In the last article we referenced the following words of Jesus.

Mu nyandiko iheruka twavuze amagambo akurikira ya Yesu.

Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.

Mwirinde abahanuzi b'ibinyoma, baza babagannye bambaye uruhu rw'intama, nyamara imbere ari impyisi z'inkazi. Muzabamenyera ku mbuto zabo. Mbese abantu batora inzabibu ku mahwa, cyangwa imitini ku byatsi by'amahwa? Ni ko n'igiti cyose cyiza cyera imbuto nziza, ariko igiti kibi cyera imbuto mbi. Igiti cyiza ntigishobora kwera imbuto mbi, kandi n'igiti kibi ntigishobora kwera imbuto nziza. Igiti cyose kitera imbuto nziza kiratemwa, kikajugunywa mu muriro. Nuko rero muzabamenyera ku mbuto zabo. Si uwambwira wese ati, Mwami, Mwami, uzinjira mu bwami bwo mu ijuru; ahubwo ni ukora ibyo Data wo mu ijuru ashaka. Benshi bazambwira kuri uwo munsi bati, Mwami, Mwami, ntitwahanuye mu izina ryawe? kandi mu izina ryawe ntitwirukanye abadayimoni? kandi mu izina ryawe ntitwakoze imirimo myinshi ikomeye? Ni bwo nzababwira ku mugaragaro nti, Sinigeze mbamenya: nimuve imbere yanjye, mwa bakora iby'ubugome mwe. Nuko umuntu wese wumva aya magambo yanjye, akayakurikiza, nzamugereranya n'umuntu w'umunyabwenge wubatse inzu ye ku rutare: imvura iragwa, imyuzure iraza, umuyaga urahuha, ukubita kuri iyo nzu; ariko ntiyagwa, kuko yari ishinzwe ku rutare. Kandi umuntu wese wumva aya magambo yanjye, ntayakurikize, azagereranywa n'umuntu w'umupfapfa wubatse inzu ye ku musenyi: imvura iragwa, imyuzure iraza, umuyaga urahuha, ukubita kuri iyo nzu; iragwa, kandi kugwa kwayo kuba gukomeye. Matayo 7:15–27.

The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.

Ubugome bwo mu 1863 bugaragaza intangiriro y’uko Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya bubatse urufatiro rw’ikinyoma ku musenyi. Umusenyi ugereranya ihame rya satani ry’ubunyuragisimu, mu buryo bunyuranye n’Ibuye ry’ukuri kudakuka. Ukuri kudakuka gushingwa ku batangabuhamya babiri, kandi ukuri kugaragazwa ku mbonerahamwe ebyiri zera za Habakuki, abo mu Budiventisiti bagiye bashyira ku ruhande buhoro buhoro, gukomoka muri Bibiliya kandi kwemezwa na Mwuka w’Ubuhanuzi. Uko kuri kudakuka.

“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]

“Umwanzi arashaka kuyobya ibitekerezo by’abavandimwe na bashiki bacu, ngo bive ku murimo wo gutegurira ubwoko kuzahagarara muri iyi minsi y’imperuka. Ubuhanga bwe bw’uburiganya bwagenewe kuyobya ibitekerezo, bikava ku kaga n’inshingano by’iki gihe. Bafata nk’ikitagira agaciro kanini umucyo Kristo yavuye mu ijuru azaniye Yohana ku bw’ubwoko Bwe. Bigisha ko ibizaba biri imbere yacu vuba bidafite akamaro gahagije ngo bihabwe kwitabwaho by’umwihariko. Bahindura ubusa ukuri gukomoka mu ijuru, kandi bambura ubwoko bw’Imana ibyabayeho byabwo byo mu bihe byashize, babusimbuza ubumenyi bw’ibinyoma. ‘Uku ni ko Uwiteka avuga ati: Nimuhagarare mu nzira, murebe, mubaze inzira za kera, aho inzira nziza iri, muyigendemo.’ [Yeremiya 6:16.]”

“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.

“Nihagire uwagerageza gusenya imfatiro z’ukwizera kwacu,—imfatiro zashyizweho mu ntangiriro y’umurimo wacu, binyuze mu kwiga Ijambo dusenga no mu guhishurirwa. Kuri izo mfatiro ni ho tumaze imyaka irenga mirongo itanu twubakiraho. Abantu bashobora kwibwira ko babonye inzira nshya, ko bashobora gushyiraho urufatiro rukomeye kurusha urwamaze gushyirwaho; ariko uku ni ukwigisha gukomeye. ‘Kuko nta wundi musingi umuntu ashobora gushyiraho, keretse uwashyizweho.’ [1 Abakorinto 3:11.] Mu bihe byatambutse, benshi bagerageje kubaka ukwizera gushya, no gushinga amahame mashya; ariko inyubako yabo yamaze igihe kingana iki ihagaze? Yahise isenyuka; kuko itari ishinze ku Rutare.” Testimonies, igitabo cya 8, 296–297.

When September 11, 2001 arrived so did the rains of the Holy Spirit.

Igihe itariki ya 11 Nzeri 2001 yageraga, ni ko n’imvura z’Umwuka Wera zaje.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

Imvura y’itumba igomba kugwa ku bwoko bw’Imana. Marayika ukomeye agomba kumanuka ava mu ijuru, kandi isi yose ikamurikirwa n’ubwiza bwe.” Review and Herald, 21 Mata 1891.

