I intend to demonstrate how the “seven times” of Leviticus twenty-six is “hidden in plain sight” in the book of Daniel, while also identifying that it was hidden through the human instruments which God employed in presenting “the stone” that is stumbled over in the book of Daniel. To follow the light of this presentation requires “integrity.” The definition of integrity that I am suggesting, would be defined as consistency in one’s actions, values, methods, and principles. It would demand that we adhere to what is revealed within God’s Word, even when it does not agree with human ideas that contradict God’s Word.
Ndashaka kwerekana uburyo “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu “byahishuwe ku mugaragaro” mu gitabo cya Daniyeli, ari na ko menyesha ko byahishijwe binyuze mu bikoresho by’abantu Imana yakoresheje mu gutanga “ibuye” risitaza abantu mu gitabo cya Daniyeli. Gukurikira umucyo w’iki kiganiro bisaba “ubunyangamugayo.” Igisobanuro cy’ubunyangamugayo nshaka kugaragaza, cyasobanurwa nk’uko umuntu agira kudahindagurika mu bikorwa bye, mu ndangagaciro ze, mu buryo bwe bwo gukora, no mu mahame ye. Byadusaba gukomera ku byahishuriwe mu Ijambo ry’Imana, ndetse n’igihe bidahuye n’ibitekerezo by’abantu bivuguruza Ijambo ry’Imana.
“Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of His law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.” The Fundamentals of Christian Education, 474.
“Ubunyangamugayo bukomeye bukwiriye guhabwa agaciro na buri munyeshuri. Buri bwenge bukwiriye guhindukira ku Ijambo ry’Imana ryahishuwe, buryitayeho mu kubaha. Umucyo n’ubuntu bizahabwa abumvira Imana muri ubwo buryo. Bazareba ibintu bitangaje byo mu mategeko yayo. Ukuri gukomeye, kwari kumaze igihe kirekire kutitabwaho kandi kutabonwa uhereye ku munsi wa Pentekote, kuzamurikira mu Ijambo ry’Imana mu butungane kwabyo bw’umwimerere. Ku bakunda Imana by’ukuri, Mwuka Wera azahishura ukuri kwavuye mu bwenge, kandi azanahishura ukuri gushya rwose. Abarya umubiri kandi bakanywa amaraso by’Umwana w’Imana bazavana mu bitabo bya Daniyeli n’Ibyahishuwe ukuri guhumetswe na Mwuka Wera. Bazatangiza ibikorwa by’imbaraga zidashobora gukandamizwa. Iminwa y’abana izafungurwa kugira ngo itangaze amayobera yahishwe ubwenge bw’abantu. Uwiteka yahisemo iby’ubupfapfa by’iyi si kugira ngo akoze isoni abanyabwenge, kandi yahisemo ibinyantege nke by’iyi si kugira ngo akoze isoni abanyembaraga.” The Fundamentals of Christian Education, 474.
An easy example of both the human error that is found in the book of Daniel, and the unwillingness to adhere to God’s Word, can be found in the word translated as “daily” in Daniel chapter eight. Integrity would demand that if Ellen White commented on that word, as she does, that as Seventh-day Adventists that profess to uphold the Spirit of Prophecy, we would automatically use her commentary on the word to direct our understanding.
Urugero rworoshye rw’icyarimwe n’ikosa rya kimuntu riboneka mu gitabo cya Daniyeli, hamwe no kudashaka gukomeza kwizirika ku Ijambo ry’Imana, ruboneka mu ijambo ryahinduwemo “buri gihe” muri Daniyeli igice cya munani. Ubunyangamugayo bwadusaba ko niba Ellen White yaratanze ibisobanuro kuri iryo jambo, nk’uko abikora, twebwe Abadiventisti b’Umunsi wa Karindwi biyemerera gushyigikira Umwuka w’Ubuhanuzi, twahita dukoresha ibisobanuro bye kuri iryo jambo kugira ngo biyobore uko turyumva.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Hanyuma nabonye ku byerekeye ‘Ibitambo bya Buri Munsi,’ yuko ijambo ‘igitambo’ ryongereweho n’ubwenge bw’abantu, kandi ko ritari iry’umwandiko; kandi ko Umwami yahaye igitekerezo gikwiye cyabyo abatangaje ubutumwa bw’isaha y’urubanza. Igihe ubumwe bwariho, mbere y’umwaka wa 1844, hafi ya bose bari bahuje ku gisobanuro gikwiye cy’‘Ibitambo bya Buri Munsi;’ ariko kuva mu 1844, muri urwo rujijo, hakiriwe ibindi bitekerezo, maze umwijima n’urujijo birakurikiraho.” Review and Herald, 1 Ugushyingo 1850.
We could spend a great deal of time on these two sentences, for when they finally get placed in the book Early Writings, the human editors have placed a misguided definition of what is stated, but that is another story. For our purposes we simply wish to point out two relevant points. The first point is that Sister White says “the word “sacrifice” was supplied by man’s wisdom, and does not belong to the text.”
