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# The Book of Daniel - Number Seventy-Six

Igitabo cya Daniyeli - Nomero Mirongo Irindwi n’Itandatu

Unsealing Prophecies: The Rejection of Light in 1856 and its Consequences

Gukuraho Ubuhanuzi: Kwangwa k’Umucyo mu 1856 n’Ingaruka Zabyo

Author

Jeff Pippenger

Published

February 9, 2024

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In 1856 the light of the “seven times” was unsealed and by 1863 that light was rejected. The prophet from Judah brought the light to wicked king Jeroboam, and Jeroboam rejected the light. Isaiah brought the same light to wicked king Ahaz, and he also rejected the light. For refusing the light associated with the pool of Shiloah, the kingdoms of both Jeroboam (the northern) and Ahaz (the southern) were taken into slavery by a king from the north in 723 BC, and 677 BC respectively.

Mu mwaka wa 1856 umucyo w’“ibihe birindwi” warafunguwe, kandi mu mwaka wa 1863 uwo mucyo waranzwe. Umuhanuzi waturukaga i Buyuda yazaniye umwami mubi Yerobowamu uwo mucyo, ariko Yerobowamu arawanga. Yesaya yazaniye uwo mucyo nyine umwami mubi Ahazi, na we arawanga. Kubera kwanga uwo mucyo ufitanye isano n’ikidendezi cya Shiloha, ubwami bwa Yerobowamu bwombi (ubw’amajyaruguru) n’ubwa Ahazi (ubw’amajyepfo) bwajyanywe mu bunyage n’umwami waturutse mu majyaruguru, mu mwaka wa 723 Mbere ya Kristo, no mu wa 677 Mbere ya Kristo, uko bikurikirana.

Moses, in Aaron’s rebellion; Isaiah with Ahaz and Jeremiah with other kings, represented the faithful of Millerite history who were all representing the messengers of light in the last-day rebellion. The “first” last-day crisis of 1863, and the “last” last-day crisis of the “great earthquake” of Revelation chapter eleven (the soon-coming Sunday law), are represented by all these prophetic lines. The prophet from Judah represents a prophet that backslid from his responsibility, and ends up buried in the same grave as apostate Protestantism. His death and his burial were in response to his choosing to eat and drink the diet of the lying prophet of Bethel.

Mose, mu bugome bwa Aroni; Yesaya ari kumwe na Ahazi na Yeremiya ari kumwe n’abami bandi, bagereranyaga abanyamurava bo mu mateka y’Abamilerite, bose bari bahagarariye intumwa z’umucyo mu bugome bwo mu minsi y’imperuka. “Icya mbere” mu bibazo byo mu minsi y’imperuka cyo mu 1863, n’“icya nyuma” mu bibazo byo mu minsi y’imperuka cy’“umutingito ukomeye” wo mu Ibyahishuwe igice cya cumi na kimwe (itegeko ryo ku Cyumweru rigiye kuza vuba), bigereranywa n’iyi mirongo yose y’ubuhanuzi. Umuhanuzi wavuye mu Buyuda agereranya umuhanuzi wasubiye inyuma ku nshingano ye, maze akarangiriza ahambwe mu mva imwe n’Abaporotesitanti b’abahakanyi. Urupfu rwe no gushyingurwa kwe byabaye igisubizo cy’uguhitamo kwe kurya no kunywa indyo y’umuhanuzi w’ibinyoma w’i Beteli.

The judgment of being overcome by the papacy (the king of Assyria) at the Sunday law, that was typified by the scattering of the northern and southern kingdoms of Jeroboam and Ahaz, aligns with the fate of the Judean prophet, for he died between a “lion” and an “ass.” The “lion” is the symbol of Babylon which in the last days is the papacy.

Urubanza rwo kuneshwa n’ubupapa (umwami wa Ashuri) mu itegeko ryo ku Cyumweru, rwagereranyijwe mbere n’itatanwa ry’ubwami bw’amajyaruguru n’ubw’amajyepfo bwa Yerobowamu na Ahazi, ruhura n’iherezo ry’umuhanuzi w’i Buyuda, kuko yapfiriye hagati y’“intare” n’“indogobe.” “Intare” ni ikimenyetso cya Babuloni, ari yo mu minsi y’imperuka iba ubupapa.

> And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.

> Nuko rero amaze kurya umutsima, kandi amaze no kunywa, amutekera indogobe, ni ukuvuga iy’uwo muhanuzi yari agaruye. Nuko amaze kugenda, intare ihurira na we mu nzira iramwica; umurambo we usandara mu nzira, indogobe ihagarara iruhande rwawo, n’intare na yo ihagarara iruhande rw’umurambo. Maze dore abantu barahanyura, babona umurambo usandaye mu nzira, n’intare ihagaze iruhande rw’umurambo; bajya kubibwira mu murwa uwo muhanuzi ushaje yabagamo. Uwo muhanuzi wari wamugaruye amuvanye mu nzira abyumvise, aravuga ati: “Ni wa muntu w’Imana, wumviye bike ijambo ry’Uwiteka; ni cyo gitumye Uwiteka amutanga ku ntare, ikamushwanyaguza kandi ikamwica, nk’uko ijambo ry’Uwiteka yamubwiye ryari riri.” Nuko abwira abahungu be ati: “Nimutekere indogobe.” Barayimutekerera. Maze aragenda, asanga umurambo we usandaye mu nzira, indogobe n’intare bihagaze iruhande rw’umurambo; intare ntiyari yariye uwo murambo kandi ntiyari yashwanyaguye indogobe. Uwo muhanuzi aterura umurambo w’uwo muntu w’Imana, awurambika ku ndogobe, arawugarura; nuko uwo muhanuzi ushaje aza mu murwa kugira ngo amuririre kandi amuhambe. Umurambo we awushyira mu gituro cye bwite; bamuririra bavuga bati: “Ayii, mwene data!” Nuko amaze kumuhamba, abwira abahungu be ati: “Nimpfa, muzampambe mu mva uwo muntu w’Imana ahambwemo; amagufwa yanjye muyashyire iruhande rw’amagufwa ye. Kuko ijambo yatangaje aritangaza mu ijambo ry’Uwiteka arwanya igicaniro cy’i Beteli, kandi arwanya inzu zose z’ahasengerwaga ibigirwamana ziri mu midugudu ya Samariya, rizasohora rwose.” 1 Abami 13:11–32.