When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.

Igihe inyubako nini zo mu Mujyi wa New York zasenywaga no gukozwaho n’Imana, imvura y’itumba rya nyuma yatangiye kugwa buhoro. Igihe itariki ya 11 Nzeri 2001 yageraga, amarembo y’umwuzure w’amahame ya gipapa yarafunguwe.

“In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.

“Muri iki gihe cy’ubugome bwiganje, amatorero y’Abaporotesitanti yanze kwemera ‘Uku ni ko Uwiteka avuga,’ azagera ahantu hadasanzwe. Azahindukirira isi. Mu kwitandukanya kwabo n’Imana, bazashaka guhindura ibinyoma n’ubuhakanyi bwo kuva ku Mana itegeko ry’ihugu. Bazakorera ku bategetsi b’icyo gihugu kugira ngo bashyireho amategeko yo kugarura ubutegetsi bwatakaye bw’umuntu w’icyaha, wicaye mu rusengero rw’Imana, yiyerekana ko ari Imana. Amahame ya Kiliziya Gatolika y’i Roma azashyirwa munsi y’uburinzi bwa Leta. Uko guhamya ukuri kwa Bibiliya ntikuzongera kwihanganirwa n’abatagize amategeko y’Imana umusingi w’imibereho yabo.” Review and Herald, 21 Ukuboza 1897.

The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.

Itegeko rya Patriot ryerekana intangiriro yo kurindwa kw’amahame ya Kiliziya Gatolika y’Abaroma, kandi ibyo bikagenda byiyongera buhoro buhoro biganisha ku itegeko ryo ku Cyumweru rigiye kuza vuba. Ku wa 11 Nzeri 2001, ya miyaga ine ishushanya Ubuyisilamu bwo muri marira ya gatatu yatangiye guhuha.

“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

“Abamarayika bafashe imiyaga ine, igereranywa n’ifarasi irakaye ishaka gucika ikirandi no kwiruka hejuru y’isi yose, izana kurimbura n’urupfu aho inyuze.”

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

“Mbese tuzaryama turi ku nkombe nyine y’isi y’iteka? Mbese tuzaba ibipfamatwi, tukonje kandi dupfuye? Yoo, iyaba mu matorero yacu twagira Umwuka n’umwuka by’Imana bihumekewemo ubwoko bwayo, kugira ngo buhaguruke buhagarare ku birenge byabwo kandi bubeho. Dukeneye kubona ko inzira ari ntoya kandi ko irembo rifunganye. Ariko uko tunyura muri iryo rembo rifunganye, ubugari bwaryo ntibugira iherezo.” Manuscript Releases, volume 20, 217.

The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.

Imvura, umuyaga, n’umwuzure byagezeho ku wa 11 Nzeri 2001, maze itorero ry’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya rirageragezwa nk’uko Abayahudi bageragejwe mu mubatizo wa Kristo, kandi nk’uko n’Abaporotesitanti bageragejwe guhera ku wa 11 Kanama 1840. Kuva icyo gihe kugeza ku buhanuzi bwo kwigomeka bwo ku wa 18 Nyakanga 2020, inzu y’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya yagiye igwa buhoro buhoro, nk’uko rwose urusengero rw’Abayahudi rwavuzweho ko rwahindutse umusaka mbere y’umusaraba, kandi nk’uko n’Abaporotesitanti bahindukiriye ubuporotesitanti bw’ubuhakanyi ku gutenguha kwa mbere ko ku wa 19 Mata 1844.

The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.

Umuryango w’i Laodikiya w’umumarayika wa gatatu wahise winjira mu gikorwa cyawo cya nyuma cyo kugeragezwa, kandi nk’uko byagenze ku kugeragezwa kwatangiye ku wa 11 Nzeri 2001, abageni bahamagariwe gusubira mu nzira za kera, ari zo zari ukuri kw’ishingiro kutari gusa kw’umutwe w’Abamilerite w’umumarayika wa mbere n’uwa kabiri, ahubwo kandi n’ukuri kw’ishingiro kw’umutwe w’umumarayika wa gatatu.

The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.

Ikimenyetso cy’iyangwa ry’ayo mahame y’ishingiro mu rwego rw’icyo kuyobywa gukomeye ni ubutumwa Pawulo yanditse mu rwa Kabiri rw’Abatesalonike. Ubutumwa ubwo bugaragazwa n’“igitambo gihoraho” mu gitabo cya Daniyeli, kuko ari mu gice cyo mu Batesalonike William Miller yaje gusobanukirwa ko “igitambo gihoraho” mu gitabo cya Daniyeli cyagereranyaga Roma ya gipagani.

There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.

Hari ibitabo byanditswe bisobanura icyo “igitambo gihoraho” ari cyo mu gitabo cya Daniyeli. Ibyinshi muri byo birimo amakosa, nubwo niba wifuza gusuzuma urupapuro rw’umuhanga mu by’iyobokamana w’Umwadivantisiti warusobanuye neza, ushobora gushaka The Mystery of the Daily, cyanditswe na John W. Peters. Ntabwo ngambiriye kuvuga kuri uwo murongo w’icyo “igitambo gihoraho” muri iyi nyandiko. Hari n’ibindi bitabo bivuga amateka y’“uwari we, icyari cyo, n’impamvu” byatumye amaherezo igitekerezo cy’ibinyoma ku “gitambo gihoraho” gishyirwaho mu Mwadivantisimu w’Umunsi wa Karindwi wa Lawodikiya.