Twashoboraga umwanya munini kuri aya nteruro ebyiri, kuko igihe amaherezo zashyizwe mu gitabo cyitwa Early Writings, abanditsi b’abantu bongeyemo ubusobanuro buyobya bw’ibivuzwe, ariko iyo ni indi nkuru. Ku bw’intego zacu, dushaka gusa kugaragaza ingingo ebyiri z’ingenzi zifitanye isano n’ibi. Ingingo ya mbere ni uko Mushiki wa Mwene Data White avuga ati: “ijambo ‘igitambo’ ryashyizwemo n’ubwenge bw’umuntu, kandi si iry’umwandiko.”
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Nuko numva umweranda umwe avuga, undi mweranda abaza wa mweranda wavugaga ati: “Mbese iyerekwa ryerekeye igitambo cya buri munsi, n’igicumuro giteza ubuhenebere, rizageza ryari, kugeza aho ubuturo bwera n’ingabo bizatangwa ngo biribwe n’amaguru?” Daniyeli 8:13.
The previous verse is the question that elicits the answer of verse fourteen, and that answer represents the central pillar and foundation of Adventism. And in the very question that produces that great light represented as the central pillar of Adventism, we are informed that human wisdom has made an error by placing an added word into the translation of the verse.
Umurongo ubanza ni wo kibazo gituma haboneka igisubizo cyo mu murongo wa cumi na kane, kandi icyo gisubizo kigereranya inkingi y’ingenzi n’ishingiro rya Adventisme. Kandi muri icyo kibazo ubwacyo gitanga uwo mucyo ukomeye ugereranywa n’inkingi y’ingenzi ya Adventisme, turamenyeshwa ko ubwenge bwa kimuntu bwakoze ikosa bwo gushyira ijambo ryongereweho mu buhinduzi bw’uwo murongo.
There are literally hundreds of added words in the translation of the 1611 KJV Bible, but there is only one time that God identifies any of those hundreds of added words as erroneous. And it is clear it was an error that was produced by the human side of the combination of humanity and divinity which produced the Word of God. More significant is that there would be no need for any inspired commentary on the added word “sacrifice” if it were not something that produced an incorrect understanding of the verse. It is clear that it does, for the inspired commentary not only identifies that the word should not be there, but also identifies that “those who gave the judgment hour cry,” were given “the correct view” of the “daily” by the Lord. Integrity demands that we use those two sentences just as they read.
Mu by’ukuri hari amagambo amagana n’amagana yongewemo mu buhinduzi bwa Bibiliya ya KJV yo mu 1611, ariko hari inshuro imwe gusa Imana igaragaza ko rimwe muri ayo magambo amagana yongewemo ari ikosa. Kandi biragaragara ko ryari ikosa ryaturutse ku ruhande rwa kimuntu rwo muri wa mubumbe w’ubumuntu n’ubumana wavuyemo Ijambo ry’Imana. Ikirenzeho mu kamaro ni uko nta mpamvu yari kubaho yo gutanga ibisobanuro bihumetswe ku ijambo ryongewemo “igitambo” iyo ritaba ari ikintu cyabyaye gusobanukirwa nabi uwo murongo. Biragaragara ko ari ko byagenze, kuko ibyo bisobanuro bihumetswe bitagaragaza gusa ko iryo jambo ritagombye kuba ririmo, ahubwo binagaragaza ko “abatanze ubutumwa bw’isaha y’urubanza,” bahawe n’Umwami “imyumvire ikwiriye” y’“ibya buri gihe.” Kuba inyangamugayo bidusaba gukoresha ayo nteruro ebyiri uko zisomeka.
Those who gave the judgment hour cry identified “the daily” as a symbol representing paganism or pagan Rome, depending on the context where it is located. The word translated as “daily” occurs five times in the book of Daniel. All five occurrences are as a noun. The word occurs one hundred and four times in God’s Word, and ninety-nine times it is used as an adjective, but in the book of Daniel alone, it is used as a noun. The men who translated the King James Bible saw the word ninety-nine times as an adjective, so when it came to the book of Daniel, they attempted to make it an adjective in order to agree with all the other times it occurred as an adjective. In order to do that, they added the word “sacrifice.” But God, through Ellen White, said that “sacrifice” should be omitted, which would mean that “the daily” is to be understood as a noun.
Abatanze ubutumwa bwo gutabaza isaha y’urubanza bamenye “ikihoraho” nk’ikimenyetso gishushanya ubupagani cyangwa Roma ya gipagani, bitewe n’aho kigaragara. Ijambo ryahinduwemo “ikihoraho” riboneka incuro eshanu mu gitabo cya Daniyeli. Izo ncuro zose uko ari eshanu rikoreshejwe nk’izina. Iryo jambo riboneka incuro ijana na enye mu Ijambo ry’Imana, kandi incuro mirongo cyenda n’icyenda rikoreshejwe nk’inyito, ariko mu gitabo cya Daniyeli cyonyine rikoreshejwe nk’izina. Abagabo bahinduye Bibiliya ya King James babonye iryo jambo incuro mirongo cyenda n’icyenda nk’inyito, bityo bageze ku gitabo cya Daniyeli bagerageza kurigira inyito kugira ngo rihuze n’izindi ncuro zose ryagaragayemo nk’inyito. Kugira ngo babigereho, bongeyeho ijambo “igitambo.” Ariko Imana, ibinyujije kuri Ellen White, yavuze ko “igitambo” kigomba kuvanwamo, ibyo bikaba bisobanura ko “ikihoraho” kigomba kumvikana nk’izina.
