After we review the history from 1863 until the time of the end in 1989, in the context of the four abominations of Ezekiel chapter eight, representing the four generations of Adventism, we will turn our attention to the increase of knowledge that was unsealed in 1989. That increase of knowledge was concerning the last six verses of Daniel chapter eleven. In 1989, our little Sabbath study group discovered the reform lines of Bible prophecy, which Future for America often refers to, and which establish the sequence of events in every reform line, which in turn allows a student of prophecy to exercise the application of the latter rain methodology of “line upon line.”

Nyuma y’uko dusuzumye amateka kuva mu 1863 kugeza ku gihe cy’imperuka mu 1989, mu rwego rw’ibizira bine byo muri Ezekieli igice cya munani, bigereranya ibisekuru bine by’Abadiventisiti, tuzahindukira twite ku kwiyongera kw’ubumenyi kwahishuwe mu 1989. Uko kwiyongera kw’ubumenyi kwari ku byerekeye imirongo itandatu ya nyuma ya Daniyeli igice cya cumi na kimwe. Mu 1989, itsinda ryacu rito ry’icyigisho cy’Isabato ryavumbuye imirongo y’ivugurura y’ubuhanuzi bwa Bibiliya, ibyo Future for America ikunze kwita bityo, kandi ibyo bishyiraho urukurikirane rw’ibyabaye muri buri murongo w’ivugurura, ari byo na byo bituma umunyeshuri w’ubuhanuzi akoresha ishyirwa mu bikorwa ry’uburyo bw’imvura y’itumba bwo “umurongo ku wundi murongo.”

Within a few years (1992), I had written a paper covering the last six verses of Daniel eleven. The paper was written for my own satisfaction, for I had no ability or intention of publicly circulating the study. By 1994, the paper had made its way to an Adventist self-supporting ministry, and by 1995, a series of eleven articles covering the last six verses of Daniel eleven, was published in a monthly magazine produced by that ministry. There are only a few specific references to Daniel eleven in the writings of the Spirit of Prophecy, and the most important of them all became a central argument to the validity of the application I set forth concerning those verses.

Mu myaka mike yakurikiyeho (1992), nari maze kwandika inyandiko yasobanuraga imirongo itandatu ya nyuma ya Daniyeli cumi n’umwe. Iyo nyandiko nayanditse kugira ngo inyure ubwanjye, kuko nta bushobozi cyangwa umugambi nari mfite byo gukwirakwiza ku mugaragaro iryo somo. Mu 1994, iyo nyandiko yageze ku murimo wa Adventisti wigenga kandi wibeshaho, maze mu 1995, uruhererekane rw’inyandiko cumi n’imwe zisobanura imirongo itandatu ya nyuma ya Daniyeli cumi n’umwe, rwasohowe mu kinyamakuru cya buri kwezi cyasohorwaga n’uwo murimo. Mu nyandiko za Mwuka w’Ubuhanuzi harimo gusa amagambo make yihariye yerekeye Daniyeli cumi n’umwe, kandi icy’ingenzi muri ayo yose cyabaye ingingo y’ibanze ishimangira ukuri kw’uko nasobanuye iyo mirongo.

“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

“Nta mwanya dufite wo guta. Ibihe by’amakuba biri imbere yacu. Isi ihungabanywa n’umwuka w’intambara. Bidatinze amashusho y’amakuba yavuzwe mu buhanuzi azabaho. Ubuhanuzi bwo muri Daniyeli igice cya cumi na kimwe bugiye hafi kugera ku isohozwa ryabwo ryuzuye. Byinshi mu mateka yabayeho mu isohozwa ry’ubu buhanuzi bizongera kubaho. Mu murongo wa mirongo itatu havugwamo ubutegetsi buzababara, [Daniyeli 11:30–36 hasubiwemo.]”

“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

“Amashusho ahuye n’ayasobanuwe muri aya magambo azabaho.” Manuscript Releases, numero 13, 394.

Sister White is clear that 1798, is the “time of the end.”

Mushiki White aragaragaza neza ko 1798 ari “igihe cy’imperuka.”

“But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

“Ariko mu gihe cy’imperuka, ni ko umuhanuzi avuga ati: ‘Benshi bazajya hirya no hino, kandi ubumenyi buziyongera.’ Daniyeli 12:4.... Uhereye mu mwaka wa 1798 igitabo cya Daniyeli cyakuweho ikimenyetso, ubumenyi bw’ubuhanuzi bwariyongereye, kandi benshi bamamaje ubutumwa bukomeye bw’urubanza rwegereje.” The Great Controversy, 356.

Verse forty of Daniel eleven begins with, “And at the time of the end.”

Umurongo wa mirongo ine wa Daniyeli cumi na umwe utangirana n’aya magambo ngo: “Kandi mu gihe cy’imperuka.”

And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

No mu gihe cy’imperuka umwami w’amajyepfo azamugabaho; maze umwami w’amajyaruguru azamutera nk’inkubi y’umuyaga, afite amagare y’intambara n’abagendera ku mafarasi n’amato menshi; kandi azinjira mu bihugu, abirenge, kandi abinyuremo. Daniel 11:40.

It is evident, even without the direct endorsement of the Spirit of prophecy, that verse forty marks the beginning of a sequence of events that began in 1798. Those events lead to the close of human probation, for the first verse of chapter twelve of Daniel, says, “And at that time shall Michael stand up,” and Sister White is clear that when Michael stands up human probation closes.