The Judean prophet died between two symbols. The lion is a symbol of Babylon, and modern Babylon in the last days is the King of the North, who comes to his end with none to help in Daniel chapter eleven, verse forty-five. The mark of his authority is the worship of the sun, which is the fourth abomination, and where the fourth generation of Laodicean Adventism is portrayed as bowing toward the sun in Ezekiel chapter eight. In Miller’s dream he was shown that not only did the jewels get scattered and covered up, but also that the casket itself, which represented the Bible, was also torn apart.

Umuhanuzi w’Ubuyuda yapfuye hagati y’ibimenyetso bibiri. Intare ni ikimenyetso cya Babuloni, kandi Babuloni ya none yo mu minsi y’imperuka ni Umwami w’Amajyaruguru, ugera ku iherezo rye nta wamugoboka, nk’uko byanditswe muri Daniyeli igice cya cumi na kimwe, umurongo wa mirongo ine n’itanu. Ikimenyetso cy’ubutware bwe ni ugusenga izuba, ari byo bizirano bya kane, kandi ni ho igisekuru cya kane cy’Abadiventisiti b’i Lawodikiya kigaragazwa nk’ikinamira izuba muri Ezekiyeli igice cya munani. Mu nzozi za Miller yeretswe ko atari imitako y’agaciro gusa yatatanye kandi igatwikirwa, ahubwo ko n’isanduku ubwayo, yashushanyaga Bibiliya, na yo yatanyaguwe.

In the third generation of Adventism the work of introducing the use of the so-called modern translations of the Bible was promoted by the leadership of Adventism. Those so called modern translations were derived from a corrupted set of manuscripts that are promoted by the theologians of the man of sin, and apostate Protestantism. Miller’s casket was the King James Version that was translated from the uncorrupted manuscripts.

Mu gisekuru cya gatatu cy’Abadiventisiti, umurimo wo kwinjiza imikoreshereze y’izo bita ubuhinduzi bwa Bibiliya bwa kijyambere watejwe imbere n’ubuyobozi bw’Abadiventisiti. Ubwo buhinduzi bwitwa ubwa kijyambere bwakomotse ku ruhererekane rw’inyandiko zandikishijwe intoki zononekaye, zishyigikirwa n’abanyatewolojiya b’umuntu w’icyaha, hamwe n’Abaporotesitanti bateshutse. Isanduku ya Miller yari King James Version, yahinduwe ivanywe mu nyandiko zandikishijwe intoki zitononekaye.

By the fourth generation of Laodicean Adventism, the church had joined the World Council of Churches, a confederacy of the Roman church and her daughters. Adventism argued for years, for the benefit of their sleeping flock, that they were simply “observers,” at the World Council of Churches, until the bylaws of the evil confederacy revealed that the status of an “observer,” represents a full voting member!

Ku gisekuru cya kane cy’Abadiventisiti b’i Lawodikiya, itorero ryari ryaramaze kwifatanya n’Inama y’Amatorero y’Isi, ihuriro ry’itorero ry’i Roma n’abakobwa baryo. Mu myaka myinshi, Ubwadiventisiti bwagiye buvuga, kugira ngo buyobye umukumbi wabwo usinziriye, ko bwari gusa “indorerezi” mu Nama y’Amatorero y’Isi, kugeza ubwo amategeko shingiro y’iryo huriro ribi yahishuye ko urwego rw’“indorerezi” rugaragaza umunyamuryango wuzuye ufite uburenganzira bwo gutora!

In their fourth generation they twice awarded the “man of sin” a gold medal. At least one of the medals was imprinted with the Catholic understanding of the Second Coming of Christ, portraying Jesus placing His foot upon the earth at His return, and it included a Catholic sun-halo behind Christ, and the Catholic abridgment of the fourth commandment, which simply stated, “remember the Sabbath.” In a court proceeding (which is a legal pronouncement), the President of the General Conference gave testimony where he identified that the Seventh-day Adventist church used to believe the papacy was the antichrist, but that his church had long ago assigned that belief “to the historical trash heap.”

Mu gisekuru cya kane cyabo, inshuro ebyiri bahaye “umuntu w’icyaha” umudari wa zahabu. Nibura umwe muri iyo midari wariho ikimenyetso cy’imyumvire Gatolika ku Bijyanye no Kugaruka kwa Kabiri kwa Kristo, ugaragaza Yesu ashyira ikirenge Cye ku isi igihe agarutse, kandi wariho n’uruziga rw’izuba rwa Gatolika inyuma ya Kristo, ndetse n’ihinnamwandiko rya Gatolika ry’itegeko rya kane, ryavugaga gusa riti: “wibuke Isabato.” Mu rubanza rwaburanishijwe mu rukiko (rukaba ari itangazo ry’amategeko), Perezida w’Inama Nkuru yatanze ubuhamya aho yagaragaje ko itorero ry’Abadivantisiti b’Umunsi wa Karindwi ryahoze ryizera ko ubupapa ari antikristo, ariko ko itorero rye kera kose ryari ryarashyize iyo myizerere “mu kimoteri cy’amateka.”

The fourth abomination (generation) is where the twenty-five leaders of the church of Jerusalem bow to the sun. The progressive abominations began with the image of jealousy that was set up at the entry, marking the beginning. The prophet from Judah ends up buried with apostate Protestantism, and the lion (Babylon) slays him, for he reverted to the methodology of apostate Protestantism, and is therefore unable to recognize that it is Rome that establishes the vision, and where there is no vision established by the symbol of the man of sin, you ultimately end up on the side of the man of sin.

