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# Future for America and July 18, 2020 - Number Two

Ejo Hazaza h’Amerika na 18 Nyakanga 2020 - Nomero ya Kabiri

Eating the Message

Kurya Ubutumwa

Author

Jeff Pippenger

Published

August 24, 2023

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Just before probation closes a command is made to “seal not the sayings of the prophecy of this book.”

Mbere gato y’uko igihe cy’igeragezwa kirangira hatangwa itegeko ryo “kutadoma ikimenyetso ku magambo y’ubuhanuzi bw’iki gitabo.”

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Arambwira ati: “Ntugafate ikimenyetso ku magambo y’ubuhanuzi bw’iki gitabo, kuko igihe kiri bugufi. Ukiranirwa nareke akomeze akiranirwe; uwanduye nareke akomeze yandure; umukiranutsi nareke akomeze akiranuke; kandi uwera nareke akomeze yezwe.” Ibyahishuwe 22:10, 11.

In chapter five of Revelation, God the Father is seated upon His throne and He has a book in His hand that is sealed with seven seals.

Mu gice cya gatanu cy’Ibyahishuwe, Imana Data yicaye ku ntebe Yayo y’ubwami, kandi ifite mu kuboko kwayo igitabo gifatanishijweho ibimenyetso birindwi.

> And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. Revelation 5:1.

> Maze mbona mu kuboko kw’iburyo kw’Iyicaye ku ntebe y’ubwami igitabo cyanditswe imbere no inyuma, gifatishijweho ibimenyetso birindwi. Ibyahishuwe 5:1.

As the narrative from verse one, continues on through to chapter seven, we find that Jesus, represented as the Lion of the tribe of Judah is the One who takes the book from His Father’s hand and begins to progressively open the seals. When He opens the sixth seal and presents the message represented by the seal, chapter six ends. It ends with a question that leads into chapter seven, where we find the answer to the question raised in the last verse of chapter six.

Mu gihe inkuru itangirira ku murongo wa mbere ikomeza kugeza ku gice cya karindwi, dusanga Yesu, ushushanyijwe nk’Intare yo mu muryango wa Yuda, ari We ufata igitabo mu kuboko kwa Se maze agatangira kugenda akurikiranya amena ibimenyetso. Igihe afunguye ikimenyetso cya gatandatu kandi akagaragaza ubutumwa gihagarariwe n’icyo kimenyetso, igice cya gatandatu kirarangira. Kirangirana n’ikibazo kiyobora ku gice cya karindwi, aho dusanga igisubizo cy’ikibazo cyabajijwe mu murongo wa nyuma w’igice cya gatandatu.

> For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.

> Kuko umunsi ukomeye w’uburakari bwe ugezeho; kandi ni nde wabasha guhagarara? Ibyahishuwe 6:17.

Chapter seven introduces the one hundred and forty-four thousand and the “great multitude.” After God’s people are presented in chapter seven, then we find the seventh and final of the seals being removed. The only other prophecy in the book of Revelation that has been sealed is the seven thunders of chapter ten. The simple point is that the only prophecy in the book of Revelation that is sealed up and can be unsealed before probation closes is the “seven thunders.”

Igice cya karindwi gitangiza abantu ibihumbi ijana na mirongo ine na bine hamwe n’“imbaga nyamwinshi.” Nyuma y’uko abantu b’Imana bagaragajwe mu gice cya karindwi, ni bwo tubona ikimenyetso cya karindwi kandi cya nyuma gikurwaho. Ubundi buhanuzi bwonyine mu gitabo cy’Ibyahishuwe bwashyizweho ikimenyetso ni inkuba ndwi zo mu gice cya cumi. Ingingo yoroshye ni uko ubuhanuzi bwonyine mu gitabo cy’Ibyahishuwe bwashyizweho ikimenyetso kandi bushobora gukurwaho ikimenyetso mbere y’uko igihe cy’igeragezwa kirangira, ari “inkuba ndwi.”

For years, if not decades Future for America has identified what the “seven thunders” represent. The “seven thunders” represent the history of the Millerite movement from August 11, 1840 through to October 22, 1844. Sister White confirms this fact and adds that the “seven thunders” also represent “future events that will be disclosed in their order.” A detailed presentation of these facts can be found in Habakkuk’s Tables, for any that are unfamiliar with these prophetic realities.

Mu myaka myinshi, niba atari imyaka mirongo, Future for America yagiye igaragaza icyo “inkuba ndwi” zigereranya. “Inkuba ndwi” zigereranya amateka y’umuryango wa Millerite kuva ku wa 11 Kanama 1840 kugeza ku wa 22 Ukwakira 1844. Mushiki wacu White yemeza uku kuri kandi akongeraho ko “inkuba ndwi” na zo zigereranya “ibizabaho mu gihe kizaza bizahishurwa mu rutonde rwabyo.” Ibisobanuro birambuye by’aya kuri biboneka mu gitabo Habakkuk’s Tables, ku bw’abo bose batamenyereye uku kuri kwo mu buhanuzi.

The truth of the seven thunders that has been presented in the past is still truth, but since August of this year the Lord has removed His hand from these subjects and more understanding has been revealed. We will begin with chapter ten of Revelation, then consider Sister White’s commentary on the chapter. Before we do this, we must identify two points unrelated to the consideration of the seven thunders.

Ukuri kw’inkuba ndwi zirindwi kwatanzwe mu bihe byashize buracyari ukuri, ariko kuva muri Kanama k’uyu mwaka Uwiteka yakuye ikiganza cye kuri iyi ngingo, kandi habonekeyeho gusobanukirwa kurushijeho. Tuzatangirira ku gice cya cumi cy’Ibyahishuwe, hanyuma turebere hamwe ibisobanuro bya Mushiki wa White kuri icyo gice. Mbere y’uko tubikora, tugomba kubanza kugaragaza ingingo ebyiri zidafitanye isano no gusuzuma kw’inkuba ndwi zirindwi.

The first point is that the identification of the truth of the seven thunders that is now opened up requires several lines of truth to put everything the seven thunders represent in place. Here I pray, is the patience of the saints. The second point connected with this is that the program that produces the audio presentation of these articles has a limitation on the amount of time it can read and speak. The articles must each fit within that period of time. From the outset of this study, I am informing you that it will require a few articles to establish the truth represented by the seven thunders. Now to chapter ten.

Ingingo ya mbere ni uko kumenya ukuri kw’inkuba ndwi ubu kwahishuwe bisaba imirongo myinshi y’ukuri kugira ngo bishyire mu mwanya wabyo byose inkuba ndwi zigereranya. Aha ndasenze nti: dore ukwihangana kw’abera. Ingingo ya kabiri ihuriye n’iyi ni uko porogaramu ikora ikiganiro cy’amajwi cy’izi nyandiko ifite aho igarukira ku gihe ishobora gusoma no kuvuga. Buri nyandiko igomba kujyana n’icyo gihe cyagenwe. Kuva mu itangiriro ry’iyi nyigisho, ndabamenyesha ko bizasaba inyandiko nke kugira ngo hashyirweho ukuri kogereranywa n’inkuba ndwi. Noneho tujye ku gice cya cumi.

> And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:1–11.