Those who stand opposed to God’s counsel on this word within Adventism define the word as a symbol of Christ’s heavenly sanctuary ministry, but those who gave the judgment hour cry correctly defined it as paganism. Adventism today uses a symbol of a satanic power to represent Christ!
Abahagaze barwanya inama y’Imana kuri iri jambo mu Badiventisime basobanura iryo jambo nk’ikimenyetso cy’umurimo wa Kristo mu buturo bwo mu ijuru, ariko abatanze ubutumwa bw’isaha y’urubanza baryisobanuye neza ko ari ubupagani. Badiventisime y’iki gihe ikoresha ikimenyetso cy’ubutware bwa Satani ngo gihagararire Kristo!
Through erroneous human logic, the true understanding of the word translated as “the daily” has been hidden from Adventism. Adventists that base their prophetic study on subjects that occur randomly through the years in their Sabbath School quarterlies lazily drink the Kool-Aid that is dished out through those quarterlies, and which are confirmed by pastors who themselves have not the integrity necessary to allow any input from the comments on the subject by Sister White.
Binyuze mu mitekerereze y’abantu irimo ikosa, ugusobanukirwa nyakuri kw’ijambo ryahinduwemo “ibya buri munsi” kwahishwe mu Badiventisime. Abadiventisiti bashyira ishingiro ry’inyigisho yabo y’ubuhanuzi ku ngingo ziza mu buryo butateguwe mu myaka inyuranye mu bitabo byabo by’amasomo ya Sabato bya buri gihe, banywa nta gushishoza Kool-Aid bahabwa muri ibyo bitabo by’amasomo, kandi bikemezwa n’abapasitori ubwabo badafite ubunyangamugayo bukenewe kugira ngo bemere igitekerezo icyo ari cyo cyose gituruka ku byo Sister White yavuze kuri iyo ngingo.
The history of the controversy of “the daily” reached the turning point around 1911, where Sister White directly stated that those who had rejected the pioneer understanding of “the daily” as paganism, and who were teaching that “the daily” represented Christ’s sanctuary ministry, had received their understanding from “angels that were expelled from heaven” (20 MR 17).
Amateka y’impaka zerekeye “ibya buri munsi” yageze ku ngingo ihinduriraho ahagana mu mwaka wa 1911, ubwo Mushiki wa White yatangazaga mu buryo butaziguye ko abari baranze uko abapayoniya basobanuraga “ibya buri munsi” ko ari ubupagani, kandi bakigisha ko “ibya buri munsi” bigereranya umurimo wa Kristo wo mu buturo bwera, bari barahawe uko gusobanukirwa n’“abamarayika birukanwe mu ijuru” (20 MR 17).
The truth of “the daily” has been identified clearly by Sister White, and she teaches that “holy angels” guided the mind of William Miller and that “angels expelled from heaven” guide the minds of those who teach that “the daily” represents Christ’s heavenly sanctuary ministry. The truth of “the daily”, as presented by those who gave the judgment hour cry, was discovered by William Miller.
Ukuri kw’“iby’igihe cyose” kwagaragajwe mu buryo busobanutse na Mushiki wa White, kandi yigisha ko “abamarayika bera” bayoboye ibitekerezo bya William Miller, kandi ko “abamarayika birukanywe mu ijuru” bayobora ibitekerezo by’abigisha ko “iby’igihe cyose” bigereranya umurimo wa Kristo w’ubutambyi mu buturo bwo mu ijuru. Ukuri kw’“iby’igihe cyose”, nk’uko kwatanzwe n’abatanze ubutumwa bw’isaha y’urubanza, kwavumbuwe na William Miller.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ &c. I read on, and thought I should find no light on the text; finally I came to 2 Thess. ii, 7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ &c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.” Second Advent Manual, 66.
“Nkomeza gusoma, ariko sinashobora kubona ahandi hantu na hamwe yabonekaga [iyo cya buri munsi], uretse muri Daniyeli. Nuko hanyuma [mfashijwe n’igitabo gikusanyamo amagambo n’aho aboneka muri Bibiliya] mfata ayo magambo yari afitanye isano na cyo nti: ‘gukuraho;’ azakuraho icyo buri munsi; ‘uhereye igihe icyo buri munsi kizakurirwaho,’ n’ibindi. Nkomeza gusoma, nibwira ko ntari bubone umucyo kuri uwo murongo; amaherezo ngera muri 2 Abatesalonike ii, 7, 8. ‘Kuko amayobera yo gukiranirwa yamaze gutangira gukora; ariko ubu hari ubizitira ukizitira kugeza igihe azakurirwaho, maze uwo munyabugome aboneke,’ n’ibindi. Maze ubwo nageraga kuri uwo murongo, mbega ukuntu ukuri kwagaragaye gusobanutse kandi kwuje ubwiza! Ngaho aho kuri! Icyo ni cyo cya buri munsi! None se, Pawulo ashaka kuvuga iki iyo avuze ngo ‘ubizitira ubu,’ cyangwa ukibuza? ‘Umuntu w’icyaha’ n’‘uwo munyabugome’ bivuga Ubupapa. None se, ni iki kibangamira ko Ubupapa bugaragazwa? Ni Ubuganwa; bityo rero, ‘icya buri munsi’ kigomba kuba gisobanura Ubuganwa.” Second Advent Manual, 66.