Ikizira cya kane (igisekuru) ni aho abayobozi makumyabiri na batanu b’itorero ry’i Yerusalemu bunamira izuba. Ibyo bizirano byagiye byiyongera byatangiriye ku gishushanyo cy’ishyari cyashyizwe ku muryango w’irembo, kiranga intangiriro. Umuhanuzi wavuye i Buyuda arangiriza ahambwe hamwe n’Abaporotesitanti bayobye, maze intare (Babuloni) ikamwica, kuko yasubiye ku buryo bw’imikorere bw’Abaporotesitanti bayobye, bityo akaba adashobora kumenya ko ari Roma ishyiraho iyerekwa; kandi aho nta yerekwa rishyirwaho n’ikimenyetso cy’umuntu w’icyaha, amaherezo wisanga ku ruhande rw’umuntu w’icyaha.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

> “Abazimira mu gusobanukirwa kwabo kw’ijambo, bakananirwa kubona icyo antikristo asobanura, nta kabuza bazishyira ku ruhande rwa antikristo.” Kress Collection, 105.

The Judean prophet was buried with the lying prophet of Bethel, who identified him as his “brother,” and he was found dead between two symbols. The “lion” represented his failure to understand the antichrist, and the “ass” is a symbol of Islam. Laodicean Adventism has already demonstrated through its silence concerning September 11, 2001, that it does not recognize that the subject of Islam of the third Woe is the Midnight Cry, latter rain message. Failure to recognize the message of the latter rain, is death! The latter rain began on September 11, 2001 when the mighty angel of Revelation eighteen descended, when the great buildings of New York City were thrown down. The “rain” is a message, and the message must be recognized to receive it.

Umuhanuzi w’Ubuyuda yashyinguranywe n’umuhanuzi w’i Beteli w’umubeshyi, wamwise “mwene Data,” kandi yasanzwe yapfuye hagati y’ibimenyetso bibiri. “Intare” yagereranyaga ukunanirwa kwe gusobanukirwa antikristo, kandi “indogobe” ni ikimenyetso cya Isilamu. Ubadiventisime bw’i Lawodikiya bwamaze kugaragaza, binyuze mu guceceka kwabwo ku birebana na 11 Nzeri 2001, ko butamenya ko ingingo y’Isilamu yo mu marira ya gatatu ari yo Butabazi bwo mu gicuku, ubutumwa bw’imvura y’itumba. Kunanirwa kumenya ubutumwa bw’imvura y’itumba, ni urupfu! Imvura y’itumba yatangiye ku wa 11 Nzeri 2001 ubwo marayika ukomeye wo mu Ibyahishuwe 18 yamanukaga, igihe inyubako nini zo mu Mujyi wa New York zasenywaga. “Imvura” ni ubutumwa, kandi ubutumwa bugomba kumenyekana kugira ngo bwakirwe.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Ntidukwiriye gutegereza imvura y’itumba. Iza ku baza bayimenya kandi bakakira ikime n’imvura z’umugisha bitugwaho. Iyo twegeranyije uduce twose tw’umucyo, iyo duha agaciro imbabazi zizewe z’Imana, ikunda ko tuyiringira, ni bwo buri sezerano rizasohora. [Yesaya 61:11 hasubiwemo.] Isi yose igomba kuzuzwa ubwiza bw’Imana.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

The “whole earth” knows what happened on September 11, 2001, but in order to receive the message that begins there and ultimately lightens the whole earth with God’s glory, the message must be recognized. The word “recognize,” means “to recollect or recover the knowledge of, either with an avowal of that knowledge or not. We recognize a person at a distance, when we recollect that we have seen him before, or that we have formerly known him. We recognize his features or his voice.” Webster’s 1828 Dictionary.

“isi yose” izi ibyabaye ku wa 11 Nzeri 2001, ariko kugira ngo ubutumwa butangirira aho kandi amaherezo bukamurikisha isi yose ubwiza bw’Imana bwakirwe, ubwo butumwa bugomba kumenyekana. Ijambo “kumenya,” risobanura “kwibuka cyangwa kongera kugira ubumenyi bw’ikintu, haba hamwe no kwemera ko ubwo bumenyi buhari cyangwa bitabayeho. Tumenya umuntu ari kure, iyo twibutse ko twigeze kumubona mbere, cyangwa ko twigeze kumumenya kera. Tumenya imiterere ye cyangwa ijwi rye.” Inkoranyamagambo ya Webster yo mu 1828.

The only way that a Laodicean Adventist can recognize the latter rain message that arrived on September 11, 2001, is if they recognize that they have seen the same manifestation of divine power in the past. On August 11, 1840 the mighty angel of Revelation ten descended, when the prophecy of the second Woe of Islam was fulfilled. That history was perfectly repeated when on September 11, 2001 the mighty angel of Revelation eighteen descended when the prophecy of the third Woe of Islam was fulfilled, and the failure to recognize Islam of the third Woe, is to be carried by the wild Arabian ass to the death that is brought about by the lion of modern Babylon.

Inzira rukumbi Umwadivantisiti w’i Lawodikiya ashobora kumenya ubutumwa bw’imvura y’itumba bwageze ku wa 11 Nzeri 2001, ni uko amenya ko yabonye mu bihe byashize uko kugaragarira kumwe kw’imbaraga z’Imana. Ku wa 11 Kanama 1840 marayika ukomeye wo mu Byahishuwe igice cya cumi yaramanutse, ubwo ubuhanuzi bw’ishyano rya kabiri ry’Isilamu bwasohoraga. Ayo mateka yongeye gusubirwamo mu buryo butunganye igihe ku wa 11 Nzeri 2001 marayika ukomeye wo mu Byahishuwe igice cya cumi n’umunani yamanukaga, ubwo ubuhanuzi bw’ishyano rya gatatu ry’Isilamu bwasohoraga; kandi kutamenya Isilamu y’ishyano rya gatatu, ni ugutwarwa n’indogobe y’ishyamba y’Abarabu ujyanwa ku rupfu ruzanwa n’intare ya Babuloni ya none.

The drunkards of Ephraim, who cannot read the book that is sealed, cannot see the repetition of Millerite history, for that recognition is based upon the latter rain methodology of “line upon line.” The concept that the manifestation of the power of God in Millerite history is repeated in the last days cannot be sustained by the methodology of apostate Protestantism and Catholicism.

