naho Future for America itangaza iherezo ry’urubanza. Urwego rwabo rw’ubuhanuzi rwari imbaraga ebyiri zisenya za gipagani, zigakurikirwa n’ubupapa. Urwego rw’ubuhanuzi rwa Future for America ni imbaraga eshatu zisenya za gipagani, zigakurikirwa n’ubupapa, hanyuma zigakurikirwa n’Ubuporotesitanti bwahakanye ukwizera.

The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.

Abayiliriti batangiye ari Abafiladelifiya, hanyuma bahinduka Abalawodikiya. Future for America yatangiye ari Abalawodikiya, kandi ihindukira kuba Abafiladelifiya. Ihinduka ry’Abayiliriti riva kuri Filadelifiya rijya i Lawodikiya ryari rifitanye isano n’urupfu rwa Eliya n’ubutumwa bwe bw’indahiro ya Mose. Ihinduka rya Future for America rifitanye isano n’urupfu n’izuka bya Eliya na Mose byo mu Ibyahishuwe 11.

At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.

Mu itangizwa ry’urubanza mu 1844, Abamilerite bari basohoje umurimo wa Eliya ku Musozi wa Karumeli. Mu iherezo ry’urubanza, ku itegeko ry’icyumweru, umurongo wa Future for America uzaba usohoje umurimo wa Eliya ku Musozi wa Karumeli. Mu mateka y’Abamilerite, ibimenyetso bitatu by’ingenzi by’ubuhanuzi bw’imyaka mirongo itandatu n’itanu, byagaragajwe muri Yesaya igice cya karindwi, umurongo wa munani, byarasubiwemo ubwo amahanga abiri yahuzwaga hamwe akaba ihanga rimwe kugira ngo ashyireho ihembe ry’Abaporotesitanti ry’inyamaswa yo mu isi yo mu Ibyahishuwe 13. Mu mateka ya Future for America, ibimenyetso bitatu by’izo myaka mirongo itandatu n’itanu byongeye gusubirwamo ubwo amahanga abiri ahurira hamwe kugira ngo areme ihembe rya Repubulikani rivuga nk’ikiyoka.

The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.

Icya mbere muri ibyo bimenyetso bitatu by’inzira mu mateka y’ubuhanuzi ya Future for America, cyari igihe cy’imperuka mu 1989. Icya kabiri cyari ku wa 11 Nzeri 2001, kandi icya gatatu kizaba itegeko ryo ku Cyumweru rigiye kuza vuba. Mu mateka y’Abamillerite, urukurikirane rw’ibimenyetso by’inzira rugaragazwa muri Yesaya 7 rwari rwarahinduwe ugereranyije n’urukurikirane rw’ibimenyetso by’inzira mu mateka ya Yesaya. Mu mateka ya Future for America, urwo rukurikirane ruhura n’icyo gisobanuro cya mbere cy’iyo myaka mirongo itandatu n’itanu, nubwo ku iherezo haba hatakiriho ikintu na kimwe cy’igihe. Uhereye ku wa 22 Ukwakira 1844, gushyira mu bikorwa igihe cy’ubuhanuzi kose ni ubuyobe bwa satani.

The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.

Impamvu y’ubuhanuzi ishyigikira gukomeza urutonde rw’ibimenyetso bitatu by’inzira nk’uko byashyizwe ahagaragara muri Yesaya irindwi, bitandukanye n’urutonde rwabyo rwahinduwe mu mateka y’Abamilerite, ishingiye igice ku ihame ry’ukuvugwa kwa mbere. Urutonde rw’iyo myaka mirongo itandatu n’itanu ruvugwa bwa mbere muri Yesaya irindwi, kandi nubwo ikigize igihe cy’iyo myaka mirongo itandatu n’itanu kitakiriho, igihe isohozwa rya nyuma ry’amateka y’ubuhanuzi ryagereranyijwe n’iyo myaka ribaye mu rugendo rwo ku iherezo, ibimenyetso bitatu by’inzira biracyagaragazwa, kandi bikagumana urutonde nk’urwo mu mateka ya Yesaya.

A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.

Impamvu ya kabiri ishimangira kugumana urutonde rwa mbere rw’ibimenyetso by’inzira, ni isano riri hagati y’amateka y’Abamilerite aho imyaka mirongo itandatu n’itanu yasohorejwe, n’ukurikiranirana k’umutwe w’Abamilerite ufite n’umutwe wa Future for America. Amateka y’Abamilerite yari intangiriro, kandi Future for America ni iherezo.