The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.

Igisobanuro cy’ijambo ry’Igiheburayo ryahinduwemo “iby’iteka,” n’amateka y’ubwigomeke bwakorewe ukuri kw’ishingiro kw’“iby’iteka” bwatangiye by’ukuri mu mwaka wa 1901, byagiye bishyirwa ahagaragara kenshi mu Mbonerahamwe za Habakuki no mu nyandiko ziherutse ku gitabo cya Daniyeli.

I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”

Mfite umugambi wo kugumisha ishingiro rya “igitambo gihoraho” muri iyi ngingo ku biranga ubuhanuzi bifitanye isano n’ikimenyetso cy’uko Roma yanzewe. Umuntu wese wemera by’ukuri ubutware bw’inyandiko za Ellen White akeneye gusa gusoma ibikurikira kugira ngo amenye uko gusobanukirwa nyakuri kwa “igitambo gihoraho” kuri.

“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

“Maze mbona, ku byerekeye ‘Ihoro rya buri munsi,’ ko ijambo ‘igitambo’ ryongereweho n’ubwenge bw’abantu, kandi ko ritari iry’umwandiko; kandi ko Uwiteka yahaye igitekerezo cyaryo gikwiye abatanze ubutumwa bw’isaha y’urubanza. Igihe ubumwe bwariho, mbere ya 1844, hafi ya bose bari bahuje ku gitekerezo gikwiye cy’‘Ihoro rya buri munsi;’ ariko uhereye mu 1844, mu rujijo, hakiriwe ibindi bitekerezo, maze umwijima n’urujijo birakurikiraho.” Review and Herald, November 1, 1850.

To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.

Kwanga ukwisobanukirwa kwa William Miller ku birebana na “ibya buri munsi” ni nako icyarimwe kwanga ubutware bw’ibyanditswe bya Ellen White, kuko yabonye “ko Uwiteka yahaye ibisobanuro nyakuri byabyo abatanze irangurura ry’isaha y’urubanza.” Kandi yeretswe ko ibindi bisobanuro by’“ibya buri munsi” byabyaraga “umwijima n’urujijo,” kandi ibyo si imico ya Kristo. Miller yamenye ko “ibya buri munsi” ari Roma ya gipagani ubwo yigaga mu 2 Abatesalonike.

“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

“Nkomeza gusoma, ariko sinashoboye kubona ahandi hantu [iryo jambo, ari ryo “ibya buri gihe”] ryabonekaga, keretse muri Daniyeli. Nuko [nifashishije igitabo gihuza amagambo n’aho aboneka muri Bibiliya] mfata amagambo yari aherekejwe na ryo, ari yo ngo, ‘gukurwaho;’ azakuraho ibya buri gihe; ‘uhereye ku gihe ibya buri gihe bizakurwaho,’ n’ibindi. Nkomeza gusoma, nkibwira ko ntazabona umucyo kuri uwo murongo; amaherezo nza kugera kuri 2 Abatesalonike 2:7, 8. ‘Kuko ubwiru bw’ubugome bumaze gutangira gukora; keretse yuko ukibuza ubu azabanza kuvaho, maze uwo munyabugome aboneke,’ n’ibindi. Maze ngeze kuri uwo murongo, yewe, ukuntu ukuri kwasaga n’ukugaragara neza kandi gufite ubwiza! Ngako aho kuri! Icyo ni cyo cya buri gihe! None se, Pawulo ashaka kuvuga iki iyo avuze ngo ‘ukibuza ubu,’ cyangwa ubangamira? Uwo ‘muntu w’ibyaha,’ n’uwo ‘munyabugome,’ bishaka kuvuga Ubupapa. None se ni iki kibangamira ko Ubupapa bugaragazwa? Ni Ubugirikagani; none rero, ‘ibya buri gihe’ bigomba gusobanura Ubugirikagani.” —William Miller, Second Advent Manual, paji ya 66. Advent Review and Sabbath Herald, 6 Mutarama 1853.

Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.

Amaherezo, Uwadivantisiti bw’i Lawodikiya bwashyize ku ruhande gusobanukirwa nyakuri kwahawe Mileri n’abatanze umuburo uvuga igihe cy’urubanza, maze bwemera igitekerezo cy’ubuyobe cya Porotesitanti bw’ubuhakanyi kivuga ko “ikimaze iminsi yose” cyashushanyaga umurimo wa Kristo wo mu buturo bwera. Iyo myumvire ni iy’ubusazi mu nzego nyinshi, ariko ikirenze kuba ari ikinyoma, ivuga ko ikimenyetso cya Satani ari ikimenyetso cya Kristo.

“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

“Bityo rero, nubwo ikiyoka, mbere na mbere, gihagarariye Satani, mu buryo bwa kabiri ni ikimenyetso cya Roma ya gipagani.” The Great Controversy, 439.

Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.

Miller yamenye ko “ikijyanwa buri munsi” ari Roma ya gipagani, ya kiyoka; ariko Uwadiventisiti bwa Lawodikiya bwafashe ku Baporotesitanti baguye igitekerezo cy’uko kigereranya umurimo wa Kristo wo mu buturo bwo mu ijuru. Kwanga uko Miller yamenye “ikijyanwa buri munsi” ko ari Roma ya gipagani bisobanura kwanga ukuri kugaragazwa ku bishushanyo byombi byera byari ugusohora kwa Habakuki igice cya kabiri. Bityo rero ni ukwanga ukuri kw’ishingiro, nk’uko no kwari ukwanga bya bihe birindwi byo muri Abalewi makumyabiri na gatandatu.

