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# The Book of Daniel - Number Sixty-Three

Igitabo cya Daniyeli - Nimero Mirongo Itandatu na Gatatu

Beyond Miller’s Charts: Islam, the Investigative Judgment, and the Final Testing

Hanze y’Imbonerahamwe za Miller: Isilamu, Urubanza rw’Iperereza, n’Igeragezwa rya nyuma

Author

Jeff Pippenger

Published

January 27, 2024

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We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.

Twamenyeshejwe ko, “Imana yayoboye intekerezo za William Miller kandi imuhera umucyo mwinshi ku gitabo cy’Ibyahishuwe.” Miller yabujijwe n’amateka yarerewemo gusobanukirwa “uwo mucyo mwinshi” uboneka mu bice bya cumi na bibiri, cumi na bitatu, cumi na bitandatu, cumi na birindwi, na cumi na munani by’Ibyahishuwe, kuko ibyo bice byagaragazaga umurimo w’ubwami bw’ubuhanuzi atashoboraga kubona ahagaze ku rwego rw’amateka ye.

The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.

Umucyo Miller yahawe ku gitabo cy’Ibyahishuwe wari uw’Amatorero, Ibimenyetso n’Amakondera, kandi ni Amakondera atatu ya nyuma, agaragazwa nk’“Imibabaro itatu,” yageretswe ku bisate bibiri bya Habakuki. “Umucyo ukomeye,” Miller yahawe mu gitabo cy’Ibyahishuwe, werekeye uruhare rw’Abayisilamu mu buhanuzi bwa Bibiliya. Nyamara n’uwo “mucyo ukomeye” wari ugifite aho ugarukira bitewe n’ibihe by’amateka yabagamo.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> “Amatorero arindwi yo muri Aziya ni amateka y’Itorero rya Kristo mu mimerere yaryo irindwi, mu nzira zaryo zose zigoramye n’izo rinyuramo, mu mahirwe yaryo yose no mu byago byaryo byose, uhereye mu minsi y’intumwa ukageza ku mperuka y’isi. Ibimenyetso birindwi ni amateka y’ibyakozwe n’ububasha n’abami b’isi ku Itorero, ndetse n’uburinzi Imana yarinze abantu bayo muri icyo gihe cyose. Impanda ndwi ni amateka y’imanza ndwi zidasanzwe kandi zikomeye zoherejwe ku isi, ari yo bwami bw’Abaroma. Kandi amasorori arindwi ni ibyago birindwi bya nyuma byoherejwe kuri Roma ya Gipapa. Bivanze muri ibyo harimo n’ibindi bintu byinshi byabayeho, biboshywe mo nk’imigezi yunganira indi, byuzuza uruzi runini rw’ubuhanuzi, kugeza aho byose birangirira kutugeza mu nyanja y’iteka ryose.”

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> “Ibi, kuri jye, ni ryo gahunda y’ubuhanuzi bwa Yohana mu gitabo cy’Ibyahishuwe. Kandi umuntu wifuza gusobanukirwa iki gitabo, agomba kuba afite ubumenyi bwimbitse bw’ibindi bice by’ijambo ry’Imana. Ibishushanyo n’imvugoshusho byakoreshejwe muri ubu buhanuzi, si byose bisobanurwa muri bwo ubwabwo, ahubwo bigomba kubonwa mu bandi bahanuzi, kandi bigasobanurwa mu yindi mirongo y’Ibyanditswe Byera. Ni cyo gituma bigaragara neza ko Imana yagambiriye ko hakwigwa ibyose hamwe, kugira ngo habeho no kugera ku bumenyi busobanutse neza bw’igice icyo ari cyo cyose.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.

Menya ko Miller yumvaga ibyago birindwi bya nyuma nk’imanza ndwi zaciwe kuri Roma ya gipapa. Ntiyashoboye gusobanukirwa ko Roma ya gipapa yari yarahawe uruguma rwica rwagombaga gukira. Yamenye impanda ndwi nk’“amateka y’imanza ndwi zidasanzwe kandi zikomeye zoherejwe ku isi, cyangwa ku bwami bw’Abaroma,” ariko ntiyabasha kumenya itandukaniro riri hagati y’ubwami bwa Roma ya gipagani n’ubwa Roma ya gipapa. Ni cyo cyatumye ubushobozi bwe bwo kubona itandukaniro riri hagati y’impanda enye za mbere n’impanda eshatu za nyuma bugarukira.

Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.

Miller ntiyashoboye kumenya ko imanza zazanwe kuri Roma zari igisubizo cy’Imana ku guhatirwa kubahiriza ku Cyumweru, kuko mu mateka yabo aba-Millerite bari bagikomeza kuramya ku Cyumweru. Miller yari afite ukuri ubwo yamenyaga ko amahembe y’impanda yari imanza zaciwe kuri Roma, ariko impamvu yihariye yatumye izo manza zizanwa, n’itandukaniro riri hagati y’Amahembe ane ya mbere n’Amahembe atatu ya nyuma, byari bifite aho bigarukira, cyangwa se bitari bihari na gato. Kubera uko kureba kwari kugufi, “ibuye ry’agaciro” ry’imibabaro itatu ya Isilamu ryari rigikubiye mu mbonerahamwe zari zarayobowe n’ukuboko kw’Imana, kandi ntizagomba guhindurwa.

Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.

Gusobanukirwa kumurikiwe gufasha umunyeshuri “w’umunyabwenge” w’ubuhanuzi kumenya yuko Imana itahumekeye gusa abagabo bera banditse Bibiliya, ahubwo ko yanayoboye umurimo w’abagabo bahinduye Bibiliya ya King James, kandi ikavuga by’umwihariko ko yakoresheje ubwo bugenzuzi bw’ijuru bw’ubwo bwoko nyene mu itunganywa ry’imbonerahamwe ebyiri zera.

Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.

“ibuye” rya Miller ryerekeye Impanda ya gatanu, iya gatandatu n’iya karindwi (Isilamu), rirabagirana kurushaho incuro icumi mu minsi y’imperuka, kuko rigaragaza ingingo nyamukuru y’Irangurura rya Saa Sita rya nyuma. Ingingo y’Irangurura rya Saa Sita mu mateka y’Abamillerite yari itariki yo kurangira kw’ibihe by’ubuhanuzi, kandi muri ubu buryo, ubutumwa bw’“Irangurura rya Saa Sita” bwo mu minsi y’imperuka (ari bwo butumwa bwa Isilamu bwo ku wa gatatu) bwashushanyijwe mbere n’itariki ya 22 Ukwakira, 1844. Iyo tariki yo mu mateka y’Abamillerite ishushanya mbere y’igihe itegeko ryo ku Cyumweru rigiye kuza vuba, kandi byombi, 22 Ukwakira, 1844, n’itegeko ryo ku Cyumweru, byashushanyijwe mbere n’umusaraba, ari wo wari umusozo w’Ukwinjira kwa Kristo kw’intsinzi.

Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.

“ibuye” rya Miller ry’amakondera ya gatanu, aya gatandatu n’aya karindwi (Isilamu), rirabagirana incuro icumi kurushaho mu minsi y’imperuka, kuko rigaragaza Isilamu rihuje n’insanganyamatsiko y’umurimo wo kuvugurura wo mu minsi y’imperuka, ari yo Isilamu yo ku wa gatatu. Ni cyo gituma, nk’insanganyamatsiko y’umurimo wa nyuma wo kuvugurura w’abihumbi ijana na mirongo ine na bane, ryashushanyijwe mbere n’insanganyamatsiko ya buri murimo wo kuvugurura wabanje, yaba ari insanganyamatsiko y’“umuzuko” mu murimo wa Kristo wo kuvugurura, insanganyamatsiko y’“igihe cy’ubuhanuzi” mu mateka y’Abamillerite, insanganyamatsiko y’“Isanduku y’Imana” mu murimo wa Dawidi wo kuvugurura cyangwa insanganyamatsiko y’“isezerano” mu murimo wa Mose wo kuvugurura.

Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!

Yaba ari ibyabaye by’umusaraba, itariki ya 22 Ukwakira 1844, cyangwa ingingo zinyuranye z’imigendere y’ivugurura, buri tariki n’ingoose byabaga ikibazo cy’igeragezwa cy’ubuzima cyangwa urupfu ku gisekuru cy’icyo gihe. “Ibuye ry’agaciro” rya Miller ryerekeye Amakuba atatu ya Isilamu ni ikibazo cy’igeragezwa cy’ubuzima cyangwa urupfu, nk’uko bigaragazwa mu mugani w’abakobwa icumi b’isugi ku byerekeye “amavuta.” Amabuye y’agaciro ya Miller mu itangiriro ry’inzozi ze yabengeranaga nk’izuba, ariko ku iherezo ry’inzozi ze yabengeranaga “incuro icumi kurushaho.” Amabuye y’agaciro ya Miller yabaye nk’amavuta ya peteroli (amavuta y’itara) mu mateka y’Abamillerite, ariko uyu munsi ayo mabuye y’agaciro ni lisansi ya rokete!

