We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.
Ubu turimo kwita ku murongo w’ubuhanuzi w’impaka zabaye mu mateka y’Abadiventisiti zerekeye ibimenyetso bitandukanye bya Roma. Ubu turimo kwita ku “bya buri munsi” mu gitabo cya Daniyeli. Izo mpaka zigaragaza kwanga imfatiro z’Ubwadiventisiti, kwanga ubutware bwa Mwuka w’Ubuhanuzi, no kwanga intumwa yatoranijwe n’Imana. Kwanga umurimo wa Miller na byo bigaragaza kwanga inyigisho Miller yari yarahawe n’abamarayika bo mu ijuru, bayoboye Miller kugera ku gusobanukirwa kwe n’ubutumwa bwabyawe n’iyongera ry’ubumenyi igihe igitabo cya Daniyeli cyakurwagaho ikidodo mu 1798.
Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in Second Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s word.
Abanga kwanga ukuri kugaragaza ububasha (Roma ya gipagani) bwabuzaga ko ububasha bwa gipapa bugaragazwa mu 2 Abatesalonike, bagaragaza ko badakunda ukuri; kandi kubera ko banze urukundo rw’ukuri, bahabwa ikinyoma. Na cyo kinyoma kikabazanira ubushukanyi bukomeye. Ikinyoma ni cyo gitera, naho ubushukanyi bukomeye babona ni ingaruka. Kubura gukunda ukuri ni byo bibasunikira. Ikinyoma kigereranya guhitamo kwemera inyigisho za Bibiliya mu buryo bw’ubuhurirane bw’ibitekerezo byinshi, bitandukanye n’abizera ko hariho ukuri kudakuka. Ni yo mpamvu ishusho Yesaya atanga y’ubu bushukanyi bukomeye Pawulo avuga, igaragazwa nk’ubushukanyi bwinshi, atari ubushukanyi bumwe gusa. Irindi tsinda ni abarakunda ukuri, bakemera ihame ry’ukuri kudakuka, kandi Yesaya abaranga nk’abahinda imishyitsi imbere y’ijambo ry’Imana.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. 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. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.
Uku ni ko Uwiteka avuga ati: Ijuru ni ryo ntebe yanjye y’ubwami, isi na yo ni intebe y’ibirenge byanjye; none se inzu munyubakira ni iyihe? Kandi ahantu ho kuruhukira hanjye ni hehe? Kuko ibyo byose ukuboko kwanjye ari ko kwabiremye, ni cyo cyatumye ibyo byose bibaho, ni ko Uwiteka avuga. Ariko uyu ni we nzareba: ari we ufite umutima wicisha bugufi kandi umenetse, ugatitira ijambo ryanjye. Uwica ikimasa aba ameze nk’uwishe umuntu; utamba umwana w’intama aba ameze nk’uwaciye imbwa ijosi; utanga ituro aba ameze nk’utanze amaraso y’ingurube; utwika imibavu aba ameze nk’ushimye ikigirwamana. Ni ukuri, bihitiyemo inzira zabo bwite, kandi umutima wabo unezezwa n’ibizira byabo. Nanjye nzabahitamo ibibayobya, kandi nzabazanira ibyo batinya; kuko ubwo nahamagaraga, nta wasubije; ubwo navugaga, ntibumvise: ahubwo bakoreye ibibi imbere y’amaso yanjye, bahitamo ibyo ntanezezwaga na byo. Nimwumve ijambo ry’Uwiteka, mwa batitira ijambo rye mwe; bene wanyu babanze kwanga, bakabirukana babahora izina ryanjye, bavuze bati: “Uwiteka ahabwe icyubahiro”: ariko azabonekera ibyishimo byanyu, na bo bazakorwa n’isoni. Yesaya 66:1–5.
Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.
Abahindishwa n’Ijambo ry’Imana ni abaciwe muri Isirayeli, bo mu minsi y’imperuka bashushanywa nk’ibendera.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Kandi azamanurira amahanga ibendera, akoranye hamwe abirukanywe bo muri Isirayeli, kandi akoranyirize hamwe abatatanijwe b’u Buyuda, abakuye mu mpera enye z’isi. Yesaya 11:12.
God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”
Imana igaragaza ko ari Yo yubatse inzu abo bari mu rwego batanga amaturo yahumanye bavuga ko ari bo bayubatse. Ni iyo nzu biringiyeho igihe bavuga bati “iyi ni yo rusengero rw’Uwiteka.”
Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.
Hagarara ku irembo ry’inzu y’Uwiteka, maze utangarizeyo iri jambo, uvuge uti: Nimwumve ijambo ry’Uwiteka, mwa bantu mwese b’Abayuda, mwinjira muri aya marembo kugira ngo musenge Uwiteka. Uku ni ko Uwiteka Nyiringabo, Imana ya Isirayeli, avuga iti: Nimukosore inzira zanyu n’ibyo mukora, nanjye nzatuma mutura muri aha hantu. Ntimukiringire amagambo y’ibinyoma, muvuga muti: Urusengero rw’Uwiteka, urusengero rw’Uwiteka, urusengero rw’Uwiteka, ni uru. Yeremiya 7:2–4.
Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.
Abiringira “amagambo y’ibinyoma” ni abemera ikinyoma. Inzu Uwiteka yubatse yubatswe ku rufatiro na we ubwe yaremye. Itsinda ry’abanze gusubiza igihe Imana yahamagara, ryihitiyemo inzira zaryo kandi ryishimira ibizira. Bihitiyemo “inzira” n’“ibizira” mu bwinshi, nyamara Yeremiya yavuze ko hari inzira imwe rukumbi yo kunyuramo.
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, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.
Uwiteka avuga atya ati: “Nimuhagarare mu nzira murebe, mubaze ibyerekeye inzira za kera, mumenye aho inzira nziza iri, maze muyigendemo, ni bwo muzabonera ubugingo bwanyu uburuhukiro.” Ariko bo baravuga bati: “Ntituzayigendamo.” Kandi nabashyiriyeho abarinzi mvuga nti: “Nimwumvire ijwi ry’impanda.” Ariko bo baravuga bati: “Ntituzaryumva.” Nuko nimwumve, mwa mahanga mwe, kandi umenye, wa iteraniro we, ibiri muri bo. Wumve, wa si we: dore nzazanira ubu bwoko ibyago, ari byo mbuto z’ibitekerezo byabo, kuko batumviye amagambo yanjye, kandi amategeko yanjye bayanze. “Kuki munkura imibavu iva i Sheba, n’urubingo ruhumura neza ruva mu gihugu cya kure? Ibitambo byanyu bitwikwa ntibyemerwa, kandi ibitambo byanyu ntibinezeza imbere yanjye.” Yeremiya 6:16–20.
In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.