Biragaragara, ndetse n’iyo hataba ukwemezwa gutaziguye n’Umwuka w’Ubuhanuzi, ko umurongo wa mirongo ine ugaragaza intangiriro y’uruhererekane rw’ibyabaye byatangiye mu wa 1798. Ibyo byabaye biganisha ku iherezo ry’igihe cy’igeragezwa cy’umuntu, kuko umurongo wa mbere w’igice cya cumi na kabiri cya Daniyeli uvuga uti: “Kandi muri icyo gihe Mikayeli azahaguruka,” kandi Sister White asobanura neza ko igihe Mikayeli ahagurutse, igihe cy’igeragezwa cy’umuntu kirangira.

“‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

“‘Muri icyo gihe Mikaheli, wa Mutware ukomeye urengera abana b’ubwoko bwawe, azahaguruka; kandi hazabaho igihe cy’umubabaro, kitigeze kibaho uhereye igihe habayeho ishyanga kugeza muri icyo gihe nyine; kandi muri icyo gihe ubwoko bwawe buzakizwa, umuntu wese uzasangwa yanditswe mu gitabo.’ Daniyeli 12:1.

“When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘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 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

“Igihe ubutumwa bw’umumarayika wa gatatu buzaba busojwe, imbabazi ntizizongera kwinginga ku bw’abatuye isi b’abanyabyaha. Abantu b’Imana bazaba barangije umurimo wabo. Bazaba barahawe ‘imvura y’itumba,’ ‘ugusubizwamo imbaraga guturuka imbere y’Umwami,’ kandi bazaba biteguye isaha y’ikigeragezo kibategereje. Abamarayika bazaba bihutira hirya no hino mu ijuru. Umumarayika uvuye ku isi agarutse atangaza ko umurimo we urangiye; ikigeragezo cya nyuma kizaba cyagejejwe ku isi, kandi abagaragaje bose ko bakomeje kuba indahemuka ku mategeko y’Imana bazaba barahawe ‘ikimenyetso cy’Imana ihoraho.’ Ni bwo Yesu azahagarika umurimo We wo kwinginga mu buturo bwera bwo mu ijuru. Azamanika amaboko Ye maze avuge n’ijwi rirenga ati: ‘Birarangiye;’ kandi umutwe wose w’abamarayika uzikuraho amakamba yawo ubwo azaba atangaza ayo magambo akomeye ati: ‘Ukiranirwa akomeze gukiranirwa: n’uwanduye akomeze kwandura: n’umukiranutsi akomeze gukiranuka: n’uwera akomeze kwezwa.’ Ibyahishuwe 22:11. Buri rubanza ruzaba rumaze gucibwa, rwaba urw’ubugingo cyangwa urw’urupfu.” The Great Controversy, 613.

Verse forty of Daniel eleven, begins in 1798, and in verse forty-five, when the king of the north (the papacy), comes to his end with none to help, human probation closes, for the next verse states, “And at that time,” thus identifying the “time” represented in the previous verse, which is verse forty-five of Daniel eleven. The king of the north (the papacy), comes to its end at the close of human probation.

Umurongo wa mirongo ine wa Daniyeli 11 utangirira mu 1798, kandi mu murongo wa mirongo ine n’itanu, igihe umwami wo mu majyaruguru (ubupapa) azagera ku iherezo rye nta n’umufasha, igihe cy’igeragezwa cy’abantu kizaba kirangiye, kuko umurongo ukurikiraho uvuga uti: “Kandi muri icyo gihe,” bityo ukagaragaza “igihe” cyashushanyijwe mu murongo wabanje, ari wo murongo wa mirongo ine n’itanu wa Daniyeli 11. Umwami wo mu majyaruguru (ubupapa) agera ku iherezo rye ku musozo w’igihe cy’igeragezwa cy’abantu.

Therefore, the history of the last six verses of Daniel eleven, identify a sequence of events that begins in 1798 and ends at the close of human probation. When Sister White was alive, 1798, was obviously in her past history. When she stated that “the prophecy in the eleventh chapter of Daniel has nearly reached its complete fulfillment,” she can only be referencing history that occurs after 1798, and before Michael stands up. She then specifically states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” thus instructing the student of prophecy that the final history of Daniel eleven, that “has nearly reached its complete fulfillment,” has been typified in other portions of histories set forth in Daniel chapter eleven.

Ni cyo gituma amateka avugwa mu mirongo itandatu ya nyuma y’igice cya cumi na rimwe cya Daniyeli agaragaza urukurikirane rw’ibyabaye rutangira mu 1798 rukarangirira ku isoza ry’igihe cy’igeragezwa ry’abantu. Igihe Mushiki wa Mugore White yari akiriho, 1798 yari, birumvikana, iri mu mateka yari yarahise. Igihe yavugaga ko “ubuhanuzi bwo mu gice cya cumi na rimwe cya Daniyeli bugiye hafi cyane kugera ku isohozwa ryabwo ryuzuye,” yashoboraga gusa kuba yerekezaga ku mateka aba nyuma ya 1798 kandi mbere y’uko Mikayeli ahaguruka. Hanyuma avuga by’umwihariko ko “igice kinini cy’amateka yabaye mu isohozwa ry’ubu buhanuzi kizongera kubaho,” bityo akigisha umunyeshuri w’ubuhanuzi ko amateka ya nyuma ya Daniyeli cumi na rimwe, “agiye hafi cyane kugera ku isohozwa ryabwo ryuzuye,” yagereranyijwe mbere mu bindi bice by’amateka yashyizwe ahagaragara mu gice cya cumi na rimwe cya Daniyeli.