The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.

Abamilerite basobanukiwe, kandi bakoresha neza ubuhanuzi bw’igihe bwerekeye Isilamu bwo kuri ishyano rya kabiri, bwuzuye ku wa 11 Kanama 1840, ariko uko basobanukiwe ishyano rya gatatu, ari ryo Mpanda wa Karindwi, ntikwashoboraga kubona ishyano rya gatatu riza nk’urubanza ku bwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya, kuko batabonye ubwami bwa gatanu, tutanavuga ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya. Nyamara “umucyo ukomeye” ku Byahishuwe Miller yahawe ugomba kurabagirana incuro icumi kurushaho mu “Gutaka kwa Saa Sita z’ijoro” kwo mu minsi ya nyuma.

The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.

Ukuri kugaragazwa ku mimerere ibiri ya Habakuki, mu by’ukuri, ni ukuri kwasohoreye mu mateka ya kera. Ibyo bishushanyo bishingiye ku buhanuzi bw’ibihe Miller yayobowe gukusanya, kandi ubwo buhanuzi bwose bw’ibihe bwari bwarangiye mu mwaka wa 1844. Ubwo buhanuzi bw’ibihe buzarushaho kurabagirana mu minsi y’imperuka, kuko buzaboneka ko bufite ukuri n’ubusobanuro bwuzuye muri iki gihe nk’uko byari bimeze mu mateka y’Abamillerite, ariko ntibufite ihanura ry’igihe ryerekeye mu buryo butaziguye iminsi y’imperuka. Nyamara, butanga ibimenyetso by’ubuhanuzi byisubiramo by’amateka bwagereranyaga mu gihe cyahise, ariko kandi, hamwe n’amwe mu mabuye y’agaciro ya Miller, ihanura ry’ibizaza rigaragazwa mu buryo butaziguye.

The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.

Umurimo wa Kristo ukorerwa mu buturo bwera bwo mu ijuru watangiye mu 1844 ukomeje kugeza ubwo uwo murimo uzarangirira. Ubuhanuzi bw’iminsi ibihumbi bibiri na magana atatu, n’umurimo wo kweza bwagaragaje, buracyari “mu nzira yo gusohozwa,” nk’uko Sister White abivuga ku byerekeye inzuzi Ulai na Hiddekel; bityo rero ubwo buhanuzi bufite isohozwa ryo ku mperuka y’isi.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Umucyo Daniyeli yahawe n’Imana wahawe by’umwihariko ku bw’iyi minsi y’imperuka. Iyerekwa yabonye ku nkombe z’Ulai na Hidekeli, ya nzuzi zikomeye zo muri Shinari, ubu riri mu nzira yo gusohora, kandi ibyabaye byose byahanuwe bizasohora vuba.” Testimonies to Ministers, 112.

Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.

Ibice by’amayerekwa yo muri Daniyeli igice cya karindwi n’icya munani, ari ku mbonerahamwe zombi, biracyari iby’igihe kizaza, kuko byombi bigaragaza umurimo wa Kristo wo mu buturo bwera. Nyamara amateka y’ubwami buvugwa mu buhanuzi bwo muri Bibiliya muri ibyo bice byombi arangirana n’igihe Roma ya gipapa yakiriraga igisebe cyayo cyica. “Ibuye” “ryaciwe ku musozi ridaciwe n’amaboko”, n’ubwami bwa munani bwo muri Daniyeli 2, biracyari iby’igihe kizaza. Ariko ibyinshi mu bigaragazwa ku mbonerahamwe ku byerekeye Daniyeli igice cya 2, icya 7 n’icya 8 byarasohoye.

The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.