Mu gice cya cumi na gatanu, Yeremiya yita iteraniro ribi ritigeze ryumva nubwo ryari rifite amatwi “iteraniro ry’abakobanyi.” Iryo teraniro ryahawe “umurinzi” mu mateka y’ubutumwa bw’umumarayika wa mbere n’uwa kabiri, kandi nanone mu mateka y’umumarayika wa gatatu, ariko banga kugendera mu nzira nziza, ari yo mayira ya kera. Ahubwo, bagendeye mu “nzira.” Ni cyo gituma Yesaya agaragaza ko Imana izatoranya ibishukisho byinshi, kuko bo bahisemo ubwinshi bw’inzira z’ibinyoma mu mwanya w’inzira ntakuka y’amayira ya kera. Nk’uko biri mu buhamya bwa Yesaya, kuramya kw’iteraniro ry’abakobanyi kwanzwe n’Umwami. Mushiki wa White ahuza mu buryo butaziguye ubwinshi bw’ibishukisho bya Yesaya n’igishuko gikomeye cya Pawulo, kandi abishyira mu rwego rwo kwanga ukuri kw’ifatizo, urufatiro Umwami yubakiyeho kandi yubakiraho inzu Ye.
“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’ibigaragara, ugasoma imitima y’abantu bose, avuga ku bahawe umucyo mwinshi ati: ‘Ntibababazwa kandi ntibatangazwa n’imimerere yabo mu by’umuco no mu by’umwuka.’ Ni koko, bihitiyemo inzira zabo ubwabo, kandi umutima wabo unezezwa n’ibizira byabo. Nanjye kandi nzahitamo ibyo bibashuka, kandi nzabagezaho ibyo batinya; kuko igihe nahamagaraga, nta wasubije; igihe navugaga, ntibumvise: ahubwo bakoze ibibi imbere y’amaso yanjye, kandi bihitiramo ibyo ntagiriye ibyishimo.’ ‘Imana izaboherereza ubuyobe bukomeye, kugira ngo bizere ibinyoma,’ kuko batemeye gukunda ukuri kugira ngo bakizwe,’ ‘ahubwo bishimiye gukiranirwa.’ Yesaya 66:3, 4; 2 Abatesalonike 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
Umwigisha wo mu ijuru yarabajije ati: “Ni ubuhe bushukanyi burusha imbaraga buyobya ubwenge nk’ukwiyerurutsa ko murimo kubakira ku rufatiro rukwiriye kandi ko Imana yemera imirimo yanyu, nyamara mu by’ukuri mukora ibintu byinshi mukurikije politiki y’isi kandi mugacumura kuri Yehova? Yoo, ni uburiganya bukomeye, ni ubushukanyi bushitura umutima, bwigarurira intekerezo igihe abantu bigeze kumenya ukuri bibeshya ishusho yo kubaha Imana bakayifata nk’Umwuka n’imbaraga byabyo; igihe bibwira ko bakize kandi ko biyongereyeho 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 byerekeye abagaragu bayo b’indahemuka barinda imyambaro yabo itagira ikizinga. Ariko benshi barimo gutaka bati, ‘Amahoro n’umutekano,’ nyamara kurimbuka gutunguranye kuri kubagwira. Keretse habayeho kwihana nyakuri kandi 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 kuzakorerwa mu nzego zacu, ntituzongera kwicara twisanzuye, twirata ko turi abatunzi kandi twaragwiriye ubutunzi, tudakeneye ikintu na kimwe.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Ni nde ushobora kuvuga mu kuri uti: ‘Zahabu yacu yaciye mu muriro; imyambaro yacu nta kizinga ifite cyatewe n’isi’ ?” Nabonye Umwigisha wacu yerekana imyambaro y’icyitwa gukiranuka. Ayikuraho, ahishura umwanda wari munsi yayo. Hanyuma arambwira ati: “Mbese ntubona uburyo bihishishije ubwibone umwanda wabo n’ububore bw’imico yabo? ‘Ni gute umudugudu wizerwa wahindutse indaya!’ Inzu ya Data yagizwe inzu y’ubucuruzi, ahantu uko kubaho kw’Imana n’ubwiza bwayo byavuye! Ni yo mpamvu hariho intege nke, kandi imbaraga zikabura.” Testimonies, volume 8, 249, 250.
In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.
Muri uwo murongo, iteraniro ry’abashinyaguzi ba Yeremiya ryamenyekanye ko ari Abalawodikiya, ari bo bakobwa b’abapfapfa.
“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 ishushanywa n’abakobwa b’abapfapfa, na yo kandi ivugwaho ko ari imimerere y’i Lawodikiya.” Review and Herald, 19 Kanama 1890.
The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.
Inkumi z’abakobwa b’abapfapfa bagaragaza ko babuze amavuta igihe Ijwi ryo mu Gicuku risesuye, ubwo bahabwa ubuyobe buhuje n’icyemezo cyabo cya kera ku nzira bahisemo kunyuramo, mu gihe banze inzira za kera za Yeremiya. Inzira za kera ni ho kuruhuka no kugarurirwa ubuyanja bibonerwa, kandi uko kuruhuka no kugarurirwa ubuyanja ni imvura y’itumba.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“Erekwa hasi ku gihe ubutumwa bw’umumarayika wa gatatu bwari bugana ku musozo. Imbaraga z’Imana zari zaruhukiye ku bwoko Bwayo; bari barangije umurimo wabo kandi bari biteguye isaha y’igeragezwa yari imbere yabo. Bari barahawe imvura y’itumba, ari yo guhemburwa guturuka imbere y’Umwami, kandi ubuhamya buzima bwari bwarazuwe. Umuburo wa nyuma ukomeye wari wararangurukiye hose, kandi wari warakanguriye kandi urakaza abatuye isi batashakaga kwakira ubwo butumwa.” Early Writings, 279.
It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.
Ni mu gihe cyo gusukwa kwa Mwuka Wera ni ho ubuyobe bukomeye busukwa ku bakobwa b’isugi b’abapfu ba Lawodikiya badakunda ukuri, bityo bagahitamo kwizera ikinyoma mu cyimbo cy’ukuri. Kwangwa kw’ukuri bingana no kwanga amategeko, kuko amategeko y’Imana agaragarira mu mategeko yayo y’ubuhanuzi.
“Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.
“Ihishurirwa si uguhanga cyangwa gucura ikintu gishya, ahubwo ni ukugaragazwa kw’ibyariho, ariko mbere y’uko bihishurwa bikaba bitari bizwi n’abantu. Ukuri gukomeye kandi kw’iteka kuboneka mu Butumwa Bwiza guhishurwa binyuze mu gushakashaka ubigiranye umwete no kwicisha bugufi imbere y’Imana. Umwigisha mvajuru ayobora ubwenge bw’umushakashatsi wicisha bugufi ushaka ukuri; kandi ku bw’ubuyobozi bwa Mwuka Wera, ukuri ko mu Ijambo kukamenyeshwa. Kandi nta nzira y’ubumenyi irushaho kuba iyizewe kandi ikora neza kuruta kuyoborwa muri ubwo buryo. Isezerano ry’Umukiza ryari iri: ‘Ubwo we, Mwuka w’ukuri, azaza, azabayobora mu kuri kose.’ Ni binyuze mu guhabwa Mwuka Wera ni ho dushobozwa gusobanukirwa Ijambo ry’Imana.”
