William Miller’s foundational truths were covered up over the four generations of Adventism. The restoration of those foundational truths are set forth in his second dream, and repeatedly identified in the Bible and Spirit of Prophecy as the work God’s last day people are to accomplish. Miller’s dream identifies that when the dirt brush man restores the jewels, they will shine ten times brighter than the sun.
Ukuri kw’ishingiro kwa William Miller kwaratsindagirijwe mu bihe by’ibihe bine by’Adventisime. Kugarurwa k’ukwo kuri kw’ishingiro kugaragazwa mu nzozi ze za kabiri, kandi kenshi kukamenyekanishwa muri Bibiliya no mu Mwuka w’Ubuhanuzi nk’umurimo ubwoko bw’Imana bwo mu minsi y’imperuka bugomba gusohoza. Inzozi za Miller zigaragaza ko igihe umugabo w’umusukura w’umukungugu azagarura ayo mabuye y’agaciro, azarabagirana incuro icumi kurusha izuba.
Miller’s framework was based upon recognizing the two desolating powers of paganism followed by papalism, and the apostle Paul’s testimony in chapter two of Thessalonians, provided Miller with the anchor for his framework. There Paul identifies that pagan Rome had restrained the papacy from rising to power, until pagan Rome was taken away. In 2 Thessalonians, Paul also provided the anchor for the framework of Future for America, when Paul identified that the “man of sin” in the chapter was also represented as the king that exalted himself, in Daniel chapter eleven, and verse thirty-six.
Imiterere ya Miller yari ishingiye ku kumenya izo mbaraga ebyiri zizatiza ubutayu, ubupagani bukurikirwa n’ubupapa, kandi ubuhamya bw’intumwa Pawulo mu gice cya kabiri cy’Abatesalonike bwahaye Miller urufatiro rw’iyo miterere ye. Aho ngaho Pawulo agaragaza ko Roma ya gipagani yari yarabujije ubupapa kuzamuka ngo bufate ubutegetsi, kugeza ubwo Roma ya gipagani yakuweho. Mu 2 Abatesalonike, Pawulo yanatanze urufatiro rw’imiterere ya Future for America, igihe yagaragazaga ko “umuntu w’icyaha” uvugwa muri icyo gice na we ari we washushanyijwe nk’umwami wishyize hejuru, muri Daniyeli igice cya cumi na kimwe, umurongo wa mirongo itatu n’itandatu.
It is essential to see that the increase of knowledge in the movement of both the first and third angels, was directly connected with Paul’s testimony in chapter two of Thessalonians. At the time of the end in 1798, and also in 1989, the book of Daniel was unsealed, thus initiating a three-step testing process. The testing process always produces two classes of worshippers in the history where the book of Daniel is unsealed. It is essential to see Paul’s writings in connection with the increase of knowledge at the time of the end, for it is in that very chapter where Paul warns that those who do not receive the “love of the truth,” will receive strong delusion from God. The strong delusion is what is brought upon the wicked in Daniel chapter twelve, who reject the increase of knowledge. In both histories the strong delusion is most directly referring to Adventism.
Ni ngombwa kubona ko ukwiyongera kw’ubumenyi mu rugendo rw’umumarayika wa mbere n’uwa gatatu, kwari gufitanye isano itaziguye n’ubuhamya bwa Pawulo buri mu gice cya kabiri cy’Abatesalonike. Mu gihe cy’imperuka mu 1798, no mu 1989 na bwo, igitabo cya Daniyeli cyafunguwe, bityo gitangiza inzira y’ikigeragezo cy’ibyiciro bitatu. Inzira y’ikigeragezo ihora itanga amatsinda abiri y’abaramya mu mateka aho igitabo cya Daniyeli gifungurirwa. Ni ngombwa cyane kubona inyandiko za Pawulo zifitanye isano n’ukwiyongera kw’ubumenyi mu gihe cy’imperuka, kuko ari muri icyo gice nyine Pawulo aburiramo ko abatakira “gukunda ukuri,” bazahabwa n’Imana ubushukanyi bukomeye. Ubwo bushukanyi bukomeye ni bwo buzazanirwa abanyabyaha muri Daniyeli igice cya cumi na kabiri, bo banze ukwiyongera kw’ubumenyi. Muri ayo mateka yombi, ubwo bushukanyi bukomeye bwerekeza mu buryo burushijeho kugaragara ku Badiventisime.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Ureba ibiri munsi y’inyuma, ugasoma imitima y’abantu bose, avuga iby’abahawe umucyo mwinshi ati: ‘Ntibababazwa kandi ntibatangazwa n’imimerere yabo y’umuco n’iy’umwuka.’ Ni koko, bihitiyemo inzira zabo bwite, kandi ubugingo bwabo bwishimira ibizira byabo. Nanjye kandi nzahitamo ibibatamaza, kandi nzabazanira ibyo batinya; kuko igihe nahamagaye, nta n’umwe wasubije; igihe navugaga, ntibumvise: ahubwo bakoze ibibi imbere y’amaso Yanjye, bahitamo ibyo ntanejejwe na byo.’ ‘Imana izaboherereza ubushukanyi bukomeye, kugira ngo bizere ibinyoma,’ kuko ‘batakiriye gukunda ukuri ngo bakizwe,’ ‘ahubwo bishimira gukiranirwa.’ Yesaya 66:3, 4; 2 Abatesalonike 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“Umwigisha wo mu ijuru yarabajije ati: ‘Ni ubuhe buyobe bukomeye kurushaho bushobora kuyobya umutima kuruta ukwiyitirira ko wubakira ku rufatiro nyakuri kandi ko Imana yemera imirimo yawe, nyamara mu by’ukuri ugakora ibintu byinshi ukurikije imigambi y’isi kandi ugacumura kuri Yehova? Yoo, ni uburiganya bukomeye, ni ubuyobe bushukana, bwigarurira ibitekerezo by’abantu igihe abigeze kumenya ukuri bibeshya ko ishusho yo kubaha Imana ari yo Mwuka n’imbaraga byabyo; igihe batekereza ko bakize kandi ko bungutse byinshi, kandi ko nta cyo bakeneye, nyamara mu by’ukuri bakeneye byose.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Imana ntiyahindutse ku bagaragu bayo b’indahemuka bakomeje gukomeza imyambaro yabo itanduye. Ariko benshi barimo gutaka bati: ‘Amahoro n’umutekano,’ nyamara kurimbuka gutunguranye kubagwiriyeho. Keretse habayeho kwihana kuzuye, keretse abantu bicishije bugufi mu mitima yabo kubwo kwatura ibyaha kandi bakakira ukuri nk’uko kuri muri Yesu, ntibazigera binjira mu ijuru. Igihe kwezwa kuzabera mu murongo wacu, ntituzongera kwiruhukira mu mutekano, twirata ko turi abakire kandi twongerewe ubutunzi, tudakeneye ikintu na kimwe.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Ni nde ushobora kuvugisha ukuri ati: ‘Zahabu yacu yageragerejwe mu muriro; imyambaro yacu nta kizinga ifite gituruka ku isi’”? Nabonye Umwigisha wacu yerekana ku myambaro y’icyo bita gukiranuka. Ayibambuyeho, agaragaza ubwandure bwari munsi yayo. Hanyuma arambwira ati: ‘Mbese ntubona uburyo bihisheho mu buryarya ubwandure bwabo n’ukubora kw’imico yabo? ‘Mbese umudugudu wizerwa wahindutse ute maraya!’ Inzu ya Data yahinduwe inzu y’ubucuruzi, ahantu ubuturo bw’Imana n’ubwiza bwayo byaviriye! Ni cyo gituma hariho intege nke, kandi imbaraga zikabura.’” Testimonies, volume 8, 249, 250.
Adventism was “the faithful city” when it proclaimed the Midnight Cry in 1844. By 1863, it began the process of rejecting the “foundations” that were established through the ministry of William Miller. When they began to set aside the foundational truths, thus covering them with counterfeit jewels and coins, they were building a new foundation. Those that began, carried out and continue that work, are represented in the writing of the Spirit of Prophecy as “those who have had great light.”
Ubwadivantisiti bwari “umujyi w’indahemuka” igihe bwatangazaga Ubutumwa bwo mu Gicuku mu 1844. Mu 1863, bwatangiye inzira yo kwanga “imfatiro” zari zarashyizweho binyuze mu murimo wa William Miller. Igihe batangiye gushyira ku ruhande ukuri kw’imfatiro, bityo bakubikaho imitako n’ibiceri by’impimbano, bari bubaka imfatiro nshya. Abatangiye uwo murimo, abawusohoje kandi bakomeje kuwukora, bagaragazwa mu nyandiko z’Umwuka w’Ubuhanuzi nk’“abahawe umucyo mwinshi.”
The “great light” they once had, was represented in Miller’s dream as the jewels in the casket, which Miller placed upon a table in the center of his room, that shone brighter than “the sun.” In the passage just cited Sister White identifies, “those who have had great light,” but who “have chosen their own ways.”
“Umucyo ukomeye” bari barigeze kugira, wagereranyijwe mu nzozi za Miller n’amabuye y’agaciro yari mu gasanduku, Miller ashyira ku meza yari hagati mu cyumba cye, kandi yamurikiraga cyane kurusha “izuba.” Mu gika kimaze kuvugwa, Sister White aragaragaza “abari barahawe umucyo ukomeye,” ariko “bahisemo inzira zabo bwite.”
They chose a new way in 1863. She says it is “a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.”
