“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
“Tugomba kumenya ubwacu icyo Ubukristo ari cyo, icyo ukuri ari cyo, icyo kwizera twakiriye ari cyo, n’icyo amategeko ya Bibiliya ari cyo—ayo mategeko twahawe n’ububasha bukomeye kurusha ubundi bwose.” The 1888 Materials, 403.
For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.
Mu myaka myinshi ishize, Future for America yagaragaje ko amatorero arindwi yo mu Ibyahishuwe adahagarariye gusa amateka ya Isirayeli ya none uhereye mu gihe cy’intumwa kugeza ku mperuka y’isi, ahubwo ko ayo matorero arindwi anahagarariye Isirayeli ya kera uhereye mu gihe cya Mose kugeza igihe Sitefano yatewe amabuye. Abapayiniya b’Abadivantisiti ntibigishije uku kuri, ariko basobanukiwe kandi bakoresha amahame ashyiraho uku kuri. Yesu agaragaza iherezo ahereye ku ntangiriro, kandi Isirayeli ya kera ihagarariye Isirayeli ya none. Ni cyo gituma ukuri kose kugize ibiranga ubuhanuzi bwa Isirayeli ya none na ko kwabayeho muri Isirayeli ya kera.
Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.
Mbere y’amateka y’Abamillerite, imyumvire gakondo y’Abakristo ku matorero arindwi yari uko yagereranyaga amatorero nyakuri yo muri Aziya Ntoya mu gihe cya Yohana. Iyo myumvire gakondo yanumvaga ko inama zahawe buri torero ku giti cyaryo zishobora no gusobanurwa nk’inama zihariye zihabwa amatorero anyuranye mu mateka yose y’Ubukristo, kandi ko izo nama n’imiburo ubwazo ari iz’Abakristo ku giti cyabo. Banasobanukiwe ko amatorero arindwi agereranya ibihe birindwi by’amateka y’itorero, uhereye ku gihe cy’intumwa kugeza ku mperuka y’isi. Izo nyurabwenge zabagaho mbere y’amateka y’Abamillerite. Ibyo byemerwa bine byerekeye amatorero arindwi bigize imyumvire gakondo yabayeho mbere ya William Miller byari kandi biracyashingiye ku busobanuro bwa Bibiliya bwitwa “historicist.” Uwo ni wo murongo ngenderwaho abamarayika b’Imana bayoboye William Miller kwemera no gukurikiza.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Amatorero arindwi yo muri Aziya ni amateka y’Itorero rya Kristo mu mimerere yaryo irindwi, mu nzira zaryo zose zigoranye no mu mpinduka zaryo zose, mu kurumbuka kwaryo kose no mu makuba yaryo yose, uhereye mu minsi y’intumwa ukageza ku mperuka y’isi. Ibimenyetso birindwi ni amateka y’ibyakozwe n’ububasha n’abami bo mu isi ku Itorero, hamwe no kurinda kw’Imana kurinda ubwoko bwayo muri icyo gihe kimwe. Impanda zirindwi ni amateka y’imanza ndwi zihariye kandi zikomeye zoherejwe ku isi, ari yo bwami bw’Abaroma. Kandi inzabya ndwi ni ibyago birindwi bya nyuma byoherejwe kuri Roma ya Gipapa. Bivangiyemo n’ibindi bintu byinshi, biboshywe mo nk’imigezi yunganira, maze byuzuza uruzi runini rw’ubuhanuzi, kugeza ubwo byose birangirira mu nyanja y’iteka ryose.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Kuri jye, ni ko gahunda y’ubuhanuzi bwa Yohana mu gitabo cy’Ibyahishuwe. Kandi umuntu ushaka gusobanukirwa iki gitabo, agomba kuba afite ubumenyi bwimbitse bw’ibindi bice by’ijambo ry’Imana. Ibimenyetso n’imvugo shusho byakoreshejwe muri ubu buhanuzi, si byose bisobanurwa muri bwo ubwabwo, ahubwo bigomba kubonwa mu bandi bahanuzi, kandi bigasobanurwa mu yindi mirongo y’Ibyanditswe. Ni cyo gituma bigaragara neza ko Imana yagennye ko habaho kwiga ibyose hamwe, kugira ngo habeho ubumenyi busobanutse neza bw’igice icyo ari cyo cyose.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.
