We are now in the testing period of the image of the beast, and the first prophetic controversy in Adventism’s history is now being repeated. In July of 2023, Michael the archangel descended to awaken Ezekiel’s dead dry bones, who were lying slain in the street of that great city of Sodom and Egypt. There in chapter eleven of Revelation, they are brought out of their sleep of death by the impartation of the Spirit. In chapter thirty-seven of Ezekiel, the message of the four winds is identified as the message that turns the dead dry bones, which is identified as the whole house of Israel, into the Lord’s army. The prophet Daniel represents John’s two slain witnesses, and he also represents those in the valley of dead dry bones as well as the wise virgins in the parable.
Ubu turi mu gihe cy’igeragezwa cy’ishusho y’inyamaswa, kandi impaka za mbere z’ubuhanuzi mu mateka y’Abadiventisiti ubu zongeye kubaho. Muri Nyakanga 2023, Mikayeli marayika mukuru yaramanutse kugira ngo akangure amagufwa yumye yapfuye ya Ezekiyeli, yari aryamye yishwe mu muhanda w’uwo murwa ukomeye wa Sodomu na Egiputa. Aho ngaho mu gice cya cumi na kimwe cy’Ibyahishuwe, bakurwa mu bitotsi by’urupfu binyuze mu guhabwa Umwuka. Mu gice cya mirongo itatu na karindwi cya Ezekiyeli, ubutumwa bw’imiyaga ine bugaragazwa nk’ubutumwa buhindura amagufwa yumye yapfuye, agaragazwa nk’inzu yose ya Isirayeli, bukayagira ingabo z’Umwami. Umuhanuzi Daniyeli ahagararira abagabo babiri b’abahamya ba Yohana bishwe, kandi ahagararira na bo bo mu kibaya cy’amagufwa yumye yapfuye kimwe n’inkumi z’ubwenge zo muri wa mugani.
When the Millerites fulfilled the parable, they recognized that their experience was represented in the parable. The one hundred and forty-four thousand will also need to recognize that they had been in the tarrying time. Like Daniel in chapter nine, they will need to recognize that they have been scattered into the enemies’ land as represented by the seven times of Leviticus twenty-six, and also understand Nebuchadnezzar’s secret image of beasts.
Igihe aba-Millerite basohoreraga uwo mugani, bamenye ko ibyababayeho byari bihagarariwe muri uwo mugani. Abantu ibihumbi ijana na mirongo ine na bine na bo bazakenera kumenya ko bari barabaye mu gihe cyo gutinda. Nk’uko Daniyeli biri mu gice cya cyenda, bazakenera kumenya ko batatanyirijwe mu gihugu cy’abanzi, nk’uko bigaragazwa n’ibihe birindwi byo mu Balewi makumyabiri na gatandatu, kandi banasobanukirwe n’igishushanyo cy’ibanga cya Nebukadinezari cy’inyamaswa.
In each of these lines a prophetic test from God’s word is represented. The two witnesses dead in the street are filled with the Spirit as they are resurrected. Ezekiel’s dead bones needed to hear a prophetic message. Daniel had been studying the writings of Moses and Jeremiah when he was awakened to his scattered condition. In chapter two Daniel and the three worthies were metaphorically awakened to the fact that they had been placed under a death decree, and then the prophetic light which had been hidden and then unsealed rescued Daniel and his three friends. The virgins of the parable are awakened by a “cry” at midnight. The Millerites were awakened when Christ removed His hand from the figures on the chart. In all six witnesses it is a prophetic message that awakens the dead or sleeping ones. It then produces a testing where two classes are manifested at the conclusion of the testing process.
Muri buri murongo muri iyi, hagaragazwa ikigeragezo cy’ubuhanuzi gikomoka mu ijambo ry’Imana. Abahamya babiri bapfuye baryamye mu muhanda buzuzwa Umwuka igihe bazuka. Amagufwa yumye ya Ezekiyeli yari akeneye kumva ubutumwa bw’ubuhanuzi. Daniyeli yari arimo kwiga ibyanditswe bya Mose na Yeremiya igihe yakanguwe kugira ngo amenye imimerere ye yo gutatanywa. Mu gice cya kabiri, Daniyeli n’abo batatu b’intwari bakanguwe mu buryo bw’ikigereranyo kugira ngo bamenye ko bari bashyizwe munsi y’iteka ry’urupfu; hanyuma umucyo w’ubuhanuzi wari warahishwe maze nyuma ugafungurwa, ukiza Daniyeli n’incuti ze eshatu. Abakobwa b’isugi bo mu mugani bakangurwa n’“ijwi rirenga” mu gicuku. Abamilerite bakanguwe igihe Kristo yakuraga ukuboko kwe ku bishushanyo byo ku mbonerahamwe. Muri abo bahamya batandatu bose, ni ubutumwa bw’ubuhanuzi bukangura abapfuye cyangwa abasinziriye. Hanyuma bugatanga ikigeragezo aho amatsinda abiri ahishurirwa ku musozo w’igikorwa cy’igeragezwa.
Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, it is Ezekiel’s message of the four winds, and of Moses’ scattering of seven times in Leviticus twenty-six. It is the message of the resurrection that is brought by Michael the archangel. It is the message of Nebuchadnezzar’s secret dream of the image of beasts.
Dushingiye kuri iyi mirongo, birahamye ko igihe abo ibihumbi ijana na mirongo ine na bine bazakangurirwa mu minsi y’imperuka, bizaba ari ubutumwa bwa Ezekiyeli bw’imiyaga ine, n’ubw’ugutatanywa kwa Mose incuro ndwi ko muri Abalewi makumyabiri na gatandatu. Ni ubutumwa bw’umuzuko buzazanwa na Mikayeli marayika mukuru. Ni ubutumwa bw’inzozi z’ibanga za Nebukadinezari zerekeye igishushanyo cy’inyamaswa.
The virgins are tested based upon whether they have oil, which is identified as “the messages of God’s spirit.” The Millerites were awakened when they realized they were identified within God’s prophetic word, and also when they saw the same evidence that first led them to predict 1843 actually predicted October 22, 1844. Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, they will be awakened to a prophetic testing message which produces two classes of worshippers.
Abakobwa bageragezwa hashingiwe ku kuba bafite amavuta, kandi ayo mavuta asobanurwa ko ari “ubutumwa bw’Umwuka w’Imana.” Abamilerite bakanguwe igihe bamenyaga ko bavugwa mu ijambo ry’ubuhanuzi ry’Imana, ndetse no igihe babonaga ko ibihamya bimwe byabanje gutuma bahanura umwaka wa 1843 ari byo koko byahanuraga ku wa 22 Ukwakira 1844. Dushingiye kuri iyo mirongo, birahamye ko igihe abantu ibihumbi ijana na mirongo ine na bine bazakangurirwa mu minsi y’imperuka, bazakangurirwa ubutumwa bw’ubuhanuzi bwo kugerageza butanga ibyiciro bibiri by’abaramya.
All of these lines find their perfect and final fulfillment in the period of prophetic testing represented by the formation of the image to and of the beast. That test is finished when probation closes upon the virgins at the Sunday law. Therefore, the image of the beast testing process that is repeatedly represented as a test that manifests who have understood the message that was unsealed, is represented by all these prophetic lines. In Daniel twelve the wise who understand the increase of knowledge navigate a three-step testing process represented as being made pure, white and tried. Those three steps are the steps of conviction brought by the Holy Spirit, representing a conviction of sin, righteousness and judgment. Those three steps are the courtyard, the holy place and the Most Holy Place. Those three steps are also represented in the three angels of Revelation fourteen as well as in the experience of Daniel and the three worthies in chapter one. There they first passed a dietary test, then a visual test and finally they passed the third test given by the king of the north—represented by Nebuchadnezzar.
Iyi mirongo yose ibonera ugusohora kwayo gutunganye kandi kwa nyuma mu gihe cy’igeragezwa rya gihanuzi rigereranywa no kuremwa kw’ishusho y’inyamaswa no kw’inyamaswa ubwayo. Iryo geragezwa rirangira igihe igihe cy’imbabazi gifungirwa abābikira ku itegeko ryo ku Cyumweru. Ni cyo gituma inzira y’igeragezwa ry’ishusho y’inyamaswa, ikunze kugaragazwa nk’igeragezwa ryerekana abumvise ubutumwa bwari bwarafunguwe, igereranywa n’iyi mirongo yose ya gihanuzi. Muri Daniyeli cumi na kabiri, abanyabwenge basobanukirwa ukwiyongera kw’ubumenyi banyura mu nzira y’igeragezwa y’ibyiciro bitatu, igereranywa no kwezwa, guhindurwa abazungu no kugeragerezwa. Ibyo byiciro bitatu ni intambwe z’ukwemezwa kuzanywa na Mwuka Wera, ari byo ukwemezwa ku byerekeye icyaha, gukiranuka n’urubanza. Ibyo byiciro bitatu ni urugo rw’ihema ry’ibonaniro, Ahera n’Ahera Cyane. Ibyo byiciro bitatu kandi bigaragazwa n’abamarayika batatu bo mu Ibyahishuwe cumi na bine, kimwe n’ibyabaye kuri Daniyeli na ba bandi batatu b’intwari mu gice cya mbere. Aho babanje gutsinda ikigeragezo cy’ibyokurya, hanyuma ikigeragezo cyo kubona, maze amaherezo batsinda ikigeragezo cya gatatu cyatanzwe n’umwami w’amajyaruguru—agereranywa na Nebukadinezari.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Naho abo bana bane, Imana yabahaye ubumenyi n’ubushobozi mu myigire yose no mu bwenge bwose; kandi Daniyeli yari afite gusobanukirwa n’ibyerekanywe byose n’inzozi zose. Nuko iminsi umwami yari yarategetse ko bazanwa irangiye, umutware w’inkone arabazana imbere ya Nebukadinezari. Umwami avugana na bo; maze muri bo bose haboneka ko nta wamererwaga nka Daniyeli, Hananiya, Mishayeli na Azariya; ni cyo cyatumye bahagarara imbere y’umwami. Kandi mu bibazo byose by’ubwenge n’ubujijuke umwami yababajije, yabasanze baruta incuro cumi abarozi n’abaraguza inyenyeri bose bari mu bwami bwe bwose. Daniyeli 1:17–20.