What is really sobering about Miller’s discovery that “the daily” represented paganism, is where he found the truth. He found it in the passage of the apostle Paul’s writings where Paul not only defines “the daily” as paganism, but it is the passage identifying that those who received not the love of the truth, receive strong delusion. The acceptance of “the daily” as a symbol of Christ’s sanctuary ministry, the definition that came from angels that were expelled from heaven, is the symbol of those in Adventism who have not the integrity necessary to rightly divide the word of truth, and therefore are already destined to receive strong delusion.
Ikintu giteye ubwoba by’ukuri ku byo Miller yavumbuye yuko “iby’iteka” byagereranyaga ubupagani, ni aho yakuye uko kuri. Yagusanze mu gice cy’inyandiko z’intumwa Pawulo aho Pawulo atari uko asobanura gusa ko “iby’iteka” ari ubupagani, ahubwo ari n’igice kigaragaza yuko abatemeye urukundo rw’ukuri bahabwa ubushukanyi bukomeye. Kwemera ko “iby’iteka” ari ikimenyetso cy’umurimo wa Kristo wo mu buturo bwera, ari yo nsobanuro yazanywe n’abamarayika birukanywe mu ijuru, ni ikimenyetso cy’abari mu Badivantisiti badafite ubudahemuka bukenewe kugira ngo bagabanye neza ijambo ry’ukuri, bityo rero bakaba basanzwe baragenewe kwakira ubushukanyi bukomeye.
I do not want to sidetrack the point we are seeking to identify. That point is that the “seven times” that is identified in the same vision where “the daily” is located has been hidden by human hands, though it remains in plain sight. This was simply an easy example of how a human translation error made long centuries ago, that is thereafter manipulated in human minds by angels that were expelled from heaven, is used today at this crucial time just before the final crisis at the end of the world, to blind minds to truth that is actually in plain sight.
Sinshaka guteshuka ku ngingo turimo dushaka kugaragaza. Iyo ngingo ni uko “ibihe birindwi” bivugwa muri ya yererekwa imwe irimo “ibya buri munsi” byahishwe n’amaboko y’abantu, nubwo bikiri ahagaragara rwose. Ibi byari gusa urugero rworoshye rw’ukuntu ikosa ry’umuntu mu buhinduzi ryakozwe kera cyane, maze rikazakurikiraho gukoreshwa mu bitekerezo by’abantu n’abamarayika birukanwe mu ijuru, rikoreshwa muri iki gihe cy’ingenzi cyane kiri mbere gato y’akaga ka nyuma ku iherezo ry’isi, kugira ngo rihumishe ubwenge ku kuri kandi nyamara kuri ahagaragara rwose.
In the 1910 time period the rebellion of “the daily” was just getting under way, W. W. Prescott and A. G. Daniells were spearheading the satanic work of rejecting the foundational understanding of “the daily.” The following article is a letter from that very time, where Sister White addresses the satanic view that “the daily” in the book of Daniel represents Christ’s sanctuary work. At that time the two men were pushing the idea of going into the old pioneer books and changing the pioneer understanding to their new satanic definition. It is my hope that we can exercise integrity as we read the article.
Mu gihe cyo mu 1910, ubugome bwo kwigomeka ku “ibitambo bihoraho” bwari bukimara gutangira, W. W. Prescott na A. G. Daniells ni bo bari ku isonga mu murimo wa Satani wo kwanga gusobanukirwa kw’ishingiro ku byerekeye “ibitambo bihoraho.” Ingingo ikurikira ni ibaruwa yo muri icyo gihe nyir’izina, aho Mushiki waacu White avuga ku nyigisho ya gisatani ivuga ko “ibitambo bihoraho” byo mu gitabo cya Daniyeli bishushanya umurimo wa Kristo mu buturo bwera. Muri icyo gihe abo bagabo bombi bari bashyize imbere igitekerezo cyo gusubira mu bitabo bya ba pioneri ba mbere no guhindura uko abo ba pioneri basobanukirwaga kugira ngo bihuzwe n’igisobanuro cyabo gishya cya gisatani. Ni ibyiringiro byanjye ko dushobora kugaragaza ubunyangamugayo uko dusoma iyo ngingo.
“At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven. Satan’s work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan’s devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence.
“Muri iki cyiciro cy’uburambe bwacu, ntitugomba kwemera ko ibitekerezo byacu bikururwa bikava ku mucyo wihariye twahawe kugira ngo tuwitekerezeho mu iteraniro rikomeye ry’inama yacu. Kandi hariho Mwene Data Daniells, uwo umwanzi yakoreragamo mu bitekerezo; kandi ibitekerezo byawe n’ibya Umukuru Prescott byakorwagaho n’abamarayika birukanwe mu ijuru. Umurimo wa Satani wari uwo kuyobya ibitekerezo byanyu kugira ngo huzanwe utuntu n’utundi Uhoraho atabahumekeye kuzana. Ntitwari ngombwa. Ariko ibi byari bifite ubusobanuro bukomeye ku murimo w’ukuri. Kandi ibitekerezo byo mu mitima yanyu, niba mwashoboraga gukururirwa ku tuntu n’utundi, ni umurimo wateguwe na Satani. Mwebwe mutekereza ko gukosora utuntu duto mu bitabo byanditswe byaba ari ugukora umurimo ukomeye. Ariko nategetswe nti: Guceceka ni ko kuvuga cyane.”