To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.

Kwanga ukuri ko “ikurwaho rya buri munsi” kugereranya Roma ya gipagani ni ukwanga urufatiro rw’Abadivantisiti n’ububasha bw’Umwuka w’Ubuhanuzi. Kugaragaza ikimenyetso cya Satani nk’ikimenyetso cya Kristo bihwanye no kugaragaza umurimo wa Kristo nk’umurimo wa Satani.

“In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.

“Igihe abantu b’Abayahudi banze Kristo bakoze icyaha kitabababarirwa; kandi natwe, nitwanga ubutumire bw’imbabazi, dushobora gukora iryo kosa nyaryo. Dutuka Umwami w’ubugingo, kandi tukamukoza isoni imbere y’isinagogi ya Satani n’imbere y’ijuru ryose, igihe twanga kumvira intumwa ze yatumye, ahubwo tukumva abakozi ba Satani bashaka kuyobya umutima kure ya Kristo. Igihe cyose umuntu akomeza gukora atyo, nta byiringiro cyangwa imbabazi ashobora kubona, kandi amaherezo azatakaza rwose icyifuzo cyose cyo kwiyunga n’Imana.” Uwifuzwa Ibihe Byose, 324.

When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.

Igihe Ubudivantisiti bw’i Lawodikiya bwanze gusobanukirwa kw’ishingiro ku byerekeye “igitambo gihoraho” n’ibihe birindwi, ntibwanze gusa ubutware bw’Umwuka w’Ubuhanuzi n’imfatiro, ahubwo bwanze n’umurimo wa William Miller, wari waragejejwe kuri uko gusobanukirwa ayobowe na marayika Gaburiyeli n’abandi bamarayika.

“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

“Imana yatumye marayika Wayo akora ku mutima w’umuhinzi utarizeraga Bibiliya, kugira ngo ayoborwe kuyisuzuma ashakamo ubuhanuzi. Abamarayika b’Imana bakomeje gusura uwo watoranyijwe incuro nyinshi, kugira ngo bayobore ibitekerezo bye kandi bakingure ubwenge bwe ku byahanuwe byahoraga ari umwijima ku bwoko bw’Imana. Intangiriro y’uruhererekane rw’ukuri yarayihawe, maze ayoborwa gukomeza gushakisha ihuriro rikurikiye irindi, kugeza aho yitegerezaga Ijambo ry’Imana atangaye kandi aryishimiye. Aho yabonye uruhererekane rw’ukuri rwuzuye. Iryo Jambo yari yarafataga nk’iritahumetswe noneho ryakingutse imbere y’amaso ye mu bwiza no mu ikuzo byaryo. Yabonye ko umugabane umwe w’Ibyanditswe usobanura undi, kandi aho umurongo umwe wamuzibiraga gusobanukirwa, yabonaga mu kindi gice cy’Ijambo ikiwusobanura. Yafashe Ijambo ryera ry’Imana n’ibyishimo, kandi arifata kandi n’icyubahiro cyimbitse no kurikangarana.” Early Writings, 230.

“His angel” is an expression that identifies the angel Gabriel.

“Umumarayika we” ni imvugo igaragaza marayika Gaburiyeli.

“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

“Amagambo y’umumarayika ati, ‘Ndi Gaburiyeli, mpagaze imbere y’Imana,’ agaragaza ko afite umwanya w’icyubahiro gikomeye mu bikari byo mu ijuru. Igihe yazanaga ubutumwa kuri Daniyeli, yaravuze ati, ‘Nta n’umwe umfatanije muri ibi bintu, keretse Mikayeli [Kristo] Umutware wanyu.’ Daniyeli 10:21. Umukiza avuga kuri Gaburiyeli mu Byahishuwe, ati, ‘Yabitumye abimenyesha umugaragu wayo Yohana abinyujije ku mumarayika wayo.’ Ibyahishuwe 1:1.” Uwifuzwa Ibihe Byose, 99.

The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.

Kumenyekanisha ikimenyetso cya Satani nk’aho ari ikimenyetso cya Kristo si uguhura gusa n’icyaha kitabababarirwa, ahubwo n’icyaha kitabababarirwa gifitanye isano no kwanga intumwa Kristo yohereza. Bityo rero “ibya buri munsi” bihinduka ikimenyetso cy’icyaha kitabababarirwa, kandi iyo byumvikanye ko “uwatoranyijwe,” William Miller, yayobowe ku gusobanukirwa nyako k’uwo kuri, maze hanyuma bikaza kwangwa, bihita bihura neza n’urwa Kabiri rw’Abatesalonike, ari na ho hantu nyir’izina ho mu Byanditswe aho Miller yavumburiye ibyo. Kwanga uko kuri ni ikimenyetso cyo kudakunda ukuri, kandi uko kwigomeka gutera gukurwaho kwa Mwuka Wera no guhabwa umwuka utari uwera wa Satani, uwo Pawulo yita kuyobywa gukomeye.

Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.