Mushiki White yemeranya kandi ashyigikira uko Miller yabonaga ibintu mu buryo bw’“amateka akomeza gusohozwa,” ariko yongeyeho ubushishozi bwimbitse kurushaho ku gitabo cy’Ibyahishuwe burenze ubwo Miller yabonaga, kuko Miller atari yaramenye ubuturo bwera uko buri by’ukuri. Yari yumva ko ubuturo bwera ari isi. Mushiki White yamenye ko ubwo Yesu yatangaga ibyahanuwe bigaragajwe mu gitabo cy’Ibyahishuwe, Kristo yabikoraga afatanyije n’umurimo We wo kuba Umutambyi Mukuru wo mu ijuru.
When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.
Ubwo Yohana ahindukiye akabona Kristo, aba agenda hagati y’ibitereko by’amatabaza yambaye imyambaro y’ubutambyi, kandi ibyo bitereko by’amatabaza biri Ahera, bityo rero bikaba byerekeye igihe cyo mu mateka gikurikira kuzamuka kwe mu ijuru, ariko mbere y’uko yimukira Ahera Cyane mu 1844. Miller ntiyashoboraga gusobanukirwa n’akamaro k’uku kuri. Ndetse na Tyndale, Luther, cyangwa John Wycliffe, kimwe n’abavugurura ba mbere, ntibari kubisobanukirwa. Ukuri kugenda guhishurwa buhoro buhoro, kukarushaho kurabagirana no kurushaho kurabagirana kugeza ku munsi utunganye.
“The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.
“Ihame rikomeye Robinson na Roger Williams baharaniye mu cyubahiro, yuko ukuri kugenda guhishurwa buhoro buhoro, kandi ko Abakristo bakwiriye guhora biteguye kwemera umucyo wose ushobora kumurikirwa mu Ijambo ryera ry’Imana, yaje kwibagirana mu rubyaro rwabo. Amatorero y’Abaporotesitanti yo muri Amerika,—ndetse n’ayo mu Burayi,—nubwo yari yaragiriwe ubuntu bwinshi mu guhabwa imigisha y’Ubugorozi, yananiwe gukomeza gutera imbere mu nzira y’ubugorozi. Nubwo abagabo bake b’indahemuka bahagurukaga rimwe na rimwe kwamamaza ukuri gushya no guhishura ikosa ryari rimaze igihe kirekire ryarigizwe umugenzo, benshi, nk’Abayahudi bo mu minsi ya Kristo cyangwa Abapapa bo mu gihe cya Luther, bishimiraga kwizera nk’uko ba sekuruza babo bizeye no kubaho nk’uko babayeho. Ni cyo cyatumye idini ryongeye gusubira mu mihango y’inyuma gusa; kandi amakosa n’imigenzo y’imiziririzo byajugunywe kure iyo itorero rikomeza kugendera mu mucyo w’Ijambo ry’Imana, ahubwo byarakomejwe kandi birakundwakazwa. Bityo umwuka wari warabyutswe n’Ubugorozi ugenda uzima buhoro buhoro, kugeza ubwo mu matorero y’Abaporotesitanti habonetse hakenewe ubugorozi hafi nk’uko bwari bukenewe mu Itorero ry’i Roma mu gihe cya Luther. Hariho ugukunda iby’isi nk’uko byari bimeze icyo gihe n’ubunebwe bwo mu by’umwuka, kubaha ibitekerezo by’abantu mu buryo nk’ubwo, no gusimbuza inyigisho z’Ijambo ry’Imana inyurabwenge z’abantu.” Intambara Ikomeye, 297.
If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.
Niba ukuri kudasobanukiwe ko kwigaragaza kwabwo kugenda gutera imbere buhoro buhoro mu mateka yose, icyo ari cyo cyose cyaba ari umucyo mushya muri iki gisekuru giheruka gishobora rwose kutabasha kumenyekana icyo gisobanura. Iyo umuntu aretse gusobanukirwa imiterere y’“ukuri” igenda itera imbere, ahita atangira gushingira ku migenzo, ku mico, no ku buyobozi bwa kimuntu bwacumuye.
The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.