The last of three tests for Daniel and the three worthies was a test carried out by Nebuchadnezzar, thus typifying the final prophetic test Daniel and the three worthies typify is about Babylon, for Nebuchadnezzar was the king, which in Isaiah chapter seven, verses eight and nine establishes a king, a capital of a nation and a “head” which are interchangeable symbols. The “head” is representing the head of Modern Babylon in the last days. That “head” in the last days is the whore of Revelation seventeen, who has written upon her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.”
Ikigeragezo cya nyuma mu bigeragezo bitatu byakorewe Daniyeli n’abo batatu b’intwari cyakozwe na Nebukadinezari; bityo kikaba gishushanya ko ikigeragezo cya nyuma cy’ubuhanuzi Daniyeli n’abo batatu b’intwari bashushanya gifitanye isano na Babuloni, kuko Nebukadinezari yari umwami; kandi muri Yesaya igice cya karindwi, umurongo wa munani n’uwa cyenda, hishyirwaho umwami, umurwa mukuru w’igihugu, n’“umutwe,” bikaba ibimenyetso bisimburana. Uwo “mutwe” ushushanya umutwe wa Babuloni ya Kijyambere mu minsi y’imperuka. Uwo “mutwe” wo mu minsi y’imperuka ni maraya uvugwa mu Byahishuwe 17, wanditswe ku gahanga hati: “AMAYOBERA, BABULONI IKOMEYE, NYINA W’INDAYA N’UW’IBIZIRA BYO MU ISI.”
The one hundred and forty-four thousand’s last prophetic test is associated with a correct or incorrect understanding of the “head” of modern Babylon in the last days. Their last test also includes understanding that modern Babylon and Modern Rome are interchangeable symbols, and therefore modern Babylon’s “head” is the same “head” in either line, for they are interchangeable symbols.
Ikigeragezo cya nyuma cy’ubuhanuzi cy’abihumbi ijana na mirongo ine na bine gifitanye isano no gusobanukirwa neza cyangwa nabi “umutwe” wa Babuloni ya none mu minsi y’imperuka. Ikigeragezo cyabo cya nyuma kandi gikubiyemo gusobanukirwa ko Babuloni ya none na Roma ya none ari ibimenyetso bisimburana, bityo “umutwe” wa Babuloni ya none akaba ari na wo “mutwe” umwe no muri buri murongo, kuko ari ibimenyetso bisimburana.
“The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.
“Isi yuzuye umuyaga, intambara n’amacakubiri. Nyamara munsi y’umutwe umwe—ububasha bwa gipapa—abantu bazishyira hamwe kugira ngo barwanye Imana mu muntu w’abahamya bayo.” Testimonies, volume 7, 182.
Daniel and the three worthies illustrate that the final prophetic test, for it is always a test upon prophecy, is a test over the subject of Rome, for the head in the last days is the papal power, who is typified by Nebuchadnezzar, the first head of Babylon, who personally tested Daniel and the three worthies. The controversy typified by Daniel and the three worthies, is also prefigured by the first controversy in the foundational history of Adventism, as represented upon the 1843 chart, which was directed by the hand of the Lord, and was not to be altered. The controversy represented upon the 1843 chart was based upon identifying Antiochus Epiphanes or pagan Rome as the power who established the vision in verse fourteen of Daniel chapter eleven.
Daniyeli n’abo batatu b’intwari bagaragaza ko ikigeragezo cya nyuma cy’ubuhanuzi—kuko buri gihe kiba ari ikigeragezo gishingiye ku buhanuzi—ari ikigeragezo kijyanye n’ingingo ya Roma; kuko umutwe wo mu minsi y’imperuka ari ububasha bwa gipapa, bugaragazwa na Nebukadinezari, umutwe wa mbere wa Babuloni, ari na we ku giti cye wagerageje Daniyeli n’abo batatu b’intwari. Impaka zigereranywa na Daniyeli n’abo batatu b’intwari, zanabimburiwe n’impaka za mbere mu mateka y’ishingiro y’Abadiventisimu, nk’uko zagaragajwe ku mbonerahamwe ya 1843, yayobowe n’ukuboko kw’Umwami Imana, kandi itagombaga guhindurwa. Impaka zagaragajwe ku mbonerahamwe ya 1843 zari zishingiye ku kumenya niba Antiyokusi Epifane cyangwa Roma ya gipagani ari yo mbaraga yashyizeho iyerekwa ryo mu murongo wa cumi na kane w’igice cya cumi na rimwe cya Daniyeli.
