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# Rome Establishes the Vision - Number Eleven

Roma Ishyiraho Iyerekwa — Umubare Cumi n’Umwe

Understanding the Triple Application of Prophecy: September 11, 2001, and the Final Testing Process for Laodicean Adventism

Gusobanukirwa Uburyo Ubuhanuzi Bukoreshwamo Mu Nshuro Eshatu: 11 Nzeri 2001, n’Igikorwa Cya Nyuma Cyo Kugerageza Adventisime y’i Lawodikiya

Author

Jeff Pippenger

Published

August 30, 2024

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Just as August 11, 1840, confirmed the rules adopted by Miller, after September 11, 2001 it was seen by those willing to see, that the prophetic principles adopted by Future for America were the true biblical methodology of the latter rain, as set forth in Isaiah chapter twenty-eight. The application of reform line upon reform line as set forth in sacred history established that September 11, 2001, was a repetition of August 11, 1840.

Nk’uko ku wa 11 Kanama 1840 hemeje amahame Miller yari yarafashe, ni ko na nyuma y’itariki ya 11 Nzeri 2001 byabonwe n’abari bashaka kubona ko amahame y’ubuhanuzi yari yarafashwe na Future for America ari yo buryo nyakuri bwa Bibiliya bw’imvura y’itumba, nk’uko bugaragazwa muri Yesaya igice cya makumyabiri n’umunani. Gushyira mu bikorwa umurongo w’ivugurura ku wundi murongo w’ivugurura, nk’uko bigaragazwa mu mateka yera, byashimangiye ko tariki ya 11 Nzeri 2001 yari isubirwamo ry’itariki ya 11 Kanama 1840.

They saw that as the mighty angel of Revelation ten descended in 1840, He typified His descent in 2001. Both angels descended as a prophecy of Islam was fulfilled. The movement then grew as men and women responded to the effectiveness of the methodology. The leadership of Laodicean Seventh-day Adventism was passed by at the time of the end in 1989, and now that church entered into its final testing process, as the Lord began to select the movement of the third angel to be His last-day spokesmen.

Babonye ko nk’uko wa mumarayika ukomeye wo mu Ibyahishuwe icumi yamanutse mu 1840, yashushanyaga kumanuka kwe mu 2001. Abo bamarayika bombi bamanutse nk’ubuhanuzi bwerekeye Isilamu bwari busohoye. Hanyuma uwo murimo uraguka, uko abagabo n’abagore bitabiraga ubushobozi bw’iyo metodoloji. Ubuyobozi bw’Abadiventisti b’Umunsi wa Karindwi b’i Lawodikiya bwarenganyijwe mu gihe cy’iherezo mu 1989, maze none iryo torero ryinjira mu gikorwa cyaryo cya nyuma cyo kugeragezwa, uko Uwiteka yatangiraga gutoranya umurimo wa marayika wa gatatu kugira ngo ube abavugizi Be bo mu minsi ya nyuma.

A premier rule of the rules given for the last days was the triple application of prophecy. Especially so at that time was the triple application of the three woes, which so clearly upheld the event of September 11, 2001. When that truth was honestly investigated, those who were then being led to Jeremiah’s “old paths,” by hearts seeking for the truth, the prophetic fulfillment, along with the validity of the rules of prophetic interpretation adopted by the movement of the third angel.

Ihame rikomeye kurusha ayandi mu mahame yatanzwe yerekeye iminsi y’imperuka ni ishyirwa mu bikorwa ry’ubuhanuzi mu buryo butatu. By’umwihariko cyane muri icyo gihe ni ko byari bimeze ku byago bitatu, ari byo byashimangiye mu buryo bugaragara cyane ibyabaye ku wa 11 Nzeri 2001. Igihe uko kuri kwakorwagaho ubushakashatsi bunyangamugayo, abari bayobowe icyo gihe bajyanwa ku “nzira za kera” za Yeremiya, bafite imitima ishaka ukuri, basobanukiwe isohozwa ry’ubuhanuzi, hamwe n’ukwemerwa kw’amahame y’isesengura ry’ubuhanuzi yari yarakiriwe n’umutwe w’umumarayika wa gatatu.

It was seen that the correct pioneer understanding of the history of the first woe of Revelation chapter nine represented Islam. The false prophet Mohammed was seen to be the king of that history. In that history Islam would attack the Roman Empire, and their mode of warfare was specifically identified as striking suddenly and unexpectedly. In that regard it was understood that the very mode of warfare of Islam provided the etymological roots of the word “assassin.” In that history Islam would hurt the armies of Rome, and the period concluded under the line of a one-hundred-and-fifty-year time prophecy. When that time prophecy ended on July 27, 1449, the time prophecy and history of the second woe began.

Byagaragaye ko gusobanukirwa nyakuri kw’abapayiniya ku byerekeye amateka y’akaga ka mbere ko mu Ibyahishuwe igice cya cyenda kwagereranyaga Isilamu. Byagaragaye ko umuhanuzi w’ibinyoma Mohammed ari we mwami w’ayo mateka. Muri ayo mateka, Isilamu yagombaga gutera Ubwami bw’Abaroma, kandi uburyo bwabo bwo kurwana bwaranzwe by’umwihariko n’igitero gitunguranye kandi kititezwe. Muri urwo rwego, byasobanuwe ko ubwo buryo nyir’izina Isilamu yakoreshaga mu ntambara ari bwo bwatanze inkomoko y’ijambo “umwicanyi.” Muri ayo mateka, Isilamu yagombaga kubabaza ingabo z’Abaroma, kandi icyo gihe cyasojwe hakurikijwe umurongo w’ubuhanuzi bw’igihe cy’imyaka ijana na mirongo itanu. Igihe ubwo buhanuzi bw’igihe bwarangiriraga ku wa 27 Nyakanga 1449, ni bwo ubuhanuzi bw’igihe n’amateka by’akaga ka kabiri byatangiraga.