The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.

Umutwe w’Abamillerite warangiye mu 1863, igihe itorero ry’Abadiventisiti b’Umunsi wa Karindwi ryari ryateguwe mu buryo bwemewe n’amategeko ryatangiraga. Muri uwo mwanya intumwa ya Eliya yari yarageze mu gihe cy’imperuka mu 1798, igihe iyerekwa ry’uruzi Ulai ryafungurwaga, yaracecekeshejwe kandi irafungwa. Mu 1989, mu gihe cy’imperuka, igihe iyerekwa ry’uruzi Hiddekel ryafungurwaga, intumwa ya Eliya yagarutse.

A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.

Impamvu ya gatatu ishyigikira kugumana urukurikirane rw’umwimerere rw’ibiranga inzira, iboneka mu murongo w’ubuhanuzi uvuga inyamaswa yo mu isi n’amahembe yayo yombi. Mu mateka y’Abamilerite, amahanga abiri yahujwe kugira ngo akore ihembe rya Porotesitanti. Mu mateka ya Future for America, amahembe yombi ya Porotesitanti yaguye no kwa Repubulikani yaguye azahuzwa kugira ngo akore igihugu kimwe ari “igishushanyo cy’” inyamaswa, kandi nanone ari “igishushanyo ku” nyamaswa. Ayo mahanga yombi ahurira hamwe mu mateka ya nyuma kugira ngo akore ihembe rimwe ry’itorero na leta, agera kuri iyo sohozwa ku itegeko ryo ku Cyumweru.

When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.

Iyo shusho y’inyamaswa nikimara gushingwa burundu, iherezo ryayo rihamwa n’ubushobozi bwayo bwo gushyiraho itegeko ryo ku Cyumweru. Gushingwa kw’iyo shusho ni igikorwa gifata igihe, ariko ikimenyetso cy’inyamaswa ni ingingo y’igihe. Igihe cyo gushinga iyo shusho kigereranywa n’imyaka mirongo ine n’itandatu urusengero rwubatswe, kuva mu 1798 kugeza mu 1844. Ihembe rya Repubulikani ryubaka urusengero rwa kidini na politiki mu gihe iyo shusho y’inyamaswa iba irimo gushingwa.

The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.

Iterambere ry’ishusho y’inyamaswa ryatangiye mu buryo bw’ubuhanuzi ku wa 11 Nzeri 2001. Icyo kibazo gikomeye cyaranzwe no kuza kw’Itegeko Patriot Act, ryaranze ihinduka ry’amategeko y’Itegeko Nshinga riva ku ihame ry’amategeko y’Abongereza rijya ku ihame ry’amategeko y’Abaroma. Amategeko y’Abongereza ashingiye ku ihame ry’uko umuntu aba ari umwere kugeza igihe ahamijwe icyaha, kandi amategeko y’Abaroma ashingiye ku ihame ry’uko umuntu aba afite icyaha kugeza igihe agaragaje ko ari umwere.

The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.

Urusengero rwa politiki rwubatswe kuva ku wa 11 Nzeri 2001 kugeza ku itegeko ryo ku Cyumweru na rwo rugaragazwa n’ikorwa ry’ishusho y’inyamaswa. Igihe cy’ubuhanuzi ntikigikoreshwa, bityo rero imyaka mirongo ine n’itandatu ihembe ry’Abaporotesitanti ryubakishijemo urusengero rw’umwuka, igaragaza igihe runaka, atari akanya kamwe k’igihe, ubwo ihembe ry’Abarepubulikani rihagurutsa urusengero rwarwo rwa kidini-na-politiki.

The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.

Impamvu eshatu z’ibanze zishingirwaho mu gushyira mu bikorwa uruhererekane rumwe rw’ibimenyetso bitatu by’ingenzi by’imyaka mirongo itandatu n’itanu bigaragazwa muri Yesaya irindwi ni izi; icya mbere, ni ihame ryo kuvuga bwa mbere; 742 BC, 723 BC na 677 BC, bityo imyaka cumi n’icyenda ikurikirwa n’imyaka mirongo ine n’itandatu. Mu mateka y’Abamillerite byari binyuranye; 1798, 1844 na 1863, bityo imyaka mirongo ine n’itandatu igakurikirwa n’imyaka cumi n’icyenda.

The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.