“The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’
Umwanditsi wa Zaburi arandika ati: “Umusore yezwa inzira ye n’iki? Ni ukwitondera nk’uko ijambo ryawe ritegeka. Nagushakanye umutima wanjye wose: ntukemere ko nyoba nkava ku mategeko yawe.... Hwejesha amaso yanjye, kugira ngo ndebe ibitangaza biri mu mategeko yawe.”
“We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.
“Duhugurirwa gushakashaka ukuri nk’ushaka ubutunzi bwahishwe. Umwami afungura ubwenge bw’umuntu ushaka ukuri by’ukuri; kandi Umwuka Wera akamushoboza gusobanukirwa n’ukuri kw’ibyahishuwe. Ibi ni byo umunyezaburi ashaka kuvuga igihe asaba ko amaso ye yahumukurwa kugira ngo arebe ibintu bitangaje byo mu mategeko. Iyo umutima wifuza cyane ubudasanzwe bwa Yesu Kristo, ubwenge bushobozwa gusobanukirwa n’ikuzo ry’isi iruta iyindi. Ni ku bufasha bw’Umwigisha mvajuru gusa dushobora gusobanukirwa ukuri kw’Ijambo ry’Imana. Mu ishuri rya Kristo ni ho twigira kuba abiyoroshya n’abacisha make, kuko duhabwa gusobanukirwa amayobera yo kubaha Imana.” Sabbath School Worker, 1 Ukuboza 1909.
To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.
Kwanga ubutumwa cyangwa uburyo bw’imikorere bw’imvura y’itumba ni ukwanga amategeko y’Imana. Igihe Yeremiya yavugaga ati: “ntibumviye amagambo yanjye, haba n’amategeko yanjye, ahubwo barabyanze,” yabaga ahuje na Hoseya.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Ubwoko bwanjye burimburwa no kubura ubumenyi; kuko wanze ubumenyi, nanjye nzakwanga, kugira ngo utazaba umutambyi wanjye; kuko wibagiwe amategeko y’Imana yawe, nanjye nzibagirwa abana bawe. Hoseya 4:6.
The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.
Ubumenyi abapfapfa banga ni ukongerwa k’ubumenyi, Daniyeli yagaragaje ko kuzabaho mu gihe cy’imperuka. Mu gihe cy’imperuka mu wa 1798, hanyuma nanone mu gihe cy’imperuka mu wa 1989, habayeho ukongerwa k’ubumenyi kwashyizwe mu buryo bugaragara n’intumwa Imana yahisemo gukoresha ubwo yubakaga urufatiro rwa buri gisekuru muri ibyo bisekuru bibiri bihura. Ayo mahame y’ishingiro yatunganijwe hakurikijwe amategeko amwe yo muri Bibiliya yahishuriwe intumwa zatoranyijwe zo muri ayo mateka yabyo bwite, kandi ayo mahame y’ishingiro ni inzira za kera za Yeremiya, kandi ni ukuri kuzahagararira amaherezo amavuta y’ubutumwa bwo mu gicuku n’ubw’ijwi rirenga. Imvura y’itumba, mu mateka yo gushyirwaho ikimenyetso kwa ba bihumbi ijana na mirongo ine na bine, ibyara ubutumwa bw’Ugutaka kwa Saa Sita z’ijoro, hanyuma nyuma yaho ikabyara ubutumwa bw’ijwi rirenga mu mateka yo gukoranya izindi ntama z’Imana zikiri i Babuloni. Imvura y’itumba ni ubutumwa kandi ni n’uburyo butuma ubwo butumwa bubaho. Ukongerwa k’ubumenyi kwa Daniyeli gutangiza inzira y’igeragezwa y’intambwe eshatu.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Arambwira ati: Genda, Daniyeli; kuko ayo magambo afunzwe kandi ashyizweho ikimenyetso kugeza igihe cy’imperuka. Benshi bazezwa, bazatunganywa, kandi bageragezwe; ariko abanyabyaha bazakomeza gukora ibyaha; kandi nta n’umwe mu banyabyaha uzasobanukirwa; ariko abanyabwenge bazasobanukirwa. Daniyeli 12:9, 10.
Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.
Abanyabyaha ba Daniyeli ni bo bakobwa b’abapfu bo muri Matayo bahitamo kugumana imimerere yabo y’i Lawodikiya. Iyo mimerere yabo igaragarira mu ntambwe ya gatatu y’ibigeragezo bitatu bya Daniyeli, ubwo abanyabwenge n’abanyabyaha bombi bageragezwa. Ikigeragezo cya nyuma ni ho urubanza rushyirwa mu bikorwa, kandi ayo matsinda yombi akagaragaza niba afite amavuta.
“Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Nanone kandi iyi migani yigisha yuko nta gihe cy’igeragezwa kizabaho nyuma y’urubanza. Iyo umurimo w’ubutumwa bwiza urangiye, hahita hakurikiraho gutandukanywa kw’abeza n’ababi, kandi iherezo rya buri tsinda rigahoraho rishyirwaho iteka ryose.” Christ’s Object Lessons, 123.
The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.