In the history of the last days the one hundred and forty-four thousand will be tested upon their prophetic understanding. Prophetic understanding is established by the several lines of prophecy that uphold the final test as prophetic in nature. The test will be progressive and will reach its conclusion with a manifestation of two classes of worshippers.
Mu mateka y’iminsi y’imperuka, abo igihumbi ijana na mirongo ine na bine bazageragerezwa ku bw’ubwumvikane bwabo bw’ubuhanuzi. Ubwumvikane bw’ubuhanuzi bushyirwaho n’imirongo myinshi y’ubuhanuzi ishyigikira ko ikigeragezo cya nyuma gifite kamere y’ubuhanuzi. Icyo kigeragezo kizagenda gitera imbere, kandi kizagera ku musozo wacyo habonetse ukwigaragaza kw’amatsinda abiri y’abaramya.
As represented in Daniel chapter twelve, the testing begins when new prophetic light is unsealed, and the first test is then whether to eat the message or reject the message. That test is represented by Daniel as “purified,” and the next test Daniel called, “made white,” and the process ended at the third and final test represented as “tried.” The third and final test is where the two classes are “tried,” and it is there they manifest whether they have oil, or not.
Nk’uko bigaragazwa muri Daniyeli igice cya cumi na kabiri, ikigeragezo gitangira igihe umucyo mushya w’ubuhanuzi ukinguwe, kandi ikigeragezo cya mbere kikaba ari uko umuntu yemera ubwo butumwa cyangwa akabuhakana. Icyo kigeragezo Daniyeli yagihagarariye n’ijambo “bejejwe,” maze ikigeragezo gikurikiyeho Daniyeli acyita “babwe,” kandi uwo murongo warangiye ku kigeragezo cya gatatu kandi cya nyuma gihagarariwe n’ijambo “bageragejwe.” Icyo kigeragezo cya gatatu kandi cya nyuma ni ho ayo matsinda abiri “ageragerezwa,” kandi ni ho agaragaza niba afite amavuta, cyangwa atayafite.
Daniel chapter one directly identifies the last test, and therefore Daniel is identifying the test which is represented as “the formation of the image of the beast” which is the “test God’s people must pass,” both before “they are sealed” and also before “probation closes” at the soon-coming Sunday law.
Igice cya mbere cya Daniyeli kigaragaza mu buryo butaziguye ikigeragezo cya nyuma, bityo Daniyeli akaba agaragaza ikigeragezo gishushanywa nk’“iremwa ry’ishusho y’inyamaswa,” ari cyo “kigeragezo ubwoko bw’Imana bugomba gutsinda,” haba mbere y’uko “bashyirwaho ikimenyetso,” ndetse no mbere y’uko “igihe cy’imbabazi kirangira” ku itegeko ryo ku Cyumweru rigiye kuza vuba.
The test of how the image of the beast is formed involves the prophetic test of understanding the threefold union’s prophetic structure. The dragon, the beast and the false prophet have a specific prophetic structure that is established upon a multitude of prophetic witnesses. To understand how the threefold union comes together as a single prophetic power in the last days is to understand how the image of the beast is formed.
Igeragezwa ry’uburyo ishusho y’inyamaswa iremwa rikubiyemo igeragezwa ry’ubuhanuzi ryo gusobanukirwa imiterere y’ubuhanuzi y’ubumwe bw’impande eshatu. Ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma bifite imiterere yihariye y’ubuhanuzi ishingiye ku buhamya bwinshi bw’ubuhanuzi. Gusobanukirwa uburyo ubwo bumwe bw’impande eshatu buhurira hamwe bukaba imbaraga imwe y’ubuhanuzi mu minsi ya nyuma ni byo gusobanukirwa uburyo ishusho y’inyamaswa iremwa.
A simple, but complex illustration of the importance of understanding how the image of the beast is formed in the last days is Paul’s testimony of the man of sin in chapter two of Second Thessalonians. Paul addresses the prophetic relationship of pagan Rome and papal Rome, and when he does so, he identifies that “the prophetic relationship of pagan Rome and papal Rome” is a subject that manifests two classes of worshippers.
Urugero rworoheje, ariko rukomeye, rwerekana akamaro ko gusobanukirwa uburyo ishusho y’inyamaswa izaremwamo mu minsi y’imperuka ni ubuhamya bwa Pawulo bwerekeye umuntu w’icyaha mu gice cya kabiri cy’Abatesalonike ba Kabiri. Pawulo avuga ku isano y’ubuhanuzi iri hagati ya Roma ya gipagani na Roma ya gipapa, kandi igihe abikora, agaragaza ko “isano y’ubuhanuzi iri hagati ya Roma ya gipagani na Roma ya gipapa” ari ingingo igaragaza ibyiciro bibiri by’abaramya.