It began another time-prophecy of three hundred and ninety-one years and fifteen days, that ended on August 11, 1840. In that history the ruler that represented the prophetic work of Islam was Ottman, who had been typified by Mohammed in the history of the first woe. Chapter nine says that in the history of the second woe, Islam would kill the armies of Rome. They would still exercise the mode of warfare, attacking suddenly and unexpectedly, but in that history gunpowder was first invented and employed, so the second woe represented a mode of warfare represented by the assassin’s sudden attack, plus it included explosives.

Byatangiye ubundi buhanuzi bw’igihe bw’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu, bwarangiye ku wa 11 Kanama 1840. Muri ayo mateka, umutware wagereranyaga umurimo w’ubuhanuzi wa Isilamu yari Ottman, wari waragereranyijwe na Mohammed mu mateka y’ishyano rya mbere. Igice cya cyenda kivuga ko mu mateka y’ishyano rya kabiri, Isilamu yari kwica ingabo z’i Roma. Bari gukomeza gukoresha uburyo bw’intambara bwo gutera bitunguranye kandi mu buryo butitezwe, ariko muri ayo mateka ni bwo ifu y’amasasu yahimbwe kandi ikoreshwa bwa mbere; bityo ishyano rya kabiri ryagereranyaga uburyo bw’intambara bugereranywa no gutera gitumo kw’umwicanyi, kandi rwanagizemo n’ibisasu biturika.

On September 11, 2001 the third woe of Islam suddenly struck the spiritual armies of Rome with explosives. That event marked the beginning of several lines of prophetic truth, but it had clearly been established upon the two previous witnesses of the first and second woe. The event clearly demonstrated that just as the empowerment of the Millerite history of August 11, 1840, when the prophecy of Islam of the second woe was fulfilled and the angel of Revelation ten descended, that when the prophecy of Islam of the third woe arrived, it marked the descent of the angel of Revelation eighteen on that date.

Ku wa 11 Nzeri 2001, ishyano rya gatatu rya Isilamu ryagwiriye gitunguranye imitwe y’ingabo zo mu mwuka za Roma rikoresheje ibiturika. Icyo gikorwa cyaranze itangiriro ry’imirongo myinshi y’ukuri k’ubuhanuzi, ariko byari byarashingiwe neza ku batangabuhamya babiri babanje b’ishyano rya mbere n’iryakabiri. Icyo gikorwa cyerekanye mu buryo bugaragara ko nk’uko guhabwa imbaraga kw’amateka y’Abamilerite yo ku wa 11 Kanama 1840, ubwo ubuhanuzi bwa Isilamu bw’ishyano rya kabiri bwasohoraga kandi marayika wo mu Byahishuwe icumi akamanuka, ni na ko ubwo ubuhanuzi bwa Isilamu bw’ishyano rya gatatu bwageraga, bwaranze kumanuka kwa marayika wo mu Byahishuwe cumi n’umunani kuri iyo tariki.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “None se haje ijambo navuze yuko New York igomba kurimburwa n’umuraba ukomeye? Ibyo sinigeze mbivuga. Icyo navuze ni uko, ubwo narebaga inyubako nini zihubakwa, zizamuka urwego ku rundi, naravuze nti: ‘Mbega ibihe biteye ubwoba bizabaho igihe Uwiteka azahaguruka ngo anyeganyeze isi bikomeye! Ni bwo amagambo yo mu Ibyahishuwe 18:1–3 azasohora.’ Igice cya cumi n’umunani cyose cy’Ibyahishuwe ni umuburo w’ibigiye kuza ku isi. Ariko nta mucyo wihariye mfite yerekeye ibigiye kuza kuri New York, keretse ko nzi yuko umunsi umwe inyubako nini zaho zizarimburwa no guhinduranya no guhigika kw’imbaraga z’Imana. Uhereye ku mucyo nahawe, nzi yuko kurimbuka kuri mu isi. Ijambo rimwe riturutse ku Mwami, ugukorwaho kumwe kw’imbaraga ze zikomeye, kandi ayo mazu manini cyane azagwa. Hazabaho ibihe biteye ubwoba ku rugero tudashobora kwiyumvisha.” Review and Herald, July 5, 1906.

The movement of Future for America was then seen, by those willing to see, as the parallel of the Millerite movement. Islam of the third woe became a primary element of the message from that point onward. Inspiration plainly taught that when the angel of Revelation descended the latter rain would arrive.

Icyo gihe, umutwe wa Future for America wabonwaga n’abashakaga kubona ko uhwanye n’umutwe w’Abamillerite. Islamu yo mu ishyano rya gatatu yabaye ikintu cy’ingenzi cy’ubutumwa kuva icyo gihe gukomeza. Guhumekerwa kwigishaga mu buryo bugaragara ko igihe marayika wo mu Ibyahishuwe yamanukaga, imvura y’itumba ya nyuma yari guhita igera.