> Nuko mbona undi mumalayika ukomeye amanuka ava mu ijuru, yambaye igicu; ku mutwe we hariho umukororombya, kandi mu maso he hari hameze nk’izuba, ibirenge bye na byo bimeze nk’inkingi z’umuriro. Mu kuboko kwe yari afite agatabo gato kabumbuwe; maze ashyira ikirenge cye cy’iburyo ku nyanja, n’icy’ibumoso ku isi, arangurura ijwi rirenga nk’intare yivuga; maze amaze kurangurura, inkuba ndwi zivuga amajwi yazo. Inkuba ndwi zimaze kuvuga amajwi yazo, nari ngiye kwandika; maze numva ijwi rivuye mu ijuru rimbwira riti: Funga ibyo inkuba ndwi zivuze, kandi ntubyandike. Maze wa mumalayika nabonye ahagaze ku nyanja no ku isi, arambura ukuboko kwe ajyana mu ijuru, arahira Uhoraho uhoraho iteka ryose, waremye ijuru n’ibiririmo, n’isi n’ibiyirimo, n’inyanja n’ibiyirimo, ko igihe kitazaba kikiriho ukundi; ahubwo mu minsi y’ijwi rya marayika wa karindwi, ubwo azaba atangiye kuvuza, ubwiru bw’Imana buzaba busohoye, nk’uko yabubwiye abagaragu bayo b’abahanuzi. Maze rya jwi numvise riturutse mu ijuru ryongera kuvugana nanjye, rirambwira riti: Genda ufate agatabo gato kabumbuwe kari mu kuboko kwa wa mumalayika uhagaze ku nyanja no ku isi. Nuko njya kuri wa mumalayika, ndamubwira nti: Mpa ka gatabo gato. Arambwira ati: Gafate, ukarye; kazakurura inda yawe, ariko mu kanwa kawe kazaba garyoshye nk’ubuki. Nuko mfata ka gatabo gato mu kuboko kwa wa mumalayika, ndakarya; mu kanwa kanjye kari garyoshye nk’ubuki, ariko maze kukarya inda yanjye irakurura. Arambwira ati: Ugomba kongera guhanurira amahanga menshi, n’amoko, n’indimi, n’abami. Ibyahishuwe 10:1–11.

Commenting on chapter ten, Sister White states:

Agira icyo avuga ku gice cya cumi, Mushiki wa White aravuga ati:

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> Umumarayika ukomeye wahaye Yohana ayo mabwiriza ntiyari undi muntu uwo ari we wese, ahubwo yari Yesu Kristo ubwe. Gushyira ikirenge cye cy’iburyo ku nyanja, n’icy’ibumoso ku butaka, bigaragaza uruhare ari gukora mu bihe bisoza intambara ikomeye iri hagati ye na Satani. Uwo mwanya werekana imbaraga ze zisumba byose n’ubutware bwe ku isi yose. Iyo ntambara yarushijeho gukara no gukomera uko ibihe byagiye bisimburana, kandi izakomeza ityo kugeza ku bihe bya nyuma, ubwo imikorere y’uburiganya ikomeye y’imbaraga z’umwijima izagera ku gasongero kayo. Satani, yifatanyije n’abantu babi, azayobya isi yose n’amatorero atemera urukundo rw’ukuri. Ariko umumarayika ukomeye arasaba ko bamwumvira. Arangurura ijwi rirenga. Agomba kugaragariza abifatanyije na Satani kurwanya ukuri imbaraga n’ubutware by’ijwi rye.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Nyuma y’aho ya nkuba ndwi zimaze kuvuga amajwi yazo, Yohana ahabwa itegeko nk’iryo Daniyeli yahawe ku byerekeye agatabo gato, ngo: ‘Shyiraho ikimenyetso kuri ibyo ya nkuba ndwi zavuze.’ Ibyo bireba ibyabaye bizaza, bizahishurwa mu buryo bwabyo bukurikirana. Daniyeli azahagarara mu mugabane we ku iherezo ry’iminsi. Yohana abona agatabo gato kadashyizweho ikimenyetso. Maze ubuhanuzi bwa Daniyeli bukabona umwanya wabwo ukwiriye mu butumwa bw’abamarayika ba mbere, aba kabiri, n’aba gatatu bugomba guhabwa ab’isi. Gukurwaho kw’ikimenyetso ku gatabo gato ni ko kwari ubutumwa bujyanye n’igihe.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> “Ibitabo bya Daniyeli n’Ibyahishuwe ni kimwe. Kimwe ni ubuhanuzi, ikindi kikaba ihishurirwa; kimwe ni igitabo gifatanishijwe ikimenyetso, ikindi kikaba igitabo cyafunguwe. Yohana yumvise amayobera inkuba zavuze, ariko ategekwa kutayandika.”

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Umucyo wihariye Yohana yahawe, kandi wagaragajwe mu nkuba ndwi, wari ishusho y’ibyabaye byari kuzabaho mu butumwa bw’umumarayika wa mbere n’ubw’uwa kabiri. Ntibyari byiza ko abantu bamenya ibyo bintu, kuko kwizera kwabo byagombaga rwose kugeragerezwa. Mu migendekere y’Imana, ukuri gutangaje cyane kandi gusumbuye kwagombaga gutangazwa. Ubutumwa bw’umumarayika wa mbere n’ubw’uwa kabiri bwagombaga kwamamazwa, ariko nta yindi mucyo yagombaga guhishurwa mbere y’uko ubwo butumwa buba bushohoje umurimo wabwo wihariye. Ibyo bigaragazwa n’umumarayika uhagaze ikirenge kimwe ku nyanja, atangaza aramye indahiro ikomeye cyane ko igihe kitazongera kubaho.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The “mighty angel” who descended on August 11, 1840 was Christ, and he had a message in his hand that John was told to eat. What John ate was a message, but it was distinctly a message that was to be taken to God’s people, and not the world. It is important to recognize who the target audience is in the passage, for even though Christ descended on August 11, 1840, marking the empowerment of the first angel’s message, and thus identifying when the first angel’s message would be carried to the entire world, the little book that John was to eat is identifying when Protestantism surrendered the mantle of Protestantism unto the Millerites. When Christ descended with the little book, He was terminating His covenant relationship with the church from the wilderness and simultaneously identifying the Millerite people as His new chosen covenant people. The Millerites were a people who had formerly not been the people of God. The prophets never contradict each other.

“Umumarayika ukomeye” wamanutse ku wa 11 Kanama 1840 yari Kristo, kandi yari afite mu kuboko kwe ubutumwa Yohana yategetswe kurya. Icyo Yohana yariye cyari ubutumwa, ariko bwari by’umwihariko ubutumwa bwagombaga kugezwa ku bwoko bw’Imana, atari ku isi. Ni ingenzi kumenya abo uwo murongo ugenewe, kuko nubwo Kristo yamanutse ku wa 11 Kanama 1840, agashyira imbaraga mu butumwa bw’umumarayika wa mbere, bityo akagaragaza igihe ubutumwa bw’umumarayika wa mbere bwari kujyanwa ku isi yose, igitabo gito Yohana yagombaga kurya kigaragaza igihe Ubuporotesitanti bwashyikirije Abamilerite inshingano y’Ubuporotesitanti. Igihe Kristo yamanukanaga cya gitabo gito, yarangizaga isezerano ry’umubano we n’itorero ryo mu butayu kandi icyarimwe akagaragaza ko abantu b’Abamilerite ari bo bwoko bwe bushya bwatoranyijwe bw’isezerano. Abamilerite bari abantu mbere batari ubwoko bw’Imana. Abahanuzi ntibigera bavuguruzanya.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me wh en he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. Ezekiel 2:1–3:10.