One group that loves the truth of “the prophetic relationship of pagan Rome and papal Rome,” and another group that doesn’t love that truth and therefore receive strong delusion. The prophetic relationship of pagan Rome and papal Rome that Paul set forth is but one of many prophetic passages that represent the relationship of those two powers, and also the relationship of those two powers with the United States.
Itsinda rimwe rikunda ukuri kw’“umubano w’ubuhanuzi wa Roma ya gipagani na Roma ya kipapa,” n’irindi tsinda ritakunda uko kuri, bityo rikakira ubuyobe bukomeye. Umubano w’ubuhanuzi wa Roma ya gipagani na Roma ya kipapa Pawulo yagaragaje ni kimwe gusa mu bice byinshi by’ubuhanuzi bigaragaza isano iri hagati y’izo mbaraga zombi, kandi n’umubano w’izo mbaraga zombi na Leta Zunze Ubumwe za Amerika.
Pagan Rome is the dragon, papal Rome is the beast and the United States is the false prophet. Ahab is the dragon king of ten kings, who is married to Jezebel the whore, who rules over a twofold set of false prophets. The male prophets were the prophets of Baal, and the priests of the grove represented the female goddess Ashtaroth. Together they typify the false prophet of the last days who forms and image of the beast as represented by the female priests and the male prophets.
Roma ya gipagani ni yo kiyoka, Roma ya papa ni yo nyamaswa, kandi Leta Zunze Ubumwe z’Amerika ni yo muhanuzi w’ibinyoma. Ahabu ni umwami-kiyoka w’abami icumi, washakanye na Yezebeli maraya, utegeka itsinda ry’incuro ebyiri ry’abahanuzi b’ibinyoma. Abahanuzi b’abagabo bari abahanuzi ba Bāli, kandi abatambyi b’ikibira bagereranyaga imanakazi Asitaroti. Bose hamwe bashushanya umuhanuzi w’ibinyoma wo mu minsi y’imperuka ukora ishusho ya ya nyamaswa, nk’uko bigaragazwa n’abatambyi b’abagore n’abahanuzi b’abagabo.
The dragon is Ahab, who is a symbol of the ten kings of Revelation seventeen, and is the seventh kingdom of eight kingdoms. The sixth kingdom is the United States, Jezebel’s false prophets; the seventh kingdom is the ten kings, the United Nations, the dragon power, and the eighth kingdom, that is of the seven is the fifth kingdom that received a deadly wound, who is resurrected as the eighth and final kingdom which is the beast, that the United States and thereafter the entire world makes an image to and of.
Ikiyoka ni Ahabu, ari ikimenyetso cy’abami icumi bo mu Byahishuwe cumi na birindwi, kandi ni bwo bwami bwa karindwi mu bwami umunani. Ubwami bwa gatandatu ni Leta Zunze Ubumwe za Amerika, abahanuzi b’ibinyoma ba Yezebeli; ubwami bwa karindwi ni abami icumi, Umuryango w’Abibumbye, ububasha bw’ikiyoka, kandi ubwami bwa munani, ari bwo bukomoka muri bwa burindwi, ni ubwami bwa gatanu bwakomeretse uruguma rwica, bukazurwa nk’ubwami bwa munani kandi bwa nyuma ari bwo nyamaswa, iyo Leta Zunze Ubumwe za Amerika hanyuma nyuma yaho isi yose ikorera ishusho kandi ikayigira.
Daniel chapter one identifies a final prophetic test that involves understanding Rome as represented within God’s Word. Second Thessalonians identifies that the final prophetic test includes light concerning the structure of Modern Rome, as represented by the prophetic and political relationship between pagan and papal Rome.
Igice cya mbere cya Daniyeli kigaragaza ikigeragezo giheruka cy’ubuhanuzi kirimo gusobanukirwa Roma nk’uko ihagarariwe mu Ijambo ry’Imana. Abatesalonike ba Kabiri hagaragaza ko ikigeragezo giheruka cy’ubuhanuzi gikubiyemo umucyo werekeye imiterere ya Roma ya Kijyambere, nk’uko ihagarariwe n’isano ry’ubuhanuzi n’iry’ubutegetsi hagati ya Roma ya gipagani na Roma ya gipapa.
Daniel chapter two illustrates that there is a secret that is unsealed in the last days that tests the one hundred and forty-four thousand, for Daniel and the three worthies in chapter two represent God’s last-day people. The prophetic secret that is unsealed, and therefore tests them, is Nebuchadnezzar’s secret dream of the image of the beasts, thus representing the last test for the one hundred and forty-four thousand which is, as Sister White recorded, “the formation of the image of the beast.”