Abasinzi ba Efurayimu, batabasha gusoma igitabo gifunzwe ikimenyetso, ntibashobora kubona isubirwamo ry’amateka y’Abamilerite, kuko uko kuyamenya gushingiye ku buryo bwo mu mvura y’itumba ya nyuma bw’“umurongo ku murongo.” Igitekerezo cy’uko ukwigaragaza k’ububasha bw’Imana mu mateka y’Abamilerite gusubirwamo mu minsi ya nyuma ntigishobora gushyigikirwa n’uburyo bw’imyigishirize bwa Giporotesitanti cy’ubuhakanyi na Gatolika.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Malayika yifatanya mu gutangaza ubutumwa bwa marayika wa gatatu agomba kumurikisha isi yose ubwiza bwe. Hano hahanuwe umurimo uzagera ku isi yose kandi ufite imbaraga zidasanzwe. Umuryango w’icyumweru cy’ukuza kwa Kristo wo mu myaka ya 1840–44 wari ukugaragaza guhebuje kw’imbaraga z’Imana; ubutumwa bwa marayika wa mbere bwagejejwe kuri buri gace k’ivugabutumwa ku isi, kandi mu bihugu bimwe habayeho ukwiyumanganya gukomeye kw’iyobokamana kuruta uko kwigeze kugaragara mu gihugu icyo ari cyo cyose uhereye ku Ivugurura ryo mu kinyejana cya cumi na gatandatu; ariko ibyo byose bizarusha cyane n’umuhaguruko ukomeye uzaba munsi y’umuburo wa nyuma wa marayika wa gatatu.” The Great Controversy, 611.

The blind leaders of modern Israel are forced by their methodology to reject the truth that there will be a repetition of the manifestation of the power of God in the last days, as was in former years.

Abayobozi b’impumyi ba Isirayeli ya none bahatirwa n’uburyo bwabo bw’imikorere kwanga ukuri yuko mu minsi y’imperuka hazabaho kongera kwigaragaza k’ububasha bw’Imana, nk’uko byari biri mu myaka ya kera.

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.

> “Aha ni ho tubona ko itorero—ubuturo bwera bw’Umwami—ari ryo rya mbere ryumvise igikubitiro cy’uburakari bw’Imana. Abasaza, abo Imana yari yarahaye umucyo mwinshi kandi bari barahagaze nk’abarinzi b’inyungu z’umwuka z’abantu, bari baragambaniye ibyo bizejwe. Bari bafashe umwanzuro w’uko tudakwiriye gutegereza ibitangaza n’ukwiyerekana kugaragara k’ubushobozi bw’Imana nk’uko byari bimeze mu minsi ya kera. Ibihe byarahindutse. Ayo magambo akomeza kutizera kwabo, maze bakavuga bati: Umwami ntazakora icyiza, kandi ntanazakora ikibi. Agira imbabazi nyinshi cyane ku buryo atasura ubwoko bwe mu rubanza. Bityo ‘Amahoro n’umutekano’ ni byo byamaganwa n’abantu batazongera ukundi kuzamura ijwi ryabo nk’impanda kugira ngo bereke ubwoko bw’Imana ibicumuro byabwo n’inzu ya Yakobo ibyaha byayo. Izo mbwa z’ibiragi zitashakaga kubomba ni zo zigerwaho n’ihorera rikiranuka ry’Imana yarakajwe. Abagabo, inkumi, n’abana bato bose barimburanira hamwe.” Testimonies, volumu ya 5, 211.

The Laodicean blindness of the learned men who rule the unlearned of Jerusalem are unable to recognize the latter rain, for not only do they employ a corrupted biblical methodology, but the conclusions their false reasoning puts them in a position where they will deny any future manifestation of the power of God, as in former ages. Yet Malachi three identifies that when the Messenger of the Covenant purifies the sons of Levi, then the offering will be as in days of old.

Ubuhumyi bw’Abalawodikiya bw’abanyabwenge bayobora abatize bo i Yerusalemu butuma batamenya imvura y’itumba rya nyuma; kuko batagendera gusa ku buryo bwangiritse bwo gusobanura Bibiliya, ahubwo n’imyanzuro ibitekerezo byabo by’ibinyoma bibagezaho ibashyira mu mwanya wo guhakana ukwigaragariza kose kuzaza kw’imbaraga z’Imana, nk’uko byari bimeze mu bihe bya kera. Nyamara Malaki 3 hagaragaza ko iyo Intumwa y’Isezerano yejeje abahungu ba Lewi, ni bwo ituro rizamera nk’uko ryari rimeze mu minsi ya kera.

> “The True Witness declares, ‘I know thy works.’ ‘Repent, and do the first works.’ This is the true test, the evidence that the Spirit of God is working in the heart to imbue you with his love. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ The church is like the unproductive tree which, receiving the dew and rain and sunshine, should have produced an abundance of fruit, but on which the divine search discovers nothing but leaves. Solemn thought for our churches! solemn, indeed, for every individual! Marvelous is the patience and forbearance of God; but ‘except thou repent,’ it will be exhausted; the churches, our institutions, will go from weakness to weakness, from cold formality to deadness, while they are saying, ‘I am rich, and increased with goods, and have need of nothing.’ The True Witness says, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Will they ever see clearly their condition?

> “Umuhamya w’ukuri aravuga ati: ‘Nzi imirimo yawe.’ ‘Nuko wihane, ukore imirimo ya mbere.’ Icyo ni cyo kigeragezo nyakuri, gihamya ko Umwuka w’Imana ari gukorera mu mutima kugira ngo akwuzuze urukundo rwe. ‘Nzaza aho uri vuba, kandi nzakura igitereko cyawe ahacyo, keretse niwihana.’ Itorero rimeze nk’igiti kidatera imbuto, cyohawe ikime n’imvura n’izuba, kandi cyagombaga kuba cyaratanze imbuto nyinshi, ariko ubushakashatsi bw’ijuru bugasanga nta kindi kiriho uretse amababi. Mbega igitekerezo gikomeye kandi gitera ubwoba ku matorero yacu! Kandi rwose ni na ko bimeze kuri buri muntu ku giti cye! Igitangaza ni ukwihangana no kutabura kwihanganira bya Imana; ariko ‘keretse niwihana,’ bizagera aho bishira; amatorero n’ibigo byacu bizava mu ntege nke bijya mu zindi ntege nke, bive mu mihango ikonje bijya mu gupfa rwose, kandi ari na bwo bavuga bati: ‘Ndi umutunzi, ndatunganiwe, kandi nta cyo nkennye.’ Umuhamya w’ukuri aravuga ati: ‘Ntiuzi yuko uri umunyabyago, kandi ugorwa, kandi uri umukene, kandi uri impumyi, kandi wambaye ubusa.’ Mbese bazigera babona neza uko bameze?”