> Nuko arambwira ati: Mwana w’umuntu, haguruka uhagarare ku birenge byawe, nanjye ndavugana nawe. Umwuka unyinjiramo ubwo yavuganaga nanjye, anshyira ku birenge byanjye, numva uvugana nanjye. Arambwira ati: Mwana w’umuntu, ngutumye ku bana ba Isirayeli, ku ishyanga ry’abagome banyigometseho; bo na ba sekuruza babo bangomeyeho kugeza n’uyu munsi. Kuko ari abana b’ibigande kandi bafite imitima inangiye. Ngutumye kuri bo, kandi uzababwire uti: Uku ni ko Uwiteka Imana ivuga. Kandi bo, niba bumva cyangwa niba banga kumva, (kuko ari inzu y’abagome,) bazamenya yuko habaye umuhanuzi muri bo. Naho wowe, mwana w’umuntu, ntubatinye, kandi ntutinye amagambo yabo, nubwo amahwa n’ibitovu biri kumwe nawe, kandi ukaba utuye hagati ya sikorupiyo; ntutinye amagambo yabo, kandi ntukuke umutima kubera amaso yabo, nubwo ari inzu y’abagome. Kandi uzababwire amagambo yanjye, niba bumva cyangwa niba banga kumva; kuko ari abagome bihebuje. Ariko wowe, mwana w’umuntu, umva ibyo nkubwira; we kuba umugome nk’iyo nzu y’abagome: bumbura akanwa kawe, urye icyo nguha. Nuko nitegereje, mbona ikiganza kiramburiweho; maze dore, cyari gifitemo umuzingo w’igitabo. Nuko arawurambura imbere yanjye; kandi wari wanditswe imbere n’inyuma; kandi muri wo hari handitswemo amarira, no kwicwa n’agahinda, n’amakuba. Yongera kumbwira ati: Mwana w’umuntu, rya icyo ubonye; rya uyu muzingo, hanyuma ugende uvugane n’inzu ya Isirayeli. Nuko mbumbura akanwa kanjye, antuma kurya uwo muzingo. Arambwira ati: Mwana w’umuntu, tungisha inda yawe, wuzuze amara yawe uyu muzingo nguha. Maze ndawurya; maze mu kanwa kanjye uba nk’ubuki ku bw’iryoshye. Arambwira ati: Mwana w’umuntu, genda ugere ku nzu ya Isirayeli, uvugane na bo amagambo yanjye. Kuko utatumwe ku bantu b’ururimi rw’amahanga n’imvugo ikomeye, ahubwo watumwe ku nzu ya Isirayeli; si ku moko menshi y’ururimi rw’amahanga n’imvugo ikomeye, abo utabasha kumva amagambo yabo. Ni ukuri, iyo nza kugutumaho, baba barakumvise. Ariko inzu ya Isirayeli ntizakumva; kuko batanyumva: kuko inzu yose ya Isirayeli ari ibigande kandi bafite imitima inangiye. Dore, ngize mu maso hawe hakomeye ku bwo guhangana n’amaso yabo, n’uruhanga rwawe rukomeye ku bwo guhangana n’impanga zabo. Nko gukora urutare rukomeye kurusha urutare rw’agakombe ni ko ngize uruhanga rwawe: ntubatinye, kandi ntukuke umutima kubera amaso yabo, nubwo ari inzu y’abagome. Yongera kumbwira ati: Mwana w’umuntu, amagambo yanjye yose nzakubwira, uyakire mu mutima wawe, kandi uyumvishishe amatwi yawe. Ezekiyeli 2:1–3:10.

When Christ descended with the little book which John took and ate, it was in his “mouth as honey for sweetness.” John the Revelator and Ezekiel, both take a message from Christ’s “hand.” Ezekiel, and therefore John had a message to deliver to “the house of Israel,” not to those outside of Israel. If those outside Israel would have heard the message, they would have accepted it, but not Israel, for “all the house” of Israel “are impudent and hardhearted.” The complete house of Israel (all the house) was totally rebellious. Israel in 1840 was represented in Revelation chapter ten as the church in the wilderness. They had filled the cup of their probationary time.

Igihe Kristo yamanukanye agatabo gato Yohana yafashe akakarisha, kari “mu kanwa ke nk’ubuki ku buryohe.” Yohana Umuhishuzi na Ezekiyeli, bombi bafata ubutumwa mu “kuboko” kwa Kristo. Ezekiyeli, bityo na Yohana, bari bafite ubutumwa bwo kugeza ku “nzu ya Isirayeli,” si ku bari hanze ya Isirayeli. Iyaba abari hanze ya Isirayeli barumvise ubwo butumwa, baba barabwemeye, ariko Isirayeli ntiyari kubwemera, kuko “inzu yose” ya Isirayeli “ifite ubukukare kandi imitima inangiye.” Inzu yose ya Isirayeli uko yakabaye (inzu yose) yari yarigometse rwose. Isirayeli mu wa 1840 yagaragajwe mu Byahishuwe igice cya cumi nk’itorero ryo mu butayu. Bari bujuje igikombe cy’igihe cyabo cy’igeragezwa.

Though the message would not be heard by Israel, the prophet was still commanded to take them the message of the little book, for the purpose of holding them accountable for rejecting the light of the first angel. In the books of judgment, they were to be held accountable for refusing to hear the message of the “prophet” that had been “among them.” Rejecting the prophet is to reject the message that had been given to the prophet by the angel Gabriel, who had himself received that message from Christ, who had received it from the Father. When Christ descended with the message of the little book in His hand it paralleled when the Holy Spirit descended at His baptism. That had been prefigured by Moses at the burning bush, and that very same waymark that exists in every reformatory movement.

Nubwo ubutumwa butari kumvwa na Isirayeli, umuhanuzi yari agitegetswe kubagezaho ubutumwa bw’agatabo gato, kugira ngo babazwe kwanga umucyo w’umumarayika wa mbere. Mu bitabo by’urubanza, bagombaga kubazwa ko banze kumva ubutumwa bw’“umuhanuzi” wari “muri bo.” Kwanga umuhanuzi ni ukwanga ubutumwa umuhanuzi yari yarahawe n’umumarayika Gaburiyeli, na we ubwe akaba yarabuherewe na Kristo, na we akaba yari yarabuhawe na Data. Igihe Kristo yamanukanaga ubutumwa bw’agatabo gato mu kuboko Kwe, byagereranyaga n’igihe Umwuka Wera yamanukaga mu mubatizo We. Ibyo byari byarabimburiwe na Mose ku gihuru cyaka, kandi ni cyo kimenyetso nyirizina kiboneka muri buri rugendo rwose rwo kuvugurura.

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Umurimo w’Imana ku isi ugaragaza, uko ibihe bisimburana, uguhwana gutangaje muri buri vugurura rikomeye cyangwa mu ihuriro rikomeye ry’idini. Amahame y’uko Imana ikorana n’abantu ahora ari amwe iteka. Imigendekere ikomeye y’iki gihe ifite ibyo ihuriyeho n’iyabaye mu bihe byashize, kandi ibyabaye ku itorero mu bihe bya kera bifite amasomo y’ingirakamaro cyane ku gihe cyacu.” The Great Controversy, 343.

The demise of the Ottoman supremacy on August 11, 1840, (which is when John and Ezekiel ate the little book that was in Christ’s “hand,”) marks the “empowerment” of the first angel’s message that had “arrived” at the “time of the end” in 1798. It was “empowered” by the confirmation of the premier prophetic rule of the Millerites; the year for a day principle. Christ then began to erect the Millerite temple foundation, as He had done at His baptism.

Kuzimira kw’ubutegetsi bw’ikirenga bw’Abottomani ku wa 11 Kanama 1840, (ari na bwo Yohana na Ezekiyeli bariye agatabo gato kari kari mu “kuboko” kwa Kristo,) ni ko kuranga “guhabwa imbaraga” k’ubutumwa bw’umumarayika wa mbere bwari “bwarageze” ku “gihe cy’imperuka” mu 1798. Bwahawemo “imbaraga” no kwemezwa kw’ihame ry’ubuhanuzi ry’ingenzi ry’Abamillerite; ihame ry’umunsi umwe uhwanye n’umwaka umwe. Nuko Kristo atangira kubaka urufatiro rw’urusengero rw’Abamillerite, nk’uko yari yarabigenje igihe yabatizwaga.

> “Nathanael’s wavering faith was now strengthened, and he answered and said, ‘Rabbi, thou art the son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of Man.’

> “Ukwizera kwa Natanaeli kwari gucogora noneho kurakomera, maze aramusubiza ati: ‘Rabbi, uri Umwana w’Imana; uri Umwami wa Isirayeli.’ Yesu aramusubiza ati: ‘Mbese kuko nkubwiye yuko nakubonye uri munsi y’umutini ni cyo gitumye wemera? Uzakomeza kubona ibiruta ibyo.’ Kandi aramubwira ati: ‘Ni ukuri, ni ukuri, ndababwira yuko uhereye none muzabona ijuru rikingutse, n’abamarayika b’Imana bazamuka bakanamanuka ku Mwana w’Umuntu.’”