Igice cya kabiri cya Daniyeli kigaragaza ko hari ibanga rihishurwa mu minsi ya nyuma rigasuzuma abo ijana na mirongo ine na bane, kuko Daniyeli na ba batatu b’intwari bo mu gice cya kabiri bahagarariye ubwoko bw’Imana bwo mu minsi ya nyuma. Iryo banga ry’ubuhanuzi rihishurwa, bityo rikabasuzuma, ni inzozi z’ibanga za Nebukadinezari zerekeye icyo gishushanyo cy’inyamaswa, bityo rikagaragaza ikigeragezo cya nyuma ku bo ijana na mirongo ine na bane, ari cyo, nk’uko Mushiki wa White yabyanditse, “gushyirwaho kw’igishushanyo cy’inyamaswa.”
The test represented by chapter two of Daniel is placed under the threat of death. As an illustration of the last days, it is confirming what Paul taught when he identified the strong delusion that comes upon those who do not love the truth. In Daniel’s history, his understanding saved the wise men of Babylon, but there is no probation after the final test of the last days.
Ikigeragezo kigereranywa n’igice cya kabiri cya Daniyeli gishyizwe munsi y’iterabwoba ry’urupfu. Nk’ishusho y’iminsi y’imperuka, kirahamya ibyo Pawulo yigishije ubwo yagaragazaga ukwibeshya gukomeye kuza ku badakunda ukuri. Mu mateka ya Daniyeli, gusobanukirwa kwe kwakijije abanyabwenge b’i Babuloni, ariko nyuma y’ikigeragezo cya nyuma cy’iminsi y’imperuka nta gihe cy’imbabazi kiba kigihari.
Every line of the controversy over Rome as a symbol that we have identified provides direct witness to the controversy that is now under way. As the movement for Sunday legislation is now making its way in darkness, God’s prophetic word is identifying its approach, though very few souls are children of the day, and those who are not children of the day, are therefore unaware that the sands of probationary time are rapidly running out. This is occurring in the context identified by Sister White, where the final movements will be rapid ones. In July 2023 Michael descended to bring His mighty army to its feet, but to be part of the army there is a prophetic work that must first be accomplished, and it is accomplished in the political environment where the image of the beast is being formed.
Buri murongo wose bw’impaka ku byerekeye Roma nk’ikimenyetso twagaragaje, butanga ubuhamya butaziguye ku mpaka ziri kuba ubu. Mu gihe urugendo ruganisha ku mategeko yerekeye ku Cyumweru ruri gukomeza inzira yarwo mu mwijima, ijambo ry’ubuhanuzi ry’Imana riri kumenyekanisha ko ruri kwegera, nubwo ari bake cyane mu bugingo ari abana b’amanywa; kandi abatari abana b’amanywa, ku bw’ibyo, ntibamenya ko umusenyi w’igihe cy’igeragezwa urimo gushira vuba cyane. Ibi birimo kuba mu rwego rw’ibi Sister White yagaragaje, aho ibikorwa bya nyuma bizaba ibyihuta. Muri Nyakanga 2023 Mikaeli yaramanutse kugira ngo ahagurutse ingabo Ze zikomeye, ariko kugira ngo umuntu abe umwe mu ngabo, hari umurimo w’ubuhanuzi ugomba kubanza gusohozwa, kandi usohozwa mu mimerere ya politiki aho ishusho ya ya nyamaswa irimo kuremwa.
The prophetic work that must be accomplished includes a recognition of the formation of the image of the beast. The student of prophecy must recognize by the events taking place in the current history that the religious and political factors that produce the image of the beast in the United States are under way. The student must also recognize how the image of the beast is prophetically formed as set forth in God’s word. He must also recognize that as the image of the beast is being formed in the United States, that the image of God is being formed in the one hundred and forty-four thousand. He must understand the parallel of last-day history with the Millerites during the development of the Midnight Cry message in their history, when they were awakened to the fact that they were in the tarrying time of the parable, and therefore they themselves are the virgins. All three elements are part of the prophetic test which began to play out in July of 2023.
Umurimo w’ubuhanuzi ugomba gusohozwa urimo no kumenya ko ishusho ya ya nyamaswa iri gushingwa. Umunyeshuri w’ubuhanuzi agomba kumenya, abikuye mu byabaye biri kuba muri iki gihe cy’amateka, ko imbaraga z’iyobokamana n’iza politiki zitera ishingwa ry’ishusho ya ya nyamaswa muri Leta Zunze Ubumwe z’Amerika zamaze gutangira gukora. Umunyeshuri kandi agomba kumenya uburyo ishusho ya ya nyamaswa ishingwa mu buhanuzi nk’uko byagaragajwe mu ijambo ry’Imana. Kandi agomba no kumenya ko, uko ishusho ya ya nyamaswa iri gushingwa muri Leta Zunze Ubumwe z’Amerika, ari na ko ishusho y’Imana iri gushingwa mu bihumbi ijana na mirongo ine na bine. Agomba gusobanukirwa isano rihari hagati y’amateka y’iherezo n’ay’Abamillerite mu gihe ubutumwa bw’Induru yo mu Gicuku bwari buri gutera imbere mu mateka yabo, ubwo bakangurwaga kumenya ko bari mu gihe cyo gutinda cy’umugani, bityo rero ko ari bo ubwabo bakobwa cumi b’isugi. Ibi bice uko ari bitatu ni umugabane w’ikigeragezo cy’ubuhanuzi cyatangiye kwigaragaza muri Nyakanga 2023.