Once she emphasizes that most important prophetic key, she then quotes verses thirty through thirty-six, and states, “Scenes similar to those described in these words will take place.” Inspiration provided a key for those students of prophecy who wished to understand the final fulfillment of Daniel eleven. The key was that the history of the final six verses of Daniel eleven, were a parallel to the history represented in verses thirty to thirty-six. There is an abundant amount of light that is derived from this revelation, but what needs to be considered here is that in verse thirty-one of Daniel eleven, “the daily,” is taken away.

Iyo amaze gushimangira iyo ngingo y’ingenzi cyane y’ubuhanuzi, ahita asubiramo imirongo ya mirongo itatu kugeza kuri mirongo itatu n’itandatu, maze akavuga ati: “Ibintu bisa n’ibisobanuwe muri aya magambo bizabaho.” Guhumekerwa kwatanze urufunguzo ku bigaga ubuhanuzi bifuzaga gusobanukirwa isohozwa rya nyuma rya Daniyeli cumi n’umwe. Urwo rufunguzo rwari urw’uko amateka y’imirongo itandatu ya nyuma ya Daniyeli cumi n’umwe, yari agereranye n’amateka ahagarariwe mu mirongo ya mirongo itatu kugeza kuri mirongo itatu n’itandatu. Hari umucyo mwinshi cyane ukomoka kuri uku guhishurwa, ariko ikwiriye kwitabwaho hano ni uko mu murongo wa mirongo itatu n’umwe wa Daniyeli cumi n’umwe, “iby’igihe cyose,” bikurwaho.

To correctly understand the history which illustrates the sequence of events that lead to the close of human probation, a student of prophecy must have the correct understanding of “the daily.” If verse thirty-one is identifying Christ’s sanctuary ministry being taken away, or if it is identifying the taking away of paganism, it is absolutely essential to understand, if you wish to correctly understand the parallel history that Sister White spoke of when she wrote, “Scenes similar to those described in these words will take place.”

Kugira ngo asobanukirwe neza amateka agaragaza urukurikirane rw’ibyabaye biganisha ku iherezo ry’igihe cy’igeragezwa cy’abantu, umunyeshuri w’ubuhanuzi agomba kuba afite gusobanukirwa nyakuri kw’“ibya buri munsi.” Niba umurongo wa mirongo itatu n’umwe werekana umurimo wa Kristo wo mu Buturo Bwera ukurwaho, cyangwa niba werekana iyivanwaho ry’ubupagani, ni ngombwa rwose kubisobanukirwa, niba wifuza gusobanukirwa neza amateka ahwanye ayo Mushiki wa White yavuze igihe yandikaga ati: “Ibikorwa bisa n’ibyasobanuwe muri aya magambo bizabaho.”

Of course, Laodicean Adventism did not recognize the fulfillment of verse forty of Daniel eleven, as identifying the collapse of the Soviet Union in 1989, but the verse does identify those very events. For those who wished to correctly understand the prophetic increase of knowledge that arrived with the fulfillment of verse forty in 1989, the correct understanding of “the daily,” then became present truth. In the early part of the twentieth century, the correct understanding was important, for it was an essential part of the foundational truths that the Lord used William Miller to establish.

Birumvikana ko Uwadivantisiti bw’Abalawodikiya butamenye ko ugusohora k’umurongo wa mirongo ine wa Daniyeli cumi na umwe kwerekana ugusenyuka kw’Ubumwe bw’Abasoviyeti mu 1989, ariko uwo murongo koko werekana ibyo bintu nyirizina. Ku bashakaga gusobanukirwa neza n’ukwiyongera kw’ubumenyi bw’ubuhanuzi kwagezeho hamwe n’ugusohora k’umurongo wa mirongo ine mu 1989, gusobanukirwa nyakuri n’“igitambo gihoraho” byahise biba ukuri kw’iki gihe. Mu ntangiriro z’ikinyejana cya makumyabiri, uko gusobanukirwa nyakuri kwari ingenzi, kuko kwari igice cy’ingenzi cy’ukuri shingiro Umwami yakoresheje William Miller gushinga.

But during the first decade and a half of the twentieth century the satanic Protestant view which claims that “the daily,” represents Christ’s sanctuary work was a minority position, and it was not worth allowing a controversy over the truth that “the daily,” is a symbol of paganism to even begin. This is why you will hear from the Laodicean historical revisionists, that the subject of “the daily,” is “not to be made into a test question,” or “that the subject of ‘the daily’ is not to be agitated.” What the revisionists always leave out when they lead the unlearned in this particular discussion, is the qualification which inspiration always placed upon the subject. The following passage is directed towards Elder Haskell.

Ariko mu myaka cumi n’itanu ya mbere y’ikinyejana cya makumyabiri, igitekerezo cya giporotesitanti cya satani kivuga ko “ibya buri munsi” bigereranya umurimo wa Kristo wo mu buturo bwera cyari igitekerezo cy’abake, kandi ntibyagombaga kwemererwa ko habaho n’impaka na nto ku kuri kuvuga ko “ibya buri munsi” ari ikimenyetso cy’ubupagani. Ni cyo gituma muzumva abavugurura amateka b’i Lawodikiya bavuga ko ingingo y’“ibya buri munsi” “idakwiriye kugirwa ikibazo cy’igeragezwa,” cyangwa ko “ingingo y’‘ibya buri munsi’ idakwiriye kubyutswa.” Icyo abo bavugurura amateka bahora basiba iyo bayobora abatize muri uru ruganiriro rwihariye, ni imbogamizi cyangwa ibisabwa guhumekwa kwahoraga gushyira kuri iyo ngingo. Igika gikurikira cyandikiwe Umusaza Haskell.