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

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

As the Lion of the tribe of Judah began to open the broader understanding of the latter rain, He led His people to the book of Joel, which is a primary point of reference of the latter rain. At that point some of those men who had joined the movement post September 11, 2001, determined that the insects of Joel that destroy God’s vine, leading up to the awakening of the Midnight Cry, represented Islam. They could not or would not see that the insects represented Rome.

Ubwo Intare yo mu muryango wa Yuda yatangiraga guhishura irushaho gusobanuka kw’imvura y’itumba ya nyuma, yayoboye ubwoko bwayo ku gitabo cya Yoweli, ari cyo soko nyamukuru ry’iremezo ryerekeranye n’imvura y’itumba ya nyuma. Muri icyo gihe, bamwe muri abo bagabo bari barifatanyije n’uwo murimo nyuma ya ku wa 11 Nzeri 2001, bemeje ko izo gakoko zo muri Yoweli zirimbura uruzabibu rw’Imana, kugeza ku gukanguka kw’Induru yo mu Gicuku, zagereranyaga Isilamu. Ntibashoboraga cyangwa ntibashakaga kubona ko izo gakoko zagereranyaga Roma.

The powerful light that had been brought about by recognizing the triple application of prophecy in regards to the three woes added an unsanctified logical support to their claim that the insects represented Islam. As is always the case, once a private interpretation is entertained a wresting of the Scriptures takes place in an attempt to uphold the false premise. In their work to uphold their view they demonstrated that they did not understand the principle of type and antitype.

Umucyo ukomeye wari warazanywe no kumenya ishyirwa mu bikorwa ry’ubuhanuzi inshuro eshatu ku byerekeye bya byago bitatu, wongereye ugushyigikirwa kw’imitekerereze kudatunganye kw’igihamya cyabo cy’uko izo nkoko zigereranya Isilamu. Nk’uko bihora bimeze, iyo umuntu yemeye ubusobanuro bwihariye, habaho kugoreka Ibyanditswe mu kugerageza gushyigikira ihame ry’ibinyoma ryabanje gushyirwaho. Mu murimo wabo wo gushyigikira uko babibona, bagaragaje ko batari basobanukiwe ihame ry’ishusho n’igisohorezo cyayo.

In theological and biblical studies, the terms “type” and “antitype” are used to describe a relationship between two elements, where one prefigures or foreshadows the other. This concept often falls under the broader categories of “shadow” and “substance.”

Mu masomo ya teyolojiya n’aya Bibiliya, amagambo “ikigereranyo” na “icyasohorejwemo n’icyo kigereranyo” akoreshwa mu gusobanura isano iri hagati y’ibintu bibiri, aho kimwe kibanziriza ikindi mu kukigaragaza cyangwa kukivugisha mbere y’igihe. Uyu mwumvire kenshi ushyirwa mu byiciro rusange birimo “igicucu” n’“ukuri kw’ibanze.”

A type is an event, person, or institution in the Old Testament that prefigures or foreshadows a corresponding event, person, or institution in the New Testament. It serves as a symbolic precursor. The antitype is the fulfillment or actualization of the type. It is the reality that was foreshadowed by the type. The concept of “shadow” and “substance” parallels the relationship between type and antitype. The “shadow” represents the (type), whereas the “substance” represents the (antitype).

Ubwoko ni igikorwa, umuntu, cyangwa ikigo byo mu Isezerano rya Kera gishushanya mbere cyangwa gitanga igicucu cy’igikorwa, cy’umuntu, cyangwa cy’ikigo bihuye byo mu Isezerano Rishya. Biba ari ikimenyetso kibanziriza ikindi. Icyo ubwo bwoko bwerekezagaho ni ugusohora cyangwa ugushyirwa mu bikorwa kw’ubwo bwoko. Ni ko kuri kwari kwaratangiwe igicucu n’ubwo bwoko. Igitekerezo cy’“igicucu” n’“ukuri nyakuri” gihura n’isano iri hagati y’ubwoko n’icyo bwerekezagaho. “Igicucu” kigereranya (ubwoko), naho “ukuri nyakuri” kugereranya (icyo ubwoko bwerekezagaho).

> Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Colossians 2:16, 17.

> Nuko rero umuntu wese ntakabacire urubanza ku byokurya cyangwa ku byokunywa, cyangwa ku byerekeye umunsi mukuru, cyangwa ukwezi kubonekeje, cyangwa iminsi y’isabato; ibyo ni igicucu cy’ibyagombaga kuza, ariko umubiri ni uwa Kristo. Abakolosayi 2:16, 17.

> For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Hebrews 10:1.

> Kuko amategeko afite igicucu cy’ibyiza bizaza, ariko atari ishusho nyakuri y’ibyo bintu, ntashobora na rimwe guhesha gutungana ababayegera, abinyujije muri izo bitambo bahoraga batamba uko umwaka utashye. Abaheburayo 10:1.

In the post September 11, 2001 controversy over Joel, and the correct identification of papal Rome as symbolized by four insects, thus outlining the progressive destruction of Laodicean Adventism, those arguing that the insects were Islam, not only placed an unsanctified emphasis upon the triple application of the three woes, but they also pointed to types which pointed to the antitype of Rome, and claimed those types actually identified Islam. In doing so, they gave evidence that they either did not truly understand the principle of type and antitype, or they believed misrepresenting the types was a worthy means to justify the end.