Impamvu ya kabiri ni ugukomeza k’ubutumwa bw’umurimo n’inshingano bya Eliya. Eliya yageze mu gihe cy’iherezo mu mwaka wa 1798, igihe igitabo cya Daniyeli cyafungurwaga (Daniel 8:14), hanyuma agera ku ntambara yo ku Musozi wa Karumeli kuva mu 1840 kugeza mu 1844, maze nyuma afungiranwa hamwe n’iyobokamana ry’umuco n’imigenzo mu 1863. Eliya yongeye kugera mu gihe cy’iherezo mu 1989, igihe igitabo cya Daniyeli cyafungurwaga. Mu buryo bw’ubuhanuzi yakoze urugendo agera ku ya 11 Nzeri 2001, aho intambara yo ku Musozi wa Karumeli itangirira, kugira ngo izarangirire gusa ku itegeko ryo ku Cyumweru rigiye kuza vuba. Ugukomeza kw’inshingano n’umurimo bya Eliya bishyigikira urukurikirane rw’ibimenyetso by’inzira byagaragajwe muri Yesaya wa karindwi.

The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.

Imiterere y’amahembe abiri y’inyamaswa yo mu isi igaragaza ko ayo mahembe yombi ava ku butegetsi bubiri akajya ku bumwe, bumwe mu ntangiriro n’ubundi ku iherezo ry’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya. Igihe inkoni ebyiri zaba izo mu ntangiriro cyangwa izo ku iherezo ziteranijwe kandi zigahuzwa zikaba ishyanga rimwe, zigereranywa nk’izubaka urusengero rw’umwuka mu ntangiriro cyangwa urusengero rw’umwuka rw’iyobokamana-na-politiki ku iherezo. Urwo rusengero rw’impimbano ni ishusho y’urusengero rwa gipapa, aho papa yicaye mu rusengero rw’Imana avuga ko ari Imana.

When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.

Igihe Leta Zunze Ubumwe z’Amerika zizavuga nk’igisato ku byerekeye itegeko ryo ku Cyumweru, zizaba zisohoza icyo kigereranyo nyir’izina, kuko zizaba zubatse urusengero rw’igihimbano aho itorero na leta bizaba byahujwe bikaba inkoni imwe, kandi itorero rikazaba ari ryo rigenzura uwo mubano.

In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.

Mu Isaiah irindwi, umuhanuzi Yesaya yajyanye n’umuhungu we, kugira ngo atangarize umwami Ahazi ubutumwa ku muyoboro w’icyuzi cyo hejuru, iruhande rw’umurima w’umumeshi.

> Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.

> Nuko Uwiteka abwira Yesaya ati: “Sohoka none uhure na Ahazi, wowe na Sheyari-Yashubu umuhungu wawe, ku mpera y’umuyoboro w’ikidendezi cyo hejuru, mu nzira ijya mu murima w’umumeshi.” Yesaya 7:3.

The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.

Ijambo “Shear-jashub” risobanura ngo “abasigayeho bazagaruka.” Abo basigayeho b’umutwe watangiye w’Abamillerite bagarutse mu murimo wa Future for America mu mwaka wa 1989. Yesaya n’umuhungu we bagereranya intangiriro n’iherezo, binyuze mu isano ryabo rya se n’umuhungu. Batanga umwuka wa Eliya wagombaga guhindurira imitima ya ba se ku bana n’imitima y’abana kuri ba se. Yesaya yarimo atangaza ubutumwa bwa Eliya ku mwami mubi Ahazi. Mu bindi bikorwa bibi, Ahazi azwiho gufunga imirimo yo mu buturo bwera no kuhahagarika ishusho y’urusengero rw’Abanyashuri mu mwanya warwo.

> Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.