Nk’uko “abajura bo mu bwoko bwawe”, “bashyigikira iyerekwa”, ni ko “igitambo gihoraho” ari ikimenyetso cya Roma ya gipagani. Mu rwego rw’ibivugwa mu 2 Abatesalonike, Pawulo yigisha ko kwanga ubutumwa bwo mu gice cya kabiri ari ikimenyetso cy’uko ababikora badakunda ukuri. Kubera ko badakunda ukuri kugaragajwe muri icyo gice, bahabwa ubushukanyi bukomeye.

All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.

Abahanuzi bose bavuga iby’iherezo ry’iminsi, kandi ibice byanditswe byahumetswe byabanje muri iyi ngingo byerekana ko ubuyobe bukomeye buza ku badakunda ukuri mu gihe cyo gusukwa kwa Mwuka Wera. Icyiciro kimwe kirimo kwakira amavuta, naho ikindi cyiciro kirimo kwakira ubuyobe bukomeye.

The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:

Mwuka Wera asukwa mu gihe cy’amateka Mwuka Wera ari gukurwaho ku banze ukwiyongera k’ubumenyi kwabumbuwe mu bihe bibiri by’igeragezwa byo mu gihe cyo gushyirwaho ikimenyetso, uhereye ku wa 11 Nzeri 2001 kugeza ku tegeko ryo ku Cyumweru rigiye kuza vuba. Dusubiremo igice cyabanje:

“Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.

“Arebye ku minsi y’imperuka, ubwo bushobozi butagira akagero ni bwo butangaza, buvuga iby’abo ‘batemeye gukunda ukuri ngo bakizwe,’ buti, ‘Ni cyo gituma Imana izaboherereza ubuyobe bukomeye, kugira ngo bemere ibinyoma; kugira ngo bose batazizera ukuri, ahubwo bakishimira gukiranirwa, bacirweho iteka.’ Kubera ko banga inyigisho z’Ijambo ryayo, Imana ikuraho Umwuka wayo, ikabarekera ibishukisho bakunda.” Early Writings, 46.

Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.

Umurongo ku wundi, Daniyeli yigisha ko mu minsi y’imperuka, ari abasahuzi bo mu bwoko bwawe, (ikimenyetso cya Roma) bashyiraho iyerekwa. Abo basahuzi na bo bagereranywa nk’“igitambo gihoraho.” Salomo yigisha ko mu minsi y’imperuka abafite kubura iyerekwa barimbuka, ari byo kuba bambaye ubusa. Gukorerwa kugaragara ko wambaye ubusa ni ukuba Umunyalawodikiya, kandi Umunyalawodikiya ni isugi y’umupfapfa.

“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

“Imimerere y’Itorero igereranywa n’inkumi z’ibipfapfa, na yo kandi ivugwaho ko ari imimerere y’i Laodikiya.” Review and Herald, 19 Kanama 1890.

To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.

Kuba isugi y’umupfu igihe ubutumwa bw’Imborogo yo mu Gicuku bugera ni ukugaragaza icyo Yohana yanditse mu Ibyahishuwe igice cya cumi na gatandatu ati: “isoni z’ubwambure bwawe.” Umuburo wa Yohana wo mu cyorezo cya gatandatu ufitanye isano n’ubumwe bw’uburyo butatu bw’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma, bo kuva mu 1989 bari mu nzira yo kuyobora isi kuri Arumagedoni.

Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.

Ubutumwa bwa Pawulo mu Banya Tesalonike ba Kabiri ntibwerekeye gusa ko Roma ya gipagani ihagarariwe na Daniyeli nk’“igitambo gihoraho,” ahubwo uwo mutwe ushimangira isano riri hagati ya Roma ya gipagani na Roma ya gipapa. Roma ya gipagani yabujije (ifata) wa muntu w’icyaha kuza kwima intebe y’isi mu mwaka wa 538. Roma ya gipagani imaze gukurwaho, ni bwo “ubwiru bw’ubugome,” “uwo munyabicumuro,” ari we papa wa Roma, ahishurwa. Muri uwo mutwe Pawulo arimo agaragaza isano yihariye y’ubuhanuzi iri hagati ya Roma ya gipagani na Roma ya gipapa. Kwanga inyigisho y’uwo mutwe ni ukwanga ukuri no kwemera ubuyobe bukomeye.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.

Ntihakagire umuntu n’umwe abashuka ku buryo ubwo ari bwo bwose; kuko uwo munsi utazaza keretse kubanza kubaho kugomera, kandi hakaboneka wa muntu w’icyaha, wa mwana wo kurimbuka; urwanya kandi ukiyishyira hejuru y’icyitwa Imana cyose, cyangwa icyose gisengwa; ku buryo yicara mu rusengero rw’Imana nk’Imana, yiyereka ko ari Imana. Mbese ntimwibuka yuko nkiri kumwe namwe nababwiye ibyo bintu? Kandi noneho muzi ikimubuza kuboneka kugira ngo azahishurwe mu gihe cye. Kuko ubwiru bw’ubugome bumaze gutangira gukora; ariko ubibuza ubu azakomeza kubuza kugeza igihe azavanirwaho. Maze ni bwo uwo munyabyaha azahishurwa, uwo Umwami azamarisha umwuka wo mu kanwa ke, kandi akamutsemba no kurabagirana kwo kuza kwe: uwo, kuza kwe gukurikije imikorere ya Satani, kuzaba guherekejwe n’imbaraga zose n’ibimenyetso n’ibitangaza by’ibinyoma, n’ubushukanyi bwose bwo gukiranirwa mu barimbuka; kuko batemeye urukundo rw’ukuri ngo bakizwe. Ni cyo gituma Imana izaboherereza ubuzimire bukomeye, kugira ngo bizere ikinyoma: kugira ngo bose badizezwa abatizeye ukuri, ahubwo bakishimira gukiranirwa. 2 Abatesalonike 2:3–12.

Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.

Ni iki gituma aba bantu bo mu minsi y’imperuka “bacirwa ho iteka ryo gucirwaho iteka?” Ni iki gituma bohererezwa “ubuyobe bukomeye?” Ni iki gituma “barimbuka” bityo bagahishura isoni z’ubwambure bwabo? Uyu murongo uvuga ko ari uko badakunda ukuri, kandi ukuri kugaragazwa muri icyo gice kugaragaza ko Roma ya gipagani, ari yo bwami bwa kane bwo mu buhanuzi bwa Bibiliya, yari kubuza Roma ya gipapa, ari yo bwami bwa gatanu bwo mu buhanuzi bwa Bibiliya, kuzamuka ku ntebe y’ubwami kugeza igihe ubupagani bwakurwagaho.

The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.

Isano riri hagati ya Roma ya gipagani na Roma ya gikipapa igaragazwa muri icyo gice na yo yagaragajwe na Yohana binyuze ku isano iri hagati y’itorero rya Perugamo n’itorero rya Tiyatira. Perugamo ihura na Roma ya gipagani, naho Tiyatira ikaba Roma ya gikipapa. Pawulo na Yohana batanga abahamya babiri b’iyo sano iri hagati y’ubwo butware bubiri, nk’uko n’igitabo cya Daniyeli kibigenza.

In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.

Mu gitabo cya Daniyeli, isano iri hagati ya Roma ya gipagani na Roma ya gipapa igarukwaho kenshi. Muri Daniyeli 2, igaragazwa no kwivanga kw’icyuma n’ibumba rivanze n’amazi. Muri Daniyeli 7, Roma ya gipagani na Roma ya gipapa zombi ni ubwami “butandukanye,” kandi nubwo Daniyeli 2 yerekana izo mbaraga zombi nk’ivangavanga, igice cya 7 kigaragaza ko ububasha bwa gipapa bukomoka mu bwami bw’amahembe icumi bwa Roma ya gipagani. Muri Daniyeli 8, ihembe rito ryo mu mirongo ya 9 kugeza ku wa 12 ni Roma mu byiciro byayo byombi. Imirongo ya 9 n’uwa 11 yerekana ihembe rito mu nteko y’amagambo y’igitsina gabo, bityo bikaranga Roma ya gipagani, naho imirongo ya 10 n’uwa 12 ikaryerekana mu nteko y’amagambo y’igitsina gore, bityo bikaranga Roma ya gipapa.

In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.

Mu gice cya munani cya Daniyeli, umurongo wa cumi na gatatu, Roma ya gipagani na Roma ya gipapa bigaragazwa nk’imbaraga ebyiri zisenya. Roma ya gipagani ni yo “ya buri munsi,” ari yo mbaraga isenya, kandi Roma ya gipapa ni yo mbaraga y’igicumuro gisenya. Mu gice cya cumi na kimwe, umurongo wa mirongo itatu n’umwe, mbaraga isenya “ya buri munsi” ya Roma ya gipagani ishyiraho imbaraga z’igiteye ishozi gisenya, ari yo mbaraga ya gipapa. Mu gice cya cumi na kabiri, umurongo wa cumi n’umwe, mbaraga isenya “ya buri munsi” ya Roma ya gipagani ikurwaho kugira ngo hashyirweho imbaraga z’igiteye ishozi gisenya z’ubupapa.

The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.

Isano iri hagati y’ububasha bubiri bwa Roma buteza ubupfagare ni insanganyamatsiko y’ingenzi y’ibitabo bya Daniyeli n’Ibyahishuwe, kandi iyo sano ni yo Pawulo agaragaza nk’ukuri kugomba gukundwa niba umuntu ashaka kwirinda ukuzimira gukomeye guterwa no kwemera ikinyoma. Imana ntisubiramo ibyayo ubusa, kandi buri kigereranyo cy’isano iri hagati ya Roma ya gipagani na Roma ya gipapa gitanga ubuhamya bwacyo bwihariye kuri iyo ngingo; ariko kwanga ikimenyetso cya Roma mu minsi y’imperuka, ni ukwanga imvura y’itumba rya nyuma no kwakira mu cyimbo cyayo ukuzimira gukomeye. Ni ukwemererwa iteka kugaragazwa nk’Umulawodikiya wambaye ubusa.

The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.

Nubwo abahanga mu mateka b’Abadiventisti b’i Lawodikiya batagaragaza kubaha kwera ku ruhare n’umurimo bya William Miller, bemera ko kumenya kwe isano iri hagati ya Roma ya gipagani na Roma ya gipapa ari byo byari urwego rw’ubuhanuzi yubatseho “byose” yashyiraga mu bikorwa by’ubuhanuzi. Gaburiyeli n’abamarayika bandi ni bo bayoboye Miller gusobanukirwa isano iri hagati ya Roma ya gipagani na Roma ya gipapa, ariko mu mateka ye ntiyabonye Roma nk’ikintu gifite ibice bitatu kigizwe n’igisato, inyamaswa, n’umuhanuzi w’ibinyoma.