Elder Haskell was leading the defense of the correct understanding of “the daily,” against the attacks of Prescott and Daniells in the first and second decade of the twentieth century. Pay close attention, for Sister White never identifies that Haskell’s understanding of “the daily,” was incorrect, she simply instructs him to not allow the agitation to continue, for the Lord did not want to provide an ongoing platform for the enemies of truth (Prescott and Daniells), to continue to push their false teaching. In the passage Haskell is rebuked for “the chart”, and the chart that is referred to is the 1843 chart. Haskell had reproduced the 1843 chart for a witness in that controversy. But he didn’t just reproduce it, he included upon the bottom of the chart the passage from Sister White, where she says “the 1843 chart was directed by the hand of the Lord and should not be altered.” As you read the passage, count the times she says, “at this time.”

Umusaza Haskell yari ku isonga mu kurwanirira ugusobanukirwa gukwiriye kw’“ibya buri munsi,” ahanganye n’ibitero bya Prescott na Daniells mu myaka icumi ya mbere n’iya kabiri y’ikinyejana cya makumyabiri. Itegereze neza, kuko Sister White nta hantu na hamwe avuga ko uburyo Haskell yasobanukirwagamo “ibya buri munsi” bwari butari bwo; ahubwo amutegeka kudakomeza kwemera ko iyo mpaka ikomeza, kuko Uwiteka atashakaga gukomeza gutanga urubuga ku banzi b’ukuri (Prescott na Daniells), kugira ngo bakomeze guteza imbere inyigisho zabo z’ibinyoma. Muri uwo mwandiko Haskell acyahirwa “imbonerahamwe,” kandi imbonerahamwe ivugwaho ni iy’umwaka wa 1843. Haskell yari yongeye gukora imbonerahamwe ya 1843 kugira ngo ibe ubuhamya muri iyo mpaka. Ariko ntiyagarukiye ku kuyisubiramo gusa; yashyize no munsi y’iyo mbonerahamwe amagambo ya Sister White, aho avuga ati “imbonerahamwe ya 1843 yayobowe n’ukuboko kw’Umwami kandi ntigomba guhindurwa.” Uko usoma uwo mwandiko, bara incuro avuga ati, “muri iki gihe.”

“‘I am instructed to say to you, Let there be no questions agitated at this time in the Review that will tend to unsettle minds. . . . We have no time now to enter into unnecessary controversy, but we should earnestly consider the need of seeking the Lord for true conversion of heart and life. There should be determined efforts made to secure sanctification of soul and mind.’

“‘Nategetswe kukubwira nti: Muri iki gihe ntihakagire ibibazo bizamurwa mu Review bizatuma imitima ihungabana.... Nta gihe dufite ubu cyo kwinjira mu mpaka zitari ngombwa, ahubwo dukwiriye kuzirikana tubyitondeye cyane ko dukeneye gushaka Uwiteka kugira ngo haboneke guhinduka nyakuri k’umutima n’ubuzima. Hakwiye kubaho imihati ishyizeho kandi idatezuka yo kugera ku kwezwa k’ubugingo n’ubwenge.’”

“I have had cautions given me in regard to the necessity of our keeping a united front. This is a matter of importance to us at this time. As individuals we need to act with the greatest caution.

“Nabwiweho imiburo yerekeye igikenewe cyo gukomeza kuba umwe mu ruhande rumwe. Iyi ni ingingo ifite akamaro kuri twe muri iki gihe. Nk’umuntu ku giti cye, buri wese muri twe akwiriye kwitwara yitonze cyane.”

“I wrote to Elder Prescott, telling him that he must be exceedingly careful not to introduce subjects in the Review that would seem to point out flaws in our past experience. I told him that this matter on which he believes a mistake has been made is not a vital question, and that, should it be given prominence now, our enemies would take advantage of it, and make a mountain out of a molehill.

“Nandikiye Umusaza Prescott, mubwira ko akwiriye kwitonda cyane kugira ngo atinjiza mu Review ingingo zasa n’izigaragaza inenge mu byatubayeho mbere. Namubwiye ko iki kibazo atekereza ko habayemo ikosa atari ikibazo cy’ingenzi cyane, kandi ko, kiramutse giherewe umwanya ukomeye ubu, abanzi bacu baboneraho urwitwazo bakakibyutsa cyane, bakagira umusozi ku kana k’umusenyi.

“To you also I say that this subject [THE IDENTITY OF THE “DAILY” OF DANIEL 8.] should not be agitated at this time. No, my brother, I feel that at this crisis in our experience that chart which you have had republished should not be circulated. You have made a mistake in this matter. Satan is determinedly at work to bring about issues that will create confusion. There are those who would be delighted to see our ministers at an issue on this question, and they would make much of it.

“Nawe kandi ndakubwira yuko iyi ngingo [UMWIRONDORO W’“ICYA BURI MUNSI” MURI DANIELI 8.] itagomba gutezwa impaka muri iki gihe. Oya, mwene Data, numva ko muri iki gihe gikomeye cy’ibitubaho, iyo mbonerahamwe wasubirishijemo isohoka itagomba gukwirakwizwa. Wakoze ikosa muri iki kibazo. Satani ari gukora ashikamye kugira ngo azane ibibazo bizatera urujijo. Hari abanezezwa no kubona abavugabutumwa bacu bageze ku makimbirane kuri iki kibazo, kandi babigira ibikomeye.”