> Ahazi yari afite imyaka makumyabiri y’amavuko ubwo yatangiraga gutegeka, maze amara imyaka cumi n’itandatu ategeka i Yerusalemu; kandi ntiyakora ibyatunganye imbere y’Uwiteka Imana ye, nka Dawidi sekuruza we. Ahubwo yagendeye mu nzira y’abami ba Isirayeli; koko kandi, yicisha umwana we mu muriro, akurikije ibizira by’amahanga Uhoraho yari yarirukanye imbere y’abana ba Isirayeli. Kandi yatambiraga ibitambo, atwika n’imibavu ku dusozi tw’ikirenga, no ku misozi, no munsi y’igiti cyose kibisi. Nuko Rezini umwami w’i Siriya na Peka mwene Remaliya, umwami wa Isirayeli, bazamuka gutera i Yerusalemu; bagota Ahazi, ariko ntibabasha kumunesha. Muri icyo gihe, Rezini umwami w’i Siriya yigaruriye Elati ayisubiza Siriya, yirukana Abayuda muri Elati; maze Abasiriya baza i Elati, bahatura kugeza na n’uyu munsi. Nuko Ahazi yohereza intumwa kwa Tigulati-Pileseri umwami wa Ashuri, ati: Ndi umugaragu wawe n’umuhungu wawe; zamuka unkorere agakiza unkure mu kuboko k’umwami w’i Siriya no mu kuboko k’umwami wa Isirayeli, bampagurukiye. Ahazi afata ifeza n’izahabu byabonetse mu nzu y’Uwiteka no mu bubiko bw’inzu y’umwami, abyohereza ho impano umwami wa Ashuri. Maze umwami wa Ashuri amwumvira; kuko umwami wa Ashuri yazamutse gutera i Damasiko, arahafata, ajyana abaturage baho ho iminyago i Kiri, kandi yica Rezini. Nuko umwami Ahazi ajya i Damasiko gusanganira Tigulati-Pileseri umwami wa Ashuri, abona igicaniro cyari i Damasiko; maze umwami Ahazi yoherereza Uriya umutambyi ishusho y’icyo gicaniro n’umugero wacyo, akurikije imiterere y’imikorere yacyo yose. Maze Uriya umutambyi yubaka igicaniro akurikije ibyari byose umwami Ahazi yohereje avanye i Damasiko; bityo Uriya umutambyi akigira mbere y’uko umwami Ahazi ava i Damasiko agaruka. Umwami avuye i Damasiko agezeyo, abonye icyo gicaniro, yegera igicaniro agitambiraho. Atwika igitambo cye cyoswa n’ituro rye ry’ibishyimbo, asuka n’ituro rye risukwa, aminjagira ku gicaniro amaraso y’ibitambo bye by’amahoro. Kandi igicaniro cy’umuringa cyari imbere y’Uwiteka agikura imbere y’inzu, hagati y’igicaniro n’inzu y’Uwiteka, agishyira mu ruhande rw’amajyaruguru y’igicaniro. Maze umwami Ahazi ategeka Uriya umutambyi ati: Kuri cya gicaniro kinini ujye utwikiraho igitambo cya mu gitondo cyoswa, n’ituro rya nimugoroba, n’igitambo cy’umwami cyoswa n’ituro rye, hamwe n’igitambo cyoswa cy’abantu bose bo mu gihugu n’amaturo yabo n’amaturo yabo asukwa; kandi ujye ukiminjiragiraho amaraso yose y’ibitambo byoswa n’amaraso yose y’ibindi bitambo; naho igicaniro cy’umuringa kizajya kimbera icyo kubazirizaho. Uko ni ko Uriya umutambyi yabigenje, akurikije ibyo umwami Ahazi yamutegetse byose. Kandi umwami Ahazi akata impande z’ibyicaro, akuraho ibikarabiro byari bibiriho; amanura kandi inyanja ayikura ku bimasa by’umuringa byari biyishyigikiye, ayishyira ku mbuga y’amabuye. Kandi urwubakiro rw’isabato bari barubatse mu nzu, n’inzira umwami yinjiriragamo iturutse hanze, abihindurira ku nzu y’Uwiteka ku bw’umwami wa Ashuri. 2 Abami 16:2–18.

The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.

Umwami wa Ashuri ahagarariye umwami wo mu majyaruguru, ari cyo kimenyetso cy’ubupapa. Umwami mubi Ahazi yari umutegetsi nyakuri wa Yuda, igihugu cy’ubwiza nyakuri. Igihe Yesaya n’umuhungu we bahuraga na we ku muyoboro w’ikidendezi cyo hejuru, hafi y’umurima w’umumeshi, bamuzaniye ubutumwa bw’uko abasigaye bazagaruka, uwo mwami mubi yari mu ngorane z’intambara y’abavandimwe hagati y’amajyaruguru n’amajyepfo. Muri icyo kibazo gikomeye, yanze ubutumwa Imana yamugejejeho binyuze ku muhanuzi Yesaya, maze yitabaza umwami nyakuri wo mu majyaruguru ngo amurengere.

The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.