Mu mpaka zabayeho nyuma y’impaka zakurikiye itariki ya 11 Nzeri 2001 ku byerekeye Yoweli, no ku irondora nyaryo rya Roma ya gipapa nk’uko ishushanywa n’udukoko tune, bityo hagaragazwa ukurimbuka kugenda gutera imbere kw’Adiventizimu ya Lawodikiya, abajyaga impaka bavuga ko utwo dukoko twari Isilamu, si Roma gusa, ntibashyize gusaho ishimikiro ridatunganijwe ku ikoreshwa rikubye gatatu ry’imibabaro itatu, ahubwo banerekanye ibyitegererezo byerekezaga ku kirushaho kubisohoza cya Roma, maze bavuga ko ibyo byitegererezo ari byo koko byarondoraga Isilamu. Mu kubigenza batyo, batanze igihamya cy’uko yaba koko batasobanukiwe by’ukuri ihame ry’icyitegererezo n’ikirushaho kugisohoza, cyangwa se bemeraga ko kugoreka ibyitegererezo ari uburyo bukwiriye bwo gutsindishiriza impera.

In the current controversy over Rome, there is once again evidence that those holding to the flawed idea that the “robbers” of Daniel chapter eleven, verse fourteen is the United States do not correctly understand both the triple application of prophecy, or the principle of type and antitype.

Muri impaka ziriho muri iki gihe ku byerekeye Roma, hari nanone gihamya y’uko abafatanyije n’igitekerezo gifite inenge kivuga ko “abambuzi” bo muri Daniyeli igice cya cumi na rimwe, umurongo wa cumi na kane, ari Leta Zunze Ubumwe z’Amerika, badasobanukiwe neza haba ishyirwa mu bikorwa ry’ubuhanuzi inshuro eshatu, cyangwa ihame ry’ishusho n’icyo ishusho igereranya.

When those who hold the view that the “robbers” are the United States seek to uphold their position they employ an application of a triple application of the three Rome’s, to supposedly prove that modern Rome, the third manifestation of Rome is the United States. Trusting that they are not purposely bearing false witness, and that they are only manifesting a blind ignorance of the rules of a triple application of prophecy, they employ a prophetic characteristic of the first two Rome’s and argue that a characteristic of Rome’s history identifies modern Rome.

Igihe abafite igitekerezo cy’uko “abambuzi” ari Leta Zunze Ubumwe z’Amerika bashaka gushyigikira umwanya wabo, bakoresha ishyirwa mu bikorwa ry’ishyirwa mu bikorwa rya gatatu ry’Abaroma batatu, kugira ngo ngo bagaragaze ko Roma ya none, ari yo kwigaragaza kwa gatatu kwa Roma, ari Leta Zunze Ubumwe z’Amerika. Twiringiye ko badahamya ibinyoma ku bushake, kandi ko bagaragaza gusa ubujiji buhumye ku mategeko agenga ishyirwa mu bikorwa rya gatatu ry’ubuhanuzi, bifashisha ikimenyetso cy’ubuhanuzi kiranga Abaroma babiri ba mbere maze bakavuga ko ikiranga amateka ya Roma ari cyo kigaragaza Roma ya none.

Pagan Rome is the first of three prophetic fulfillments of Rome. In Daniel chapter eight pagan Rome is the masculine little horn. In chapter two pagan Rome is statecraft. In Daniel seven pagan Rome divides into a ten-fold kingdom.

Roma ya gipagani ni yo ya mbere mu byuzuzo bitatu by’ubuhanuzi byerekeye Roma. Mu gice cya munani cya Daniyeli, Roma ya gipagani ni ya hembe nto y’umugabo. Mu gice cya kabiri, Roma ya gipagani ni ubuyobozi bw’igihugu. Muri Daniyeli 7, Roma ya gipagani yigabanyamo ubwami bw’imitwe icumi.

The second manifestation of Rome is papal Rome, who in chapter eight is the feminine little horn, and who is churchcraft in chapter two, and who is the horn speaking blasphemies and plucks up three horns in chapter seven. Pagan Rome is a singular power, but papal Rome is a twofold power, representing the papal church as ruling over the statecraft of the previous political structures of pagan Rome. In 1798, the papal power received its deadly wound, but it did not cease to be a church, it only ceased to be a beast of Bible prophecy for the civil power it had previously controlled was removed.

Ukugaragara kwa kabiri kwa Roma ni Roma y’ubupapa, ari yo mu gice cya munani yagereranyijwe n’ihembe rito ry’igitsinagore, kandi ari yo mu gice cya kabiri yitwa ubutegetsi bw’itorero, kandi ari yo hembe rivuga ibitutsi byo gutuka Imana kandi rikuraho amahembe atatu mu gice cya karindwi. Roma ya gipagani ni ubutegetsi bumwe bwihariye, ariko Roma y’ubupapa ni ubutegetsi bw’impande ebyiri, igereranya itorero ry’ubupapa ritegeka ubutegetsi bwa leta bw’inzego za politiki zabanje za Roma ya gipagani. Mu mwaka wa 1798, ububasha bw’ubupapa bwakomeretse igikomere cyica, ariko ntibwahwemye kuba itorero; ahubwo bwahwemye gusa kuba inyamaswa yo mu buhanuzi bwa Bibiliya, kuko ububasha bwa gisivili bwari bwarategekaga mbere bwakuweho.