Kugaragaza imico ku kigeragezo cya gatatu kugaragaza abaririmbyi b’Imana ko ari Abalawodikiya b’abapfu, cyangwa Abafiladelifiya b’abanyabwenge. Ikigeragezo cya nyuma gisohozwa gifatanyije n’ubutumwa bw’imvura y’itumba, bwashyizwe ahagaragara n’uburyo bw’imikorere bw’imvura y’itumba. Kwanga uburyo bw’imikorere bw’imvura y’itumba bishyira umuntu mu mwanya utuma adashobora gusobanukirwa ubutumwa bw’imvura y’itumba. Ubutumwa n’uburyo bw’imikorere byamenyekanishijwe na Yesaya nk’ikigeragezo cya nyuma.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Ni nde azigisha ubwenge? Kandi ni nde azatuma asobanukirwa inyigisho? Ni abamaze gucuka ku mashereka no kuva ku ibere. Kuko itegeko rigomba kujya hejuru y’itegeko, itegeko hejuru y’itegeko; umurongo hejuru y’umurongo, umurongo hejuru y’umurongo; aha duke, na harya duke: Kuko azabwira ubu bwoko akoresheje iminwa y’ibitwenge n’urundi rurimi. Abo ni bo yabwiye ati: Uku ni ko kuruhuka mushobora kuruhisha urushye; kandi uku ni ko kugarurirwa intege: nyamara ntibashatse kumva. Ariko ijambo ry’Uwiteka ryababereye itegeko hejuru y’itegeko, itegeko hejuru y’itegeko; umurongo hejuru y’umurongo, umurongo hejuru y’umurongo; aha duke, na harya duke; kugira ngo bagende, bagwe inyuma, bavunagurwe, batezwe umutego, bafatwe. Nuko nimwumve ijambo ry’Uwiteka, mwa bagabo b’abanyagasuzuguro mwe, mutegeka ubu bwoko buri i Yerusalemu. Kuko mwavuze muti: Twagiranye isezerano n’urupfu, kandi twumvikanye n’ikuzimu; igihe icyorezo cyuzuye kigenda kirengera, ntikizatugeraho: kuko ibinyoma twabigize ubuhungiro bwacu, kandi twihishe munsi y’ibinyoma: Ni cyo gituma Uwiteka Imana avuga atya ati: Dore nshyize i Siyoni ibuye ry’ishingiro, ibuye ryageragejwe, ibuye rikomeye ryo mu mfuruka, urufatiro rukomeye: uwizera ntazihutira guhunga. Kandi urubanza nzarugira umurongo, no gukiranuka nkaguhindura igipimo cy’uringanizo: kandi urubura ruzatembana ubuhungiro bw’ibinyoma, amazi yuzure aho kwihisha. Kandi isezerano mwagiranye n’urupfu rizaseswa, no kumvikana kwanyu n’ikuzimu ntibizahagarara; igihe icyorezo cyuzuye kizanyura, ni bwo kizabatsindagira. Yesaya 28:9–18.
The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.
“Ikiboko kirengera” kivugwa mu buhanuzi bwa Bibiliya ni ihungabana rigenda ryiyongera ry’itegeko ryo ku cyumweru ritangirira ku itegeko ryo ku cyumweru rigiye kuza vuba muri Leta Zunze Ubumwe za Amerika. Abo Banyolawodokiya b’abapfapfa, abanyabyaha, badafite “gukunda ukuri,” bityo bakanga ukwiyongera kw’ubumenyi, bizera ko “ikiboko kirengera” “kitazabageraho,” kuko, mu bindi, bahisemo kwemera insobanuro y’ikinyoma y’ikimenyetso cya Roma mu buhanuzi bwa Bibiliya. Mu kubikora batyo, bakoze icyitegererezo cy’ubuhanuzi cy’ikinyoma gishingiye ku rufatiro rwabo bwite rw’ubuhanuzi. Urufatiro rwabo rwubatswe ku musenyi, ushushanya ubwinshi bw’utuyinja duto twamenaguwe. Urufatiro rw’abanyabwenge rwubatswe ku Rutare rumwe rukumbi.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.
Nk’uko ubuntu bw’Imana nahawe bumeze, jyewe nk’umwubatsi mukuru w’umunyabwenge, nashyizeho urufatiro, undi arwubakaho. Ariko umuntu wese yirinde uko yubaka kuri rwo. Kuko nta wundi rufatiro umuntu ashobora gushyiraho rutari urwashyizweho, ari rwo Yesu Kristo. Ariko niba umuntu yubaka kuri uru rufatiro akoresheje izahabu, ifeza, amabuye y’igiciro cyinshi, ibiti, ibyatsi, cyangwa ibikenyeri; umurimo wa buri muntu uzagaragazwa: kuko uwo munsi uzawumenyekanisha, kuko uzahishurwa n’umuriro; kandi umuriro uzagerageza umurimo wa buri muntu, uwo ari wo. 1 Abakorinto 3:10–13.
The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.
Imfatiro z’ibinyoma zigereranywa n’umfatiro nyakuri, ari wo Kristo Yesu—Igitare. Umfatiro nyakuri cyangwa uw’ibinyoma uzahishurwa mu kigeragezo cya nyuma mu bigeragezo bitatu bya Daniyeli. “Uzahishurwa n’umuriro”—umuriro w’Intumwa y’Isezerano, izaza giturumbuka mu rusengero rwayo. Maze hagahishurwa itsinda ryagiranye isezerano n’urupfu, kandi hagahishurwa n’itsinda ryagiranye isezerano ry’ubugingo.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.
Dore, nzohereza intumwa yanjye, kandi ni yo izategura inzira imbere yanjye; kandi Uwiteka, uwo mushaka, azaza mu rusengero rwe atunguranye, ni we ntumwa y’isezerano, uwo mwishimira: dore, azaza, ni ko Uwiteka Nyiringabo avuga. Ariko ni nde wabasha kwihanganira umunsi wo kuza kwe? kandi ni nde uzahagarara ubwo azaba agaragaye? kuko ameze nk’umuriro w’umucuzi usukura ibyuma, kandi nk’isabune y’abamesa imyenda; kandi azicara nk’utunganya kandi usukura ifeza; kandi azasukura bene Levi, abatunganye nk’izahabu n’ifeza, kugira ngo batambire Uwiteka ituro ryo gukiranuka. Maze ituro rya Yuda n’irya Yerusalemu rizanezeza Uwiteka, nk’uko byari bimeze mu minsi ya kera, no mu myaka ya mbere. Kandi nzabegera kugira ngo mbacire urubanza; kandi nzaba umuhamya wihuse wo gushinja abarozi, n’abasambanyi, n’abarahira ibinyoma, n’abariganya umukozi umushahara we, n’abarenganya umupfakazi n’impfubyi, n’abanyaga umunyamahanga uburenganzira bwe, kandi batanyubaha, ni ko Uwiteka Nyiringabo avuga. Malaki 3:1–5.
The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.
Intumwa y’Isezerano yegera mu rubanza igihe igikorwa cy’igeragezwa cya Daniyeli kigeze ku kigeragezo cya gatatu, kandi abanyabwenge n’abanyabyaha bakageragerezwa. Igikorwa cy’igeragezwa cya Daniyeli kigizwe n’intambwe eshatu gitangira mu gihe cy’imperuka, igihe igitabo cya Daniyeli gikurwaho ikimenyetso kandi ubumenyi bukiyongera. Ukwiyongera k’ubumenyi kuzanywa mu mucyo binyuze mu murimo w’intumwa yatoranyijwe ivuza impanda. Iyo ntumwa ni yo Malaki yita “intumwa” “itegura inzira” mbere y’ukuza kw’Intumwa y’Isezerano ihishura mu muriro uwagiranye na Yo isezerano, cyangwa uwahisemo kugirana n’urupfu isezerano. Mu mateka y’Abamilerite, Kristo yaje gitunguranye mu rusengero rwe ku wa 22 Ukwakira 1844, ikimenyetso cy’inzira kibanziriza ikindi gishushanya itegeko ry’icyumweru rigiye kuza vuba.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Ukuza kwa Kristo nk’Umutambyi Mukuru wacu akinjira Ahera Cyane, kugira ngo hakorwe kwezwa kw’ubuturo bwera, nk’uko kugaragazwa muri Daniyeli 8:14; ukuza k’Umwana w’umuntu agana ku Mukunzi wa kera, nk’uko kuboneka muri Daniyeli 7:13; n’ukuza k’Umwami ku rusengero rwe, nk’uko byahanuwe na Malaki, byose ni ibisobanuro by’ikorwa rimwe; kandi ibyo kandi bishushanywa no kuza k’umukwe aje mu bukwe, nk’uko Kristo yabivuze mu mugani w’inkumi icumi, wo muri Matayo 25.” Intambara Ikomeye, 426.