Uburyo Miller yakoresheje ni ikimenyetso cy’inzira gikomeza kunyura mu murongo wose w’ubuhanuzi, kikerekana ubuhamya bw’iterambere ry’ukuri kwa Bibiliya bwatangiranye n’intumwa. Nyamara muri icyo kimenyetso cy’inzira gihagarariwe na Miller, dusangamo intangiriro isaba iherezo riyihwanye na yo. Abenshi ntibajya basobanukirwa ibi bintu nyakuri, ariko si ko bimeze kuri Satani.
Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.
Satani yarwanyije ukuri n’ikorwa ry’uko kurushaho gusobanuka kuva ku bugome bwe bwo kwigomeka mu ijuru. Igihe amateka yageze aho Abavugururabutumwa batangiye gusobanukirwa mu buryo bugaragara uko Bibiliya igomba kwigwa, Satani yakoze nk’uko ahora abigenza, maze yinjiza ibyiganano. Ibihamya by’amateka by’umurimo we wo kwigana ukuri bigaragaza ko Abayezuwiti nka Ribera na Louis de Alcazar berekeje uburyo bwabo bw’ibyiganano by’umwihariko ku gitabo cy’Ibyahishuwe. Uburyo bwangiritse bwiswe “preterism” bwatangiye mu kinyejana cya kabiri n’icya gatatu, bufite abahagarariye b’ibanze babiri b’iyo nyigisho y’ibinyoma. Umwe yari Eusebius w’i Kayisariya (260–339), undi akaba Victorinus w’i Pettau (wapfuye ahagana mu mwaka wa 304). Abo bombi bo mu bihe bya kera by’amateka bateje imbere ubwo buryo buvuga ko igitabo cy’Ibyahishuwe cyasohoreye mu gihe cy’Ubwami bw’Abaroma, binyuze mu bantu bo mu mateka nk’umwami w’abami w’icyamamare kibi Nero.
In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.
Mu kinyejana cya cumi n’icyenda, John Darby (1800–1882) wo mu Bwami bw’Abongereza yazanye ubundi buryo bwa satani, na bwo bwashyizwe no mu nyandiko zo hasi ku mapaji ya Bibiliya y’ifarashi rya Troya yitwa Scofield Reference Bible twamaze kugaragaza mbere. “Dispensationalism” ni imiterere ya tewolojiya igabanya amateka n’imikoranire y’Imana n’inyokomuntu mo ibihe bitandukanye, cyangwa “dispensations,” aho Imana ishyira mu bikorwa umugambi Wayo mu buryo butandukanye muri buri gihe. Mbyitondekanya aha kuko iki ari kimwe mu binyoma byinjijwe mu rugendo rwa Future for America n’amajwi yavaga muri ako karere kamwe Darby yari yarakwirijemo ibitekerezo bye bya satani. Ibitekerezo bya Darby byarwanyaga Future for America byaherekezanyijwe na filozofiya y’icyitwa urugaga rwa none rw’“abakangutse” (“woke”), ruteza imbere ya myivumbagatanyo imwe yahagarariwe n’Impinduramatwara y’Abafaransa n’ubwigenge bwo kwishora mu by’isoni nke bumwe bwahagarariwe na Sodomu na Gomora.
Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.
Uyu munsi abahanga mu bya tewolojiya bo muri Adiventisimu ya none bakoresha uburyo bwo kubaga ukuri kwa Bibiliya bushingiye ku mikorere ibiri y’isesengura rya Bibiliya bakoresha kugira ngo basenye kandi bahakane Bibiliya n’Umwuka w’Ubuhanuzi byombi. Bashyira abantu mu byiciro bibiri: abahanga mu ndimi za Bibiliya cyangwa abahanga mu mateka ya Bibiliya. Bityo rero, abahanga mu bya tewolojiya bo muri Adiventisimu y’uyu munsi bayobora ibitekerezo bya Adiventisimu y’i Lawodikiya, haba basobanura Ijambo ry’Imana bishingiye ku gusobanukirwa kw’amateka kw’umuntu wacumuye, cyangwa ku gusobanukirwa kw’ururimi kw’umuntu wacumuye. Ibi bigaragaza amakosa ya none yakoreshejwe kenshi mu kurwanya ubutumwa musoma ubu, bizasobanurwa birushijeho muri izi ngingo igihe tuzaba twiga ikimenyetso cy’Impinduramatwara y’Abafaransa. Satani ariho, kandi azi ko igihe cye ari kigufi. Itegeko rya nyuma mu mategeko ya Milleri, ari ryo numero cumi na kane, rirangirana n’iki gika gikurikira.