“I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy’s plan to get all the supposed objectionable features where all classes of minds did not agree.
“Nagombwa kuvuga nti: Mureke gushakisha inenge. Iyaba gusa uyu mugambi wa Satani washoboraga gushyirwa mu bikorwa, noneho kuri mwe [byasaga ko] umurimo wanyu wari gufatwa nk’uw’igitangaza cyane mu mitekerereze yawubyaye. Byari umugambi w’umwanzi gukoranya ibice byose byatekerezwagaho ko bidakwiriye aho ibyiciro byose by’ibitekerezo bitabyumvikanagaho.
“And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would cause great confusion and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.
“Kandi se noneho? Igikorwa nyir’izina gishimisha Satani ni cyo cyari kuba. Abari hanze y’ukwizera kwacu bari guhabwa ishusho y’ukwizera kwacu imeze neza rwose nk’uko byari kubabera, ikagaragaza imico y’imiterere yari gutera urujijo rukomeye kandi ikamara ibihe by’agaciro byari bikwiriye gukoreshwa n’ishyaka mu kugeza ubutumwa bukomeye imbere y’abantu. Ibyatanzwe ku ngingo iyo ari yo yose twakoreyeho ntibyashoboraga byose guhura mu bwuzuzanye, kandi ingaruka zari kuba ugutesha umutwe abizera n’abatizera. Iki ni cyo kintu nyir’izina Satani yari yarateguye ko kiba—ikintu cyose cyashoboraga gukabirizwa nk’ukutumvikana.”
“Read Ezekiel, chapter 28. Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.
“Soma Ezekiyeli, igice cya 28. Dore rero umurimo ukomeye, aho imyuka y’amayobera ishobora kugira uruhare. Ariko Umwami afite umurimo ugomba gukorwa wo gukiza ubugingo bwarimbukaga; kandi imyanya Satani, yihinduye undi, ashobora kwinjiramo, azana urujijo mu nzego zacu, azayikora ku buryo bwuzuye, maze ayo matandukaniro mato yose azaguka, agaragare cyane.
“And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan’s wiles be brought in, should this “Daily” be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan’s cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.
“Kandi nerekwa kuva mbere yuko Uwiteka atahaye habe n’Abakuru Daniells cyangwa Prescott umutwaro w’uyu murimo. Mbese amayeri ya Satani akwiriye kwinjizwamo, kandi iri “Buri gihe” rikagirwa ikintu gikomeye bene ako kageni ku buryo ryinjizwa kugira ngo rihungabanye imitima y’abantu kandi ribuze umurimo gutera imbere muri iki gihe cy’ingenzi? Ntabwo byari bikwiriye, uko byagenda kose. Iyi ngingo ntikwiriye kwinjizwa, kuko umwuka wari kuzinjizwamo wari kuba uw’ukubuza, kandi Lusiferi ari maso akurikirana buri gikorwa cyose. Imbaraga za gisatani zari gutangira umurimo wayo kandi urujijo rukazanwa mu ngeri zacu. Nta muhamagaro mufite wo guhiga itandukaniro ry’ibitekerezo ritari ikibazo cyo kugerageza; ahubwo guceceka kwanyu ni ubuhamya bukomeye. Icyo kibazo cyose nkibona neza rwose imbere yanjye. Iyo sekibi ashoboraga kugusha n’umwe mu bantu bacu bwite muri izi ngingo, nk’uko yari yaragambiriye kubigenza, umurimo wa Satani wari gutsinda. Ubu rero umurimo ugomba guhita ufatwa nta gutinda, kandi ntihakagire [itandukaniro] ry’igitekerezo rigaragazwa.”
“Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].
“Satani yashyira mu mutima abo bantu bavuye muri twe kwifatanya n’abamarayika babi no kudindiza umurimo wacu babinyujije mu bibazo bidafite umumaro, kandi mbega ibyishimo byaba mu ngando y’umwanzi. Mwegerane, mwegerane. Itandukaniro ryose rihambwe. Umurimo wacu ubu ni ugukoresha imbaraga zacu zose z’umubiri n’iz’ubwonko n’imyakura yabwo kugira ngo dukureho ayo matandukaniro, kandi bose bahuzwe. Iyaba Satani, hamwe n’ubwenge bwe bukomeye butejejwe, yakwemererwa kubona aho afatira hatajya no kuba hato, [yari kwishima].”
“Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.