> “There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.

> “Mu matorero hagomba kubamo ihishurirwa ritangaje ry’imbaraga z’Imana, ariko ntirizakora ku baticishije bugufi imbere y’Umwami, kandi ntibakingure urugi rw’umutima wabo binyuze mu kwatura ibyaha no kwihana. Mu ihishurirwa ry’izo mbaraga zimurikisha isi ubwiza bw’Imana, bazabona gusa ikintu kimwe, kandi mu buhumyi bwabo bazatekereza ko ari icyago, ikintu kizakangura ubwoba bwabo, maze bihagarare bagamije kukirwanya. Kubera ko Umwami adakora akurikije ibitekerezo byabo n’ibyo biteze, bazarwanya uwo murimo. Baravuga bati: ‘Kuki tutamenya Mwuka w’Imana, kandi tumaze imyaka myinshi cyane muri uyu murimo?’—Kubera ko batitabiriye imiburo n’ukwinginga byo mu butumwa bw’Imana, ahubwo bagakomeza kuvuga badacogora bati: ‘Ndi umutunzi, nungutse byinshi, kandi nta cyo nkeneye.’ Impano, n’uburambe bw’igihe kirekire, ntibizagira abantu inzira z’umucyo, keretse bishyize munsi y’imirasire ibengerana y’Izuba ryo Gukiranuka, kandi bagahamagarwa, bagatoranywa, bagategurirwa no guhabwa Mwuka Wera. Igihe abantu bakora ku bintu byera bazicisha bugufi munsi y’ukuboko gukomeye kw’Imana, Umwami azabashyira hejuru. Azabagira abantu bafite ubushishozi—abantu bakungahaye ku buntu bwa Mwuka we. Imico yabo ikomeye, y’ubwikunde, no kwinangira kwabo, bizabonerwa mu mucyo urabagirana uturutse ku Mucyo w’isi. ‘Nzakuzaho vuba, kandi nzakura igitereko cyawe mu mwanya wacyo, keretse wihannye.’ Niba mushaka Uwiteka n’umutima wanyu wose, azaboneka kuri mwe.” Review and Herald, December 23, 1890.

The Judean prophet’s death is represented by both the “lion” of modern Babylon, which is the prophetic symbol that establishes the vision of prophetic history, and also by the “ass.” The first mention of Islam in the Scriptures is when Ishmael is introduced as a “wild man.”

Urupfu rw’umuhanuzi w’i Buyuda rugereranywa n’“intare” ya Babuloni ya none, ari yo kimenyetso cy’ubuhanuzi gishyiraho iyerekwa ry’amateka y’ubuhanuzi, kandi nanone rugereranywa n’“indogobe.” Ukuvugwa kwa mbere kwa Isilamu mu Byanditswe kuba igihe Ishimayeli atangizwa avugwa ko ari “umuntu w’ishyamba.”

> And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.

> Kandi azaba umuntu w’ishyamba; ukuboko kwe kuzaba kurwanya buri muntu wese, kandi n’ukuboko kwa buri muntu wese kuzamurwanya; kandi azatura imbere ya bene se bose. Itangiriro 16:12.

The rule of first mention in the Scriptures identifies that all the characteristics of the symbol be contained therein, for God’s Word is a seed, and a seed possesses all the DNA necessary to bring to fruition the entire plant. The word translated as “wild man,” is the word for the “wild Arabian ass.” The “ass” in the Scriptures of truth is one of the symbols of Islam.

Itegeko ryo kuvugwa kwa mbere mu Byanditswe rigaragaza ko ibiranga byose by’icyo kimenyetso biba birimo muri byo, kuko Ijambo ry’Imana ari imbuto, kandi imbuto iba ifite ADN yose ikenewe kugira ngo izane ku burumbuke igihingwa cyose uko cyakabaye. Ijambo ryahinduwemo ngo “umuntu w’ishyamba,” ni ryo jambo risobanura “indogobe y’ishyamba y’Umunyarabu.” “Indogobe” mu Byanditswe by’ukuri ni kimwe mu bimenyetso bya Isilamu.

The message of Ezekiel in chapter thirty-seven that brings the dead bones to life where they stand up as a mighty army, is the message of Islam of the third Woe, and that message is the message of the Midnight Cry of the last days. Sister White directly teaches that Christ’s triumphal entry into Jerusalem represented the message of the Midnight Cry.

Ubutumwa bwa Ezekiyeli mu gice cya mirongo itatu na karindwi, buzura amagufwa yapfuye ubuzima, aho ahaguruka akaba ingabo ikomeye, ni ubutumwa bwa Isilamu bwo muri Bibi rya gatatu; kandi ubwo butumwa ni ubutumwa bw’Induru ya Saa sita z’ijoro yo mu minsi y’imperuka. Mushiki wa White yigisha mu buryo bweruye ko kwinjira kwa Kristo i Yerusalemu mu buryo bw’intsinzi kwagereranyaga ubutumwa bw’Induru ya Saa sita z’ijoro.

> “The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.

> “Induru yo mu gicuku ntiyajyanwaga cyane n’ingingo z’ibihamya, nubwo igihamya cyo mu Byanditswe cyari gisobanutse kandi kidashidikanywaho. Yajyananaga n’imbaraga zisunika umutima. Nta gushidikanya kwabagaho, nta kubaza. Igihe Kristo yinjiranaga intsinzi i Yerusalemu, abantu bari bateraniye hamwe baturutse mu mpande zose z’igihugu baje kwizihiza umunsi mukuru, buzukira ku Musozi wa Elayono, maze ubwo bifatanyaga n’imbaga yari iherekeje Yesu, bafashwe n’umwuka w’icyo gihe, kandi bafasha kongera urusaku rw’ijwi ruvuga ruti, ‘Hahirwa uje mu izina ry’Umwami!’ [Matayo 21:9.] Ni na ko abatizera bari baje mu materaniro y’Abadiventisiti—bamwe bazanywe n’amatsiko, abandi bazanywe no gushinyagura gusa—bumvise imbaraga z’ukwemeza zaherekezaga ubutumwa bugira buti, ‘Dore, Umukwe araje!’” Spirit of Prophecy, volume 4, 250.