> “In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael.” Spirit of Prophecy, volume 2, 66.

> “Muri abo bigishwa ba mbere bake, urufatiro rw’itorero rya Gikristo rwashyirwagaho binyuze ku mihati ya buri muntu ku giti cye. Yohana yabanje kwerekeza babiri mu bigishwa be kuri Kristo. Hanyuma umwe muri bo abona umuvandimwe we, akamuzana kuri Kristo. Nuko Kristo ahamagara Filipo kumukurikira, maze Filipo ajya gushaka Natanayeli.” Spirit of Prophecy, volume 2, 66.

When Christ descended on August 11, 1840 with the little book open in His hand, it had been prefigured in the reform movement of Christ’s earthly history, for every reform movement possesses the identical waymarks. Moses and the reformatory movement he led out in had the same waymark. The experience of Moses at the burning bush typified the Holy Spirit descending at Christ baptism, that in turn typified 1840, which in turn typifies September 11, 2001 when the mighty angel of Revelation eighteen descended.

Igihe Kristo yamanukaga ku wa 11 Kanama 1840 afite agatabo gato gafunguye mu kiganza cye, icyo gikorwa cyari cyararangajwe imbere mu murimo w’ivugurura wo mu mateka ya Kristo akiri ku isi, kuko buri murimo wose w’ivugurura ugira ibimenyetso by’inzira bimwe na bimwe bihwanye. Mose n’umurimo w’ivugurura yayoboye gusohokamo na byo byari bifite ikimenyetso cy’inzira nk’icyo. Ibyabaye kuri Mose ku gihuru cyagurumanaga byashushanyaga Mwuka Wera amanukira ku mubatizo wa Kristo, na byo na none bigashushanya 1840, ari na yo na yo ishushanya ku wa 11 Nzeri 2001 igihe marayika ukomeye wo mu Byahishuwe 18 yamanukaga.

The “arrival” of the first angel’s message, and the “arrival” of the second angel’s message and the “arrival” of the third angel’s message are all represented by angels. The first angel has a little book in his hand, the second had a writing in his hand and the third had a parchment in his hand. Upon the testimony of two or three a truth is established. All three angels, whether at their arrival or empowerment have a message in their hand.

“Ukuza” kw’ubutumwa bw’umumarayika wa mbere, no “kuza” kw’ubutumwa bw’umumarayika wa kabiri, ndetse no “kuza” kw’ubutumwa bw’umumarayika wa gatatu, byose bigereranywa n’abamarayika. Umumarayika wa mbere afite agatabo gato mu kuboko kwe, uwa kabiri yari afite inyandiko mu kuboko kwe, naho uwa gatatu yari afite urupapuro rw’impu mu kuboko kwe. Ku buhamya bwa babiri cyangwa batatu ni ho ukuri gushimangirwa. Abo bamarayika uko ari batatu, haba mu kuza kwabo cyangwa mu guhabwa imbaraga kwabo, bafite ubutumwa mu kuboko kwabo.

John and Ezekiel represent those that ate the message when the first angel’s message was “empowered,” which is a different historical waymark than when the first angel’s message “arrived” in 1798.

Yohana na Ezekiyeli bahagarariye abariye ubutumwa igihe ubutumwa bw’umumarayika wa mbere bwahabwaga imbaraga, ari wo mwanya w’amateka utandukanye n’igihe ubutumwa bw’umumarayika wa mbere bwagezeho mu 1798.

The difference between the “arrival” of a message and its “empowerment” is an extremely important distinction to note. As we consider the following passage take note that the purpose of the first angel is identical to the purpose of the angel in Revelation eighteen that lightens the earth with his glory. Also note that each message causes a division producing two classes of worshippers.

Itandukaniro riri hagati y'“ukugerayo” kw'ubutumwa no “guhabwa imbaraga” kwabwo ni ikintu cy'ingenzi cyane kigomba kwitabwaho. Uko dusuzuma igice gikurikira, mwite ku kuba intego y'umumarayika wa mbere ihwanye rwose n'intego y'umumarayika wo mu Ibyahishuwe cumi n'umunani umurikisha isi ubwiza bwe. Nanone mwite ku kuba buri butumwa butera amacakubiri, bugatuma haboneka amatsinda abiri y'abaramya.

> “I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel [the first angel] to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.

> “Nerekanywe inyungu ijuru ryose ryari rifite mu murimo wakorerwaga ku isi. Yesu yatumye marayika ukomeye [marayika wa mbere] kumanuka kugira ngo aburire abatuye isi kwitegura ukuza kwe kwa kabiri. Uwo marayika akiva imbere ya Yesu mu ijuru, urumuri rukayangana cyane kandi rw’icyubahiro rwatambukaga imbere ye. Nabwiwe ko ubutumwa bwe bwari ubwo kumurikisha isi ubwiza bwe no kuburira umuntu iby’uburakari bw’Imana buri kuza. Imbaga nyinshi zakiriye uwo mucyo. Bamwe muri bo basaga n’abafite ubwitonzi bwinshi cyane, naho abandi bari bafite umunezero kandi banyuzwe bihebuje. Abakiriye uwo mucyo bose bahindukiriye mu ijuru maze bahimbaza Imana. Nubwo wamurikiwe bose, bamwe bawugiragaho gusa ingaruka zawo, ariko ntibawakirana n’umutima wose. Benshi buzuzwa uburakari bwinshi. Ababwiriza n’abantu bifatanyije n’ababi maze barwanya bashikamye umucyo wari waramuritswe na marayika ukomeye. Ariko abawakiriye bose bitandukanyije n’isi kandi bunze ubumwe cyane hagati yabo.”

> “Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.

> “Satani n’abamarayika be bari bahugiye cyane mu gushaka gukurura intekerezo z’abantu benshi uko bishoboka kose ngo bazivane ku mucyo. Itsinda ryawanze uwo mucyo ryasigaye mu mwijima. Nabonye marayika w’Imana arebana ubushishozi bukomeye cyane abantu bayo biyitirira ko ari abe, kugira ngo yandike imico bagaragazaga ubwo ubutumwa bukomoka mu ijuru bwabagezwagaho. Kandi ubwo benshi cyane mu biyitirira ko bakunda Yesu bateraga umugongo ubwo butumwa bwo mu ijuru babusuzuguye, babushinyagurira, kandi babwanga, marayika wari afite umuzingo mu kuboko kwe yanditse iyo nyandiko y’isoni. Ijuru ryose ryuzuye uburakari bwera kubera ko Yesu yasuzuguwe atyo n’abamwitiriraga ko bamukurikira.

> “I saw the disappointment of the trusting ones, as they did not see their Lord at the expected time. It had been God’s purpose to conceal the future and to bring His people to a point of decision. Without the preaching of definite time for the coming of Christ, the work designed of God would not have been accomplished. Satan was leading very many to look far in the future for the great events connected with the judgment and the end of probation. It was necessary that the people be brought to seek earnestly for a present preparation.

> “Nabonye ugucika intege kw’abiringira, ubwo batabonaga Umwami wabo mu gihe bari bamwiteze. Byari umugambi w’Imana guhisha ibizaza no kugeza ubwoko bwayo aho bugomba gufata icyemezo. Iyaba hatabayeho kubwiriza igihe cyagenwe cyo kuza kwa Kristo, umurimo Imana yari yarateganyije ntiwari kugerwaho. Satani yayoboraga abantu benshi cyane kubarandurira amaso kure mu bihe bizaza, ku byerekeye ibintu bikomeye bifitanye isano n’urubanza n’iherezo ry’igihe cy’imbabazi. Byari ngombwa ko abantu bagezwa aho bashakira by’ukuri kwitegura gukwiye kw’iki gihe cya none.”