The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodiceans and Philadelphians, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.
Ikizamini cya nyuma mu bizamini bitatu bya Daniyeli kibaho igihe vuba cyane hazashyirwaho itegeko ryo ku Cyumweru, ubwo Intumwa y’Isezerano izaza igahishura binyuze mu muriro uwasezeranye n’ubugingo cyangwa n’urupfu, ibyo bikaba bishyizwe mu rwego rw’Abalewi. Igihe Malaki asobanura abageni b’abanyabwenge n’abapfu bo muri Matayo, ari bo Abalawodikiya n’Abafiladelifiya ba Yohana, n’abanyabwenge n’ababi ba Daniyeli, ayo matsinda yombi ageragereshwa umuriro, maze agahita agaragaza uwari Umulewi cyangwa utari we.
The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.
Abalewi ni ikimenyetso cy’abahagaze ari abizerwa muri izo nyigisho ebyiri zo kwigomeka kw’inyana z’izahabu. Ukwigomeka kwa mbere kukaba ukwa Aroni, naho ukwa kabiri kukaba ukwigomeka kwa Yerobowamu. Muri ayo mashusho yombi, Abalewi bagereranyaga abizerwa, kandi ayo mashusho yombi atanga abagabo babiri bo guhamya ubudahemuka bw’itsinda rigereranywa n’Abalewi ku itegeko ryo ku Cyumweru rigiye kuza vuba. Aroni yakoze inyana y’izahabu. Zahabu ni ikimenyetso cya Babuloni, kandi inyana ni ishusho y’inyamaswa. Hanyuma ashyiraho umunsi mukuru, maze abantu b’abapfapfa babyinira iryo yana bambaye ubusa. Ukwigomeka kwabo kose kwari gushingiye kandi gusunitswe no kwanga Mose, intumwa yatoranyijwe.
And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.
Maze Mose abwira Aroni ati: “Aba bantu bagukoreye iki, ko wabazaniye icyaha gikomeye bene aka kageni?” Aroni aramusubiza ati: “Umujinya wa databuja we gushya; uzi aba bantu, ko bihaye gukora ibibi. Kuko bambwiye bati: ‘Dukorere imana zizajya zituyobora imbere; kuko uyu Mose, wa muntu wadukuye mu gihugu cya Egiputa, tutazi icyamubayeho.’ Nuko ndababwira nti: ‘Ufite zahabu wese nayikureho.’ Barayimpa; maze nyijugunya mu muriro, havamo iyi nyana.” Maze Mose abonye ko abantu bambaye ubusa; (kuko Aroni yari yabambitse ubusa kugira ngo babe igisebo imbere y’abanzi babo;) Mose ahagarara ku irembo ry’ingando aravuga ati: “Uri ku ruhande rw’Uwiteka ni ansange.” Abahungu ba Lewi bose bateranira aho ari. Arababwira ati: “Uku ni ko Uwiteka Imana ya Isirayeli avuga iti: Buri muntu yambike inkota ye ku rubavu rwe, munyure mu ngando mutambuka muvayo, muhere ku irembo rimwe mujye ku rindi, maze mwice buri muntu umuvandimwe we, buri muntu mugenzi we, na buri muntu muturanyi we.” Nuko abana ba Lewi bakora nk’uko Mose yabategetse; kuri uwo munsi abantu bagera ku bihumbi bitatu barapfa. Kuva 32:21–28.
Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.
Ababyinnye bishimaga bari Abalayodikiya bagaragaje “isoni z’ubwambure bwabo,” ari byo biburira byo ku cyorezo cya gatandatu, umuburo werekeye ngombwa ko hasobanurwa neza imiterere y’inyabubasha zigezweho za Roma mu buryo butatu, ari zo ikiyoka, inyamaswa, n’umuhanuzi w’ibinyoma. Uwo muburo uvuguruza mu buryo bukomeye ubusobanuro bwihariye bwa Uriah Smith bwasenye ukuri kujyanye n’icyorezo cya gatandatu na Harumagedoni.
Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.
Abagaragaje imimerere yabo y’i Lawodikiya bari baranze ubutware bw’intumwa yatoranyijwe kandi bagaragaza uko gusobanukirwa kw’akayoberane nk’uko bimeze ku bahitamo kwita ikimenyetso cya satani cy’“igitambo gihoraho” ikimenyetso cy’ubumana cy’umurimo wa Kristo mu rusengero rwo mu ijuru. Bavugaga ko agakiza kabo katuruka ku mana y’ikigereranyo, ariko iyo mana bahisemo kuramya yari ikigereranyo cy’imana ya Egiputa, kandi Egiputa ni ikigereranyo cy’ikiyoka. Nk’uko byari bimeze ku Bwadivantisiti bw’i Lawodikiya, banze ukuri ko “igitambo gihoraho” ari ikigereranyo cy’i Roma ya gipagani, ari yo kiyoka, maze bita ikimenyetso cya satani ikimenyetso cya Kristo.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
Mwana w’umuntu, erekeza amaso yawe kuri Farawo umwami wa Egiputa, umuhanuzeho, ndetse n’Egiputa yose: Vuga, uvuge uti: Uku ni ko Uwiteka Imana ivuga iti: Dore nguhagurukiyeho, Farawo mwami wa Egiputa, wa kiyoka kinini kirambaraye hagati mu nzuzi zacyo, kivuga kiti: Uruzi rwanjye ni urwanjye ubwanjye, kandi narwihangiye ubwanjye. Ezekiyeli 29:2, 3
Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”
Abigometse ba Aroni bemeye ikinyoma bavuga ko ikimenyetso cy’ikiyoka, cyagereranywaga n’inyana ya zahabu, ari cyo mana yabakijije uburetwa bwo mu Egiputa. Uwadiventisimu wa Lawodikiya wemera ikinyoma uvuga ko ikimenyetso cya Roma ya gipagani (ikiyoka), kigereranywa na “iby’igihe cyose,” ari ikimenyetso cya Kristo, we umurimo we ukaba uwo gukiza abantu uburetwa bw’icyaha mu murimo We wo mu buturo bwera bwo mu ijuru. Nanone banze intumwa yatoranijwe, nk’uko Uwadiventisimu wa Lawodikiya na wo wabigenje mu mpaka zerekeye ubusobanuro bw’ikigereranyo cya “iby’igihe cyose.”