“Line upon line” each controversy over Rome that has arisen in Advent history was sacred history that is repeated in the last days. The final controversy over Rome is in direct consequence of God’s people refusing to awaken at the message that arrived in July of 2023.
“Umurongo ku wundi” buri mpaka yerekeye Roma yagiye ivuka mu mateka y’Abadivantisiti yari amateka yera asubirwamo mu minsi y’imperuka. Impaka ya nyuma yerekeye Roma ni ingaruka itaziguye y’uko ubwoko bw’Imana bwanze gukanguka ku butumwa bwageze muri Nyakanga 2023.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Imana izakangura ubwoko bwayo; nibiba ngombwa ko ubundi buryo bwananirana, ubuyobe buzinjira muri bo, bubunguruze, butandukanye umucafu n’ingano. Uwiteka ahamagarira abizera ijambo rye bose gukanguka bave mu bitotsi. Umucyo w’igiciro cyinshi waraje, ukwiriye iki gihe. Uwo ni ukuri kwa Bibiliya, kugaragaza amahano adukikije kandi aturi bugufi. Uwo mucyo ukwiriye kutuyobora ku kwiga Ibyanditswe dushyizeho umwete, no gusuzuma byimbitse cyane imyizerere duhagazeho. Imana ishaka ko impande zose n’imyanya yose y’ukuri bisesengurwa byuzuye kandi bidatezuka, hamwe no gusenga no kwiyiriza ubusa. Abizera ntibagomba kuruhukira ku bitekerezo bakingiye mu mutwe no ku myumvire idasobanutse neza y’ibigize ukuri. Kwizera kwabo kugomba gushingira cyane ku ijambo ry’Imana, kugira ngo igihe cy’igeragezwa nikigera kandi bakazanwa imbere y’inkiko ngo bisobanure ku byo bizera, babone uko batanga impamvu y’ibyiringiro bibarimo, babigiranye ubugwaneza n’ubwoba.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Mukangure, mukangure, mukangure. Ingingo dushyira imbere y’isi zigomba kutubera ukuri kubaho. Ni iby’ingenzi yuko, mu kurengera inyigisho tubona ko ari ingingo z’ifatizo z’ukwizera, tutagomba na rimwe kwemera gukoresha ingingo zitarangwa n’ukuri kuzuye. Izo zishobora kubasha gucecekesha uturwanya, ariko ntizihesha icyubahiro ukuri. Dukwiriye gutanga ingingo nzima, zitazacecekesha gusa abatugwanya, ahubwo zizashobora no kwihanganira igenzura rikomeye cyane kandi risesengura byimbitse. Ku bantu bihuguriye kujya impaka, hari akaga gakomeye ko badakoresha Ijambo ry’Imana mu buryo buboneye. Mu guhura n’utavuga rumwe natwe, ukwiyemeza kwacu gukomeye gukwiriye kuba ugutanga ingingo mu buryo butuma mu bwenge bwe havuka ukwemezwa, aho gushaka gusa guha uwizera icyizere.”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies. Volume 5, 708.
“Uko umuntu yaba yarageze hose mu kwiteza imbere kw’ubwenge, ntagatekereze n’akanya na gato ko bitagikenewe ko hakorwa ubushakashatsi bwimbitse kandi buhoraho mu Byanditswe Byera kugira ngo haboneke umucyo urushijeho kuba mwinshi. Twebwe nk’ubwoko, twahamagariwe buri wese ku giti cye kuba umunyeshuri w’ubuhanuzi. Tugomba kuba maso tubigiranye umwete ukomeye kugira ngo tubashe gutahura imirasire iyo ari yo yose y’umucyo Imana izatugaragariza. Dukwiriye kwakira ibimenyetso bya mbere by’ukuri; kandi binyuze mu kwiga tubishyizeho umutima twifashishije isengesho, hashobora kuboneka umucyo urushijeho gusobanuka, ushobora gushyirwa imbere y’abandi.” Testimonies. Umubumbe wa 5, 708.
The Protestants of Miller’s time refused to be governed by the rules of grammar, and chose to ignore the word “also” in verse fourteen, which grammatically defines that “the robbers of thy people” represented a new power being introduced to the flow of events that were represented in the verses where verse fourteen is located. Uriah Smith did the very same thing when he ignored the grammatical evidence that proves the king of the north in verse thirty-six and later in verse forty had to be the same king of the north that had been the subject since verse thirty-one.