The Revelation of Jesus Christ is the final message that is unsealed in the last days and it includes Islam of the third Woe. When Christ, who is the message that is unsealed, entered Jerusalem, and thus typified the Midnight Cry of the last days, He was carried (His message was carried) by an “ass”. The final message of Christ’s righteousness is carried by Islam.

Ihishurwa rya Yesu Kristo ni ubutumwa bwa nyuma bukurwaho ikimenyetso mu minsi y’imperuka, kandi bukubiyemo Isilamu yo mu byago bya gatatu. Igihe Kristo, ari we butumwa bukurwaho ikimenyetso, yinjiraga i Yerusalemu, bityo akagereranya Ijwi ryo mu Gicuku ryo mu minsi y’imperuka, yahetswe n’“indogobe”. Ubutumwa bwa nyuma bwo gukiranuka kwa Kristo buhetse kuri Isilamu.

Islam was, is, and will be a wild man, as represented by the wild Arabian ass, and any who wish to see (and there are many who don’t wish to see), can easily “recognize,” that the warfare that is now being carried out by Islam is wild insanity. The willingness to commit suicide, believing there will be some great sexual reward in the hereafter is satanic insanity. The first mention of Islam identified that Islam would be a wild man.

Ubuyisilamu bwari, ni bwo, kandi buzahora ari umuntu w’inkazi, nk’uko bwagereranyijwe n’indogobe y’ishyamba y’Abarabu; kandi uwo ari we wese ushaka kubibona (kandi hari benshi badashaka kubibona), ashobora byoroshye “kumenya” ko intambara ubu irimo gukorwa n’Ubuyisilamu ari ubusazi bw’inkazi. Ubushake bwo kwiyahura, umuntu yizera ko hari ingororano ikomeye y’imibonano mpuzabitsina azahabwa mu buzima bw’inyuma y’urupfu, ni ubusazi bwa satani. Ukuvugwa kwa mbere kw’Ubuyisilamu kwagaragaje ko Ubuyisilamu bwari kuzaba umuntu w’inkazi.

Islam’s warfare brings all mankind together to fight the escalating warfare of the third Woe. Islam is the prophetic logic for the implementation of a one-world government, and the globalists teach that they purposely introduced the Jews back into the land of Israel after World War Two, that they might use the ancient hatred of Islam towards the Jews to initiate a Third World War. The globalists believe, and have taught for decades, that they will need a Third World War to bring about their one-world government. The globalists’ corrupted motivations, as expressed with their own words, fits into the biblical role of Islam.

Intambara ya Isilamu ihuriza hamwe abantu bose bo mu isi kugira ngo barwanye intambara irushaho gukaza umurego y’Ibyago bya gatatu. Isilamu ni yo ngingo y’ubuhanuzi isobanura ishyirwa mu bikorwa ry’ubutegetsi bumwe bw’isi yose, kandi abashyigikiye gahunda y’isi yose bigisha ko ku bushake bwabo basubije Abayahudi mu gihugu cya Isirayeli nyuma y’Intambara ya Kabiri y’Isi Yose, kugira ngo bakoreshe urwango rwa kera Isilamu ifitiye Abayahudi batangize Intambara ya Gatatu y’Isi Yose. Abashyigikiye gahunda y’isi yose bemera, kandi bamaze imyaka myinshi bigisha, ko bazakenera Intambara ya Gatatu y’Isi Yose kugira ngo bazane ubutegetsi bwabo bumwe bw’isi yose. Impamvu zangiritse z’abashyigikiye gahunda y’isi yose, nk’uko bazivuze mu magambo yabo bwite, zihura n’uruhare rwa Isilamu rwo muri Bibiliya.

Possibly the most serious piece of Ishmael’s prophetic DNA, in the verse where he is first mentioned, is the fact that his spirit, which is the spirit of a “wild man,” “dwells in the presence of all his brethren.” The idea that it is only some sects of radical Islam that will be involved in the third Woe, does not square with God’s Word. The common politically correct view that there are a few bad apples in every religious persuasion, and that the majority of the Muslim religion are peace-loving citizens, does not agree with either their own holy book, or the Bible.

Ahari ikomeye cyane ishobora kuba iri mu miterere y’ubuhanuzi bwa Ismaheli, mu murongo wa mbere avugwamo, ni uko umwuka we, ari wo mwuka w’“umuntu w’ishyamba,” “utuye imbere ya bene se bose.” Igitekerezo cy’uko ari uduce tumwe gusa tw’Isilamu y’ubuhezanguni tuzaba twarimo mu wa gatatu Mubi, ntigihura n’Ijambo ry’Imana. Imyumvire isanzwe yemera ibyo guharanira kutabangamira abandi mu bya politiki ivuga ko muri buri idini habamo bake babi, kandi ko benshi bo mu idini ry’Abayisilamu ari abenegihugu bakunda amahoro, ntihuje n’igitabo cyabo cyera ubwacyo, cyangwa Bibiliya.

The Koran teaches that it is the duty of every follower of Allah to bring the entire world into conformity to Sharia law, and the first mention of Islam in the book of Genesis identifies that the “wild man” spirit of Ishmael will be in every follower of Islam. The Koran directly teaches its adherents to feign decency when they live in areas where they do not yet have the ability to force their religious rule upon the population, much like Catholicism.

Korowani yigisha ko ari inshingano ya buri muyoboke wa Allah gutuma isi yose ihinduka ihuje n’amategeko ya Shariya, kandi ivugwa rya mbere rya Isilamu mu gitabo cy’Itangiriro rigaragaza ko umwuka wa Ishimayeli wo kuba “umuntu w’ishyamba” uzaba muri buri muyoboke wa Isilamu. Korowani yigisha mu buryo butaziguye abayikurikira kwigira nk’abafite imyitwarire iboneye iyo batuye mu bice aho bataragira ubushobozi bwo guhatira abaturage gutegekwa n’idini ryabo, nk’uko bimeze no kuri Gatolika.