Bahisemo inzira nshya mu 1863. Avuga ko ari “ubuyobe bukurura cyane, bwigarurira intekerezo igihe abantu bahoze bazi ukuri, bibeshya ko ishusho yo kubaha Imana ari yo mwuka n’imbaraga byabyo; igihe bibwira ko bakize kandi ko bungutse byinshi kandi ko nta cyo bakeneye, nyamara mu by’ukuri bakeneye byose.”
She is identifying the Laodicean condition, which she and her husband identified occurred in 1856. They were then tested for seven years, but failed the test in 1863, and began erecting the false foundation that brings the strong delusion of Paul’s warning message in Thessalonians. Paul’s warning in Thessalonians is an anchor for both the movement at the beginning and ending of Adventism, and aligns perfectly with Miller’s dream, which addresses both the beginning and ending of Adventism. His dream identifies that when the work of restoring the original jewels of truth is accomplished, those truths will shine ten times brighter than when they first shone at the Midnight Cry in the beginning of Adventism. How is it that Miller’s understanding shines any brighter now, than when he first recognized the truth?
Arimo arimo kumenyekanisha imimerere y’Abanyalawodikiya, iyo we n’umugabo we bagaragaje ko yabayeho mu mwaka wa 1856. Hanyuma bageragejwe imyaka irindwi, ariko batsindwa n’igeragezwa mu mwaka wa 1863, maze batangira kubaka urufatiro rw’ibinyoma ruzana ukuzimira gukomeye kuvugwa mu butumwa bwa Pawulo bwo kuburira mu Abatesalonike. Umuburo wa Pawulo wo mu Abatesalonike ni inkingi ifatiro ku mpuzamuryango y’Adiventisimu haba ku ntangiriro no ku iherezo ryayo, kandi uhuye rwose n’inzozi za Miller, zirebana n’intangiriro n’iherezo by’Adiventisimu byombi. Inzozi ze zigaragaza ko, igihe umurimo wo kugarura imitako y’umwimerere y’ukuri uzaba ushyizweho iherezo, uko kuri kuzarabagirana incuro icumi kurusha uko kwarabagiranaga ubwo kwatangiraga kumurika mu Gutaka kwa Saa Sita z’ijoro ku ntangiriro y’Adiventisimu. Ni mu buhe buryo gusobanukirwa kwa Miller kurabagirana kurushaho none, kuruta igihe yabanje kumenya ukuri?
There are several truths represented upon the two sacred charts of Habakkuk chapter two. Those truths were represented in Miller’s dream as jewels that would ultimately be restored in the last days, just before the Midnight Cry. The counterfeit jewels that are carried out of the window in Miller’s dream represent both the false doctrines that were brought into Adventism to create a false foundation, and also to hide the true foundation; but they also represent those who refuse to turn loose of the false doctrines that make up the false foundation. “The daily” was the anchor for William Miller’s framework of truth that established the original foundation, and in the last days “the daily,” symbolizes not only paganism, as Miller correctly identified, but it is the symbol of the rebellion that produced the false foundation.
Hari ukuri bwinshi bugaragazwa ku mbonerahamwe ebyiri zera zo muri Habakuki igice cya kabiri. Uko kuri kwagereranyijwe mu nzozi za Miller nk’amabuye y’agaciro yari kuzagarurwa amaherezo mu minsi y’imperuka, mbere gato y’Imborogo yo mu Gicuku. Amabuye y’agaciro y’impimbano atwarwa anyujijwe mu idirishya mu nzozi za Miller agereranya inyigisho z’ibinyoma zinjijwe mu Badiventisimu kugira ngo zishinge urufatiro rw’ibinyoma, kandi no guhisha urufatiro rw’ukuri; ariko kandi agereranya n’abanga kurekura inyigisho z’ibinyoma zigize urwo rufatiro rw’ibinyoma. “Iby’igihe cyose” ni byo byari inkingi y’imizi y’ukuri ya William Miller yashyizeho urufatiro rwa mbere, kandi mu minsi y’imperuka “iby’igihe cyose” ntibishushanya gusa ubupagani, nk’uko Miller yabimenye neza, ahubwo ni ikimenyetso cy’ubwigomeke bwabyaye urufatiro rw’ibinyoma.
The Bible, the Spirit of Prophecy and history all testify that the judgment-hour cry of 1798 through 1844, was the proclamation of the message discovered and presented by William Miller. This is why the movement is called the Millerite movement. Logically to reject that movement, is to reject the light that was produced in 1798, that Daniel identified as an increase of knowledge.
Bibiliya, Umwuka w’Ubuhanuzi n’amateka byose bihamya ko irangurura ry’isaha y’urubanza ryo mu 1798 kugeza mu 1844, ryari itangazwa ry’ubutumwa bwavumbuwe kandi bugashyirwa ahagaragara na William Miller. Ni yo mpamvu uwo mutwe witwa umutwe w’Abamillerite. Mu buryo bwumvikana rero, kwanga uwo mutwe, ni ukwanga umucyo watanzwe mu 1798, uwo Daniyeli yagaragaje ko ari ukwiyongera k’ubumenyi.