The second Rome is papal Rome and it only functioned as a power (beast) of Bible prophecy when it had the ability to control the power of the state to carry out its blasphemous plans. The first Rome was a singular power, the second Rome was a twofold power and the third Rome is a threefold power. The three manifestations of Rome are governed by the same principles as every triple application of prophecy. Prophetically there are three woes, three Babylon’s, three Rome’s and three Elijah’s. In terms of type and antitype the first two manifestation of any of the triple applications are types which provide the shadow of the third fulfillment, which is the antitype and substance of the triple application of prophecy.

Roma ya kabiri ni Roma ya gipapa, kandi yabaye gusa imbaraga (inyamaswa) y’ubuhanuzi bwa Bibiliya igihe yari ifite ubushobozi bwo kugenzura ubutegetsi bw’Igihugu kugira ngo ishyire mu bikorwa imigambi yayo yo gutuka Imana. Roma ya mbere yari imbaraga imwe rukumbi, Roma ya kabiri yari imbaraga ebyiri zifatanyije, kandi Roma ya gatatu ni imbaraga eshatu zifatanyije. Ibyigaragaza bitatu bya Roma bitegekwa n’amahame amwe nk’ayagenga buri mikoreshereze itatu y’ubuhanuzi. Mu buryo bw’ubuhanuzi hari ibyago bitatu, Babiloni eshatu, Roma eshatu, na Eliya batatu. Mu rwego rw’ishusho n’icyuzuzo cyayo, ibyigaragaza bibiri bya mbere bya buri mikoreshereze itatu ni amashusho atanga igicucu cy’isohozwa rya gatatu, ari ryo cyuzuzo nyakuri n’ishingiro ry’umubiri by’iyo mikoreshereze itatu y’ubuhanuzi.

With Rome the characteristics of the first two Rome’s identify that both pagan and papal Rome gave the title of Pontifex Maximus to their ruler. Therefore, the title of the ruler of modern Rome would be Pontifex Maximus, a title never attributed to any president of the United States. The first two Rome’s would overcome three geographical obstacles in order to establish the authority upon the throne of their specific period of history. There is no evidence of the United States overcoming three geographical obstacles leading up to 1798.

Ku byerekeye Roma, ibiranga Roma ebyiri za mbere byerekana ko Roma ya gipagani na Roma ya gipapa byombi byahaga umutware wabyo izina rya Pontifex Maximus. Ni cyo gituma izina ry’umutware wa Roma ya none ryaba Pontifex Maximus, izina ritigeze na rimwe rihabwa perezida uwo ari we wese wa Leta Zunze Ubumwe z’Amerika. Roma ebyiri za mbere zanesheje inzitizi eshatu z’ahantu kugira ngo zishyireho ubutware ku ntebe y’ubwami mu gihe cyazo cyihariye cy’amateka. Nta gihamya ihari yerekana ko Leta Zunze Ubumwe z’Amerika zanesheje inzitizi eshatu z’ahantu mbere ya 1798.

The first two Rome’s had a specific period of time identified when they would rule supremely. In verse twenty-four of Daniel eleven pagan Rome is identified ruling for a “time,” or three hundred and sixty years, which it did from the Battle of Actium in 31 BC, until the year 330 AD. Repeatedly papal Rome is identified as ruling for twelve hundred and sixty years after the three horns were removed, from 538 until 1798. In Isaiah chapter twenty-three the United States is identified as reigning for seventy symbolic years, as the days of one king, but it never removed three geographical obstacles in advance of its ruling for seventy symbolic years.

Ubwami bwa Roma bubiri bwa mbere bwari bufite igihe cyihariye cyagaragajwe cyari kumara butegeka mu buryo bw’ikirenga. Mu murongo wa makumyabiri n’ine wa Daniyeli cumi n’umwe, Roma ya gipagani igaragazwa itegeka mu gihe cy’“igihe,” cyangwa imyaka magana atatu na mirongo itandatu, kandi koko ni ko yabigenje uhereye ku Ntambara ya Actium mu mwaka wa 31 Mbere ya Kristo, kugeza mu mwaka wa 330 Nyuma ya Kristo. Incuro nyinshi, Roma ya gipapa igaragazwa nk’iyategetse imyaka igihumbi na magana abiri na mirongo itandatu nyuma y’aho amahembe atatu akuriweho, uhereye mu wa 538 kugeza mu wa 1798. Mu gice cya makumyabiri na gatatu cya Yesaya, Leta Zunze Ubumwe z’Amerika zigaragazwa nk’izitegeka imyaka mirongo irindwi y’ikigereranyo, nk’iminsi y’umwami umwe, ariko ntizigeze zikuraho inzitizi eshatu z’ahantu mbere y’uko zitangira gutegeka imyaka mirongo irindwi y’ikigereranyo.

Modern Rome is represented as overcoming the three geographical obstacles of the king of the south, the glorious land and Egypt in Daniel chapter eleven, verses forty to forty-two, and when those three obstacles are defeated and brought into the submission of Rome they then form the threefold union of the dragon, the beast and false prophet. John also informs us that the papal beast’s deadly wound is healed and that it then rules for forty-two symbolic months.