> “As the time passed, those who had not fully received the light of the angel united with those who had despised the message, and they turned upon the disappointed ones with ridicule. Angels marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They loudly claimed to be Christians, yet in almost every particular failed to follow Christ. Satan exulted at the state of the professed followers of Jesus.

> Uko igihe cyagendaga gihita, abatari barakiriye mu buryo bwuzuye umucyo w’umumarayika bifatanyije n’abari barasuzuguye ubutumwa, maze bahindukirira abari baracitse intege babakobeshya. Abamarayika babonye kandi bamenya neza imimerere y’abiyitaga abayoboke ba Kristo. Guhita kw’igihe cyari cyaragenwe kwari kwabagerageje no kubagaragaza uko bari, kandi benshi cyane bapimwe ku munzani basangwa babuze. Bavugaga cyane ko ari Abakristo, nyamara hafi muri buri kintu bananiwe gukurikira Kristo. Satani yanejejwe n’imimerere y’abiyitaga abayoboke ba Yesu.

> “He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure and holy mixed up with sinners in Zion and with world-loving hypocrites. They had watched over the true disciples of Jesus; but the corrupt were affecting the holy. Those whose hearts burned with an intense desire to see Jesus were forbidden by their professed brethren to speak of His coming. Angels viewed the scene and sympathized with the remnant who loved the appearing of their Lord.

> “Yari yarabateze mu mutego we. Yari yaratumye benshi bava mu nzira itunganye, kandi bageragezaga kuzamuka ngo bagere mu ijuru banyuze mu bundi buryo. Abamarayika babonye abera n’abatunganye bivanze n’abanyabyaha muri Siyoni hamwe n’indyarya zikunda iby’isi. Bari barinze abigishwa nyakuri ba Yesu; ariko abanduye bari bangiza abera. Abafite imitima yaka cyane kubera icyifuzo gikomeye cyo kubona Yesu, babujijwe n’abo biyita bene Se kuvuga iby’ukuza Kwe. Abamarayika barebye iyo mimerere kandi bagirira impuhwe abasigaye bakundaga ukuboneka k’Umwami wabo.”

> “Another mighty angel [the second angel] was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.

> “Undi mumalayika ukomeye [malayika wa kabiri] yaherewe ubutumwa bwo kumanuka ku isi. Yesu yashyize mu kuboko kwe inyandiko, maze ageze ku isi ararangurura ati: ‘Babuloni iraguye, iraguye.’ Hanyuma nongera kubona abari baracitse intege bongera guhanga amaso yabo mu ijuru, barebana ukwizera n’ibyiringiro ukuza k’Umwami wabo. Ariko benshi basaga n’abagumye mu mimerere y’ubupfapfa, nk’aho basinziriye; nyamara nabonaga ku maso yabo ibimenyetso by’agahinda kenshi. Abari baracitse intege babonye mu Byanditswe ko bari mu gihe cyo gutinda, kandi ko bagombaga gutegereza bihanganye gusohora k’iyerekwa. Ibihamya bimwe byari byarabajyanye kwitega Umwami wabo mu 1843, ni byo byabateye kumwitega mu 1844. Nyamara nabonye ko benshi batari bafite uwo mwete waranze ukwizera kwabo mu 1843. Gucika intege kwabo kwari kwazahaje ukwizera kwabo.

> “As the people of God united in the cry of the second angel, the heavenly host marked with the deepest interest the effect of the message. They saw many who bore the name of Christians turn with scorn and derision upon those who had been disappointed. As the words fell from mocking lips, ‘You have not gone up yet!’ an angel wrote them. Said the angel, ‘They mock God.’ I was pointed back to a similar sin committed in ancient times. Elijah had been translated to heaven, and his mantle had fallen upon Elisha. Then wicked youth, who had learned from their parents to despise the man of God, followed Elisha, and mockingly cried, ‘Go up, thou bald head; go up, thou bald head.’ In thus insulting His servant, they insulted God and met their punishment then and there. In like manner, those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the wrath of God, and will be made to feel that it is not a light thing to trifle with their Maker.

> “Nk'uko ubwoko bw'Imana bwunze ubumwe mu gutaka kw'umumarayika wa kabiri, ingabo zo mu ijuru zakurikiranye ingaruka z'ubwo butumwa zifite ubushake bukomeye cyane. Zabonye benshi bitwaga Abakristo bahindukirana agasuzuguro n'ishinyaguro abari baracitse intege. Aho ayo magambo yavaga ku minwa y'abakobanyi ati: ‘Ntimurazamuka!’ umumarayika yarayanditse. Umumarayika aravuga ati: ‘Barimo gukwena Imana.’ Neretswe gusubira inyuma ku cyaha nk'icyo cyakozwe mu bihe bya kera. Eliya yari yarazamuwe ajyanwa mu ijuru, kandi umwitero we wari waraguye kuri Elisa. Hanyuma abasore babi, bari barigishijwe n'ababyeyi babo gusuzugura umuntu w'Imana, bakurikira Elisa, maze bamubwira bamukobya bati: ‘Zamuka wa kigina we; zamuka wa kigina we.’ Mu gusuzugura umugaragu Wayo gutyo, basuzuguye Imana kandi bahita bahurira n'igihano cyabo aho ngaho. Mu buryo nk'ubwo, abashinyaguye kandi bagakoba igitekerezo cyo kuzamuka kw'abera, bazagerwaho n'uburakari bw'Imana, kandi bazamenyeshwa ko gukinisha Umuremyi wabo atari ikintu cyoroheje.”

> “Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ Then I saw these disappointed ones rise and in harmony with the second angel proclaim, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notwithstanding Satan strove to hedge up the way and draw the minds of the people from the light, the angels of God continued their work….

> “Yesu yahaye andi marayika inshingano yo kuguruka vuba kugira ngo bazahure kandi bakomeze ukwizera gucogoye kw’ubwoko Bwe no kubategurira gusobanukirwa ubutumwa bwa marayika wa kabiri n’igikorwa gikomeye cyari kigiye gukorerwa mu ijuru bidatinze. Nabonye abo marayika bahabwa imbaraga nyinshi n’umucyo mwinshi na Yesu maze baguruka vuba bajya mu isi gusohoza inshingano bahawe yo gufasha marayika wa kabiri mu murimo we. Umucyo mwinshi umurikira ubwoko bw’Imana, marayika barataka bati: ‘Dore, Umukwe araje; nimusohoke mumusanganire.’ Hanyuma mbona abo bari baracitse intege bahaguruka maze, bafatanije na marayika wa kabiri, batangaza bati: ‘Dore, Umukwe araje; nimusohoke mumusanganire.’ Umucyo wavaga kuri marayika winjira mu mwijima hose. Satani n’abamarayika be bashatse kubuza uwo mucyo gukwira no kugera ku ngaruka wari ugenewe. Bahanganye na marayika bo mu ijuru, bababwira ko Imana yari yarayobeje abantu, kandi ko n’umucyo wabo wose n’imbaraga zabo zose batashoboraga gutuma ab’isi bemera ko Kristo aje. Ariko nubwo Satani yakomeje kugerageza gukingira inzira no kuyobya imitima y’abantu ngo ive kuri uwo mucyo, marayika b’Imana bakomeje umurimo wabo….”

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245–254.