Abaporotesitanti bo mu gihe cya Miller banze kuyoborwa n’amategeko y’ikibonezamvugo, maze bahitamo kwirengagiza ijambo “kandi” riri mu murongo wa cumi na kane, ari ryo risobanura mu buryo bw’ikibonezamvugo ko “abambuzi bo mu bwoko bwawe” bagereranyaga ububasha bushya bwinjirizwaga mu ruhererekane rw’ibyabaye byari bihagarariwe mu mirongo uwo murongo wa cumi na kane ubarizwamo. Uriah Smith na we yakoze ikintu nk’icyo rwose igihe yirengagizaga gihamya y’ikibonezamvugo igaragaza ko umwami wo mu majyaruguru uvugwa mu murongo wa mirongo itatu n’itandatu, hanyuma nyuma mu murongo wa mirongo ine, yagombaga kuba ari wa mwami umwe wo mu majyaruguru wari warabaye ingingo yavugwagaho kuva ku murongo wa mirongo itatu n’umwe.
Today those who teach the United States is the “robbers” employ a passage from Sister White that identifies the papal power and the United States as the two primary persecuting powers of the last days, and twist the grammar to argue that the reference of “old world” which Sister White uses to define Europe actually represents past history. The grammar in the passage proves this to be an incorrect assumption, and the way in which Sister White uses “old world” in the passage agrees with how she uses it other places in her writings. When she does so she is also in agreement with historians who use the expression “old world” in relation to the “new world” to make a distinction between Europe and the Americas.
Uyu munsi abigisha ko Leta Zunze Ubumwe za Amerika ari “abambuzi” bifashisha amagambo ya Mushiki wa White agaragaza ubushobozi bwa gipapa na Leta Zunze Ubumwe za Amerika nk’imbaraga ebyiri z’ingenzi zitoteza zo mu minsi y’imperuka, kandi bakagoreka ikibonezamvugo kugira ngo bavuge ko aho Mushiki wa White akoresha imvugo ngo “isi ya kera” asobanura Uburayi, mu by’ukuri haba hahagarariye amateka ya kera. Ikibonezamvugo cyo muri uwo mwandiko cyerekana ko uko kwibwira atari ko, kandi uburyo Mushiki wa White akoresha “isi ya kera” muri uwo mwandiko buhuje n’uburyo ayikoresha n’ahandi mu nyandiko ze. Iyo abigenje atyo, aba kandi ahuje n’abanyamateka bakoresha imvugo ngo “isi ya kera” bayigereranya n’“isi nshya” kugira ngo batandukanye Uburayi n’Amerika.
“Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.
“Uburumani Gatolika bwo mu Isi ya Kera n’Ubutesitanti bwahakanye bwo mu Isi Nshya bizakurikiza inzira imwe ku birebana n’abubaha amahame yose y’Imana.” The Great Controversy, 615.
Grammatically the expression “will pursue” identifies that both powers represented by the “old world” and the “new” both “pursue” the persecution of God’s people in the last days, and it is grammatically flawed to claim this sentence is referring to the “old world” as past history, and “new” as the last days. “Line upon line” all the old controversies of Rome inform the student of prophecy of the last days that when they are awakened the image of the beast test will include an environment where the correct identification of the robbers of thy people is manifested. The correct understanding of the “robbers,” is set forth upon the 1843 pioneer chart, and is therefore a foundational truth, that was confirmed by the authority of the Spirit of Prophecy. This identifies that when the students of prophecy awaken to their final test, the subject of the “robbers,” will also represent the final attack upon the foundational truths, and the Spirit of Prophecy.
Mu by’iyubakaramu, imvugo ngo “bizakurikira” igaragaza ko ubwo bubasha bwombi bushushanywa n’“isi ya kera” n’“insi nshya” byombi “bikurikirana” irenganywa ry’ubwoko bw’Imana mu minsi y’imperuka; kandi ni ukwibeshya mu by’iyubakaramu kuvuga ko iyi nteruro yerekeza ku “isi ya kera” nk’amateka yahise, naho “nshya” ikerekeza ku minsi y’imperuka. “Umurongo ku wundi murongo,” impaka zose za kera za Roma zimenyesha umunyeshuri w’ubuhanuzi bwo mu minsi y’imperuka ko, igihe bazakangurirwa, ikigeragezo cy’ishusho y’inyamaswa kizajyana n’ibihe aho kumenya neza abambuzi b’ubwoko bwawe kuzahishurwa. Ubusobanuro nyakuri bw’“abambuzi” bwerekanywe ku mbonerahamwe y’abapayoniya yo mu 1843, bityo bukaba ari ukuri shingiro, kwemejwe n’ububasha bwa Mwuka w’Ubuhanuzi. Ibi bigaragaza ko, igihe abanyeshuri b’ubuhanuzi bazakangukira ikigeragezo cyabo cya nyuma, ingingo y’“abambuzi” nayo izaba ihagarariye igitero cya nyuma ku kuri shingiro no kuri Mwuka w’Ubuhanuzi.
We will continue these thoughts in the next article.
Tuzakomeza ibi bitekerezo mu ngingo ikurikira.