Roma y’iki gihe igereranywa n’iyanesha inzitizi eshatu z’ahantu z’umwami wo mu majyepfo, igihugu cy’ikuzo na Egiputa muri Daniyeli igice cya cumi na kimwe, umurongo wa mirongo ine kugeza kuri mirongo ine n’ibiri, kandi iyo izo nzitizi eshatu zineshwe maze zikagirwa abegamiye ku butegetsi bwa Roma, ni bwo ziba ubumwe bw’impande eshatu bw’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma. Yohana na we atumenyesha ko igikomere cyica cy’inyamaswa ya gipapa gikira, kandi ko nyuma y’ibyo igategeka amezi mirongo ine n’abiri y’ikigereranyo.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.

> Nuko mbona umwe mu mitwe yacyo usa n’uwakomeretse igikomere cyica; ariko igikomere cyacyo cyica kirakira. Isi yose itangarira icyo gikoko. Baramya ya kiyoka yahaye icyo gikoko ubutware; kandi baramya icyo gikoko, bavuga bati: “Ni nde uhwanye n’icyo gikoko? Ni nde wabasha kukirwanya mu ntambara?” Kandi gihabwa akanwa kavuga amagambo akomeye no gutuka Imana; kandi gihabwa ubutware bwo kumara amezi mirongo ine n’abiri. Ibyahishuwe 13:3–5.

The beast that rules for forty-two symbolic months after its deadly wound is healed is the Roman power.

Inyamaswa itegeka mu mezi mirongo ine n’abiri y’ikigereranyo nyuma y’uko igikomere cyayo cyica gikize ni ububasha bw’Abaroma.

> The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ . .. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.” The Great Controversy, 578.

> Ubuhanuzi bwo mu Ibyahishuwe 13 butangaza ko ubutware bugereranywa n’inyamaswa ifite amahembe asa n’ay’umwana w’intama buzahatira “isi n’abayituyeho” kuramya ubupapa—aha bugereranywa n’inyamaswa “isa n’ingwe.” ... Mu Isi ya Kera no mu Isi Nshya, ubupapa buzahabwa icyubahiro binyuze mu kubahwa guhabwa urwego rwa ku Cyumweru, rushingiye rwose ku butware bw’Itorero ry’Abaroma.” The Great Controversy, 578.

Pagan, the first Rome, ruled supremely for three hundred and sixty years in fulfillment of Daniel chapter eleven, verse twenty-four, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter eight, verse nine.

Roma ya gipagani, ari yo Roma ya mbere, yategetse ku rwego rw’ikirenga mu gihe cy’imyaka magana atatu na mirongo itandatu, mu isohozwa rya Daniyeli igice cya cumi na kimwe, umurongo wa makumyabiri na kane; kandi ibyo yabigezeho imaze gukuraho inzitizi eshatu z’ahantu, mu isohozwa rya Daniyeli igice cya munani, umurongo wa cyenda.

Papal, the second Rome ruled supremely for twelve hundred and sixty years in fulfillment of several passages of Scripture, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter seven, verses eight and twenty.

Ubupapa, ari bwo Roma ya kabiri, bwategetse ku buryo bw’ikirenga imyaka igihumbi na magana abiri na mirongo itandatu, busohoza imirongo myinshi y’Ibyanditswe Byera; kandi bwabikoze nyuma yo gukuraho inzitizi eshatu z’akarere, busohoza Daniyeli igice cya karindwi, umurongo wa munani n’uwa makumyabiri.

Modern Rome overcomes the king of the south in verse forty of Daniel eleven, and then in verse forty-one it overcomes the glorious land and in verse forty-two it overcomes Egypt. Modern Rome is the king of the north of Daniel chapter eleven.

Roma ya none itsinda umwami wo mu majyepfo mu murongo wa mirongo ine wa Daniyeli igice cya cumi na kimwe, hanyuma mu murongo wa mirongo ine n’umwe igatsinda igihugu cy’ikuzo, kandi mu murongo wa mirongo ine na kabiri igatsinda Egiputa. Roma ya none ni yo mwami wo mu majyaruguru uvugwa muri Daniyeli igice cya cumi na kimwe.

Pagan, the first Rome, was a persecuting power, and papal, the second Rome, was a persecuting power and therefore modern Rome will be a persecuting power.

Roma ya gipagani, ari yo Roma ya mbere, yari ubutegetsi butoteza, kandi Roma ya gipapa, ari yo Roma ya kabiri, yari ubutegetsi butoteza; bityo rero Roma ya none izaba ubutegetsi butoteza.

The United States will participate in the third persecution accomplished by modern Rome, but this doesn’t identify the United States as the papal power, it simply identifies a characteristic of the United States’ relationship to the papal power in the last days.

Leta Zunze Ubumwe z’Amerika zizagira uruhare mu itotezwa rya gatatu rikorwa n’i Roma ya none, ariko ibyo ntibigaragaza ko Leta Zunze Ubumwe z’Amerika ari bwo butegetsi bwa gipapa; ahubwo bigaragaza gusa ikiranga cy’imibanire ya Leta Zunze Ubumwe z’Amerika n’ubutegetsi bwa gipapa mu minsi y’imperuka.

Those who wish to argue that the United States is the “robbers of thy people” in the last days employ the triple application of the three Rome’s to incorrectly identify the United States. The flawed method they employ in the context of a triple application is based upon identifying a characteristic of the first two Rome’s, and insisting that a prophetic characteristic of Rome, and not Rome itself, is the third Rome.