In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”
Mu gisekuru cya mbere (1844 kugeza 1888) cy’Abadivantisiti b’i Lawodikiya, banze umurimo wa Miller wo kumenya ibihe birindwi. Mu gisekuru cya kabiri (1888 kugeza 1919) batangiye inzira yo kwanga ukuri kw’“ibya buri munsi.” Mu gisekuru cya gatatu (1919 kugeza 1957) basubiye ku myumvire y’Abaporotesitanti b’abagambanyi ivuga ko abagome bo mu bwoko bwawe ari Antiyokusi Epifane. Ku wa 11 Nzeri 2001 banze uruhare rwa Isilamu mu buhanuzi bwa Bibiliya ubwo ishyano rya gatatu ryageraga kuri uwo munsi. Ayo kuri ane yose yashyigikiwe na Miller kandi agaragazwa ku bisate bibiri bya Habakuki, kandi yose ni ukuri shingiro kwitirirwa umurimo wa Miller, uwo Mushikiwacu White yita “uwatoranijwe.”
Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.
Ubugome bwa Yerobowamu bwatangiye mu itangiriro ry’ubwami bwo mu majyaruguru bwari bugizwe n’imiryango icumi yagize Yerobowamu umwami wayo wa mbere. Yerobowamu yakoze inyana ebyiri z’izahabu, imwe ayishyira i Beteli, bisobanurwa ngo inzu y’Imana, indi ayishyira i Dani, bisobanurwa ngo urubanza. Hamwe, Beteli na Dani bigereranya ihuriro ry’itorero (Beteli) n’ubutegetsi bw’igihugu (Dani). Kandi nk’uko byari bimeze mu bugome bwa Aroni, izo nyana zakozwe mu izahabu, ikimenyetso cya Babuloni, kandi zombi zari ishusho y’inyamaswa. Nk’uko byagenze kuri Aroni, Yerobowamu yashyizeho umunsi mukuru wa buri mwaka kandi agaragaza izo nyana nk’imana zakijije ubwoko bw’Imana zikabukura muri Egiputa.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Nuko Yerobowamu aribwira mu mutima we ati: Ubu ubwami buragarukira inzu ya Dawidi. Niba ubu bwoko buzamuka kujya gutamba ibitambo mu nzu y’Uwiteka i Yerusalemu, umutima w’ubu bwoko uzongera guhindukira ukagarukira umwami wabwo, ari we Rehobowamu umwami w’u Buyuda; bazanyica, basubire kwa Rehobowamu umwami w’u Buyuda. Ni cyo cyatumye umwami agisha inama, akora inyana ebyiri z’izahabu, arababwira ati: Birabaruhije cyane kuzamuka i Yerusalemu; dore imana zawe, wa Bisirayeli we, zagukuye mu gihugu cya Egiputa. Imwe ayishyira i Beteli, indi ayishyira i Dani. Icyo kintu kiba icyaha; kuko abantu bagiye gusengera imbere y’imwe, bakagera i Dani. Kandi yubaka inzu z’ahasengerwaga ku tununga, ashyiraho abatambyi avanye mu bantu basanzwe, abatari abo mu bahungu ba Levi. Yerobowamu ashyiraho umunsi mukuru mu kwezi kwa munani, ku munsi wa cumi na gatanu w’ukwezi, usa n’umunsi mukuru uba mu Buyuda, atambira ku gicaniro. Uko ni ko yabigenje i Beteli, atambira inyana yari yarakoze; kandi i Beteli ahashyira abatambyi bo ku tununga yari yarakoze. Nuko ku munsi wa cumi na gatanu w’ukwezi kwa munani, ari ko kwezi yari yarigennye mu mutima we bwite, atambira ku gicaniro yari yarakoze i Beteli; ashyiriraho Abisirayeli umunsi mukuru; maze azamuka ku gicaniro gutamba no kosha imibavu. 1 Abami 12:26–33.
Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.
Yerobowamu “yacuze mu mutima we bwite,” bikaba bigaragaza umurimo wa Uriah Smith wo kwinjiza “ubusobanuro bwihariye” bwamubereye ishingiro ryo kubakaho urugero rwe rw’ubuhanuzi. Yerobowamu yakurikiye icyitegererezo cya Aroni, bityo agoreka ishusho y’imana ya Egiputa ayigaragaza nk’Imana y’ukuri. Imana Aroni na Yerobowamu bombi bakoze yari ishingiye ku gukoresha nabi ikimenyetso cy’imimerere ibiri ya Roma nk’ikimenyetso cy’ubutegetsi bwa leta n’ubutegetsi bw’itorero. Aroni na Yerobowamu bombi bagaragazaga ishusho y’ububasha bwa cya kiyoka, binyuze mu kimenyetso cy’ishusho ya ya nyamaswa. Ni cyo gituma ayo mateka yombi yera y’ubwigomeke agereranya ikigeragezo gikomeye cy’ubwoko bw’Imana, ari na cyo iherezo ryabo ry’iteka rizashingirwaho rigafatwaho umwanzuro. Icyo kigeragezo, nk’uko ibyahumetswe bivuga, ni ikigeragezo cy’iremywa ry’ishusho ya ya nyamaswa.
The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.
Impaka ya mbere yavutse ku kimenyetso cya Roma nk’abambuzi b’abantu bawe, ikimenyetso cyageze no ku mbonerahamwe y’abapayiniya yo mu 1843, yavugaga ko Antiyokusi Epifane ari we mubambuzi, mu mwanya w’ukuri k’uko abambuzi ari Roma. Impaka ya mbere yagaragaje impaka ya nyuma yerekeye abambuzi b’abantu bawe kuba ari Roma, aho ubu havugwa ko Leta Zunze Ubumwe za Amerika ari zo bambuzi, atari Roma. Nyamara Antiyokusi ni ikimenyetso cya Leta Zunze Ubumwe za Amerika mu mirongo ya cumi kugeza ku ya cumi n’itanu ya Daniyeli cumi na rimwe, bityo ikinyoma cyo mu ntangiriro n’ikinyoma cyo ku iherezo ku byerekeye ugereranywa uwo ari we, birasa rwose.
The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.