> “Igihe umurimo wa Yesu warangiraga ahera, maze akinjira Ahera Cyane, agahagarara imbere y’isanduku irimo amategeko y’Imana, yohereje undi mumarayika ukomeye ajyanye ubutumwa bwa gatatu ku isi. Mu kiganza cy’uwo mumarayika hashyirwamo umuzingo, kandi ubwo yamanukaga aza ku isi afite imbaraga n’ubwiza, yatangaje umuburo uteye ubwoba, uherekejwe n’igihano giteye ubwoba kurusha ibindi byose umuntu yigeze abwirwa. Ubu butumwa bwari bugenewe gutuma abana b’Imana baba maso, bubereka igihe cy’ibishuko n’umubabaro byari bibategereje imbere. Marayika aravuga ati: ‘Bazashyirwa mu rugamba rukomeye cyane n’inyamaswa n’igishushanyo cyayo. Ibyiringiro byabo byonyine byo kubona ubugingo bw’iteka ni ugukomeza gushikama. Nubwo ubugingo bwabo buri mu kaga, bagomba gukomeza gufata ukuri bashikamye.’ Umumarayika wa gatatu asoza ubutumwa bwe atya: ‘Dore kwihangana kw’abera: aha ni ho hari abitondera amategeko y’Imana n’ukwizera kwa Yesu.’ Igihe yasubiragamo ayo magambo, yerekanye ubuturo bwera bwo mu ijuru. Intekererezo z’abemera ubu butumwa bose zerekezwamo Ahera Cyane, aho Yesu ahagaze imbere y’isanduku, asohoza ubuvugizi bwe bwa nyuma ku bw’abo imbabazi zikibategereje no ku bw’abishe amategeko y’Imana batabizi. Uku guhongerera gukorerwa abakiranutsi bapfuye kimwe n’abakiranutsi bakiriho. Gukubiyemo bose bapfuye biringiye Kristo, ariko bakaba, kubera ko batari barahawe umucyo ku mategeko y’Imana, baracumuye batabizi mu kurenga ku byategetswe na yo.” Early Writings, 245–254.

A few pages later in the same book, addressing the same concepts just referred to, Sister White identifies that the rejection of the three messages in Millerite history had been typified in the history of Christ. She there provides two witnesses that identify a progressive testing process that requires victory at each test in order to proceed to the next test.

Impapuro nke nyuma gato muri icyo gitabo nyine, agaruka ku ngingo zimwe zimaze kuvugwa, Mushiki wa White agaragaza ko kwanga ubutumwa butatu mu mateka y’Abamilerite byari byaragereranyijwe mu mateka ya Kristo. Aho ngaho atanga abahamya babiri bagaragaza inzira y’ikigeragezo gikurikirana, gisaba kunesha kuri buri kigeragezo kugira ngo umuntu akomeze agere ku kigeragezo gikurikiraho.

> “I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

> “Nabonye itsinda ryari rihagaze ririnzwe neza kandi rishikamye, ridaha urwaho na ruto abashakaga guhungabanya ukwizera kw’umubiri kwari kwarashyizweho. Imana yaribarebaga ibishimira. Neretswe intambwe eshatu—butumwa bw’umumarayika wa mbere, uwa kabiri, n’uwa gatatu. Umumarayika wari umperekeje aravuga ati: ‘Azabona ishyano uzakuraho agace cyangwa akanyeganyeza urushinge na rumwe muri ubu butumwa. Gusobanukirwa nyakuri n’ubu butumwa ni iby’ingenzi cyane. Iherezo ry’ubugingo rishingiye ku buryo bwakirwa.’ Nongeye kunyuzwamo muri ubu butumwa, mbona ukuntu ubwoko bw’Imana bwari bwaraguriye kure ubunararibonye bwabwo. Bwari bwarabonetse binyuze mu mibabaro myinshi no mu mirwano ikomeye. Imana yari yarabayoboye intambwe ku yindi, kugeza igihe ibashyiriye ku rufatiro rukomeye, rutanyeganyezwa. Nabonye abantu bamwe begera urwo rufatiro bakarusuzuma. Bamwe, bishimye, bahise barukandagiraho. Abandi batangira kunenga urufatiro. Bashakaga ko rugirwaho ibyongeweho, maze urwo rufatiro rukarushaho kuba rutunganye, kandi abantu bakarushaho kugira umunezero. Bamwe bava kuri urwo rufatiro kugira ngo barusuzume, maze batangaza ko rwubatswe nabi. Ariko nabonye ko hafi ya bose bahagaze bashikamye kuri urwo rufatiro kandi bagatera inkunga abari baruvuyeho guhagarika kwitotomba kwabo; kuko Imana ari Yo Mwubatsi Mukuru, kandi bo barwanyaga Yo. Basubiragamo umurimo w’igitangaza w’Imana, wari warabayoboye kugeza kuri urwo rufatiro rushikamye, maze bafatanyije kuzamura amaso yabo berekeza mu ijuru, bahimbaza Imana n’ijwi rirenga. Ibyo byakoze ku bamwe muri ba bandi bari banenze kandi bavuye kuri urwo rufatiro, maze bongera kurukandagiraho bafite isura yoroheje.”

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

> “Neretswe kongera kwerekeza ku itangazwa ry’ukuza kwa mbere kwa Kristo. Yohana yatumwe afite umwuka n’imbaraga bya Eliya [bigaragaza ubutumwa bw’umumarayika wa mbere] kugira ngo ategure inzira ya Yesu. Abanze kwemera ubuhamya bwa Yohana ntibungukiwe n’inyigisho za Yesu [bigaragaza ubutumwa bw’umumarayika wa kabiri]. Kurwanya kwabo ubutumwa bwahanuye ukuza Kwe kwabashyize ahantu batashoboraga kwakira bitabagoye ibihamya bikomeye kurusha ibindi byose byerekana ko ari We Mesiya. Satani yayoboye abanze ubutumwa bwa Yohana gukomeza kujya kure, banga kandi babamba Kristo [bigaragaza ubutumwa bw’umumarayika wa gatatu]. Mu gukora batyo bishyize aho batashoboraga kwakira umugisha wo ku munsi wa Pentekote, [bigaragaza umumarayika wo mu Ibyahishuwe cumi n’umunani] wagombaga kubigisha inzira ijya mu buturo bwo mu ijuru. Gutabuka kw’umwenda ukingiriza wo mu rusengero kwagaragaje ko ibitambo n’imihango by’Abayuda bitari bikizemerwa ukundi. Igitambo Gikomeye cyari cyatanzwe kandi cyari cyaremewe, kandi Mwuka Wera wamanutse ku munsi wa Pentekote yerekeje intekerezo z’abigishwa ava ku buturo bwo ku isi azijyana ku bwo mu ijuru, aho Yesu yari yarinjiye kubw’amaraso Ye bwite, kugira ngo asukire ku bigishwa Be ibyiza by’igitambo Cye cy’impongano. Ariko Abayuda basigaye mu mwijima mwinshi rwose. Batakaje umucyo wose bari kuba baragize ku mugambi w’agakiza, kandi bakomeza kwiringira ibitambo byabo n’amaturo yabo bitagira umumaro. Ubuturo bwo mu ijuru bwari bwarasimbuye ubwa ku isi, nyamara nta bumenyi bari bafite kuri iyo mpinduka. Ni cyo cyatumye batashobora kungukirwa n’ubuhuza bwa Kristo ahera.”