Imiterere yo muri Yesaya irindwi yerekana umuyobozi w’igihugu cy’umwuka cy’ikuzo uramburira ukuboko ubupapa ashaka kugirana na bwo isezerano mu gihe cy’intambara y’abaturage bo mu gihugu imbere, aho kuramburira ukuboko Imana. Ubugome bwa Ahazi bwo kwigomeka ku Mana bugaragazwa no kujya kwe gusura umwami wo mu majyaruguru no gukora icyitegererezo cy’urusengero rw’imana y’umwami wo mu majyaruguru, hanyuma akohereza icyo cyitegererezo cy’urusengero ku mutambyi mukuru i Yerusalemu, maze uwo na we akubaka ku butaka bwera bw’ubuturo bw’Imana kopi isa n’urusengero rw’impimbano. Umwami mubi Ahazi ahagarariye ubutegetsi bwa leta, kandi ubufatanye bw’umutambyi mukuru buhagarariye ihuriro ry’itorero na leta.

That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.

Uwo bugome nyakuri bugereranya ubugome bw’umuyobozi w’igihugu cy’ubwiza cyo mu buryo bw’umwuka, wigana imihango y’ugusenga ya papati (umwami w’amajyaruguru) kandi agahagarika ugusenga nyakuri k’ubuturo bwera bw’Imana. Ubugome bwa Ahazi bugereranya ubuyobozi bwa Leta Zunze Ubumwe za Amerika, bushyiraho urusengero rw’impimbano mu gihugu cy’ubwiza, rukaba ari kopi y’urusengero rw’umwami w’amajyaruguru.

The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.

Imiterere y’ubuhanuzi ya Yesaya karindwi igereranya imyaka mirongo itandatu n’itanu ya mbere y’inyamaswa yo ku isi, kandi mu buryo burushijeho kutaziguye ikagereranya igihe cyayo cy’imperuka. Hariho umucyo mwinshi ushobora kuvomwa mu miterere y’ubuhanuzi ya Yesaya karindwi, ariko kuri iyi ngingo turimo gusa gukoresha ihame rivuga ko Kristo agaragaza iherezo ry’ikintu akoresheje intangiriro yacyo. Aha turimo gukora iri shusho-ngereranyo, atari cyane kugira ngo ducukumbure byimbitse ingaruka z’imiterere y’amateka ya Yesaya karindwi. Turimo kugaragaza ko igihe ihembe rya Repubulikanisimu yahakanye ukwizera ryifatanya n’ihembe ry’Abaporotesitanti bahakanye ukwizera, biba bishushanya iyubakwa ry’urusengero rw’impimbano.

The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.

Iyubakwa ry’urusengero rw’impimbano, rwiganywe hakurikijwe urusengero rw’umwami wo mu majyaruguru, rugaragaza amateka y’igihe ishusho y’inyamaswa izaba iremwe, kandi ni ryo geragezwa rikomeye ku bwoko bw’Imana, ari na ryo rizagenzura iherezo ryabo ry’iteka ryose.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.

> “Uwiteka yanyeretse mu buryo busobanutse ko ishusho y’inyamaswa izashyirwaho mbere y’uko igihe cy’igeragezwa gifungwa; kuko ari yo izaba ikigeragezo gikomeye ku bwoko bw’Imana, ari na cyo kizagena iherezo ryabo ry’iteka ryose.

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> “Iki ni cyo kigeragezo abantu b’Imana bagomba kunyuramo mbere y’uko bashyirwaho ikimenyetso. Abose bagaragaje ubudahemuka bwabo ku Mana bubahiriza amategeko yayo, kandi banga kwemera isabato y’ibihimbano, bazashyirwa munsi y’ibendera ry’Umwami Imana Yehova, kandi bazahabwa ikimenyetso cy’Imana ihoraho. Ariko abareka ukuri gukomoka mu ijuru maze bakemera isabato yo ku Cyumweru, bazahabwa ikimenyetso cy’inyamaswa” The Seventh-day Adventist Bible Commentary, volume 7, 976.

Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.

Abadiventisiti b’Umunsi wa Karindwi, ari bo “bwoko bw’Imana” bw’i Lawodikiya, bafite “igeragezwa rikomeye” riba mbere y’uko igihe cy’imbabazi gifungwa. Ni ryo “geragezwa” bagomba gutsinda “mbere y’uko bashyirwaho ikimenyetso.” Ikimenyetso cy’Imana no gufungwa kw’igihe cy’imbabazi bibaho ku itegeko ryo ku Cyumweru. Gukorwa kw’ishusho y’inyamaswa kuba mu gihe kigana ku itegeko ryo ku Cyumweru kandi kigasohozwa kuri ryo. Ishusho y’inyamaswa n’ikorwa ryayo ni ukuri kuzagena iherezo ryacu ry’iteka. Gukorwa kw’iyo shusho kwagaragajwe nk’uguhuza inkoni ebyiri kugira ngo habeho ishyanga rimwe. Guhuza izo nkoni ebyiri kuba mu ntangiriro y’amateka ya Leta Zunze Ubumwe za Amerika, hanyuma bikongera kuba no ku iherezo ryayo. Mu ntangiriro hahujwe inkoni ebyiri kugira ngo hashyirweho ihembe ry’Abaporotesitanti, kandi ku iherezo hahuza inkoni ebyiri kugira ngo hashyirweho ihembe ry’Abarepubulikani.