Umurimo wa Kristo mu buturo bwera, n’Akaga ka gatatu k’Isilamu, ni zo ngingo ebyiri z’ingenzi zigaragaza amateka y’ubuhanuzi nyuma y’igihe cy’Abamilerite. Hamwe n’izo ngingo ebyiri, hari n’amateka y’iminsi y’imperuka ashushanywa igihe izo mbonerahamwe ebyiri zishyizwe hamwe ku murongo umwe. Ibyo nibikorerwa hamwe, ugucika intege kwa mbere ko mu 1843, nk’uko kugaragazwa ku mbonerahamwe ya mbere, kubonera gukosorwa kwabyo ku mbonerahamwe ya kabiri. Zihurijwe hamwe zibyara kandi zikagaragaza “amateka ahishwe” y’Inkuba Ndwi, ubu ari gukurwaho ikimenyetso gifunga mu isano no gukurwaho ikimenyetso gifunga ku Byahishuwe bya Yesu Kristo.

That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.

Iyo “mateka ahishwe” yubakiye ku “kuri,” ni ukuvuga inyuguti eshatu z’Igiheburayo, iyo zishyizwe hamwe zigakora ijambo risobanura “ukuri.” Iryo jambo rigizwe n’inyuguti ya mbere, iya cumi na gatatu, n’iya nyuma zo mu nyuguti z’Igiheburayo, kandi zigereranya Yesu atari nk’Ukuri gusa, ahubwo kandi nk’Alufa na Omega. “Amateka ahishwe” atangirana no kurangira no gutenguha, kandi hagati harimo ubugome bwo kwigomeka, kuko “cumi na gatatu” ari umubare ugereranya kwigomeka.

The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.

Umwaka wa 1843, werekanwe ku mbonerahamwe ya mbere, werekana ugucika intege kwa mbere no kuza kw’igihe cyo gutinda. Icyo gihe cyo gutinda kiganisha ku kuza k’ubutumwa bw’Ijwi ryo mu Gicuku, aho kwigomeka kw’abakobwa b’abapfapfa kugaragarira. Nuko ubutumwa bw’Ijwi ryo mu Gicuku bukomeza gutangazwa kugeza ku gucika intege kwa nyuma. Iryo “mateka ahishwe” y’Ijwi ryo mu Gicuku yongera kubaho (ku buryo nyabwo rwose) mu minsi y’imperuka.

> “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 nsigaye nerekezwaho kenshi umugani w’abakobwa cumi b’inkumi, batanu muri bo bari abanyabwenge, naho batanu ari abapfu. Uwo mugani warasohoye kandi uzasohora uko wakabaye kose, kuko ufite ishyirwa mu bikorwa ryihariye ry’iki gihe, kandi, kimwe n’ubutumwa bw’umumarayika wa gatatu, warasohoye kandi uzakomeza kuba ukuri kw’iki gihe kugeza ku mperuka y’igihe.” Review and Herald, August 19, 1890.

When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.

Iyo mvugo yabanje, iyo isobanuwe neza, igaragaza ko itsinda ryonyine ry’abantu bo mu minsi y’imperuka rifite uburyo bwo kuba isugi y’umupfu cyangwa y’ubwenge, ari abantu bari mu itsinda ryanyuze mu gucika intege. Uko gucika intege ni ko kubyara igihe cyo gutinda, kandi wa mugani “wabaye kandi uzasohora kugeza ku nyuguti ya nyuma” ushingiye ku ngaruka zibyazwa imbere mu isugi mu gihe cyo gutinda gitangirana no gucika intege. Uko gucika intege kwishe “abahamya babiri” mu muhanda w’uwo murwa, kukabagira amagufwa yapfuye, yumye, mu kibaya cy’urupfu, kwabaye ku itariki ya 18 Nyakanga 2020. Abadiventisti, muri rusange, ntibagize uruhare muri uko gucika intege. Ahubwo, niba hari ikindi, bishimiye ubwo buhanuzi butasohoye mu gihe “abahamya babiri” bari baryamye bishwe mu muhanda. Kugeza ku nyuguti ya nyuma bisobanura “kugeza ku nyuguti ya nyuma”.

In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.