“The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.
“Ubumenyi bw’iyobokamana bwigishirizwa mu mashuri yacu bwama bushingiye ku ihame runaka ry’agatsiko k’idini. Bishobora kuba byakorwa gufata ubwenge butanditseho ikintu na kimwe ukabushyiramo ishusho y’ubu bwoko, ariko buri gihe bizaherukira mu buhugu. Ubwenge bwigenga ntibuzigera bushyikirwa n’ibitekerezo by’abandi. Iyo mba umwigisha w’urubyiruko mu by’iyobokamana, nabanje kumenya ubushobozi bwabo n’imitekerereze yabo. Iyo biza kuba byiza, nari gutuma biyigira Bibiliya ubwabo, nkabohereza bafite umudendezo kugira ngo bakorere isi ibyiza. Ariko iyo baba badafite ubwenge, nari kubateraho ikimenyetso cy’ubwenge bw’undi, nkandika ku gahanga habo ngo umuhugu, maze nkabohereza nk’abacakara!” William Miller, Miller’s Works, volume 1, 24.
In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.
Mu gihe gikurikira ako kanya Yohana Umuhishuzi amaze kubaho, no mu minsi y’Ubugorozi, Satani yakoranaga umwete mu kurema uburyo bw’ibinyoma bwo gusobanura ubuhanuzi kugira ngo ayobye kandi arimbure isesengura nyakuri rya Bibiliya. Icyo rimwe na rimwe kititabwaho muri aya mateka ni uko ubwo buryo bwose bwa satani bwari bugenewe by’umwihariko nta kindi gitabo uretse igitabo cy’Ibyahishuwe. Icyo ni cyo cyari ingingo y’ingenzi ya buri wese muri abo bashyigikiraga urujijo rwa satani. Igitabo cy’Ibyahishuwe cyamye ari cyo Satani yagize intego ye. Satani azi ko igitabo agomba kurwanya ari igitabo cy’Ibyahishuwe. Iyo tumenye uku kuri, dushobora noneho kumenya n’ukundi kuri kutagaragara, guhishwa n’ukundi kuri gukomeye.
The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.
Uburyo bw’ibinyoma bw’Abayezuwiti bwari bugamije kubuza ko habaho gusobanukirwa neza ko papa w’Itorero ry’i Roma ari antikristo uvugwa mu buhanuzi bwa Bibiliya. Buri muvandimwe wese mu Ivugurura ry’Abaporotesitanti yaje kumenya no kumenyekanisha uku kuri. Ni cyo cyatumye, igihe amateka nyayo y’abagabo nka Ribera na Louis de Alcazar yigeze gutangazwa ku mugaragaro mu magambo no mu nyandiko, ayo mateka y’abo bagabo nka Ribera na Louis de Alcazar yakoreshejwe hagamijwe kugaragaza imihati ya satani yo kubuza ko habaho gusobanukirwa nyakuri “n’umuntu w’icyaha.” Ubuhamya bwanditswe cyangwa bwavuzwe bugaragaza intego yo gutangiza ubwo buryo bwa satani ni ukuri aho bugarukira, ariko Satani yari arimo kugerageza guhisha ibirenze gusa ibihamya bya Bibiliya byerekana ko antikristo ari papa w’i Roma.
There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.
Hari ukuri buri mu gitabo cy’Ibyahishuwe bwatwikiriwe n’urujijo rwatewe n’izo gahunda z’ibinyoma zo gusobanura Bibiliya zitari mu nsanganyamatsiko y’umuntu ufite umubare we ari gatandatu, gatandatu, gatandatu. Bumwe muri ubwo kuri, nta gushidikanya, ni ukuri kugaragazwa igihe amatorero arindwi asobanuwe mu buryo bwuzuye bw’iterambere ryayo. Mu matorero arindwi harimo ukuri kuvuga mu buryo butaziguye ku mateka yatangiye ku wa 11 Nzeri 2001 kandi akarangirira mu ngorane y’itegeko ryo ku Cyumweru. Satani yashatse guhora ahisha uwo mucyo, kandi yahimbye ubwo buryo bwa satani bwo kuyobya kugira ngo atume amabuye y’agaciro menshi y’ukuri ari mu gitabo cy’Ibyahishuwe atagaragara, atari ukumenya gusa ko papa w’i Roma ari umwanzi wa Kristo.
Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.
Mbere y’uko “umuntu w’icyaha” ahishurwa mu wa 538, abagabo nka Ewusebiyusi na Vitorinusi bateye igitabo cy’Ibyahishuwe, bashaka guhishira ukwizamuka kw’ubutware bwa papa. Nyuma mu mateka, Kristo yasohoje isezerano rye ryahawe Tiyatira, azana inyenyeri yo mu gitondo y’ubugorozi (Wycliffe), hanyuma Satani na we azana abantu babiri bakomeye bazwi mu mateka kugira ngo babere ibikoresho byo guteza imbere no gukomeza umurimo we wa kisatani. Intambara yamaze igihe kirekire yerekeye gukura k’ukuri, igera ku ndunduro yayo igihe ibanga ry’igitabo cy’Ibyahishuwe rihambuwe, (hafi gato mbere y’iherezo ry’igihe cy’imbabazi) ikubiyemo umucyo uturuka mu matorero arindwi Miller atigeze amenya, kandi na Mushiki wa White ntibyamumenyekanye; nyamara birashoboka kugaragaza byoroshye ko Miller n’Umwuka w’Ubuhanuzi byombi bishyigikira uwo mucyo mushya, kuko umucyo mushya utigera uvuguruza umucyo wa kera.
“It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.
“Ni ukuri yuko dufite ukuri, kandi tugomba gukomera cyane ku myanya idashobora kunyeganyezwa; ariko ntitugomba kurebana amakenga umucyo mushya uwo ari wo wose Imana ishobora kohereza, ngo tuvuge tuti: Mu by’ukuri, ntitubona ko dukeneye undi mucyo urenze ukuri kwa kera twakiriye kugeza ubu, kandi twahagazeho dushikamye. Mu gihe dukomeje uyu mwanya, ubuhamya bw’Umuhamya W’ukuri bukoresha ku mibereho yacu igihano cyabwo bugira buti: ‘Kandi ntuzi yuko uri umutindi, kandi ugirirwa impuhwe, kandi uri umukene, kandi uri impumyi, kandi wambaye ubusa.’ Abiyumva ko bakize kandi ko biyongereyeho ubutunzi, kandi ko nta cyo bakeneye na kimwe, bari mu mimerere y’ubuhumyi ku byerekeye imimerere yabo nyakuri imbere y’Imana, kandi ntibabizi.” Review and Herald, August 7, 1894.
The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.
Ikigeragezo cy’ibanze cyo gupima umucyo mushya ni ukumenya niba uhabanye n’ukuri kwamaze gushyirwaho, kandi niba ushikamiza ukuri kw’ishingiro.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.
“Iyo imbaraga z’Imana zihamya icyo ukuri ari cyo, uko kuri kugomba guhagarara iteka ryose nk’ukuri. Nta bitekerezo bizaza nyuma, bihabanye n’umucyo Imana yatanze, bigomba kwemerwa. Abantu bazahaguruka bafite ubusobanuro bw’Ibyanditswe kuri bo ari ukuri, nyamara butari ukuri. Ukuri kw’iki gihe, Imana yaduhaye nk’urufatiro rw’ukwizera kwacu. Yo ubwayo yatwigishije ukuri icyo ari cyo. Umwe azahaguruka, hanyuma undi na we, afite umucyo mushya uvuguruza umucyo Imana yatanze biciye mu kwigaragaza kwa Mwuka Wera wayo.” Selected Messages, igitabo cya 1, 162.
Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:
Satani yagize igitabo cy’Ibyahishuwe intego yo kugihindanyiriza kuva igihe Yohana yandikaga ubutumwa bukikubiyemo. Yesu yaravuze ati:
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.