In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.

Mu gihe cye Leta Zunze Ubumwe z’Amerika zari zitaratangira umurimo wazo nk’umuhanuzi w’ibinyoma, kuko Abaporotesitanti bo muri Leta Zunze Ubumwe z’Amerika batabaye abakobwa ba Roma kugeza mu wa 1844, kandi umurimo w’ifatizo wa Miller wari waramaze gushyirwa ku mbonerahamwe ya 1843 yakozwe muri Gicurasi 1842.

In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”

Mu mwaka wa 1989, imirongo itandatu ya nyuma y’igice cya cumi na kimwe cya Daniyeli yarafunguwe, kandi intumwa y’icyo gihe yamenye ko hari ububasha butatu ibikorwa byabwo by’ubuhanuzi binyura mu mirongo ya mirongo ine kugeza kuri mirongo ine n’itanu y’igice cya cumi na kimwe. Umwami w’ikusi uvugwa mu murongo wa mirongo ine ni ububasha bw’ikiyoka; umwami w’ikusi y’amajyaruguru ni ububasha bwa gipapa, bwari bwarahawe igikomere cyica mu ntangiriro y’uwo murongo mu mwaka wa 1798, bubihabwa n’ububasha bw’ikiyoka bw’u Bufaransa bwa Napoléon. Muri uwo murongo, ububasha bwa gipapa butangira umurimo wo gukira icyo gikomere cyica. Mu mwaka wa 1989, umwami w’ikusi y’amajyaruguru yihorera ku bubasha bw’ikiyoka bw’Ubumwe bw’Abasoviyeti, ubwo bwari bumaze kuba umwami w’ikusi. Igihe ya nyamaswa ya Gatolika yihoreraga ku Bumwe bw’Abasoviyeti, yaje ifite ingabo ziyisimbura z’Amerika, ari yo muhanuzi w’ibinyoma wo mu Ibyahishuwe igice cya cumi na gatandatu. Umwami w’ikiyoka w’ikusi, umwami-nyamaswa w’amajyaruguru, n’umuhanuzi w’ibinyoma w’amagare y’intambara, n’abagendera ku mafarashi, n’amato, bose bagaragajwe mu murongo wa mirongo ine, kandi umurongo w’ubuhanuzi urangirira ku murongo wa mirongo ine n’itanu, igihe ububasha bwa gipapa “busoza iherezo ryabwo butagira ubutabara.”

Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.

Arumagedoni, mu Ibyahishuwe cumi na bitandatu, ni ahantu h’akarere k’ikigereranyo karanga kwigomeka kwa muntu, kubanziriza kugaruka kwa Kristo. Arumagedoni ni ikimenyetso, kuko iryo jambo rigizwe n’amagambo abiri, “Har” risobanura umusozi, na “Megiddo,” ari ryo kibaya cya Yezireeli. Kuba Yohana yarahuje umusozi na Megiddo, kandi Megiddo ari ikibaya, bibwira usoma ubuhanuzi ko Arumagedoni ari ikimenyetso kirimo inyito y’ahantu, kuko mu kibaya cya Yezireeli nta musozi urimo.

The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.

Ikibaya cya Yezureli giherereye hagati y’inyanja eshatu (Inyanja ya Mediterane, Inyanja ya Galilaya, n’Inyanja y’Umunyu) na Yerusalemu. Giherereye ahagana hagati mu majyaruguru ya Isirayeli, kandi izo nyanja eshatu na Yerusalemu biri kigose mu byerekezo bitandukanye. Umurongo wa mirongo ine n’itanu wo muri Daniyeli cumi n’umwe ni wo uvuga aho umwami w’amajyaruguru agera ku iherezo rye nta n’umwe umufashije, kandi uwo murongo werekana iherezo rye mu by’akarere ko riri hagati y’inyanja n’umusozi wera w’icyubahiro wa Yerusalemu. Umurongo wa mirongo ine wo muri Daniyeli cumi n’umwe utangiza ibihangange bitatu ari byo byibandwaho mu gukira k’igikomere cyica cy’ububasha bwa papa no mu iherezo ryabwo rya nyuma.

The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.

Interuro ya mbere y’iyo mirongo igaragaza igihe cy’iherezo mu mwaka wa 1798, igihe ubupapa bwahabwaga uruguma rwabwo rwica, kandi umurongo wa mirongo ine n’itanu ugaragaza uruguma rwabwo rwica rwa burundu. Amateka y’ubuhanuzi ari hagati y’urupfu rwa mbere n’urupfu rwa nyuma rw’ububasha bw’ubupapa agaragaza ubugome bwo kwigomeka kwa bene muntu, ubwo basubizaga ubutegetsi bw’ubupapa ku mwanya wabwo wo hejuru, igihe uruguma rwabwo rwica rukira mbere y’ikorwa rya nyuma ry’iherezo ry’ububasha bw’ubupapa. Iyo mirongo itandatu yitwaje ikimenyetso cy’ukuri, kuko intangiriro n’iherezo byombi ari urupfu rw’ububasha bw’ubupapa, kandi imirongo yo hagati ikaba ari ukwigomeka kwa bene muntu mu gihe uruguma rwa mbere rwica rukira.

Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.