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

> “Benshi barebana ubwoba inzira Abayahudi banyuzemo banga kandi babamba Kristo; kandi iyo basoma amateka y’iseserezwa rye riteye isoni, batekereza ko bamukunda, kandi ko batari kumwihakana nk’uko Petero yamwihakanye, cyangwa ngo bamubambe nk’uko Abayahudi babigenje. Ariko Imana isoma imitima y’abantu bose, yazanye ku gipimo urwo rukundo bakomezaga kuvuga ko bumva bakunda Yesu. Ijuru ryose ryitegerezaga rifite inyota ikomeye cyane uko ubutumwa bw’umumarayika wa mbere bwakiriwe. Ariko benshi bavugaga ko bakunda Yesu, kandi bakarira igihe basomaga inkuru y’umusaraba, bashinyaguye inkuru nziza y’ukuza kwe. Aho kwakirana ubutumwa umunezero, bavuze ko ari ubushukanyi. Bangaga abakundaga kuboneka kwe kandi babirukanira hanze y’amatorero. Abanze ubutumwa bwa mbere ntibashoboraga kugirirwa umumaro n’ubwa kabiri; kandi n’ijwi ryo mu gicuku ntiryabagiriye umumaro, iryari kubategurira kwinjirana na Yesu mu kwizera bakajya ahera cyane h’ahera ho ubuturo bwo mu ijuru. Kandi kubwo kwanga ubwo butumwa bubiri bwa mbere, bashegeshe gusobanukirwa kwabo ku buryo batabasha kubona umucyo uwo ari wo wose mu butumwa bw’umumarayika wa gatatu, bwerekana inzira ijya ahera cyane h’ahera. Nabonye ko nk’uko Abayahudi babambye Yesu, ni ko amatorero yo mu izina yabambye ubwo butumwa, kandi ni cyo gituma badafite ubumenyi bw’inzira ijya ahera cyane h’ahera, kandi ntibashobora kugirirwa umumaro no kwinginga kwa Yesu ahongaho. Nk’Abayahudi batambaga ibitambo byabo bitagira umumaro, ni ko na bo batambira amasengesho yabo atagira umumaro bayerekeza ku cyumba Yesu yavuyemo; kandi Satani, wishimiye ubwo bushukanyi, yambara ishusho y’iyobokamana, akayobora ibitekerezo by’abo biyita Abakristo akabiyegereza, akorana n’imbaraga ze, n’ibimenyetso bye, n’ibitangaza by’ibinyoma, kugira ngo abakomeze mu mutego we.” Early Writings, 258–261.

The passages from the book Early Writings have been repeatedly taught through the ministry of Future for America. But there are truths these passages illustrate that have been unnoticed.

Imirongo yo mu gitabo Early Writings yigishijwe kenshi binyuze mu murimo wa Future for America. Ariko muri iyo mirongo harimo ukuri yerekana kutigeze kubonwa.

The waymarks of the history of the Millerite movement are established upon several reformatory movements in the Bible. Without some familiarity with the waymarks found in every reformatory movement, it is fairly improbable that someone would understand the significance of the distinction of when a message “arrives” and when it is “empowered.” It is also probable that many of those who are familiar with the parallel reformatory movements have missed some very important attributes of the various waymarks of reformatory movements.

Ibimenyetso by’inzira by’amateka y’icyerekezo cya ba Millerite bishingiye ku byerekezo byinshi by’ivugurura biboneka muri Bibiliya. Hatabayeho kumenyerana runaka n’ibimenyetso by’inzira biboneka muri buri cyerekezo cyose cy’ivugurura, biragoye cyane ko umuntu yasobanukirwa n’akamaro k’itandukaniro riri hagati y’igihe ubutumwa “bugerera” n’igihe “buhabwa imbaraga.” Kandi birashoboka na none ko benshi mu bamenyereye ibyerekezo by’ivugurura bihwanye baba baracikanywe n’ingenzi zimwe zikomeye cyane ziranga ibimenyetso by’inzira bitandukanye by’ibyerekezo by’ivugurura.

The “seven thunders” which represent the events at the beginning of Adventism and the events at the end of Adventism, is the light that is unsealed just before probation closes. We are informed that the “seven thunders” represents both “a delineation of events which would transpire under the first and second angels’ messages,” and “future events which will be disclosed in their order.” The “seven thunders” contain the signature of Alpha and Omega.

“Inkuba zirindwi” zigereranya ibyabaye mu ntangiriro y’Ukwizera kwa Adivantisiti n’ibizaba ku iherezo ryabwo, ni umucyo ukurwa ku kimenyetso gato mbere y’uko igihe cy’imbabazi gifungwa. Tubwirwa yuko “inkuba zirindwi” zigereranya icyarimwe “igaragazwa ry’ibyabaye byari kuzabaho mu butumwa bwa marayika wa mbere n’uwa kabiri,” kandi n’“ibyabaye by’ahazaza bizahishurwa hakurikijwe urutonde rwabyo.” “Inkuba zirindwi” zirimo ikimenyetso cya Alufa na Omega.

The “delineation of events” that transpired “under the first and second angels’ messages,” typify the events that transpire under the third angel’s message. When John was commanded to write not what the seven thunders uttered, the command had been typified by the command that was given to Daniel to seal up his book, for we are informed that after the “seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’”

“Igishushanyo cy’ibyabaye” byabayeho “munsi y’ubutumwa bw’abamarayika ba mbere n’uwa kabiri,” ni ikigereranyo cy’ibyabaye bibaho munsi y’ubutumwa bw’umumarayika wa gatatu. Igihe Yohana yategekwaga kutandika ibyo inkuba ndwi zavuze, iryo tegeko ryari ryaragereranyijwe n’itegeko Daniyeli yahawe ryo kudomodora igitabo cye, kuko tubwirwa yuko nyuma y’aho “inkuba ndwi zimariye kuvuga amajwi yazo, itegeko riza kuri Yohana nk’uko ryaje kuri Daniyeli ku byerekeye agatabo gato: ‘Ahanike ibyo inkuba ndwi zavuze.’”

Ezekiel and John both illustrate God’s people eating the message at the empowerment of the first angel in 1840, and the prophet Jeremiah illustrates the disappointment that took place among God’s people when the first angel’s message appeared to fail.

Ezekiyeli na Yohana bombi bagaragaza ubwoko bw’Imana burya ubutumwa mu gihe cyo guhabwa imbaraga kw’umumarayika wa mbere mu 1840, kandi umuhanuzi Yeremiya agaragaza ugucika intege kwabaye mu bwoko bw’Imana igihe ubutumwa bw’umumarayika wa mbere bwasaga n’ubwananiwe.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Amagambo yawe yarabonetse, ndayayarya; kandi ijambo ryawe ryambereye ibyishimo n’umunezero by’umutima wanjye, kuko nitiriwe izina ryawe, Uwiteka Imana Nyiringabo. Ntabwo nicaye mu iteraniro ry’abakobanyi, kandi sinishima; nicaye ndi jyenyine kubera ukuboko kwawe, kuko wanyujujemo uburakari. Ni iki gituma ububabare bwanjye buhoraho, n’igikomere cyanjye kikaba kidakira, kikanga gukira? Mbese kuri jye uzambera rwose nk’umubeshyi, kandi nk’amazi ayoyoka? Ni cyo gituma Uwiteka avuga atya ati: Nugaruka, nanjye nzakugarura, kandi uzahagarara imbere yanjye; kandi nutandukanya iby’igiciro cyinshi n’ibitagira umumaro, uzamera nk’akanwa kanjye; bo bazakugarukire, ariko wowe ntuzabasange. Kandi nzakugira kuri ubu bwoko nk’urukuta rw’umuringa rukomeye; bazakurwanya, ariko ntibazakunesha, kuko ndi kumwe nawe kugira ngo nkize kandi ngutabare, ni ko Uwiteka avuga. Kandi nzagukiza ukuboko kw’ababi, kandi nzagucungura mu kuboko kw’abanyamwaga. Yeremiya 15:16–21.

Jeremiah had found the words of the little book as had John and Ezekiel, and he too had eaten the message, but the message had become a message (water) that had failed. It was as if God had lied, which is of course impossible, but the accusation of a “lie” provides the key to locate Jeremiah at the first Millerite disappointment that was represented in Habakkuk.

Yeremiya yari yarabonye amagambo yo mu gatabo gato nk’uko Yohana na Ezekiyeli na bo bayabonye, kandi na we yari yariye ubwo butumwa; ariko ubwo butumwa bwahindutse ubutumwa (amazi) bwari bwananiwe. Byari bimeze nk’aho Imana yaba yarabeshye, kandi birumvikana ko ibyo bidashoboka; nyamara, icyo kirego cyo “kubeshya” gitanga urufunguzo rwo gushyira Yeremiya mu gucika intege kwa mbere kw’Abamillerite kwagereranyijwe muri Habakuki.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.