Ariko hahirwa amaso yanyu, kuko abona; n’amatwi yanyu, kuko yumva. Kuko ni ukuri mbabwira yuko abahanuzi benshi n’abakiranutsi bifuje kubona ibyo mwebwe mureba, ariko ntibabibona; no kumva ibyo mwebwe mwumva, ariko ntibabyumva. Matayo 13:16, 17.
The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.
Umugisha ujyana no kubona no kumva ni umugisha wo gusobanukirwa ubutumwa bw’Ibyahishuwe bya Yesu Kristo. Igihe Yohana yagereranyaga ab’“iminsi y’imperuka” babona kandi bakumva ubwo butumwa, yikubise hasi ngo asenge marayika Gaburiyeli, uwo marayika ahita abwira Yohana atazabikora.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.
Nanjye Yohana mbona ibyo bintu kandi ndabyumva. Maze numvise kandi nkabona, nikubita hasi kugira ngo nsenge imbere y’ibirenge by’umumarayika wanyeretse ibyo bintu. Ariko arambwira ati: “Ntukabikore; kuko ndi mugenzi wawe mu murimo, n’uwa bene so b’abahanuzi, n’abitondera amagambo y’iki gitabo: Imana abe ari yo usenga.” Ibyahishuwe 22:8, 9.
Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.
Gaburiyeli na Yohana bombi ni ibiremwa byaremwe, kandi bagomba kuramya Umuremyi wenyine. Abahanuzi benshi n’abakiranutsi, ndetse n’abamarayika, bifuje “kubona” no “kumva” ubutumwa bw’Induru yo mu Gicuku igihe buzongera kuvugwa ku iherezo ry’isi.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kristo yaravuze ati: ‘Hahirwa amaso yanyu, kuko abona; n’amatwi yanyu, kuko yumva. Kuko ni ukuri ndababwira yuko abahanuzi benshi n’abakiranutsi bifuje kureba ibyo mureba, ntibabibona; no kumva ibyo mwumva, ntibabyumva’ [Matayo 13:16, 17]. Hahirwa amaso yabonye ibintu byabonetse mu 1843 no mu 1844.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Ubutumwa bwatanzwe. Kandi ntihakagombye kubaho gutinda mu kongera kubutangaza, kuko ibimenyetso by’ibihe biri gusohozwa; umurimo usoza ugomba gukorwa. Umurimo ukomeye uzakorwa mu gihe gito. Vuba aha ubutumwa buzahatangwa ku igeno ry’Imana, maze buzabyara ijwi rirenga. Hanyuma Daniyeli azahagarara mu mugabane we, kugira ngo atange ubuhamya bwe.” Manuscript Releases, volume 21, 437.
What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.
Ibyo abakiranutsi (Yohana) na bagenzi babo b’abagaragu (abamarayika) bifuzaga kubona, ni ugusohora kwa nyuma kw’Induru yo mu Gicuku ku iherezo rya Adventisimu, ubwo isi yari kuzamurikirwa n’ubwiza bw’Imana. Iryo yerekana rya nyuma ry’imbaraga mu mvura y’itumba rizanwa no gukurwaho ikimenyetso ku Ihishurirwa rya Yesu Kristo.
Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.
Iby’ako gakiza ni ko abahanuzi bakoze ubushakashatsi kandi bakagishakisha bashyizeho umwete mwinshi, bo bahanuraga iby’ubuntu mwagombaga kuzahabwa; bashakisha kumenya igihe icyo ari cyo, cyangwa imimerere y’icyo gihe, Umwuka wa Kristo wari muri bo werekanaga, ubwo wabahamirizaga mbere y’igihe imibabaro ya Kristo n’ubwiza bwari kuzakurikiraho. Bahishuriwe yuko ibyo bakoreraga bitari ibyabo ubwabo, ahubwo ko byari ibyanyu, ari byo ubu mwabwiwe n’abababwirije ubutumwa bwiza babubabwira mu Mwuka Wera woherejwe ava mu ijuru; ibyo ni byo n’abamarayika bifuza kurebamo. Nuko rero mukenyeze mu rukenyerero rw’ubwenge bwanyu, mwirinde, kandi mwiringire kugeza ku mperuka ubuntu muzazanirwa mu guhishurwa kwa Yesu Kristo. 1 Petero 1:10–13.
The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.