“I have been instructed that regarding what might be said on either side of this question, silence at this time is eloquence. Satan is watching for an opportunity to create division among our leading ministers. It was a mistake to publish the chart until you could all get together and come to an agreement concerning the matter. You have not acted wisely in bringing to the front a subject that must create discussion and the bringing out of various opinions, for every item will be strained and made to mean something that will only mean injury to the cause. We have all we can do to handle the false statements of those who have given evidence of their willingness to bear false witness.” Manuscript Releases, volume 9, 106, 107.

“Nigishijwe ko ku byerekeye ibyo bishobora kuvugwa ku ruhande uru n’uru rw’iki kibazo, guceceka muri iki gihe ari ubuvugizi bukomeye. Satani ari maso ashaka uburyo bwo guteza amacakubiri hagati y’abakozi bacu b’ingenzi b’ubutumwa. Byari ukwibeshya gutangaza iyo mbonerahamwe mutarabasha guteranira hamwe ngo mugere ku bwumvikane kuri icyo kibazo. Ntimwakoze iby’ubwenge mu kuzana imbere ingingo igomba guteza impaka no gutuma havugwa ibitekerezo bitandukanye, kuko buri ngingo izagorekwa kandi igashyirwa ku kindi gisobanuro, ku buryo izarangira isobanuwe mu buryo buzazana gusa igihombo ku murimo. Twese dufite ibyo dukora bihagije mu guhangana n’amagambo y’ibinyoma y’abagaragaje ibimenyetso by’uko biteguye guhamya ibinyoma.” Manuscript Releases, umuzingo wa 9, 106, 107.

In the previous article we identified that Ellen White said those that gave the judgment hour cry had the correct view of “the daily,” and that Prescott and Daniells’ view that “the daily,” represented Christ’s sanctuary ministry came from Satan. She rebuked Haskell for allowing the controversy to continue, but not for his position upon the truth of what “the daily,” represents. At that time the majority still believed the pioneer understanding of “the daily,” and more importantly, the verse in Daniel eleven, that was to be unsealed at “the time of the end” in 1989, was still decades in the future. At that time (1989), the importance of the correct view of “the daily,” would be necessary. The revisionists always leave the qualifications of Ellen White that were limited to that particular period out of their dishes of fables. Count the qualification of time in the following passage.

Mu nyandiko ibanziriza iyi twagaragaje ko Ellen White yavuze yuko abatanze ubutumwa bw’isaha y’urubanza bari bafite imyumvire ikwiriye ku byerekeye “igitambo gihoraho,” kandi ko igitekerezo cya Prescott na Daniells cyavugaga ko “igitambo gihoraho” cyagereranyaga umurimo wa Kristo mu buturo bwera, cyakomotse kuri Satani. Yacyashye Haskell kubera kwemera ko iyo mpaka ikomeza, ariko atamucyahiye kubera umwanya yari ahagazeho ku kuri kw’icyo “igitambo gihoraho” gishushanya. Muri icyo gihe benshi baracyizeraga imyumvire y’abapayoniye ku byerekeye “igitambo gihoraho,” kandi ikirushijeho kuba ingenzi, umurongo wo muri Daniyeli cumi n’umwe wagombaga guhishurwa “mu gihe cy’imperuka” mu 1989, wari ugisigaje imyaka myinshi ngo ugere. Muri icyo gihe (1989), akamaro ko kugira imyumvire ikwiriye ku byerekeye “igitambo gihoraho” kari kuzaba ngombwa. Abavugurura amateka bahora basiga ku ruhande ibisabwa Ellen White yashyizeho byari bigarukira kuri kiriya gihe cyihariye, bakabikura mu biryo byabo by’imigani. Mubare inshuro ijambo ryerekana igihe ryakoreshejwe muri uyu murongo ukurikira.

“I have words to speak to Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, and all who have been active in urging their views in regard to the meaning of ‘the daily’ of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work.

“Mfite amagambo yo kubwira Abavandimwe Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, n’abandi bose bagize uruhare rukomeye mu gutsimbarara ku bitekerezo byabo ku byerekeye ibisobanuro bya ‘ibya buri munsi’ byo muri Daniyeli 8. Iki ntikigomba guhindurwa ikibazo cy’igeragezwa, kandi impaka zakomotse ku kuba cyarafatwa gityo zabaye iz’ibyago byinshi. Havuyemo urujijo, kandi ibitekerezo bya bamwe mu bavandimwe bacu byateshejwe kuzirikana byimbitse umurimo Uwiteka yategetse ko ugomba gukorwa muri iki gihe mu migi yacu. Ibyo byashimishije umwanzi mukuru w’umurimo wacu.”

“The light given me is that nothing should be done to increase the agitation upon this question. Let it not be brought into our discourses and dwelt upon as a matter of great importance. We have a great work before us, and we have not an hour to lose from the essential work to be done. Let us confine our public efforts to the presentation of the important lines of truth on which we have clear light.

“Umucyo nahawe ni uw’uko nta kintu na kimwe kigomba gukorwa ngo hongerweho gukurura impaka kuri iki kibazo. Ntikizane mu nyigisho zacu kandi ntikigibweho impaka nk’aho ari ikintu gifite akamaro gakomeye. Dufite umurimo ukomeye imbere yacu, kandi nta n’isaha n’imwe dufite yo gutakaza, ngo tuyikure ku murimo w’ingenzi ugomba gukorwa. Nimucyo duharire imbaraga zacu zo mu ruhame gutanga ingingo z’ukuri zikomeye dufiteho umucyo usobanutse.

“I would bring to your attention the last prayer of Christ, as recorded in John 17. There are many subjects upon which we can speak,—sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But let not ‘the daily,’ or any other subject that will arouse controversy among brethren, be brought in at this time; for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now. Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God.