Umwijima n’urujijo ku byerekeye icyo Antiyokusi yashushanyaga mu minsi y’imperuka bitera urujijo ku ishusho y’inyamaswa, nk’uko byagenze no mu kwigomeka kwa Aroni na Yerobowamu. Urujijo ku ishusho y’inyamaswa rurimo kuba muri cya gihe nyine ikigeragezo gikomeye ku bwoko bw’Imana ari ugushingwa kw’ishusho y’inyamaswa.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Uwiteka yanyeretse mu buryo busobanutse ko ishusho y’inyamaswa izashyirwaho igihe cy’igeragezwa kitararangira; kuko ari yo izaba ikigeragezo gikomeye cy’ubwoko bw’Imana, ari na cyo iherezo ryabo ry’iteka rizagenerwaho. Icyo mwemera ni uruvange rw’ibidahuye ku buryo ari bake cyane bazabishukwamo.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Mu Byahishuwe 13 iyi ngingo itangajwe mu buryo bugaragara; [Byahishuwe 13:11–17, hasubiwemo amagambo yayo].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Iki ni cyo kigeragezo ubwoko bw’Imana bugomba kunyuramo mbere y’uko bushyirwaho ikimenyetso. Abose bagaragaje ubudahemuka bwabo ku Mana bubahiriza amategeko yayo, kandi banga kwemera isabato y’impimbano, bazahagarara munsi y’ibendera ry’Umwami Imana Yehova, kandi bazahabwa ikimenyetso cy’Imana ihoraho. Naho abareka ukuri gukomoka mu ijuru maze bakemera isabato yo ku Cyumweru, bazahabwa ikimenyetso cy’inyamaswa.” Manuscript Releases, volume 15, 15.
When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.
Igihe Mushiki wa White yashyigikiraga igitekerezo cya Miller cy’uko “ibya buri munsi” bishushanya Roma ya gipagani, yavuze ko uhereye mu 1844, “izindi nyigisho”, mu bwinshi, zakiriwe maze zitera “umwijima n’urujijo.” Urujijo ruterwa n’inyigisho z’ibinyoma ku byerekeye “ibya buri munsi,” ari ikimenyetso cya Roma ya gipagani, nk’“abambuzi b’ubwoko bwawe,” rutera urujijo n’umwijima ku byerekeye itandukaniro riri hagati ya Roma n’igishushanyo cya Roma.
The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.
Impaka za mbere n’iza nyuma zerekeye ku kimenyetso cya Roma zabaye hagati y’abantu b’isezerano rya kera bari barimo gusimburwa n’abandi bantu bari icyo gihe barimo guhinduka abantu b’isezerano rishya b’Imana. Iyo mpaka yarimo no kutemera gutegekwa n’amategeko asanzwe y’ikibonezamvugo, kuko ijambo “kandi” riri mu murongo wa cumi na kane, ryanzwe n’Abaporotesitanti, bityo bavuga ko abambuzi bagomba kuba ari ubutware bumwe n’ubugereranywa mu mirongo ibanza.
It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.
Byagereranyaga uguhindura Ibyanditswe igihe Antiyokusi yashyirwagaho kuba “abambuzi.” Iryo ryari isobanura ry’umuntu ku giti cye, kuko inyigisho zose z’ibinyoma zirwanya ukuri ari ugusobanura kw’umuntu ku giti cye. Ubwumvikane buke ubwabwo bwabaye ukuri kw’ishingiro, kuko bwanditswe ku mbonerahamwe y’abapayiniya yo mu 1843. Kwemezwa kw’iyo mbonerahamwe n’ihumekerwa kwemeje kandi gushimangira “abambuzi” nk’ikimenyetso cya Roma, kandi byakuje uburemere bw’uko kuri, kuko kwanga iyo nyigisho byari ukwanga byombi, urufatiro n’ubutware bw’Umwuka w’Ubuhanuzi.
The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.
Gusobanukirwa neza kw’abambuzi bo mu bwoko bwawe bahagarariye Roma, iyo byongewe ku rugero rw’ubuhanuzi abamarayika bahaye William Miller, kuko rwahuzaga n’urugero rw’ubuhanuzi yaje gusobanukirwa no kwamamaza, ari rwo: ko Roma ya gipagani na Roma ya gipapa byari umusingi w’ibyo yakoresheje byose mu gusobanura ubuhanuzi.
Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.
Ubusobanuro bwite bwa Uriah Smith bwerekanaga ko umwami wo mu majyaruguru uvugwa mu murongo wa mirongo itatu n’itandatu wa Daniyeli cumi n’umwe ari Ubufaransa, hanyuma ko mu murongo wa mirongo ine ari Turukiya; ibyo byari bigize ibiranga bibiri by’ibinyoma by’umwami wo mu majyaruguru. Kwanga kwa Smith urufatiro mu wa 1863 kwamuviriyemo ubuhumyi bwatumye adashobora kubona rimwe mu mategeko y’ingenzi cyane y’ubuhanuzi, ari ryo iri: ko hafi y’igihe cya Kristo, ubuhanuzi bwagaragazaga ibice by’umwuka bya none byashushanywaga n’ibice bya kera by’ukuri. Pawulo yigishije by’umwihariko uku kuri ubwo yagaragazaga ko icyabanje kuza cyari icy’ukuri, hanyuma nyuma hakaza icy’umwuka.
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.
Ariko icyabanje si icy’Umwuka, ahubwo ni icy’umubiri; hanyuma hakaza icy’Umwuka. 1 Abakorinto 15:46.
Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.
Smith yari umwe mu bantu b’isezerano bari basimbuye Ubuporotesitanti bw’ubuhakanyi nk’ubwoko bw’Imana, ariko yashyigikiye ubugome bwabo igihe yangaga ya bihe birindwi, maze atangiza imbonerahamwe ye yo mu 1863. Gukurikiza ubusobanuro bwe bwite byabyaye gusobanukirwa kutari ukuri kwa Arumagedoni yo mu Ibyahishuwe igice cya cumi na gatandatu, ari na byo biba ikindi kigeragezo ku byerekeye gusobanukirwa nyakuri kwa Roma.
With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.
Mu mpaka wa mbere werekeye abambuzi, Smith yashushanyaga abari baragize uruhare mu isohozwa rya mbere ry’umugani w’abakobwa cumi. Bityo rero, ku bw’imyumvire ye bwite yerekeye umwami wo mu majyaruguru, ashushanya ubwoko bw’isezerano bwari burimo kurengerwa hagati ya 1856 na 1863, ubwo bwahindukaga Itorero ry’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya. Nk’uko byagenze ku Baporotesitanti mu mpaka zerekeye abambuzi, Smith yirengagije ububasha bw’imbonezamvugo bw’uwo murongo, uwo yagoretse awushyiramo ubusobanuro bwe bwite; kuko, mu rwego rw’imbonezamvugo, umwami wo mu majyaruguru kuva ku murongo wa mirongo itatu n’umwe kugeza ku wa mirongo ine n’itanu ahora ari kandi ari we wenyine ubutware bwa gipapa.
With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in Second Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.