Isaiah speaks of the drunkards of Ephraim, and identifies those drunkards as the scornful men that rule the people of Jerusalem. Isaiah identifies that they are not drunk with literal wine, they are drunk with spiritual wine. Spiritual wine in the Bible is either true or false doctrine, depending upon the context. The drunkards of Ephraim are drunk on false doctrine, which is the wine of Babylon, as represented by the whore of Tyre in chapter seventeen, of Revelation and by Belshazzar in his last night of partying.
Yesaya avuga iby’abasinzi ba Efurayimu, kandi akagaragaza ko abo basinzi ari abagabo b’abakobanyi bategeka ubwoko bw’i Yerusalemu. Yesaya agaragaza ko batasinzwe n’inzoga isanzwe, ahubwo basinzwe n’inzoga y’umwuka. Inzoga y’umwuka muri Bibiliya iba ari inyigisho y’ukuri cyangwa inyigisho y’ikinyoma, bitewe n’aho amagambo aherereye. Abasinzi ba Efurayimu basinze inyigisho y’ikinyoma, ari yo nzoga ya Babuloni, nk’uko igereranywa n’indaya y’i Tiro mu gice cya cumi na karindwi cy’Ibyahishuwe, kandi no na Belushazari mu ijoro rye rya nyuma ry’ibirori.
Isaiah identified the effects of the spiritual drunkenness that comes upon the scornful men that rule the people of Jerusalem.
Yesaya yagaragaje ingaruka z’ubusinzi bwo mu mwuka buza ku bagabo b’abanyagasuzuguro bategeka abantu b’i Yerusalemu.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Nimuhagarare mutangare; nimurire, koko nimutake: basinze, ariko si divayi; barasetara, ariko si ibisindisha bikomeye. Kuko Uwiteka yabasutseho umwuka w’isinzizi ryinshi, kandi yahumye amaso yanyu: abahanuzi n’abatware banyu, ari bo barezi, yarabatwikiriye. Kandi iyerekwa rya byose ryababereye nk’amagambo y’igitabo gifunze ikimenyetso, abantu bagishyikiriza uwize, bavuga bati: Ndakwinginze, soma iki; na we akavuga ati: Sinshobora, kuko gifunze ikimenyetso. Nuko igitabo bagishyikiriza utarize, bavuga bati: Ndakwinginze, soma iki; na we akavuga ati: Ntabwo nize. Ni cyo gituma Uwiteka yavuze ati: Kubera ko aba bantu banyegera bakoresheje akanwa kabo, kandi banyubahisha iminwa yabo, nyamara imitima yabo bayikujije kure yanjye, kandi kunyubaha kwabo bakwigishijwe n’amategeko y’abantu: ni cyo gituma, dore, nzakomeza gukorera muri ubu bwoko umurimo utangaje, koko umurimo utangaje n’igitangaza: kuko ubwenge bw’abanyabwenge babo buzashira, kandi kujijuka kw’abajijutse babo kuzahishwa. Bazabona ishyano abacengera kugira ngo bahishe Uwiteka imigambi yabo, kandi imirimo yabo ikorerwa mu mwijima, bakavuga bati: Ni nde utubona? Kandi ni nde utuzi? Mukoze rwose guhinduranya ibintu nk’aho ibumba ry’umubumbyi ryahabwa agaciro kamwe na we: mbese ikintu cyaremwe cyabwira uwakiremye kiti: Ntiyandemye? Cyangwa ikibumbwe cyabwira uwakibumbye kiti: Ntiyari afite ubwenge? Yesaya 29:9–16.
Sister White quotes these verses and then adds:
Mushikiwabo White asubiramo iyi mirongo maze akongeraho ati:
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts his spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
“Buri jambo ry’ibi rizasohora. Hari abatarambika imitima yabo imbere y’Imana, kandi batemera kugendera mu butungane. Bahisha imigambi yabo nyakuri, kandi bagakomeza ubusabane n’umumarayika waguye, ukunda kandi ugakora ibinyoma. Umwanzi ashyira umwuka we ku bantu ashobora gukoresha kugira ngo ayobye abari mu mwijima igice. Bamwe barimo guhinduka abuzuye uwo mwijima utegeka hose, kandi bakimika ikinyoma bakareka ukuri. Umunsi ubuhanuzi bwerekanye wageze. Yesu Kristo ntasobanukiwe. Kuri bo Yesu Kristo ni umugani. Muri iki cyiciro cy’amateka y’isi, benshi bitwara nk’abasinze. ‘Nimuhagarare mwitegereze mutangare; nimutakambire mutakaze ijwi; basinze, ariko si divayi; bazungera, ariko si inzoga zikomeye. Kuko Uwiteka yabasutseho umwuka w’ibitotsi byinshi, kandi yabahumye amaso. Abahanuzi n’abatware banyu, aberekwa, yabatwikiriye.’ Ubusinzi bwo mu by’umwuka buri ku bantu benshi bibwira ko ari bo bwoko buzashyirwa hejuru. Ukwizera kwabo kwa kidini ni nk’uko iyi Byanditswe ibigaragaza. Kubera ingaruka zabyo, ntibashobora kugenda bagororotse. Mu migendere yabo bakora inzira zigoramye. Uyu hanyuma n’undi, bazungera hirya no hino. Uwiteka abarebana impuhwe nyinshi. Inzira y’ukuri ntibigeze bayimenya. Ni abacura imigambi bishingikirije ku bumenyi, kandi n’abashoboraga kandi bagombaga gufasha, kubera ubushishozi bw’umwuka busobanutse, na bo ubwabo barayobejwe, kandi bashyigikiye umurimo mubi.”