Miller yahawe umucyo n’abamarayika bo mu ijuru ku byerekeye isano riri hagati ya Roma ya gipagani na Roma ya papa. Urufunguzo rw’imyumvire ya Miller ku rugero rw’ubuhanuzi, ari na rwo yakoresheje mu mikoreshereze ye yose y’ubuhanuzi, rwari “ibya buri munsi” byo mu 2 Abatesalonike. “Ibya buri munsi” muri icyo gice ni Roma ya gipagani, ari na yo yashyizeho iyerekwa William Miller yaje gusobanukirwa, kuko ari Roma, abagome bo mu bwoko bwawe bo mu murongo wa cumi na kane w’igice cya cumi na rimwe, ishyiraho iyerekwa.

The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.

Intumwa yahagurukijwe kugira ngo isobanukirwe no kwiyongera kw’ubumenyi mu 1989 yaje gusobanukirwa imiterere ya Roma y’incuro eshatu. Miller yari intumwa y’abamarayika ba mbere n’uwa kabiri, kandi yasobanukiwe n’imigaragarire ya mbere n’iya kabiri ya Roma kugira ngo ashyireho iyerekwa yashyize imbere y’isi. Intumwa y’umumarayika wa gatatu yaje gusobanukirwa n’imigaragarire uko ari itatu ya Roma kugira ngo ishyireho iyerekwa yari yarahawe kwamamaza ku isi yose.

The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.

Ukugaragara kwa mbere kwa Roma kwari Roma ya gipagani. Muri Roma ya gipagani havuyemo Roma ya gikipapa, ari yo kugaragara kwa kabiri. Muri ibyo kugaragara bibiri bya mbere havuyemo Roma ya none, ihuriro ry’uburyo butatu rya cya kiyoka, ya nyamaswa n’umuhanuzi w’ibinyoma.

We will continue the line of the controversy of “the daily” in Advent history in the next article.

Tuzakomeza umurongo w’impaka zerekeye “ibya buri munsi” mu mateka y’Abadivantisiti mu nyandiko ikurikira.

“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

“Ureba ibiri munsi y’igisa, ugasoma imitima y’abantu bose, avuga iby’abahawe umucyo mwinshi ati: ‘Ntibababazwa kandi ntibatangazwa n’imimerere yabo y’umuco n’iy’umwuka.’ Ni ukuri, bihitiyemo inzira zabo bwite, kandi ubugingo bwabo bwishimira ibizira byabo. Nanjye nzitoranyiriza ibibayobya, kandi nzabazanira ibyo batinya; kuko ubwo nahamagara, nta wasubije; ubwo navugaga, ntibumvise: ahubwo bakoze ibibi imbere y’amaso yanjye, kandi bitoranyiriza ibyo ntagira ibyishimo mo.’ ‘Imana izaboherereza ubuyobe bukomeye, kugira ngo bizere ibinyoma,’ kuko batemeye gukunda ukuri kugira ngo bakizwe, ‘ahubwo bakishimira gukiranirwa.’ Yesaya 66:3, 4; 2 Abatesalonike 2:11, 10, 12.

“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

“Umwigisha wo mu ijuru yarabajije ati: ‘Ni ukuhe kuyobywa kurusha ubukana kwabasha gushuka ubwenge kuruta ukwiyitirira ko wubaka ku rufatiro rukwiriye kandi ko Imana yemera imirimo yawe, nyamara mu by’ukuri ugakora ibintu byinshi ukurikije imigenzereze y’isi kandi ugacumura kuri Yehova? Mbega, ni uburiganya bukomeye, ni ukwibeshya gushamaje, byigarurira intekerezo z’abantu igihe abantu bigeze kumenya ukuri bibeshya ko ishusho yo kubaha Imana ari yo mwuka n’imbaraga byabyo; igihe batekereza ko bakize kandi ko bungutse ubutunzi kandi ko nta cyo bakeneye, nyamara mu by’ukuri bakeneye byose.’”

“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

“Imana ntiyahindutse ku bagaragu bayo b’indahemuka bakomeje imyambaro yabo idafite ikizinga. Ariko benshi barimo bavuga bati: ‘Amahoro n’umutekano,’ mu gihe kurimbuka gutunguranye kubagwiriye. Keretse habayeho kwihana kuzuye, keretse abantu bicishije bugufi mu mitima yabo babinyujije mu kwatura kandi bakakira ukuri nk’uko kuri muri Yesu, ntibazigera binjira mu ijuru. Igihe kwezwa kuzabera mu nzego zacu, ntituzongera kwiruhukira mu mutuzo twirata ko dukize kandi dufite byinshi, tudakeneye ikintu na kimwe.”

“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

“Ni nde ushobora kuvugisha ukuri ati: ‘Zahabu yacu yageragerejwe mu muriro; imyambaro yacu nta kizinga ifite gituruka ku isi’ ?” Nabonye Umwigisha wacu yerekana imyambaro y’icyo bita gukiranuka. Amaze kuyambura, yagaragaje ubwandure bwari munsi yayo. Hanyuma arambwira ati: “Mbese ntubona uko bitwikiriyeho ubwandure bwabo no kubora kw’imico yabo mu buryo bwo kwiyerurutsa? ‘Mbese umudugudu wizerwa wahindutse ute maraya!’ Inzu ya Data yagizwe inzu y’ubucuruzi, ahantu aho kubaho kw’Imana n’ubwiza bwayo byavuye! Ni cyo gituma hariho intege nke, kandi imbaraga zikabura.” Testimonies, volume 8, 249, 250.