The prophet from Judah confronted Jeroboam when his kingdom was first inaugurated. Apostate Protestantism began in 1844, and it was immediately confronted by Millerite Adventism who had entered the Most Holy Place and discovered the law of God, including the seventh-day Sabbath. Millerite Adventism was told, as represented by Jeremiah, to return to God, but never to return to the “assembly of mockers.” The prophet from Judah was told to not return the same way he came, nor eat or drink the food of the lying prophet of Bethel, but he did so. The prophet from Judah’s death was symbolically placed between two symbols, that represented the papacy and Islam. Laodicean Adventism cannot see those two truths for in 1863, they poked out their own spiritual eyes, and began the process of covering the jewels and methodology employed by William Miller in order to establish the foundations of Adventism with counterfeit coins and jewels, and the methodology of apostate Protestantism and Catholicism.

Umuhanuzi wari uturutse i Buyuda yahanganye na Yerobowamu ubwo ubwami bwe bwari bugitangira kwimikwa. Ubugaruka bw’Abaporotesitanti bwatangiye mu 1844, kandi bwahise buhangana n’U-Adiventisime ya Miller wari winjiye Ahera Cyane maze avumbura amategeko y’Imana, harimo n’Isabato y’umunsi wa karindwi. U-Adiventisime ya Miller wabwiwe, nk’uko byagereranyijwe na Yeremiya, gusubira ku Mana, ariko ntiyongere gusubira mu “iteraniro ry’abakobanyi.” Umuhanuzi wari uturutse i Buyuda yabwiwe kutazagaruka anyuze mu nzira yari yazanyemo, kandi kutarya cyangwa kunywa ibyokurya by’umuhanuzi w’ibinyoma w’i Beteli, nyamara arabikora. Urupfu rw’umuhanuzi wari uturutse i Buyuda rwashyizwe mu buryo bw’ikigereranyo hagati y’ibimenyetso bibiri byagereranyaga ubupapa n’Isilamu. U-Adiventisime y’i Lawodikiya ntishobora kubona ayo kuri yombi, kuko mu 1863 biyambuye ubwabo amaso yabo y’umwuka, maze batangira urugendo rwo gupfuka amabuye y’agaciro n’uburyo bw’imikorere byakoreshejwe na William Miller kugira ngo bashinge urufatiro rw’U-Adiventisime bakoresheje ibiceri by’impimbano n’amabuye y’agaciro y’impimbano, ndetse n’uburyo bw’imikorere bw’Abaporotesitanti b’ubugaruka na Gatolika.

The “dirt brush Man” is now sweeping His floor and restoring the jewels and giving them to Miller to place upon his table, but Adventism is blinded by the belief that they are the remnant people who were raised up as His people in 1844.

“Umuntu ufite koza ivumbi” ubu ari guhanagura hasi he no kugarura amabuye y’agaciro kandi akayiha Miller kugira ngo ayashyire ku meza ye, ariko U-Adiventisime yahumishijwe no kwizera ko ari bo bantu b’insigarira bazamuwe nk’ubwoko bwe mu mwaka wa 1844.

> And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:9–12.

> Kandi ntimwibwire muti mu mitima yanyu muti: Dufite Aburahamu wo kutubera sogokuru; kuko ndababwira yuko Imana ishobora no muri aya mabuye kubyutsa abana ba Aburahamu. Kandi n’ubu ishoka ishyizwe ku mizi y’ibiti; ni cyo gituma igiti cyose kitera imbuto nziza gitemwa, kikajugunywa mu muriro. Ni jyewe koko ubabatirisha amazi ngo mwihane; ariko uje nyuma yanjye andusha imbaraga, uwo ntari ukwiriye no kumutwarira inkweto ze; uwo ni we uzababatirisha Umwuka Wera n’umuriro. Urugoso rwe ruri mu kuboko kwe, kandi azahanagura neza imbuga ye yo guhura; maze ingano ze azazikoranyiriza mu kigega, ariko umushishi azawutwikesha umuriro utazima. Matayo 3:9–12.

Laodicean Adventism will be spewed out of the mouth of the Lord, except for those individuals who might repent. Laodicean Adventism is to be buried in the same grave as the former covenant people who rejected Miller’s message are buried in, for they are now, also a former covenant people in relation to the one hundred and forty-four thousand. The rebellion of 1863 is illustrated by the prophet who came from Judah, who also left a prediction of king Josiah.

Uwadiventisiti bw’i Lawodikiya buzacirwa buve mu kanwa k’Umwami, keretse gusa kuri ba bantu ku giti cyabo bashobora kwihana. Uwadiventisiti bw’i Lawodikiya bugomba gushyingurwa mu mva imwe n’iyo abantu b’isezerano ba kera banze ubutumwa bwa Miller bashyinguwemo, kuko ubu na bo bamaze kuba abantu b’isezerano ba kera ku byerekeye abantu ibihumbi ijana na mirongo ine na bine. Ubugome bwo kwigomeka bwo mu 1863 bugaragazwa n’uwo muhanuzi wavuye i Buyuda, na we wasize ubuhanuzi bw’umwami Yosiya.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo itaha.

> “Instead of becoming like the world, we are to become more and more distinct from the world. Satan has combined and will continue to combine with the churches in making a masterly effort against the truth of God. Everything that is done by God’s people to make inroads upon the world will call forth determined opposition from the powers of darkness. The enemy’s last great conflict will be a most determined one. It will be the last battle between the powers of darkness and the powers of light. Every true child of God will fight bravely on the side of Christ. Those who in this great crisis allow themselves to be more on the side of the world than of God, will eventually place themselves wholly on the side of the world. Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.