“Ndashaka kuberekeza ku isengesho rya nyuma rya Kristo, nk’uko ryanditswe muri Yohana 17. Hariho ingingo nyinshi dushobora kuvugaho,—ukuri kwera, kugerageza, kandi kwiza mu bworoherane kwabyo. Kuri ibyo mushobora gutinda mufite umwete mwinshi. Ariko ntihakagire ‘ibya buri munsi,’ cyangwa indi ngingo iyo ari yo yose izabyutsa impaka mu bavandimwe, izanwa muri iki gihe; kuko ibyo bizadindiza kandi bibuze umurimo Umwami ashaka ko ibitekerezo by’abavandimwe bacu byibandaho muri aka kanya. Ntitugahagarike imitima ku bibazo bizagaragaza itandukaniro rikomeye mu bitekerezo, ahubwo ahubwo tuzane duhereye mu Ijambo ukuri kwera ku byerekeye ibyo amategeko y’Imana adusaba mu buryo budashobora kwirengagizwa.

“Our ministers should seek to make the most favorable presentation of the truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood. When all our ministers see the necessity of humbling themselves, then the Lord can work with them. We need now to be reconverted, that angels of God may co-operate with us, making a sacred impression upon the minds of those for whom we labor.

“Abakozi bacu b’Imana bakwiriye gushaka uburyo bwo kugaragaza ukuri mu buryo bwiza kurushaho. Uko bishoboka kose, bose nibavuge ibintu bimwe. Inyigisho zitangwe mu buryo bworoheje, kandi zivuge ku ngingo z’ingenzi zishobora gusobanukirwa bitagoranye. Igihe abakozi bacu b’Imana bose bazabona ko ari ngombwa kwicisha bugufi, ni bwo Uwiteka azashobora gukorana na bo. Ubu dukeneye kongera guhinduka, kugira ngo abamarayika b’Imana bafatanye natwe umurimo, bashyira ku mitima y’abo dukorera igitekerezo cyera.”

“We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength.

“Tugomba kwifatanya mu migozi y’ubumwe buhwanye na Kristo; ni bwo imirimo yacu itazaba impfabusa. Mukururane mu migozi inganya, kandi ntihakagire impaka zizanwa hagati. Mugaragaze imbaraga z’ukuri zihuza, kandi ibyo bizagira ingaruka ikomeye mu mitima y’abantu. Mu bumwe harimo imbaraga.”

“This is not a time to make prominent unimportant points of difference. If some who have not a strong living connection with the Master, reveal to the world their weakness of Christian experience, the enemies of the truth who are watching us closely will make the most of it, and our work will be hindered. Let all cultivate meekness, and learn lessons from Him who is meek and lowly in heart.

“Iki si igihe cyo gushyira imbere cyane utuntu tw’itandukaniro tudafite akamaro. Niba hari bamwe badafite isano ikomeye kandi nzima na Shebuja, bakagaragariza isi intege nke z’uburambe bwabo bwa Gikristo, abanzi b’ukuri badukurikiranira hafi bazaboneraho kubibyazamo inyungu nyinshi, kandi umurimo wacu uzadindira. Bose nibatoze ubugwaneza, kandi bigire kuri We ufite ubugwaneza kandi wicisha bugufi mu mutima.”

“The subject of ‘the daily’ should not call forth such movements as have been made. As a result of the way this subject has been handled by men on both sides of the question, controversy has arisen and confusion has resulted.

Ikivugwa cy’ “ibya buri munsi” ntigikwiriye gutuma havuka imyitwarire nk’iyabayeho. Kubera uburyo iki kiganiro cyakemuwe n’abantu bo ku mpande zombi z’iki kibazo, havutse impaka kandi habaho urujijo.

“The action of Brother Larry Smith in publishing a tract containing condemnation of his brethren and of their belief, was not endorsed by God. And to Elder Prescott I will say, The Lord has not placed upon you a burden regarding this matter.

“Igikorwa cya Mwene Data Larry Smith cyo gutangaza agatabo karimo gucira bagenzi be ho iteka no gucira ukwizera kwabo ho iteka, nticyemejwe n’Imana. Kandi Umusaza Prescott ndamubwira nti, Umwami ntiyagushyizeho umutwaro kuri iki kibazo.

“I was pained to hear that Elder Daniells, knowing that there was a difference of opinion regarding this matter among our leading brethren, should urge this matter to the front, as was done in some places.

“Byanteye agahinda no kumva ko Umukuru Daniells, kandi yari azi yuko muri iki kibazo habayeho itandukaniro ry’ibitekerezo hagati y’abavandimwe bacu bayoboye umurimo, yagombaga gushyira iki kibazo imbere no kugihata, nk’uko byakozwe ahantu hamwe.

“Others of our brethren have not been guided by wisdom, and have not reasoned clearly from cause to effect regarding the results of their efforts to uphold their views regarding the interpretation of ‘the daily.’ While the present condition of difference of opinion regarding this subject exists, let it not be made prominent. Let all contention cease. At such a time silence is eloquence.

“Abandi bo muri bene Data bacu ntibayobowe n’ubwenge, kandi ntibatekereje mu buryo busobanutse, bahera ku mpamvu bagasobanukirwa n’ingaruka, ku byerekeye ibisubizo by’umuhati wabo wo gushyigikira ibitekerezo byabo ku birebana n’isobanura rya ‘ibya buri munsi.’ Mu gihe hakiriho uko kutumvikana kw’ibitekerezo kuri iyi ngingo, ntibikagizwe ikintu cy’ingenzi. Intonganya zose nizihagarare. Mu gihe nk’icyo, guceceka ni ubuhanga bwo kuvuga.”