In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.

Mu ntangiriro z’amateka yo kuva mu 1798 kugeza mu 1844, urusengero rw’ihembe ry’Abaporotesitanti rwarubatswe. Nyuma y’imyaka cumi n’icyenda, perezida wa mbere w’Umurepubulikani w’ihembe ry’Abarepubulikani yavuganye nk’umwana w’intama, maze kubikora atyo atangira inzira yo kubohora imbata, ariko byamutwaye ubugingo bwe. Umwana w’Intama w’Imana yapfiriye ku musaraba kugira ngo abohore abantu mu bubata bw’icyaha, ariko byamutwaye ubugingo bwe. Umusaraba ni Itangazo ryo Kubohora. Mu mateka aho ihembe ry’Abarepubulikani ryari riri kubohora imbata, ihembe ry’Abaporotesitanti ryanze ubuhanuzi bw’uburetwa. Mu mateka y’itegeko ryo ku Cyumweru, ubwo ihembe ry’Abarepubulikani rizaba ryongeye gushyiraho uburetwa bw’umwuka, ihembe ry’Abaporotesitanti rizaba ritangaza ubutumwa bubatura imbohe.

The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.

Perezida wa nyuma w’ihembe ry’Igipublika ry’inyamaswa yo mu isi azavuga nk’igisato, kandi igihe azabigira, ihembe ry’Abaporotesitanti b’ukuri rizazamurwa nk’ibendera. Ibyo bigereranywa mu mahembe abiri y’Ubwami bw’Abamedi n’Abaperesi nyabwo n’ubw’Umwuka. Ubwami nyakuri bw’Abamedi n’Abaperesi bwari ubwami bwa kabiri mu buhanuzi bwa Bibiliya, kandi ubwami bwa gatandatu mu buhanuzi bwa Bibiliya ni Ubwami bw’Abamedi n’Abaperesi bw’Umwuka. Mu gitabo cya Daniyeli, impfizi y’intama y’Abamedi n’Abaperesi yari ifite amahembe abiri, nk’uko na Leta Zunze Ubumwe z’Amerika zifite, ariko ihembe rya kabiri ryadutse nyuma.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Nuko ndarangamira, nditegereza, maze mbona, dore impfizi y’intama ihagaze imbere y’uruzi, ifite amahembe abiri; ayo mahembe yombi yari maremare; ariko rimwe ryari rirerire kurusha irindi, kandi irirerire kurusha irindi ryaje nyuma. Danieli 8:3.

In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.

Mu mateka y’ubuhanuzi y’inyamaswa yo ku isi n’amahembe yayo yombi, ihembe ry’Abaporotesitanti ryamenyekanye mbere, ariko aho kuzamuka no kurangiza umurimo, ryisubirira mu butayu bw’ubuhumyi bw’i Lawodikiya. Mu mateka ubwo ihembe ry’Abarepubulikani rivuga nk’ikiyoka, kandi rigashyiraho itegeko rya vuba ry’Umunsi w’Ikumweru, ni bwo ihembe nyakuri ry’Abaporotesitanti rizaherako rishyirwaho nk’ibendera. Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya bonyine bamenya ikigeragezo kigereranywa no kuremwa kw’ishusho y’inyamaswa ni bo bazahabwa ikimenyetso cy’Imana igihe igihe cy’imbabazi kizaba kirangiye. Ubutumwa bugaragaza iyi nzira y’igeragezwa ubu buri guhanurwa ku bw’uwashaka wese kubwungukiramo.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

> Eliya ahagarara imbere y’abaturage bose, aravuga ati: Muzageza he gukebaguzwa n’ibitekerezo bibiri? Niba Uwiteka ari we Mana, mumukurikire; ariko niba ari Bali, nimumukurikire. Ariko abantu ntibamusubiza ijambo na rimwe. 1 Abami 18:21.

Back to Articles