Abifuza kugaragaza ko Leta Zunze Ubumwe za Amerika ari bo “abambuzi b’ubwoko bwawe” mu minsi y’imperuka bakoresha ishyirwa mu bikorwa inshuro eshatu ry’ama Roma atatu kugira ngo bibeshye ku kimenyetso cya Leta Zunze Ubumwe za Amerika. Uburyo bupfuye bakoresha mu rwego rw’ishyirwa mu bikorwa inshuro eshatu bushingiye ku gutahura ikiranga ama Roma abiri ya mbere, hanyuma bagashimangira ko ikiranga cy’ubuhanuzi cya Roma, atari Roma ubwayo, ari yo Roma ya gatatu.

They identify Constantine’s first historical Sunday law in 321 AD, and then papal Rome’s Sunday law in 538 AD, to claim the soon-coming Sunday law in the United States defines the United States as modern Rome, and they also mix their flawed application by associating Jesus’ warning to flee when the “abominations of desolation” spoken of by Daniel, as the Sunday law. The “abomination of desolation” Jesus spoke of, points to two Sunday laws in the last days, but it is a very different symbolism in that it is a warning to flee, not the warning to shun the mark of the beast. Their flawed idea doesn’t even address that there are two specific Sunday laws in the last days.

Berekana itegeko rya mbere ry’amateka ryerekeye ku cyumweru rya Konsitantino ryo mu mwaka wa 321 nyuma ya Kristo, hanyuma n’itegeko rya Roma ya gipapa ryerekeye ku cyumweru ryo mu mwaka wa 538 nyuma ya Kristo, kugira ngo bavuge ko itegeko ryegereje vuba ryerekeye ku cyumweru muri Leta Zunze Ubumwe za Amerika risobanura ko Leta Zunze Ubumwe za Amerika ari Roma ya none; kandi banavanga imikoreshereze yabo irimo amakosa, bahuza umuburo wa Yesu wo guhunga igihe “ikizira kirimbura” cyavuzwe na Daniyeli kibonetse, n’itegeko ryo ku cyumweru. “Ikizira kirimbura” Yesu yavuzeho cyerekana amategeko abiri yo ku cyumweru mu minsi y’imperuka, ariko ni ikimenyetso gifite ubusobanuro butandukanye cyane, kuko ari umuburo wo guhunga, si umuburo wo kwirinda ikimenyetso cy’inyamaswa. Igitekerezo cyabo kirimo amakosa ntikigera cyita ku kuba mu minsi y’imperuka hari amategeko abiri yihariye yo ku cyumweru.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day. Matthew 24:15–20.

> Nuko rero nimubona ikizira cy’urimbukiro, cyavuzwe na Daniyeli umuhanuzi, gihagaze ahantu hera, (usoma abyumve:) icyo gihe abari i Yudaya bahungire ku misozi; uri hejuru y’inzu ye ye kumanuka ngo agire icyo akura mu nzu ye; kandi uri mu murima ye gusubira inyuma ngo ajye gufata umwambaro we. Ariko hazabona ishyano abagore batwite n’abonsa muri iyo minsi! Nuko musenge kugira ngo guhunga kwanyu kutazaba mu itumba cyangwa ku munsi w’isabato. Matayo 24:15–20.

“The abomination of desolation, spoken of by Daniel the prophet,” was a sign which Jesus gave to His people that identified when they should flee from the coming destruction of Jerusalem as pagan Rome besieged and thereafter destroyed the sanctuary and city from the year 66 to the year 70 AD.

“Ikizira ry’ubutayu, ryavuzwe na Daniyeli umuhanuzi,” ryari ikimenyetso Yesu yahaye ubwoko bwe kibamenyesha igihe bagombaga guhunga ngo bacike ku kurimbuka kwari kuza kuri Yerusalemu, ubwo Roma ya gipagani yagotaga kandi nyuma ikarimbura ubuturo bwera n’umurwa, kuva mu mwaka wa 66 kugeza mu mwaka wa 70 nyuma ya Kristo.

> “Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. . ..

> “Yesu yatangarije abigishwa bamuteze amatwi imanza zari zigiye kugwira Isirayeli yateshutse, kandi by’umwihariko impōre yo guhorera yari kuzabageraho kubera kwanga no kubamba Mesiya. Ibimenyetso bitagaragara ukundi byari kubanziriza iherezo riteye ubwoba. Iryo saha ritinya ryari kuza gitunguranye kandi vuba. Kandi Umukiza aburira abayoboke Be ati: ‘Nuko rero nimubona ikizira giteye ishyano, cyavuzwe na Daniyeli umuhanuzi, gihagaze ahera, (usoma abyitondere:) icyo gihe abari i Buyuda bazahungire mu misozi.’ Matayo 24:15, 16; Luka 21:20, 21. Igihe ibendera by’Abaroma by’ivangabuhanga byari kuzamurwa ahantu hera, haherereye udurometero duke hanze y’inkuta z’umurwa, ni bwo abayoboke ba Kristo bagombaga gushakira umutekano mu guhunga. Igihe ikimenyetso cy’imbuzi cyari kuba kibonetse, abashakaga kurokoka ntibagombaga gutinda na gato....”

> “Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 25, 30.