“The duty of God’s servants at this time is to preach the Word in the cities. Christ came to save souls, and we, as almoners of His grace, need to impart to the inhabitants of the great cities a knowledge of His saving truth.” Pamphlets, number 20, 11, 12.

“Inshingano z’abagaragu b’Imana muri iki gihe ni ukubwiriza Ijambo mu migi. Kristo yaje gukiza ubugingo, kandi twe, nk’abagabura ubuntu bwe, dukeneye kugeza ku batuye imigi minini ubumenyi bw’ukuri kwe gukiza.” Pamphlets, number 20, 11, 12.

Brother Larry Smith, who she was referring to was especially incensed at the situation for it was his father’s book, Daniel and the Revelation, that Prescott and Daniells wanted to rewrite in order to change what he wrote concerning “the daily.” Brother Smith was defending the truth, and also his father. She qualifies the controversy repeatedly with the words, “at this time,” and towards the end she states, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” All the universities of Adventism that teach “the daily,” today, teach the satanic view. It is obviously not the same conditions today as it was at that time.

Mwene Data Larry Smith, uwo yavugagaho ni we wari wararakajwe cyane n’iyo mimerere, kuko ari igitabo cya se, Daniel and the Revelation, Prescott na Daniells bifuzaga kongera kwandika kugira ngo bahindure ibyo yanditse ku byerekeye “the daily.” Mwene Data Smith yarindaga ukuri, kandi yarindaga na se. Arondora iyo mpaka incuro nyinshi akoresheje amagambo ngo, “at this time,” kandi ahagana ku iherezo aravuga ati, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” Kaminuza zose z’Abadivantisiti zigisha “the daily” muri iki gihe, zigisha inyigisho ya Satani. Biragaragara rwose ko imimerere yo muri iki gihe itameze nk’uko yari imeze muri icyo gihe.

The second generation of Adventism began at the rebellion of 1888, and spiritualism was established among the leadership. That condition opened the door for the advancement of greater spiritualistic delusions that were to bring about an environment of alienation and division, as men in responsible positions determined to promote whatever they personally deemed as truth. Men such as Daniells, Prescott and Kellogg became symbols of the history where Ezekiel identified what the seventy elders, “the ancients of the house of Israel” would “do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not.”

Igisekuru cya kabiri cy’Abadiventisiti cyatangiye ku bwigomeke bwo mu 1888, kandi ubupfumu bwo mu by’umwuka bwashinze imizi mu buyobozi. Uko kumera kwafunguye urugi rwo guteza imbere ubuyobe bukomeye kurushaho bw’ubwo bupfumu bwo mu by’umwuka, bwagombaga kurema imimerere y’ubwitandukane n’amacakubiri, ubwo abantu bari mu myanya y’inshingano bafataga icyemezo cyo guteza imbere icyo ari cyo cyose bo ubwabo bafataga nk’ukuri. Abantu nka Daniells, Prescott na Kellogg babaye ibimenyetso by’ayo mateka aho Ezekiyeli yerekanye ibyo abakuru mirongo irindwi, “abasaza b’inzu ya Isirayeli” bari “gukorera mu mwijima, umuntu wese mu byumba by’amashusho ye? kuko bavuga bati, Uwiteka ntatubona.”

In that generation the messengers of the message of 1888, both lost their way in the controversies, confusion and spiritualism that engulfed Ezekiel’s seventy elders who had portrayed idols upon the walls of the temple, and the walls of their minds. The health work was removed due to the spiritualism of Kellogg, and yet the revisionists of Laodicean Adventism lead the unlearned to believe that some type of victory came out of the chaos of that generation. There was a parallel history in the time of Judges, where the summation of the history of the Judges fits this period perfectly, for the last verse of Judges states:

Muri icyo gihe cy’abo bantu, intumwa z’ubutumwa bwo mu mwaka wa 1888, zombi zayobeye mu mpaka, mu rujijo no mu by’ubupfumu bwo mu bya mwuka byari byaramize abakuru mirongo irindwi ba Ezekiyeli, bari barashushanyije ibigirwamana ku nkuta z’urusengero no ku nkuta z’imitima yabo. Umurimo w’ubuvuzi wavanyweho bitewe n’ibyo by’ubupfumu bwo mu bya mwuka bya Kellogg, nyamara abavugurura inyigisho ba Adventisime y’i Lawodikiya bayobya abatize ngo bemere ko hariho ubwoko runaka bw’insinzi bwavuye mu kajagari k’icyo gihe. Hariho amateka ahuje n’aya mu gihe cy’Abacamanza, aho incamake y’amateka y’Abacamanza ihuye n’iki gihe mu buryo bwuzuye, kuko umurongo wa nyuma w’Igitabo cy’Abacamanza uvuga uti:

In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 21:25.

Muri iyo minsi nta mwami wari mu Isirayeli: umuntu wese yakoraga ibyari byiza mu maso ye. Abacamanza 21:25.

We will show why the history of Judges corresponds to the history of the second generation of Adventism as we proceed with these articles, but it should be noted that when considering the history of Laodicean Adventism, the easily available history has been provided by those who practice historical revisionism. Sister White certainly did not want the subject of “the daily,” agitated during that history, when in reality it was a small minority of men that she had stated were being guided by “angels that were expelled from heaven” to be given a public platform to promote their erroneous ideas. But to suggest that Sister White ever upheld the idea that it was alright to retain error is exactly the opposite of what she believed.