Mu mateka y’Abamilerite, abantu b’isezerano rya mbere (Ubuporotesitanti) bishimiye ubuhanuzi bw’imyaka ya 1843 butasohojwe (ugucika intege kwa mbere), kandi kuri iyo ngingo Abaporotesitanti barenze imbibi z’igihe cyabo cyo kugeragezwa kw’ubuntu. Icyo gihe cyo kugeragezwa cyari cyaratangiye ku wa 11 Kanama 1840, igihe marayika ukomeye wo mu Ibyahishuwe 10 yamanukaga ubwo ubuhanuzi bw’igihe bwa Marira ya kabiri (Isilamu) bwasohoraga. Abaporotesitanti banze ubuhanuzi bw’igihe mu gucika intege kwa mbere, kuko ubwo buhanuzi butari bwo bwabahaye urwitwazo rwo kutongera gushaka ukuri. Insanganyamatsiko y’ibimenyetso byose by’inzira byo mu mateka y’Abamilerite yari “ubuhanuzi bw’igihe”.

On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.

Ku wa 11 Nzeri 2001, marayika wo mu Ibyahishuwe igice cya cumi n’umunani yamanutse ubwo ubuhanuzi bwa “Ishyano” rya gatatu (Isilamu) bwasohoraga. Insanganyamatsiko y’ibimenyetso byose by’inzira yo mu minsi y’imperuka ni Isilamu. Gucika intege kwa mbere kuranga iherezo ry’ikorwa ryo kwezwa kw’abantu b’isezerano rya mbere, kuko abo bantu b’isezerano rya mbere bahise bahabwa urwitwazo rwo kutazongera gushaka ukuri. Hanyuma igihe cy’igeragezwa gitangira ku “bageni” bo mu minsi y’imperuka, kuko igihe cy’igeragezwa cy’abantu b’isezerano rya mbere cyatangiranye no kumanuka kwa marayika, cyarangiriye kuri uko gucika intege kwa mbere. Bityo, igeragezwa ry’abagereranywa n’abageni ryaratangiye, kandi uwo murimo wo kugeragezwa amaherezo uzagaragaza niba abo bageni ari abapfapfa cyangwa abanyabwenge.

Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.

Hagati y’ukutengurirwa kwa mbere n’ukwa nyuma hari ubutumwa bw’Induru yo mu Gicuku. Insanganyamatsiko y’ubutumwa bw’Induru yo mu Gicuku ku ba Millerite yari “igihe”, kandi insanganyamatsiko y’ubutumwa bw’Induru yo mu Gicuku mu minsi y’imperuka ni “Isilamu”. Mu nzozi za Miller akangurwa n’induru (ugutaka), kandi muri icyo gihe, amabuye y’agaciro ye arabagirana inshuro icumi kurusha uko yabagiranye mbere. Amabuye y’agaciro ari ku mbonerahamwe agaragaza mu buryo butaziguye ubuhanuzi bwo mu minsi y’imperuka ni Isilamu n’urubanza rw’igenzura. Bityo rero, ibigeragezo by’“ubutumwa” bw’Induru yo mu Gicuku n’“ubunararibonye” buhagarariwe n’urubanza rw’igenzura, si iby’abantu b’isezerano rya kera, ahubwo ni iby’abavuga ko ari abageni ba nyuma.

The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.

Ishusho riboneka iyo ayo mbonerahamwe yombi ahujwe hamwe, rikagaragaza amateka kuva ku gucika intege kwa mbere kugeza ku kwa nyuma, rigaragaza ko mu gihe “amateka ahishwe” y’Inkuba Ndwi ari kuba, umurimo wa nyuma w’urubanza rw’iperereza uba urimo kurangizwa. Uwo murimo wa nyuma ni ugushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine, kandi ubaho mu gihe cy’“ibihe by’umubabaro” byo muri Daniyeli icyenda, mu gihe amahanga arakazwa mu Byahishuwe cumi na kimwe, mu gihe “imiyaga ine” yo mu Byahishuwe igice cya karindwi ifatiriwe, “uguhagarikwa kw’umuyaga ukaze ku munsi w’umuyaga w’iburasirazuba,” wo muri Yesaya igice cya makumyabiri na karindwi, no mu gihe ifatirwa ry’“ifarashi irakaye ishaka kwica umugozi no kuzana urupfu n’ukurimbuka” ku isi. Abo bahamya b’ubuhanuzi bose bahagarariye Isilamu yo mu Ishyano rya gatatu, nk’uko bigaragara ku mbonerahamwe zera.

The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.