Abahanuzi, abakiranutsi n’abamarayika bifuje kubaho mu gihe “ubuntu,” ari bwo mbaraga z’Imana, busukwa mu gusohozwa kwa nyuma kw’Induru yo mu Gicuku. Ubwo “ubuntu,” ari bwo mbaraga z’irema z’Imana, buzanirwa abantu igihe Ibyahishuwe bya Yesu Kristo bikurwaho ikimenyetso. Satani azi ko inzira yo kugeza ku bwoko bw’Imana izo mbaraga z’irema z’Imana ikorwa n’ubutumwa bukurwaho ikimenyetso mu gitabo cy’Ibyahishuwe, bityo rero umuhati we usumba iyindi wabaye uwo guteza urujijo, guhagarika no gutwikira umucyo uri mu gitabo cy’Ibyahishuwe. Uwo mucyo si ukumenya gusa uwo muntu w’icyaha uwo ari we, kuko uko kuri kwanditswe no kugaragazwa mu buryo bwuzuye n’abavugurura b’Abaporotesitanti bose kera hashize ibinyejana.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.
Ku munsi w’Umwami, nari ndi mu Mwuka, maze numva inyuma yanjye ijwi rikomeye, nk’iry’impanda, rivuga riti: Ndi Alufa na Omega, uwa mbere n’uwa nyuma; kandi riti: Ibyo ubona, ubyandike mu gitabo, maze ubyoherereze amatorero arindwi yo muri Aziya: i Efeso, n’i Simuruna, n’i Perugamo, n’i Tiyatira, n’i Sarudi, n’i Filadelifiya, n’i Lawodikiya. Nuko ndahindukira kugira ngo ndebe ijwi ryavuganaga nanjye. Maze mpindukiye, mbona ibitereko by’amatabaza birindwi by’izahabu; kandi hagati muri ibyo bitereko by’amatabaza birindwi mbona usa n’Umwana w’umuntu, yambaye umwambaro muremure ugera ku birenge, kandi akenyeye ku gituza umukandara w’izahabu. Umutwe we n’imisatsi ye byari byera nk’ubwoya bw’intama, byera nk’urubura; kandi amaso ye yari nk’ibirimi by’umuriro; ibirenge bye na byo byari bimeze nk’umuringa w’umuteke, umeze nk’uwatwitswe mu itanura; kandi ijwi rye ryari nk’ijwi ry’amazi menshi. Mu kuboko kwe kw’iburyo yari afitemo inyenyeri zirindwi; kandi mu kanwa ke havagamo inkota ityaye ifite ubugi impande zombi; kandi mu maso he hari nk’izuba rirasira mu mbaraga zaryo. Maze mubonye, nikubita hasi ku birenge bye meze nk’upfuye. Ariko anshyiraho ukuboko kwe kw’iburyo, arambwira ati: Witinya; ndi uwa mbere n’uwa nyuma. Ni jye uriho, kandi nari narapfuye; kandi dore, ndi muzima iteka ryose, Amen; kandi mfite imfunguzo z’urupfu n’iz’ikuzimu. Nuko wandike ibyo wabonye, n’ibiriho, n’ibizabaho hanyuma y’ibi. Ibyahishuwe 1:10–19.
While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.
Mu gihe Abadiventisiti bagumishaga ku buryo bw’imitekerereze bwitwa “historicist,” bamenye ko amatorero yose yo mu Ibyahishuwe bibiri n’itatu yongera kuboneka mu itorero rya nyuma. Ikibabaje ni uko, ku iherezo ry’ikinyejana cya cumi n’icyenda, Satani yari yaratangiye gufunga amaso y’Abadiventisiti ku buryo bwera bw’imyumvire, ku burinzi bwabwo, no ku kubushyira mu bikorwa nk’igice cy’ingenzi cy’inshingano yabo yo kuba “abarinzi b’umurage w’ukuri gukomeye k’ubuhanuzi.” Ndetse n’igihe ubwo buryo bw’imyumvire bwari bushyirwa ku ruhande mu Badiventisiti, hari hakiriho ababwifashishaga. Dukoresha igitabo, Story of the Seer of Patmos, nk’umuhamya ugaragaza ko gushyira amatorero yose ku mateka ya Lawodikiya ari ishyirwa mu bikorwa ry’ubuhanuzi rifite ishingiro. Ibikurikira ni ibice byakuwe muri icyo gitabo bishimangira ingingo ndimo kuvugaho.