“Noneho, igihe nabonaga uburyo mwakoraga, ubwenge bwanjye bwafashe uko ibintu byose byari bimeze n’ingaruka zari kubaho muramutse mukomeje mukaha abo bantu badutaye akanya na gato ko kuzana urujijo mu murongo wacu. Kubura ubwenge kwanyu ni cyo Satani yashakaga rwose. Icyo gutangaza kwanyu n’ijwi riranguruye ntikwari kuyoborwa n’ihumekerwa rya Mwuka Wera. Nategetswe kubabwira yuko gucagagura no gushakisha inenge mu nyandiko z’abantu bayobowe n’Imana atari ikintu gihumekewe n’Imana. Kandi niba ubu ari bwo bwenge Umukuru Daniells yahaga abantu, ntihakagire na hato ahabwa umwanya wemewe mu buyobozi, kuko adashobora gutekereza avana ku mpamvu ajya ku ngaruka zayo. Guceceka kwanyu kuri iyi ngingo ni bwo bwenge bwanyu. Noneho, ikintu cyose gisa no gushakisha inenge mu bitabo byanditswe n’abantu batakiriho si umurimo Imana yahaye n’umwe muri mwe gukora. Kuko iyo aba bagabo—Abakuru Daniells na Prescott—baza kuba barakurikije amabwiriza bahawe mu gukorera mu migi, abantu benshi, koko benshi cyane, bari kuba baremejwe ukuri kandi barahindutse, abagabo bashoboye bo [ubu] bari mu myanya aho batigeze kandi batazigera bagerwaho.”
“All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.
“Abatuye isi yose bagomba kubarwa nk’umuryango umwe mugari. None se ubwo mufite isōko nk’iryo ry’ubumenyi mukuramo, ni iki cyatumye mureka isi ikarimbuka imyaka myinshi ifite ubuhamya twahawe n’Umwami wacu Yesu Kristo? Idini nyakuri ritwigisha kureba buri mugabo n’umugore nk’umuntu dushobora kugirira neza.
“This has been in print many years: ‘A Balanced Mind,’ testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.
“Iki kimaze imyaka myinshi gisohotse mu icapiro: ‘Ubwenge Buringaniye,’ ubuhamya bwandikiwe Umukuru Andrews. Ubwenge bushobora gutozwa bugahinduka imbaraga zo kumenya igihe cyo kuvuga n’imitwaro igomba guterurwa no kwikorera, kuko Kristo ari we Mwigisha wawe. Kandi nagize ubwoba bwinshi cyane ku bwawe [igihe nakubonaga] ushyira hejuru ubwenge bwawe kandi ugakurikiza inzira yo kuzana itandukaniro ry’ibitekerezo. Uwiteka ahamagarira abanyabwenge bashobora guceceka igihe [ari] ubwenge kuri bo kubikora. Niba ushaka kuba umuntu wuzuye, ukeneye kwezwa kubonerwa muri Yesu Kristo. Ubu hari umurimo umaze gutangira, kandi ubwenge nibubonekere muri buri mukozi w’ivugabutumwa, no muri buri perezida w’inama [y’itorero]. Ariko hari umurimo wari uwo gufataho imyaka ishize, aho wari ukenewe kugira ngo uzamure ijwi ryawe ku bw’uyu murimo nyine. Kristo yahaye abantu Be bose amabwiriza yihariye y’ibyo bagomba gukora n’ibyo batagomba gukora. Kandi hasigaye igihe gito ngo dukore gukiranuka k’Uwiteka. Ushobora gusobanukirwa inzira y’Uwiteka. Nabonye umugambi wawe wo kuyobora ibintu ukurikije ibyo wihimbiye nyuma y’uko ushyizweho nka perezida. Wari waratekereje ko uzakora ibintu bitangaje, nyamara uwo wari umurimo Imana itari yarashyize mu maboko yawe ngo uwukore. Ubu rero, umurimo wawe si uwo guhatanya, ahubwo ni uwo kurekura buri gikenewe cyose gishoboka niba Uwiteka yarakwemeye ngo ukore umurimo. Ariko watanze ibihamya hakiri kare ko ubwenge n’urubanza rwejejwe bitagaragajwe nawe. Wahubutse gushyira ahagaragara ibibazo bitari kwemerwa keretse Uwiteka atanze umucyo.”
“I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the ‘Daily’ and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.
“Nigishijwe ko iyo myitwarire y’ubwihutirwe itagombaga gukorwa, nk’iyo kubatora kuba perezida w’inama ndetse n’undi mwaka. Ahubwo Uwiteka abuza ko hakomeza kubaho indi mikorere nk’iyo y’ubwihutirwe, keretse ikibazo kibanje kugezwa imbere y’Uwiteka mu isengesho; kandi nk’uko wagejejweho ubutumwa bw’uko umurimo w’Uwiteka ushinzwe perezida ari inshingano ikomeye cyane kandi yera, nta burenganzira bwo mu rwego rw’imyitwarire wari ufite bwo kwaduka nk’uko wabigenje ku byerekeye ‘Daily’ maze ugatekereza ko ijambo ryawe ryakemura icyo kibazo. Hariho Umusaza Haskell, watwaye inshingano zikomeye, kandi hariho Umusaza Irwin n’abandi bagabo benshi navuga, bafite inshingano zikomeye.”
“Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord’s judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.