Mu gihe tuzakomeza izi ngingo, tuzerekana impamvu amateka yo mu Gitabo cy’Abacamanza ahura n’amateka y’igisekuru cya kabiri cy’Abadivantisiti; ariko kandi bikwiriye kuzirikanwa ko, iyo hifashishijwe amateka y’Abadivantisiti b’i Lawodikiya, amateka abonetse bitagoranye yatanzwe n’abakora uguhindura amateka bayagoreka. Nta gushidikanya ko Mushiki wa White atifuzaga ko ingingo y’“igitambo gihoraho” iteza impaka muri ayo mateka, kandi mu by’ukuri, hari agatsiko gato cyane k’abagabo yavuze ko bayoborwaga n’“abamarayika birukanywe mu ijuru,” kagahabwa urubuga rwa rubanda kugira ngo kamenyekanishe ibitekerezo byako by’ubuyobe. Ariko kuvuga ko Mushiki wa White yigeze ashyigikira igitekerezo cy’uko ari byiza kugumana ikosa ni uguhabanye rwose n’ibyo yizeraga.

“Brethren, as an ambassador of Christ I warn you to beware of these side issues, whose tendency is to divert the mind from the truth. Error is never harmless. It never sanctifies, but always brings confusion and dissension. It is always dangerous. The enemy has great power over minds that are not thoroughly fortified by prayer and established in Bible truth.” Testimonies, volume 5, 292.

“Bene Data, nk’intumwa ya Kristo ndababurira kwirinda ibi bibazo by’uruhande, kuko bifite kamere yo gutesha ubwenge inzira bukava ku kuri. Ikosa ntiryigera ritagira ingaruka mbi. Ntiryeza na hato, ahubwo buri gihe rizana urujijo n’amacakubiri. Buri gihe riba ari akaga. Umwanzi afite ubushobozi bwinshi ku bitekerezo by’abatakingiwe neza n’isengesho kandi batashingiwe mu kuri kwa Bibiliya.” Testimonies, volume 5, 292.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

“Nta gihe dufite cyo guta. Ibihe by’amakuba biri imbere yacu. Isi irimo kunyeganyezwa n’umwuka w’intambara. Vuba aha ibibera by’amakuba byavuzwe mu buhanuzi bizasohora. Ubuhanuzi bwo muri Daniyeli igice cya cumi na kimwe buri hafi cyane kugera ku isohozwa ryabwo ryuzuye. Igice kinini cy’amateka yabaye mu gusohoza ubu buhanuzi kizasubirwamo. Mu murongo wa mirongo itatu havugwamo ububasha buzaba ‘bubabazwa, bukagaruka, kandi bukagira umujinya ku isezerano ryera: ni ko buzakora; ndetse buzagaruka, bushyikirane n’abata isezerano ryera. Kandi ingabo zizahagarara ku ruhande rwabwo, kandi zizasuzugura ubuturo bwera bw’imbaraga, zikureho igitambo gihoraho, kandi zishyireho ikizira giteza umusaka. Kandi abakora ibyaha ku isezerano bazabayonoshya kubahenda: ariko abantu bazi Imana yabo bazakomera, kandi bazakora iby’igikomeye. Kandi abafite ubwenge bo mu bantu bazigisha benshi: nyamara bazagwa bicishijwe inkota, n’umuriro, n’ubunyage, n’iminyago, iminsi myinshi. Noneho nibamara kugwa, bazatabarwa n’ubufasha buke: ariko benshi bazifatanya na bo babigiranye uburyarya. Kandi bamwe muri bo bafite ubwenge bazagwa, kugira ngo bageragezwe, kandi bahanagurwe, kandi beze, kugeza igihe cy’imperuka: kuko ibyo bizaba bikiri iby’igihe cyagenwe. Kandi umwami azakora ibyo yishakiye; kandi azishyira hejuru, kandi yikuze asumba imana yose, kandi azavuga ibitangaza byo gutuka Imana y’imana, kandi azagubwa neza kugeza ubwo uburakari buzaba burangiye: kuko icyagennye kizakorwa.’ Daniyeli 11:30–36.”

“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

“Ibintu bimeze nk’ibyasobanuwe muri aya magambo bizabaho. Turabona ibimenyetso byerekana ko Satani arimo kwigarurira vuba ubwenge bw’abantu badafite gutinya Imana imbere yabo. Bose nibasome kandi basobanukirwe n’ubuhanuzi bw’iki gitabo, kuko ubu twinjiye mu gihe cy’amakuba cyavuzweho:

“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

“‘Kandi muri icyo gihe Mikayeli azahaguruka, wa mutware mukuru uhagararira abana b’ubwoko bwawe; kandi hazabaho igihe cy’amakuba, kitigeze kibaho uhereye igihe habayeho ishyanga kugeza muri icyo gihe nyine; kandi muri icyo gihe ubwoko bwawe buzakizwa, umuntu wese uzasangwa yanditswe mu gitabo. Kandi benshi muri bo basinziriye mu mukungugu w’isi bazakanguka, bamwe bazukire ubugingo bw’iteka ryose, abandi bazukire isoni no gusuzugurwa kw’iteka ryose. Kandi abanyabwenge bazarabagirana nk’ukumurika kw’ikirere; kandi abagarurira benshi ku gukiranuka bazamera nk’inyenyeri ibihe byose iteka ryose. Ariko wowe, Daniyeli, hisha aya magambo kandi ushire ikimenyetso ku gitabo, kugeza ku gihe cy’imperuka: benshi baziruka hirya no hino, kandi ubumenyi buzagwira.’ Daniyeli 12:1–4.” Manuscript Releases, nomero 13, 394.