Ibintu bitatu by’ingenzi biri ku mashusho abiri yera ya Habakuki, by’umwihariko byerekeza ku byabaye byari bikiri mu gihe kizaza ugereranyije n’igihe ayo mashusho yatangarijweho, ni ugushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine, Isilamu, no gusohora k’umugani w’abakobwa icumi b’isugi. Ayo mashusho agaragaza uburyo bwo kugeragezwa no gushyirwaho ikimenyetso, byombi ari “ubunararibonye” n’“ubutumwa.” Uko kubaho kw’imbere gukenewe ku isugi y’umupfapfa ni “Kristo muri mwe, ibyiringiro by’ubwiza,” kandi ibyo bigereranya gutungana kugereranywa n’abihumbi ijana na mirongo ine na bine.

> Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.

> Ndetse n’ibanga ryari ryarahishwe kuva kera no mu bihe by’imigabane, ariko none rikaba ryarahishuriwe abera be: abo Imana yashatse kumenyesha ubutunzi bw’ubwiza bw’iri banga mu banyamahanga; ari ryo Kristo muri mwe, ibyiringiro by’ubwiza: uwo ni we tubwiriza, duhugura umuntu wese kandi twigisha umuntu wese mu bwenge bwose; kugira ngo dushyikirize umuntu wese atunganye muri Kristo Yesu. Abakolosayi 1:26–28.

The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.

Abantu ibihumbi ijana na mirongo ine na bine bagereranywa nk’itsinda ry’abantu bavuye mu “bunyage.” Ubugari bw’ubunyage bugaragazwa mu buryo butaziguye mu gitabo cy’Ibyahishuwe ni ubunyage bwo kuba bapfuye baryamye mu muhanda iminsi itatu n’igice, nk’uko bigaragazwa mu Byahishuwe igice cya cumi na kimwe. Ubu bunyage bw’urupfu rw’ikigereranyo bugaragaza “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu, kandi ubwo bunyage busaba ko ukwihana kugaragazwa, nk’uko byerekanwa n’isengesho rya Daniyeli mu gice cya cyenda.

When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.

Iyo amagufwa yumye apfuye agaruwe mu bugingo, ahita azamurwa akoreshwa nk’“ibendera”. Mu rupfu rwabo bari badafite Kristo muri bo, ibyiringiro by’ubwiza. Igice cy’ukwihana basabwaga ni ukwemera ko bagendanye n’Imana mu buryo bunyuranye na yo, kandi ko Imana na yo yabagendaniye mu buryo bunyuranye na bo. Iyo basohoje ibisabwa byagaragajwe mu buryo bw’ubuhanuzi, Kristo ni bwo “aza atunguranye mu rusengero Rwe”, maze “ubunararibonye” busabwa kugira ngo umuntu abe umwe mu bagize iryo bendera rihita rizamurwa bukaboneka.

The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.

“Ubunararibonye” bushushanywa igihe ibishushanyo bibiri bihurijwe hamwe, busohozwa n’umurimo wa nyuma wa Kristo mu rusengero rwo mu ijuru. Uko “kubunararibonye” kugereranywa n’iyerekwa rya “mareh”, ari ryo yerekwa ry’“uko kugaragara”. “Ubutumwa” bukenewe ni iyerekwa rya “chazon”, ry’amateka y’ubuhanuzi. Uko “butumwa” bumenyekanishwa nk’ubutumwa bw’urubanza rw’Imana rwegereje ku isi y’ingome, ruzanwa n’Isilamu yo muri Ishyano rya gatatu.

In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.

Mu wa 1856, Uwiteka yashatse kurangiza kongera kubaka Yerusalemu y’umwuka mu Bwadiventisiti. Mu kuza kw’abamarayika batatu kuva mu wa 1798 kugeza mu wa 1844, urusengero rw’Abamilerite rwari rwarubatswe ku mishinge, rugaragazwa nk’“imitako y’agaciro” mu nzozi za Miller, nk’uko rwagaragajwe n’ukuri k’ubuhanuzi kuri za mbonerahamwe ebyiri z’abapayoniya (1843 na 1850) zasohoye Habakuki igice cya kabiri. Hanyuma yayoboye ubwoko Bwe guhagarika urukuta rw’amategeko Ye y’Isabato y’umunsi wa karindwi, maze abasubiza mu “nzira za kera” z’Abisirayeli ba kera kugira ngo barangize umurimo w’“inzira yo kunyuramo”. ARIKO, iyo nzira ya kera yarimo inyigisho, ubuhanuzi, bwari bugenewe kubagerageza no kubatandukanya. Mu wa 1863, Ubadiventisiti bwananiwe ikigeragezo cy’“ibihe birindwi”, maze butangira kuzerera mu butayu bwa Lawodikiya.