> “Aho kuba nk’isi, dukwiriye kurushaho kugenda dutandukana n’isi. Satani yifatanyije n’amatorero, kandi azakomeza kwifatanya na yo, mu gushyiraho umuhati ukomeye cyane wo kurwanya ukuri kw’Imana. Icyo ari cyo cyose gikozwe n’ubwoko bw’Imana kugira ngo bwinjire mu isi buyigeremo, kizakurura kurwanywa gukomeye kandi kudatezuka guturutse ku mbaraga z’umwijima. Intambara ya nyuma ikomeye y’umwanzi izaba ikomeye cyane kandi irimo ugushikama kudasanzwe. Izaba ari intambara ya nyuma hagati y’imbaraga z’umwijima n’imbaraga z’umucyo. Umwana w’Imana wese w’ukuri azarwana ubutwari ari ku ruhande rwa Kristo. Abazemera, muri iki gihe gikomeye cy’amage, kwishyira cyane ku ruhande rw’isi kuruta urw’Imana, amaherezo bazishyira rwose ku ruhande rw’isi. Abazajijwa mu gusobanukirwa kwabo n’Ijambo, bakananirwa kubona icyo antikristo asobanura, nta kabuza bazishyira ku ruhande rwa antikristo. Nta gihe dufite ubu cyo kwivanga n’isi no kuyishushanyaho. Daniyeli ahagaze mu mugabane we no mu mwanya we. Ubuhanuzi bwa Daniyeli n’ubwa Yohana bugomba gusobanurwa. Burasobanurana. Buha isi ukuri buri wese akwiriye gusobanukirwa. Ubu buhanuzi bugomba kuba ubuhamya mu isi. Binyuze mu gusohora kwabwo muri iyi minsi y’imperuka, buzisobanurira ubwabwo.”

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angel’s messages, is to be given to the world. This is to be the burden of our work. Those who truly believe in Christ will openly conform to the law of Jehovah. The Sabbath is the sign between God and His people, and we are to make visible our conformity to the law of God by observing the Sabbath. It is to be the mark of distinction between God’s chosen people and the world. It means much to be true to God. This embraces health reform. It means that our diet must be simple, that we must be temperate in all things. The many varieties of food so often seen on tables is not necessary, but highly injurious. Mind and body are to be preserved in the best condition of health. Only those who have been trained in the knowledge and fear of God should be chosen to take responsibilities. Those who have been long in the truth, yet who cannot distinguish between the pure principles of righteousness and the principles of evil, whose understanding in regard to justice, mercy, and the love of God is beclouded, should be relieved of responsibility.

> “Umwami ari hafi guhana isi kubera ubugome bwayo. Ari hafi guhana imiryango y’idini kubera kwanga umucyo n’ukuri yahawe. Ubutumwa bukomeye, buhuza ubutumwa bwa marayika wa mbere, uwa kabiri, n’uwa gatatu, bugomba kugezwa ku isi. Ubu ni bwo bugomba kuba umutwaro w’umurimo wacu. Abizera Kristo by’ukuri bazahuza imibereho yabo ku mugaragaro n’amategeko ya Yehova. Isabato ni ikimenyetso kiri hagati y’Imana n’ubwoko bwayo, kandi tugomba kugaragaza ku mugaragaro uko duhuje n’amategeko y’Imana, tuyubahiriza. Igomba kuba ikimenyetso kibatandukanya hagati y’ubwoko bwatoranyijwe bw’Imana n’isi. Kuba indahemuka ku Mana bifite icyo bisobanuye cyane. Ibyo bikubiyemo ivugururwa ry’ubuzima. Bisobanuye ko indyo yacu igomba kuba yoroheje, kandi ko tugomba kwirinda muri byose. Ubwoko bwinshi bw’ibiribwa bukunze kuboneka ku meza kenshi ntibukenewe, ahubwo bugira ingaruka mbi cyane. Ubwenge n’umubiri bigomba kubungwabungwa mu mimerere myiza y’ubuzima. Abatojwe gusa mu kumenya Imana no kuyubaha ni bo bagomba gutoranywa ngo bahabwe inshingano. Abamaze igihe kirekire mu kuri, nyamara bakaba badashobora gutandukanya amahame atanduye yo gukiranuka n’amahame y’ikibi, kandi ugusobanukirwa kwabo ku byerekeye ubutabera, imbabazi, n’urukundo rw’Imana kukaba kwijimye, bagomba gukurwaho inshingano.”

> “God has important lessons for his people to learn. Had these lessons been learned before, his cause would not be where it is today. One thing must be done. The truth is not to be withheld from ministers or men in positions of responsibility for fear of incurring their displeasure. There are to be connected with our institutions men who with meekness and in wisdom will declare the whole counsel of God. God’s wrath is kindled against those who in carnal security and price have shown contempt for his management. They are endangering the prosperity of the cause.

> “Imana ifitiye abantu bayo amasomo akomeye bagomba kwiga. Iyo ayo masomo aza kuba yarize mbere, umurimo wayo ntuba uri aho uri uyu munsi. Hari ikintu kimwe kigomba gukorwa. Ukuri ntikugomba guhishwa abakozi b’ubutumwa cyangwa abantu bari mu myanya y’inshingano kubera gutinya kubakururira kutishima kwabo. Hagomba kubaho abagabo bahujwe n’ibigo byacu, bazatangaza inama y’Imana yose bafite ubugwaneza n’ubwenge. Uburakari bw’Imana bwakongejwe n’abari mu mutekano wa kamere no mu kwirata, bagaragaje gusuzugura uburyo bwayo bwo kuyobora. Bari gushyira mu kaga gutera imbere k’umurimo.”

> “Every false way is a deception, and if sustained, will in the end bring destruction. Thus the Lord permits those who maintain false plans to be destroyed. At the very time when praise and adulation is heard, sudden destruction comes. There are those who, notwithstanding they know of the reproof received by others, because of unfaithfulness, turn away from admonition. These are doubly guilty. They knew the Lord’s will and did it not. Their punishment will be proportionate to their guilt. They would not take heed to the word of the Lord.” Kress Collection, 105, 106.

> “Inzira yose y’ibinyoma ni uburiganya, kandi iyo ikomeje, amaherezo izana kurimbuka. Ni cyo gituma Uwiteka areka abatsimbarara ku migambi y’ibinyoma bakarimbuka. Mu gihe nyirizina humvikana ishimwe n’ugusingiza, ni bwo kurimbuka gutunguranye kuza. Hariho abagenda, nubwo bazi igihano cyahawe abandi bitewe no kutizerwa, batera umugongo ku muburo. Abo bafite icyaha gikubye kabiri. Bamenye ibyo Uwiteka ashaka, ariko ntibabikora. Igihano cyabo kizaba gihwanye n’icyaha cyabo. Ntibashatse kumvira ijambo ry’Uwiteka.” Kress Collection, 105, 106.

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