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
“Ibibera muri iyi minsi y’imperuka bidatinze bizafata isura isobanutse. Igihe ubu buriganya bw’iby’umwuka buzahishurwa uko buri koko,—nk’imikorere y’ibanga y’imyuka mibi,—abagiye babigiramo uruhare bazamera nk’abagabo batakaje ubwenge bwabo.
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’
“Ni cyo gituma Uwiteka avuga ati: Kubera ko aba bantu bansanga bakoresheje akanwa kabo, kandi bakanyubahisha iminwa yabo, nyamara imitima yabo bakayinsubiza kure yanjye, kandi ko kundeba kwabo kwigishwa n’amategeko y’abantu, ni cyo gituma, dore, nzakora umurimo utangaje muri ubu bwoko, koko umurimo utangaje n’igitangaza; kuko ubwenge bw’abanyabwenge babo buzashira, kandi n’ubuhanga bw’abanyabushishozi babo buzahishwa. Bazabona ishyano abashakashaka guhisha inama zabo kure y’Uwiteka, kandi imirimo yabo iri mu mwijima, bakavuga bati: Ni nde utubona? Kandi ni nde utuzi? Mu by’ukuri, guhinduranya kwanyu ibintu mukabicurika bizagereranywa n’ibumba ry’umubumbyi; mbese igikorwa cyabwira uwagikoze kiti: Ntiyankoze? Cyangwa ikibumbwe kikabwira uwakibumbye kiti: Nta bwenge yari afite?”
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
“Nyeretswe ko mu mibereho yacu twahuye kandi tugihura n’iyi mimerere nyine y’ibintu. Abantu bahawe umucyo mwinshi n’amahirwe atangaje bemeye ijambo ry’abayobozi bibwira ko ari abanyabwenge, kandi bakundiwemo cyane n’Umwami, agahezagirwa cyane na we, nyamara bakikura mu maboko y’Imana bakishyira mu mirongo y’umwanzi. Isi igomba kuzuzuzwa ibinyoma bishukana bifite isura y’ukuri. Umutima umwe w’umuntu, wemeye ibyo binyoma, uzakora ku yindi mitima y’abantu, bari bahinduye ibihamya by’agaciro by’ukuri kw’Imana bakabigira ibinyoma. Aba bantu bazashukwa n’abamarayika baguye, kandi nyamara bagombye kuba barahagaze nk’abarinzi bizerwa, barindira ubugingo, nk’abagomba kuzabibazwa. Bashyize hasi intwaro z’intambara yabo, kandi bumviye imyuka ishukana. Bahindura ubusa inama y’Imana, bagashyira ku ruhande imiburo yayo no gukeburwa kwayo, kandi rwose bari ku ruhande rwa Satani, bumvira imyuka ishukana n’inyigisho z’abadayimoni.”
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
“Ubusinzi bwo mu mwuka ubu buri ku bantu batagakwiriye kugenda bagaragara nk’abanyeganyezwa n’inkoroga z’inzoga zikomeye. Ibyaha n’ibikorwa by’ubugome bidakurikije amategeko, uburiganya, ubuhemu, n’imigenzereze idakiranuka byuzuye isi, bihuje n’inyigisho z’umutware wigometse mu nkiko zo mu ijuru.
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
“Amateka agomba gusubirwamo. Nashoboraga gusobanura ibizaba mu gihe cya vuba, ariko igihe ntikiragera. Imiterere y’abapfuye izagaragara, binyuze mu mayeri y’uburiganya ya Satani, kandi benshi bazifatanya n’ukunda kandi agakora ibinyoma. Ndaburira abantu bacu ko ndetse no hagati muri twe bamwe bazateshuka ku kwizera, bakumvira imyuka iyobya n’inyigisho z’abadayimoni, kandi ku bwazo ukuri kuzatukwa.” Battle Creek Letters, 123–125.