October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.

Ku wa 22 Ukwakira 1844, harashushanya itegeko ryo ku Cyumweru rigiye kuza vuba, kandi kuri iryo tegeko ryo ku Cyumweru hazarangizwa umurimo ushushanywa n’imyaka mirongo ine n’icyenda yo kurangiza umuhanda n’urukuta mu bihe by’amakuba, nk’uko byagaragajwe na Daniyeli.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.

> Bityo umenye kandi usobanukirwe yuko uhereye igihe itegeko ryo gusubizaho no kongera kubaka Yerusalemu rizasohokera kugeza kuri Mesiya, Umutware, hazaba ibyumweru birindwi n’ibyumweru mirongo itandatu na bibiri; umuhanda uzongera kubakwa, n’urukuta na rwo, ndetse no mu bihe by’amakuba. Daniyeli 9:25.

All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.

Abahanuzi bose bahuriza hamwe, kandi “ibihe by’amakuba” bya Daniyeli binagaragazwa muri wa murongo wo mu Nyandiko za Mbere twagiye dusuzuma.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Muri icyo gihe, mu gihe umurimo w’agakiza uzaba uri kurangira, amakuba azaba aza ku isi, kandi amahanga azaba arakaye, nyamara azaba afatiriwe kugira ngo atabuza umurimo w’umumarayika wa gatatu. Muri icyo gihe ni bwo ‘imvura y’itumba yo hanyuma,’ ari yo kugarurirwa ubuyanja biturutse mu maso h’Umwami, izaza, kugira ngo iha imbaraga ijwi rirenga ry’umumarayika wa gatatu, kandi itegure abera guhagarara bashikamye mu gihe ibyago birindwi bya nyuma bizasukwa.” Early Writings, 85.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> Igihe cyose abavuga ko bemera ukuri bakiri mu murimo wa Satani, igicucu cye cy’ikuzimu kizababuza kubona Imana n’ijuru. Bazamera nk’abatakaje urukundo rwabo rwa mbere. Ntibashobora kubona ukuri kw’iteka. Ibyo Imana yaduteguriye bigaragazwa muri Zekariya, igice cya 3 n’icya 4, na 4:12–14: “Nongera kumubaza nti, Izo mashami yombi y’umwelayo anyujije amavuta ya zahabu mu miyoboro ibiri ya zahabu, ayo ni yo ki? Aransubiza ati, Mbese ntiuzi ayo ari yo? Nanjye ndamubwira nti, Oya, Mwami wanjye. Hanyuma aravuga ati, Abo ni bo basizwe babiri bahagarara iruhande rw’Umwami w’isi yose.”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Umwami afite ubutunzi bwose bw’ibikenewe. Nta cyo abuze mu bikoresho byo gukora umurimo. Ni ukubera kubura kwizera kwacu, kuba ab’isi kwacu, amagambo yacu atagira agaciro, kutizera kwacu, kugaragarira mu biganiro byacu, ni byo bituma ibicu by’umwijima bidukikiza. Kristo ntahishurwa mu ijambo cyangwa mu mico nk’Uw’ifuzwa rwose, uruta ibihumbi icumi byose. Iyo ubugingo bwishimira kwishyira hejuru bukurikira ubusa, Umwuka w’Umwami ntashobora kubukorera byinshi. Iyerekwa ryacu rigufi ribona igicucu, ariko ntiribasha kubona ubwiza buri hakurya yacyo. Abamarayika bafashe imiyaga ine, igereranywa n’ifarashi irakaye ishaka gucika ikiruka hejuru y’isi yose, izanye kurimbuka n’urupfu aho inyuze.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Mbese twasinzira turi ku nkengero nyakuri z’isi y’iteka? Mbese twaba abacuya kandi abakonje kandi bapfuye? Yoo, icyampa tukagira mu matorero yacu Umwuka n’umwuka w’ubugingo by’Imana bihumekewa abantu bayo, kugira ngo bahagarare ku birenge byabo maze babeho. Dukeneye kubona ko inzira ifunganye, kandi ko irembo rifunganye. Ariko ubwo tunyura mu irembo rifunganye, ubugari bwarwo ntibugira iherezo.” Manuscript Releases, volume 20, 217.

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