“It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Bikwiriye kwibukwa ko, nk’uko ibyabaye kuri Efeso, Simuruna, na Perugamo bizasubirwamo mu rusengero rwa nyuma mbere yo kuza kwa kabiri kwa Kristo, ni ko n’amateka ya Tuwatira azagira icyo ahwanye na cyo mu gisekuru cya nyuma.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”
Haskell agaragaza neza ko ibyabaye ku matorero ane ya mbere byongeye kubaho, cyangwa nk’uko abivuga, “bizagira icyo bihura na cyo mu gisekuru giheruka.”
“He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
“Yakoresheje icyo kigeragezo, ariko byose byerekezaga imbere ku mwaka wa 1843 nk’igihe isi yagombaga kwakira Umukiza wayo. Imimerere y’abantu mu kuza kwa mbere kwa Kristo noneho yari yongeye kubaho.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.
Haskell yavugaga ko William Miller yagaragaje umwaka wa 1843 nk’uwo Kugaruka kwa Kabiri kwa Kristo kuzabera, kandi agaragaza ko imiterere yarangaga ukuza kwa mbere yongeye kwigaragaza mu gihe cy’Abamillerite. Haskell yari afite ukuri, kandi Mushiki wa Mwuka White yemeza ko Miller ubwe yashushanywaga na Yohana Umubatiza.
“As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.
“Nk’uko Yohana Umubatiza yamamaje ukuza kwa mbere kwa Yesu kandi agategura inzira y’ukwiza kwe, ni ko na William Miller n’abifatanyije na we batangaje ukuza kwa kabiri k’Umwana w’Imana.” Early Writings, 229.
Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.
Haskel anagaragaza ko mu mateka ya Perugamo, (itorero rya gatatu rishushanya ubwumvikane bwa Gikristo no gusenga ibigirwamana), amateka ya Sarudi, ari ryo torero rya gatanu, yongeye kwisubiramo.
“There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
“Habayeho igihe mu mateka ya Perugamo, ubwo Ubukristo bwatekerezaga ko Ubupagani bwapfuye; nyamara mu by’ukuri, idini ryasaga n’iryatsinzwe ari ryo ryari ryaranesheje. Ubupagani, bumaze kubatizwa, bwinjiye mu itorero. Mu minsi ya Sarudi, ayo mateka yongeye kwisubiramo.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”
Sarudi yari itorero ry’Ubugorozi ryakangutse rikamagana ibinyoma bya gishitani by’ubupapa, ariko umurimo wabo utararangira bari baratangiye gusubira i Roma. Bibwiraga, nk’uko itorero rya Perugamo na ryo ryabitekerezaga, ko ubupapiste bwari bwarapfuye, nyamara mu by’ukuri bwari bugihumeka. Haskell na we agaragaza ko ku itorero ry’abasigaye harabagiranye “imirasire yegeranijwe y’ibihe byose byahise.”
“Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Ni kuri iri torero rya nyuma—abasigaye—hacaniraho imirasire yose yegeranijwe yo mu bihe byose byahise.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.
Sinshaka kuvuga ko Haskell yasobanukiwe ko amateka agenda akurikirana agaragazwa n’amatorero arindwi, na yo yasohorejwe mu mateka ya Isirayeli ya kera; ariko rwose ashyigikira uko kuri ubwo yandika ko “imirasire yegeranijwe y’ibihe byose byahise” “iramurikira” “itorero rya nyuma.” Isirayeli ya kera iri mu “mirasire y’” “ibihe byahise.” Kandi nubwo ashyigikira amahame ya ngombwa kugira ngo hamenyekane ubusobanuro bw’ikigereranyo cy’amatorero arindwi mu mateka ya Isirayeli ya kera, sinzi neza urugero yasobanukiweho n’imigenderanire ihagarariwe muri ibyo bimenyetso. Nanone ndahamya ko atasobanukiwe ikindi gice gifite akamaro karushijeho k’amateka ahagarariwe n’amatorero arindwi, ari na cyo turimo kugana.
We will address this truth in our next article.
Tuzasesengura kuri uku kuri mu nyandiko yacu ikurikira.