All the prophets, including Isaiah and Sister White are identifying the last days. In these days the leaders of Adventism “are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.” Sister White sets forth a prediction when she says, “When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.” The leadership of Adventism will become as men who have lost their minds, at the point in the history of the last days when their drunkenness is revealed to be “the secret workings of evil spirits.”
Abahanuzi bose, barimo Yesaya na Mushiki wa Kazi White, barimo bagaragaza iminsi ya nyuma. Muri iyo minsi, abayobozi b’Abadiventisime “bahagaze rwose ku ruhande rwa Satani, bumvira imyuka iyobya n’inyigisho z’abadayimoni.” Mushiki wa Kazi White atanga ubuhanuzi igihe avuga ati, “Igihe ibyo bishukisho by’ubupfumu bw’imyuka bizahishurwa ko ari byo mu by’ukuri,—imikorere y’ibanga y’imyuka mibi,—abagiye babigiramo uruhare bazamera nk’abantu batakaje ubwenge.” Ubuyobozi bw’Abadiventisime buzamera nk’abantu batakaje ubwenge, ku ngingo yo mu mateka y’iminsi ya nyuma ubwo ubusinzi bwabo buzahishurwa ko ari “imikorere y’ibanga y’imyuka mibi.”
There is an unsealing of the work of the scornful men that rule the people in Jerusalem in the last days. That unsealing was illustrated in Miller’s dream, when Miller prayed and then there was a door opened. It takes place just before he closed his eyes for a moment, identifying the very end of the sealing process of the one hundred and forty-four thousand. The opening of a door identifies a change of dispensations, and at that point the Laodicean movement of the third angel transitions into the Philadelphian movement of the third angel.
Hari ugukurwaho ikimenyetso ku murimo w’abagabo b’abakobanyi bategeka ubwoko i Yerusalemu mu minsi y’imperuka. Uko gukurwaho ikimenyetso kwagaragajwe mu nzozi za Milleri, igihe Milleri yasengaga maze urugi rugakingurwa. Bibaho mbere gato y’uko ahuma amaso umwanya muto, ibyo bikagaragaza iherezo nyakuri ry’igikorwa cyo gushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine. Gukingurwa kw’urugi kugaragaza ihinduka ry’ibihe by’imigendere y’umugambi w’agakiza, kandi kuri uwo mwanya umuhigo wa Lawodikiya w’umumarayika wa gatatu uhindukira ukaba umuhigo wa Filadelifiya w’umumarayika wa gatatu.
In the passage in Isaiah, there is a summary of the evil work of the drunkards of Ephraim, who are the men who “should have stood as faithful guardians.” The summary is expressed as, “‘Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’”
Mu murongo wo muri Yesaya, harimo incamake y’umurimo mubi w’abasinzi ba Efurayimu, ari bo bagabo “bagombaga guhagarara nk’abarinzi b’indahemuka.” Iyo ncamake ivugwa itya ngo: “‘Mu by’ukuri guhindura kwanyu ibintu uko mutabikwiye kuzabarirwa nk’ibumba ry’umubumbyi; mbese icyaremwe cyavuga iby’uwagikoze kiti: Ntiyandemye? Cyangwa ikibumbye cyavuga iby’uwakibumbye kiti: Nta bwenge yari afite?’”
Miller’s identification of “the daily,” as either the religion of paganism or pagan Rome is ultimately a symbol of Satan, for Satan and pagan Rome are both represented as the dragon.
Kumenya kwa Miller “ibya buri gihe” nk’idini ry’ubupagani cyangwa Roma y’abapagani, amaherezo ni ikimenyetso cya Satani, kuko Satani na Roma y’abapagani bombi bagereranywa n’ikiyoka.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Nuko rero nubwo ikiyoka, mbere na mbere, kigereranya Satani, mu buryo bwa kabiri ni ikimenyetso cya Roma y’abapagani.” The Great Controversy, 439.
Speaking of the men who rule Jerusalem in the last days, Sister White states: “Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable.” In 1901, a leader of Adventism from Germany began to introduce apostate Protestantism’s false view of “the daily” in the book of Daniel. That view identifies that “the daily” represents Christ’s sanctuary work, or some variation of that thought. I say some variation for there have been different emphasis placed upon the falsehood through the history that followed 1901, but those false views always manifest a conclusion that “the daily” represents some type of Christ’s work.
Avuga iby’abagabo bategeka i Yerusalemu mu minsi y’imperuka, Mushiki wa White aravuga ati: “Bamwe barimo gusabagizwa n’umwijima uriho utegeka, kandi barimo gushyira ukuri ku ruhande bagashyigikira ikinyoma. Umunsi werekanwe n’ubuhanuzi urageze. Yesu Kristo ntasobanukiwe. Kuri bo Yesu Kristo ni umugani.” Mu mwaka wa 1901, umwe mu bayobozi b’Abadiventisiti ukomoka mu Budage yatangiye kwinjiza inyigisho y’ibinyoma y’Abaporotesitanti b’abahakanyi yerekeye “ibya buri munsi” mu gitabo cya Daniyeli. Iyo nyigisho ivuga ko “ibya buri munsi” bigereranya umurimo wa Kristo mu buturo bwera, cyangwa indi mvugo isa n’icyo gitekerezo. Mvuze ko ari indi mvugo isa na cyo kuko habayeho ishyirwa imbere ritandukanye ry’icyo kinyoma mu mateka yakurikiyeho nyuma ya 1901, ariko izo nyigisho z’ibinyoma buri gihe zigaragaza umwanzuro uvuga ko “ibya buri munsi” bigereranya ubwoko runaka bw’umurimo wa Kristo.