“Ukwubaha kwawe ku bagabo bakuze kwari hehe? Ni ubuhe butware wari gushobora gukoresha utabanje kujyana abagabo bose b’inshingano kugira ngo bapime icyo kibazo? Ariko noneho reka dusuzume icyo kibazo. None tugomba kongera kureba niba ari urubanza rw’Umwami, imbere y’umurimo wirengagijwe, rwo kugaragaza umwete wanyu wo gukomeza uwo murimo undi mwaka wose. Niba mukomeje uwo murimo undi mwaka, mufashijwe n’abazifatanya namwe, hagomba kubaho impinduka muri mwe no muri Elder Prescott. Kandi mwicishe bugufi mu mitima yanyu imbere y’Imana. Umwami azagomba kubona muri mwe ukugaragaza ubundi bumenyi bw’ubuzima, kuko niba hari igihe abantu bakeneye kongera guhinduka muri iki gihe cya none, ni Elder Daniells na Elder Prescott.”
“Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.
“Abagabo barindwi bakwiriye gutoranywa, bakaba ari abagabo b’ubwenge kandi, kubw’imikorere y’ubuntu bw’Imana, bagatanga igihamya cy’ukongera guhindukira. Kuko umuntu wese wahumye bene ako kageni ku buryo adashobora gutekereza ava ku mpamvu ajya ku ngaruka, ku buryo yakwirengagiza abagabo bitwaje inshingano z’umurimo n’aba baperezida b’amakonferanse, [maze] abagabo [bamaze] imyaka irenga ibiri bitwaje umurimo bakirengagizwa, hanyuma hakabaho ingaruka y’ubusumbane n’ukwihutira ibintu ku buryo abantu birengagiza umurimo nyir’izina wabaye imbere yabo imyaka myinshi—umurimo wo gukorera imigi—kandi ntihagire, cyangwa hagire bike cyane, kwitabwa ku basaza ngo batange inama, ahubwo bagatangaza ibintu bo ubwabo bahisemo guha abantu, ibyo ubwabyo bitanga ubuhamya bwabyo bwite bw’uko abo bagabo batari abo kwizerwa ngo bahabwe umurimo ukomeye kandi utangaje bene ako kageni.”
“Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.
“Kristo ntiyapfuye. Ntazigera yemera ko umurimo We ukorwa muri ubu buryo bw’amayobera. Nimureke ibitabo uko biri. Niba hari impinduka koko ikenewe, Imana izatuma muri iyo mpinduka habamo ubwuzuzanye bukwiriye, ariko iyo ubutumwa bwabikijwe abantu bafite inshingano zikomeye zibikubiyemo, [Imana] isaba ubudahemuka bukorera mu rukundo kandi bugatunganya ubugingo. Abakuru Daniells na Prescott bombi bakeneye guhinduka bundi bushya. Hinjiye umurimo w’amayobera, kandi nturi mu bwuzuzanye n’umurimo Kristo yazanywe no gukora mu isi yacu; kandi abahindutse by’ukuri bose bazakora imirimo ya Kristo.”
“We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.
“Twebwe twese gukora umurimo uzahesha Data ikuzo. Twageze mu gihe gikomeye cyo gufata umwanzuro—cyangwa guhinduka duhuje n’imico ya Yesu Kristo muri iki gihe nyir’izina cyo kwitegura, cyangwa se ntitugerageze [kubikora]. Musaza Daniells, [ntugomba] kumva ufite umudendezo wo kumvikanisha ijwi ryawe hejuru nk’uko wabigenje mu bihe nk’ibyo. Kandi musobanukirwe yuko perezida w’iteraniro atari umutware. Akorana n’abagabo b’ubwenge bari mu mwanya wa ba perezida Imana yemeye. Nta mudendezo afite wo kwivanga mu byanditswe biri mu bitabo byacapwe byavuye mu makaramu Imana yemeye. Ntibakiri kuganza keretse bagaragaje kugabanya kwa kwa mbaraga zo gutegeka no kwiganza. Igihe gikomeye cyagezeho, kuko Imana izasuzugurwa.”
“How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, ‘There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And “I, if I be lifted up,” the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.’ Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]
“Uwiteka areba ate imigi itarakorwamo umurimo? Kristo ari mu ijuru. Ubu kwemera kwabyo kugomba kuba uku: ‘Nta butegetsi bwa cyami buriho. Kandi ubu ni cyo gihe cy’amage y’iyi si. Ubu ni Jye Mbaraga yo gukiza cyangwa kurimbura. Ubu ni bwo gihe aho iherezo rya bose riri mu maboko Yanjye. Natangiye ubugingo Bwanjye kugira ngo nkize ab’isi. Kandi “Nanjye, nimanurwa hejuru,” ubuntu bukiza nzatanga buzagaragaza yuko abemera bose bazahangwa bashushanyijwe n’ishusho y’ubumana kandi bazaba umwe na Njye, bazakora nk’uko nkora bakoresheje imbaraga zanjye z’ubuntu bucungura.’ Ushaka wese [nayahobere] afatanye na bene Se gukora umurimo bahawe gukora igihe bari mu myanya y’inshingano, bayobowe n’inama Uwiteka atanga, kandi bashake n’umwete mwinshi gukora mu bwumvikane busesuye n’Uwo wakunze ab’isi cyane akatanga ubugingo Bwe ho igitambo cyuzuye kugira ngo ab’isi bakizwe. Mbwira abavugabutumwa bacu yuko, igihe binjira mu murimo wo gukorera mu migi yacu, hajye habaho ituze ryera riherekeza umurimo w’Ijambo. Ntitwashobora gukora uko bikwiriye ku bitekerezo by’abantu niba twe... [Igice cya gatatu cyo hasi cy’uru rupapuro cyasizwe ari umweru.]