> Nzahagarara ku murimo wanjye wo kurinda, niyegereze umunara, kandi nzitegereze kureba icyo azambwira n’icyo nzasubiza igihe nzacyahwa. Nuko Uwiteka aransubiza, arambwira ati: Andika ibyo weretswe, ubishyire ku bipande mu buryo busobanutse, kugira ngo ubisoma abashe kwiruka. Kuko ibyo weretswe bizasohora mu gihe cyagenwe; ku iherezo bizivuga, kandi ntibizabeshya. Naho byatinda, ubitegereze; kuko bizaza rwose, ntibizatinda. Habakuki 2:1–3.

The vision of the first angel’s message was written on the 1843 pioneer chart which was directed by the “hand” of God.

Iyerekwa ry’ubutumwa bwa marayika wa mbere ryanditswe ku mbonerahamwe y’abakurambere bo mu wa 1843, yari iyobowe n’“ukuboko” kw’Imana.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Nabonye ko imbonerahamwe yo mu 1843 yayoborwaga n’ukuboko k’Umwami, kandi ko itagombaga guhindurwa; ko imibare yari uko Yashakaga ko iba; ko ukuboko Kwe kwari kuri yo kandi ko kwahishe ikosa riri muri imwe mu mibare, kugira ngo hatagira ubasha kuribona, kugeza ubwo ukuboko Kwe kwavanyweho.” Early Writings, 74.

The “appointed time” of 1843 was represented upon the chart, and that is why it is called the 1843 chart. It was published in 1842, in fulfillment of the command in Habakkuk to “write the vision, and make it plain upon tables.” The vision was to be made plain upon “tables,” in the plural, thus identifying that after the Lord removed His hand from the mistake on the 1843 chart it would be corrected upon the 1850 pioneer chart. The mistake produced the first disappointment and Jeremiah represents those who had eaten the little book on August 11, 1840 and were disappointed when the appointed time of 1843 failed.

“Igihe cyagenwe” cyo mu 1843 cyagaragajwe ku mbonerahamwe, kandi ni cyo gituma yitwa imbonerahamwe yo mu 1843. Yasohowe mu 1842, mu isohozwa ry’itegeko ryo muri Habakkuk rivuga ngo “andika ibyerekanywe, ubishyire ku mbaho bisobanutse neza.” Ibyo byerekanywe byagombaga gusobanurwa neza ku “mbaho,” mu bwinshi, bityo bikagaragaza ko nyuma y’uko Uwiteka akuye ukuboko kwe ku ikosa ryari ku mbonerahamwe yo mu 1843, ryari gukosorerwa ku mbonerahamwe y’abapayoniya yo mu 1850. Iryo kosa ryateje gucika intege kwa mbere, kandi Yeremiya ahagarariye abari bariye agatabo gato ku wa 11 Kanama 1840 maze bagacika intege igihe igihe cyagenwe cyo mu 1843 kitagezweho.

When Jeremiah had eaten the little book in 1840 it was “the joy and rejoicing” of his heart, but when the disappointment arrived, he no longer “rejoiced,” and he “sat alone because of” God’s “hand.” God’s hand had covered “a mistake in some of the figures,” thus causing Jeremiah to consider the possibility that God had lied. The promise given to Jeremiah was that if he would “return,” from his despondency, God would make Jeremiah as God’s “mouth.” If Jeremiah would return to God from his disappointment and recognize that he was in the tarrying time of the parable of the ten virgins, God would use him to be the mouthpiece that would identify exactly when the vision should arrive and no longer tarry.

Igihe Yeremiya yari amaze kurya agatabo gato mu 1840, kari “ibyishimo n’umunezero” by’umutima we; ariko igihe gucika intege kwageraga, ntiyongera “kwishima,” kandi “yicara wenyine kubera” “ukuboko” kw’Imana. Ukuboko kw’Imana kwari kwatwikiriye “ikosa riri muri zimwe mu mibare,” bityo bigatera Yeremiya gutekereza ku bishoboka ko Imana yaba yarabeshye. Isezerano Yeremiya yahawe ryari iry’uko aramutse “agarutse,” avuye mu gucika intege kwe, Imana yari kuzamugira nk’“akanwa” kayo. Yeremiya aramutse agarutse ku Mana avuye mu gucika intege kwe kandi akamenya ko yari mu gihe cyo gutinda cyo mu mugani w’abakobwa cumi, Imana yari kumukoresha nk’uvugira mu kanwa kayo wagombaga kugaragaza neza igihe iyerekwa ryagombaga kuzura kandi ntiryongere gutinda.

The purpose of laying these facts out here, is to establish that with all the angel’s messages, their “arrivals” and “empowerments” present a life-or-death message that produces two classes of worshippers. The three angels are three steps of a progressive testing process. More important to our intended point is that even though the understanding of the seven thunders was recognized shortly after the arrival of the “time of the end” in 1989 when the last six verses of Daniel were unsealed announcing the close of the judgment, there is another unsealing of the seven thunders at the end of history of the third angel.

Intego yo kugaragaza ibi bintu hano ni ugushyiraho urufatiro rwemeza ko, hamwe n’ubutumwa bwose bw’abamarayika, “ukuza” kwabwo n’“guhabwa imbaraga” kwabwo bitanga ubutumwa bw’ubuzima cyangwa urupfu, butuma haboneka ibyiciro bibiri by’abaramya. Abamarayika batatu ni intambwe eshatu z’uburyo bwo kugeragezwa bugenda butera imbere. Icy’ingenzi kurushaho ku ngingo dushaka kugarukaho ni uko, nubwo gusobanukirwa n’inkuba ndwi kwamenyekanye bidatinze nyuma y’ukuza kw’“igihe cy’imperuka” mu 1989, igihe imirongo itandatu ya nyuma ya Daniyeli yafungurwaga, itangaza iherezo ry’urubanza, hariho ukundi gufungurwa kw’inkuba ndwi ku iherezo ry’amateka y’umumarayika wa gatatu.

The history of the beginning of Adventism starts at the unsealing of the first angel in 1798, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He thereafter removed His hand (unsealed), and revealed the message of the tarrying time.

Amateka y’intangiriro y’Abadiventisiti atangirira ku gucikurwa kw’ikimenyetso cya marayika wa mbere mu 1798, kandi arangirana no gucikurwa kw’ikimenyetso cy’ukuri Umwami yari yararengejeho ukuboko kwe kugira ngo ateze gucika intege. Hanyuma akuraho ukuboko kwe (aragucikura), maze ahishura ubutumwa bw’igihe cyo gutinda.

The history of the ending of Adventism starts at the unsealing of the third angel’s message in 1989, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He is now removing His hand, and thus unsealing the message of the first disappointment and tarrying time. He is unsealing the purpose of July 18, 2020.

Amateka y’iherezo ry’Abadiventisiti atangirira ku ihishurwa ry’ubutumwa bw’umumarayika wa gatatu mu 1989, kandi asoza n’ihishurwa ry’ukuri Uwiteka yari yaratwikiriye ikiganza cye kugira ngo haboneke ugucika intege. Ubu arimo gukuraho ikiganza cye, bityo akaba ahishura ubutumwa bw’ugucika intege kwa mbere n’igihe cyo gutinda. Ari guhishura umugambi wa tariki ya 18 Nyakanga 2020.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Nuko Uwiteka avuga ati: Niwihana, nzakugarura, kandi uzahagarara imbere yanjye; kandi niwatandukanya iby’igiciro cyinshi n’ibitagira umumaro, uzamera nk’akanwa kanjye: bo bazakugarukire, ariko wowe ntuzabagarukire. Kandi nzakugira kuri ubu bwoko nk’urukuta rukomeye rw’umuringa: bazakurwanya, ariko ntibazakunesha; kuko ndi kumwe nawe kugira ngo ngukize kandi ngutabare, ni ko Uwiteka avuga. Kandi nzagukiza mu kuboko kw’abanyabyaha, kandi nzakurokora mu kuboko kw’abanyamahane. Yeremiya 15:19–21.

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