The jewel that was the doctrine of “the daily,” which Miller identified as a satanic symbol, in the Adventism of the last days, is a symbol of Christ. When introduced in 1901, very few accepted the view that “the daily” was a symbol of Christ, and not a symbol of Satan, but by the 1930’s the jewel of the doctrine of “the daily,” which Miller had dug out of the vein of truth found in 2 Thessalonians, chapter two, was rejected as had the “seven times” of Leviticus twenty-six been rejected in 1863. Somewhere in the history of 1863 unto the 1930’s Adventism had changed leaders, without recognizing it.
Inyigisho y’agaciro y’“ibya buri gihe,” Miller yamenye ko ari ikimenyetso cya Satani, mu Badiventisimu b’iminsi y’imperuka yahinduwe ikimenyetso cya Kristo. Igihe iyo nyigisho yazanwaga mu 1901, ni bake cyane bayemeye ko “ibya buri gihe” byari ikimenyetso cya Kristo, atari ikimenyetso cya Satani; ariko mu myaka ya 1930, iyo nyigisho y’agaciro y’“ibya buri gihe,” Miller yari yaracukuye mu mutsi w’ukuri uboneka muri 2 Abatesalonike, igice cya kabiri, yaranzwe nk’uko “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu byari byaranzwe mu 1863. Ahantu runaka mu mateka kuva mu 1863 kugeza mu myaka ya 1930, Ubwadiventisiti bwari bwarahinduye abayobozi babwo, butabimenye.
“Brethren, I see your peril, and again I ask, Do you who err make any effort to correct the wrong? Souls may be stumbling along, walking in darkness, because you have not made straight paths for your feet. If you are in positions of trust, I appeal the more earnestly to you, for your own souls’ sake and for the sake of those who look to you as guides, repent before God for every mistake made, and confess your error.
“Bene Data, ndabona akaga karimo kubugariza, kandi nongeye kubabaza nti: Mbese mwebwe mukora ikosa mugira umuhati uwo ari wo wose wo gukosora ibitagenda neza? Imyuka y’abantu ishobora kuba iri gutsitara mu nzira, igendera mu mwijima, kuko mutakoze inzira zigororotse z’ibirenge byanyu. Niba mufite imyanya y’icyizere, ndabinginga cyane kurushaho, ku bw’ubugingo bwanyu ubwite no ku bw’ababareba nk’ababayobora, mwihane imbere y’Imana ku bw’ikosa ryose ryakozwe, kandi mwature ikosa ryanyu.
“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.
“Nimuramuka wemera gukomeza umutima unangiye, kandi kubera ubwibone no kwigira umukiranutsi ntwemere kwatura amakosa yawe, uzasigara uri mu butware bw’ibigeragezo bya Satani. Iyo Umwami aguhishuriye amakosa yawe ntwihane cyangwa ngo uyature, ubuyobozi bwe buzagusubiza kuri iyo nzira incuro nyinshi, kenshi na kenshi. Uzasigaranwa no gukora amakosa afite kamere nk’iyo, uzakomeza kubura ubwenge, kandi uzita icyaha gukiranuka, no gukiranuka ukacyita icyaha. Ubwinshi bw’ibinyoma bizaganza muri iyi minsi y’imperuka buzagukikiza, kandi uzahindura abayobozi, utanamenye ko wabikoze.” Review and Herald, December 16, 1890.
The scornful men that rule over the people of Jerusalem, who are men “in positions of trust,” will “call sin righteousness and righteousness sin,” and “Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’” In the progressive rebellion over the four generations of Adventism, those who are positions of trust change leaders, and don’t know it. They do not know it, for they progressively and consistently rejected evidence of their errors. In that progressive rebellion “the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”
Abagabo b’agasuzuguro bategeka ubwoko bw’i Yerusalemu, ari bo bagabo “bari mu myanya yo kwizerwa,” “bazita icyaha gukiranuka, no gukiranuka bakwite icyaha,” kandi “rwose guhindura iby ibintu ku mutwe kwanyu kuzabarirwa nk’ibumba ry’umubumbyi; mbese igihangano cyabwira uwagikoze kiti, Ntiyandemye? Cyangwa ikintu cyabumbwe cyabwira uwakibumbye kiti, Nta bwenge yari afite?” Mu kwigomeka kwagiye gutera imbere mu bihe by’amasekuru ane y’Abadivantisiti, abari mu myanya yo kwizerwa bahindura abayobozi, kandi ntibabimenye. Ntibabimenya, kuko uko kwigomeka kwabo kwagiye gutera imbere bagendaga banga ibihamya by’amakosa yabo mu buryo bukurikirana kandi budahwema. Muri uko kwigomeka kugenda gutera imbere, “ubwenge bw’abanyabwenge babo buzashira, kandi gusobanukirwa kw’abahanga babo kuzahishwa.”