Mu mpaka yerekeye “ibya buri munsi,” ibinyoma byinjijwe mu mateka y’Abadivantisiti na Willie White hamwe na A. G. Daniells kugira ngo bashyigikire igitekerezo cya kera cy’Abaporotesitanti cy’uko “ibya buri munsi” byagereranyaga umurimo wa Kristo wo mu rusengero rwo mu ijuru. Ayo mateka yihariye yamaze kumenyekana mu Mbonerahamwe za Habakuki, ariko ni iby’ingenzi kwitondera ubuhamya bw’ibinyoma bwajyanaga no guteza imbere no gushinga iyo myumvire itari yo, kuko gusobanukirwa nyako kwari kwaramenywe na Miller mu rwa Kabiri rw’Abatesalonike, aho ikibazo ari ugushyira mu buryo bwo kugereranya ab’“abakunda ukuri” n’“abemera ibinyoma.”
“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.
Impaka yerekeye “ibya buri munsi” yongera ku gusobanukirwa kwubakitse umurongo ku murongo ko impaka ya nyuma yerekeye i Roma ibaho mu gihe cyo gusukwa kwa Mwuka Wera. Mu gihe Mwuka Wera ari gusukwa avuye hejuru, imbaraga zituruka hasi ziri kuzamuka kandi zikigarurira abazemera nk’aho ari imbaraga z’Imana, nyamara ari ubuyobe bukomeye.
“The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.
“Imbaraga ebyiri zikomeye ziri mu mpaka zirakora, imwe iva hasi, indi iva hejuru. Umuntu wese ari munsi y’ubutware bw’ibanga bw’imwe cyangwa ubundi, kandi ibikorwa bye bizahishura imiterere y’ihumekwa bivaho. Abunga ubumwe na Kristo bazahora bakorera mu nzira za Kristo. Abafitanye ubumwe na Satani bazakora bayobowe n’ihumekwa ry’umuyobozi wabo, barwanya imbaraga n’imikorere bya Mwuka Wera. Ubushake bw’umuntu busigaranwa umudendezo wo gukora, kandi binyuze mu bikorwa ni ho hahishurwa umwuka uri gukorera ku mutima. ‘Muzabamenyera ku mbuto zabo.’” The 1888 Materials, 1508.
The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.
Itandukaniro ry’ubuhanuzi mu mpaka zerekeye “iby’iteka” ni ukugaragaza ikimenyetso cy’ikiyoka nk’ikimenyetso cya Kristo. Abanga ukuri, baba bananga n’umurimo wa Miller wavumbuye uku kuri; kandi kubigenza batyo baba banze Umwuka Wera, maze bagakora icyaha kitabababarirwa.
We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.
Mu nyandiko ikurikira tuzasesengura impaka zerekeye Roma zabaye nyuma gato ya tariki ya 11 Nzeri 2001.
“We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.
“Tubayeho mu gihe ubuzima bufite agaciro gakomeye cyane kandi gishishikaje cyane. Iherezo rya byose riregereje. Ibibaho bitangaje bizakomeza kugenda bihishurwa imbere yacu; kuko imbaraga zitaboneka n’amaso ziri gukora, zigaragaza ibikorwa bikomeye cyane. Imbaraga z’umwijima zo hasi zirimo gukoresha abantu, kandi abantu babi barimo gufatanya n’abamarayika babi kurwanya amategeko y’Imana no kwizera kwa Yesu; muri icyo gihe kandi, imbaraga iva mu ijuru iri gukorera ku bantu bazemera kuyoborwa n’imbaraga mvajuru, kandi ubwoko bw’Imana burimo gufatanya n’ibiremwa byo mu ijuru bifite ubwenge. Nta kindi kitari ukwizera nyakuri, nyakuri koko, kizabasha kurokoka igitutu kizagera kuri buri muntu muri iyi minsi y’imperuka kugira ngo kimugerageze kandi kimushungure. Imana igomba kutubera ubuhungiro; ntidushobora kwiringira imigenzo, ibyo twiyemerera ku munwa, imihango, cyangwa urwego rwacu, cyangwa ngo twibwire ko kubera ko dufite izina ry’uko turi bazima, tuzashobora guhagarara ku munsi wo kugeragezwa. Ikintu cyose gishobora kunyeganyezwa kizanyeganyezwa, kandi ibintu bidashobora kunyeganyezwa n’uburiganya n’ibihendo byo muri iyi minsi y’imperuka, ni byo bizaguma bihamye. Fatanyiriza ubugingo ku Rutare rw’iteka ryose; kuko muri Kristo wenyine ari ho hazaboneka umutekano. Yesu yasobanuye iminsi tubayemo ko ari iminsi y’akaga. Yaravuze ati: ‘Nk’uko byari biri mu minsi ya Nowa, ni ko kugaruka k’Umwana w’umuntu na ko kuzaba. Kuko nk’uko mu minsi yari ibanziriza umwuzure bari barya kandi banywa, bashaka kandi bashyingira, kugeza ku munsi Nowa yinjiye mu nkuge, ntibabimenye kugeza aho umwuzure uziriye ukabatwara bose; ni ko kugaruka k’Umwana w’umuntu na ko kuzaba.’ ‘Ni na ko byari biri mu minsi ya Loti; bararyaga, bakanywa, baguraga, bagurishaga, bateraga, bubakaga; ariko ku munsi nyirizina Loti yasohotse i Sodomu, hagwa umuriro n’amazuku biva mu ijuru, birabarimbura bose. Uko ni ko bizamera ku munsi Umwana w’umuntu azahishurirwaho.’ ‘Ubwo Umwana w’umuntu azaza afite ubwiza bwe, n’abamarayika bera bose bari kumwe na we, ni bwo azicara ku ntebe y’ubwami bw’ubwiza bwe: kandi amahanga yose azakoranyirizwa imbere ye: maze azayatandukanye, umwe ukwe n’undi ukwe, nk’uko umwungeri atandukanya intama n’ihene: intama azazishyira iburyo bwe, ariko ihene azizashyire ibumoso. Maze Umwami azabwire abo iburyo bwe ati: Nimuze, mwebwe abo Data yahaye umugisha, muragwe ubwami mwateguriwe uhereye ku iremwa ry’isi.’ Imigendere yacu muri ubu buzima ni yo izagena iherezo ryacu ry’iteka muri buriya buzima; twasigiwe guhitamo kuvuga niba tuzabana n’abaragwa ubwami bw’Imana, cyangwa n’abajya mu mwijima w’inyuma. Imana yakoze ibishoboka byose kugira ngo dukizwe; none rero nimucyo twungukire ku cyo cyaguzwe igiciro kitagereranywa. ‘Kuko Imana yakunze abari mu isi cyane, byatumye itanga Umwana wayo w’ikinege, kugira ngo umuntu wese umwizera atarimbuka, ahubwo ahabwe ubugingo buhoraho.’” Youth Instructor, August 3, 1893.