“I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil’s side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.
“Ndandika ibyakuwe mu Gitabo cyanjye cy’Ibyanditswe bya buri munsi. Ukuri nk’uko kuri muri Yesu—muvuge, musenge, mwizere buri jambo ryako mu bworoherane bwaryo. Mwunguka iki niba amakosa ashyizwe imbere y’abantu bayobye bakava mu kwizera bagakurikiza imyuka iyobya, abantu batari kera bari kumwe natwe mu kwizera? Muzahagarara ku ruhande rwa Satani? Mwite ku mirima itarimo gukorwamo. Imbere yacu hari umurimo ugomba gukorwa mu isi yose. Nahawe ibyerekanwa byerekeye John Kellogg.”
“A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.
“Umuntu wari ufite uburanga bukurura cyane yari ahagarariye ibitekerezo by’inyigisho z’ubwenge bugaragara nk’ubwumvikanisha yari atanga, ari amarangamutima atandukanye n’ukuri nyakuri kwa Bibiliya. Kandi abashonjoreraga kandi bakanyoterwa ikintu gishya barimo bateza imbere ibitekerezo [byumvikanisha cyane] ku buryo Umukuru Prescott yari mu kaga gakomeye. Umukuru Daniells yari mu kaga gakomeye [ko] kugwirwa n’ubuyobe, yibwira ko iyo ayo marangamutima yavugirwaga hose byari kuba nk’isi nshya.
“Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect. I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter, when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the ‘Daily,’ the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strange crops of evil would take the place of truth.—Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.
“Yego, byari kuba bityo, ariko mu gihe ibitekerezo byabo byari byaratwawe n’ibyo, neretswe ko Umuvandimwe Daniells n’Umuvandimwe Prescott barimo baboha mu mibereho yabo inyigisho zifite ishusho ya mwuka [spiritualistic], kandi bakururira ubwoko bwacu ku byiyumvo bisa n’ibyiza byari kuzabashuka, iyo bishoboka, ndetse n’intore ubwazo. Ngomba kubandikishiriza n’ikaramu yanjye [uko byari bimeze] ko aba bavandimwe bari kubona inenge mu bitekerezo byabo biyobya zari gushyira ukuri mu gushidikanywaho; kandi [nyamara] bo [bakigaragaza] nk’[aho bafite] ubushishozi bukomeye bw’ibya mwuka. Noneho ngomba kubabwira [ko] igihe nerekwaga iki kibazo, igihe Umukuru Daniells yazamuraga ijwi rye nk’impanda ashyigikira ibitekerezo bye byerekeye ‘Daily,’ ingaruka zakurikiyeho zaranyeretswe. Ubwoko bwacu bwari burimo kujya mu rujijo. Nabonye ingaruka zabyo, hanyuma mpabwa imiburo yuko, niba Umukuru Daniells, atita ku ngaruka bizagira, yarakomeje gutwarwa atyo kandi akireka akemera ko ari munsi y’ihumure ry’Imana, gushidikanya kwari kubibwa mu nzego zacu hose, kandi twari kujya aho Satani yari gutangira gutambutsa ubutumwa bwe. Kutizera gukomeye no gushidikanya byari kubibwa mu mitima y’abantu, kandi imyaka idasanzwe y’ikibi yari gusimbura ukuri.—Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.”
Those that gave the judgment hour cry were given the correct view of “the daily” in the book of Daniel. Through the human hands which translated the book of Daniel, and thereafter by human beings that were being directed by angels that were expelled from heaven, the correct understanding of “the daily” has become hidden, though it is in plain sight. In Daniel when the word translated as “the daily” occurs, it is not to include the added human word “sacrifice.” In verse thirteen of Daniel eight we find one of the five times where this occurs in the book of Daniel. In that very verse, the “seven times” of Leviticus twenty-six is also identified, but through the same type of humanistic manipulation it has been hidden in plain sight.
Abatangaje ubutumwa bw’isaha y’urubanza bahawe imyumvire nyakuri y’“ibya buri munsi” mu gitabo cya Daniyeli. Binyuze mu maboko y’abantu bahinduye igitabo cya Daniyeli, hanyuma kandi binyuze mu bantu bayoborwaga n’abamarayika birukanywe mu ijuru, gusobanukirwa nyakuri kw’“ibya buri munsi” kwarahishwe, nubwo kuri ahagaragara. Mu gitabo cya Daniyeli, aho ijambo ryahinduwemo ngo “ibya buri munsi” riboneka, ntiryagombye gushyirwaho iryo jambo ry’umuntu ryongereweho ngo “igitambo.” Mu murongo wa cumi na gatatu wa Daniyeli umunani tubonamo rimwe mu ncuro eshanu ibyo bibonekamo mu gitabo cya Daniyeli. Muri uwo murongo nyirizina, “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu na byo biragaragazwa, ariko binyuze muri ubwo buryo nyine bwo kugoreka kwa kimuntu, na byo byarahishwe kandi biri ahagaragara.
We will look at this fact in the next article.
Tuzasuzuma uku kuri mu ngingo ikurikira.