They will turn things upside down, and call sin righteousness and righteousness sin. The symbol of this rebellion is the doctrine of “the daily,” which for Miller was a satanic symbol, and which Adventism today identifies as a symbol of Christ. What once was the anchor that established the framework of William Miller’s prophetic applications, is now become a symbol of the drunkenness of the scornful men that rule over the people of Jerusalem. The symbolism associated with “the daily,” in the book of Daniel shone bright as the sun when recognized in Miller’s casket at the beginning of Adventism, but in the last days that truth shines ten times brighter, for the number ten is a symbol of a test, and for ancient Israel the tenth test was the final test.
Bazahindura ibintu byose bakabigira umutwe ku wundi, maze icyaha bakacyita gukiranuka, no gukiranuka bakakwita icyaha. Ikimenyetso cy’ubu bwigomeke ni inyigisho y’“iby’iteka,” ari yo kuri Miller yari ikimenyetso cya Satani, nyamara Adventisime yo muri iki gihe ikaba iyimenya nk’ikimenyetso cya Kristo. Icyahoze ari inkingi yashyizeho urwego rw’imikoreshereze y’ubuhanuzi bwa William Miller, ubu cyahindutse ikimenyetso cy’ubusinzi bw’abagabo b’abakobanyi bategeka abantu b’i Yerusalemu. Ubushushanyo bujyanye n’“iby’iteka” mu gitabo cya Daniyeli bwamuritse nk’izuba ubwo bwamenyekanaga mu gasanduku k’amasanduku ka Miller mu ntangiriro za Adventisime, ariko mu minsi y’imperuka uko kuri kurabagirana inshuro icumi kurushaho, kuko umubare cumi ari ikimenyetso cy’ikigeragezo, kandi kuri Isirayeli ya kera ikigeragezo cya cumi cyari ikigeragezo cya nyuma.
Modern Pharisees have “attributed” “the works of Christ” “to satanic agencies” identifying paganism as “the holy power of God.”
Abafarisayo bo muri iki gihe “bahaye” “imirimo ya Kristo” “ibikorwa bya satani,” bamenya ubupagani ko ari “imbaraga yera y’Imana.”
“The Pharisees sinned against the Holy Ghost. Their talent of speech was used to abuse the world’s Redeemer, and the recording angel wrote their words in the books of heaven. They attributed to satanic agencies the holy power of God, manifested in the works of Christ. They could not evade His wonderful works, or attribute them to natural causes, so they said, ‘They are the works of the devil.’ In unbelief they spoke of the Son of God as a human being. The works of healing done before them, works which no man had done or could do, were a manifestation of the power of God, but they charged Christ with being in league with hell. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin.” Manuscript Releases, volume 4, 360.
“Abafarisayo bakoze icyaha cyo gucumura ku Mwuka Wera. Impano yabo yo kuvuga bayikoresheje batuka Umucunguzi w’isi, kandi marayika wandika yandika amagambo yabo mu bitabo byo mu ijuru. Bavuze ko imbaraga zera z’Imana, zagaragariye mu mirimo ya Kristo, zakorwaga n’ibikoresho bya satani. Ntibashoboraga kwirengagiza imirimo Ye itangaje, cyangwa ngo bayereke ku bituruka ku mpamvu zisanzwe, ni cyo cyatumye bavuga bati, ‘Ni imirimo ya dayimoni.’ Mu kutizera, bavuze Umwana w’Imana nk’aho ari umuntu usanzwe. Imirimo yo gukiza yakorewe imbere yabo, imirimo ata muntu n’umwe wari warakoze cyangwa washoboraga gukora, yari ukwigaragaza kw’imbaraga z’Imana, nyamara barega Kristo ko yari yarifatanyije n’ikuzimu. Banangiye imitima, babaye ibisindagirizi, bafite imitima ikomeye nk’icyuma, biyemeza guhuma amaso yabo ku gihamya cyose, maze batyo bakora icyaha kitababarirwa.” Manuscript Releases, volume 4, 360.
We will continue our consideration of the increase of knowledge, that was unsealed in the movement of the first angel, in the next article.
Mu nyandiko ikurikira tuzakomeza gusuzuma ibyerekeye ukwiyongera k’ubumenyi, kwahishuwe mu mugendo w’umumarayika wa mbere.