> “Nta Mukristo n’umwe warimbukiye mu kurimbuka kwa Yerusalemu. Kristo yari yarahaye abigishwa Be umuburo, kandi abizeye amagambo Ye bose bategereje ikimenyetso cyasezeranyijwe.... Batatinze bahungiye ahantu h’umutekano—umujyi wa Pella, mu gihugu cya Perea, hakurya ya Yorodani.” The Great Controversy, 25, 30.

As the year 538 approached, the Christians of that era recognized that the church had been corrupted by a compromise with the religion of paganism, and based upon the warning of Christ, and in conjunction with the light given through the apostle Paul’s testimony in Second Thessalonians chapter two, they fled into the prophetic wilderness of the twelve hundred and sixty years.

Ubwo umwaka wa 538 wari wegereje, Abakristo bo muri icyo gihe bamenye ko itorero ryari ryarononekajwe n’uko ryari ryaragiranye ubwumvikane n’idini ry’ubupagani; kandi bashingiye ku muburo wa Kristo, bafatanije n’umucyo watanzwe binyuze mu buhamya bw’intumwa Pawulo mu 2 Abatesalonike igice cya kabiri, bahungiye mu butayu bw’ubuhanuzi bw’imyaka igihumbi na magana abiri na mirongo itandatu.

> “But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’

> “Ariko mbere y’uko Kristo aza, hari kuba impinduka zikomeye mu isi y’idini, zari zarahanuwe mu buhanuzi. Intumwa yaravuze iti: ‘Ntimukajegajegeshwe vuba mu bitekerezo byanyu, cyangwa ngo muhagarikishwe umutima, haba ku bw’umwuka, cyangwa ku bw’ijambo, cyangwa ku bw’urwandiko nk’aho rwavuye iwacu, ngo umunsi wa Kristo wegereje. Ntihakagire umuntu ubashuka mu buryo ubwo ari bwo bwose, kuko uwo munsi utazaza hatabanje kubaho ubuhakanyi, kandi wa muntu w’icyaha agahishurwa, wa mwana wo kurimbuka; urwanya kandi ukiyishyira hejuru y’icyitwa Imana cyose, cyangwa icyose gisengwa; ku buryo yicara mu rusengero rw’Imana nk’Imana, yiyerekana ko ari Imana.’

> “Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’

> “Amagambo ya Pawulo ntiyari akwiriye gusobanurwa uko atari. Ntiyari akwiriye kwigishwa ko we, abihishuriwe mu buryo bwihariye, yari yaraburiye Abatesalonike ku kuza kwa Kristo byegereje ako kanya. Guhagarara kuri iyo myumvire byari guteza urujijo mu byo kwizera; kuko kenshi gucika intege kuvamo kutizera. Ni cyo cyatumye intumwa iburira bene Data kutakira ubutumwa nk’ubwo ngo buvuye kuri we, maze ikomeza gutsindagira ukuri k’uko ububasha bwa gipapa, bwasobanuwe neza cyane n’umuhanuzi Daniyeli, bwari bukiri kuzamuka no kurwanya ubwoko bw’Imana. Kugeza ubwo ubwo bubasha buzaba bushohoje umurimo wabwo wica kandi wo gutuka Imana, byari kuba ari ubusa ko itorero ritegereza kuza k’Umwami waryo. Pawulo yarabajije ati: ‘Ntimwibuka yuko, nkiri kumwe namwe, nababwiye ibyo bintu?’”

> “Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’

> “Ibigerage byari kugwira Itorero ry’ukuri byari biteye ubwoba. Ndetse no mu gihe intumwa yandikaga, ‘amayobera yo gukiranirwa’ yari yaratangiye gukora. Ibizakurikiraho mu bihe by’ahazaza byagombaga kuba ‘hakurikijwe imikorere ya Satani, ifite imbaraga zose n’ibimenyetso n’ibitangaza by’ibinyoma, kandi ifite uburiganya bwose bwo gukiranirwa muri abazarimbuka.’”

> “Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.

> “By’umwihariko, amagambo y’intumwa yerekeye abanga kwakira ‘urukundo rw’ukuri’ arakomeye cyane. Yavuze ati ku byerekeye abazarandura nkana ubutumwa bw’ukuri bose: ‘Ni cyo gituma Imana izaboherereza ubuyobe bukomeye, kugira ngo bizere ibinyoma; kugira ngo bose batsindwe n’urubanza, abatizeye ukuri ahubwo bakishimira gukiranirwa.’ Abantu ntibashobora kwanga imiburo Imana ibaboherereza mu mbabazi zayo ngo babure guhanwa. Abakomeza kwirengagiza iyo miburo, Imana ibakuraho Umwuka wayo, ikabasigira mu bishukisho bakunda.” Ibyakozwe n’Intumwa, 265, 266.

The compromise between paganism and the church was the warning sign that led the Christians of that era to separate from papal Rome, but it should be noted that the light that Paul contributed to Jesus’ warning to flee, is the same passage that William Miller came to understand that “the daily” of the book of Daniel represented pagan Rome. The prophetic relationship between pagan Rome restraining, and then falling away in order for papal Rome to ascend to the throne was a truth that must be understood, for the consequences of not recognizing that the prophetic relationship would bring strong delusion upon those who did not love that truth. Sister White addresses the same history:

Ubwumvikane bwagezweho hagati y’ubupagani n’itorero ni bwo bwari ikimenyetso cy’umuburo cyatumye Abakristo b’icyo gihe bitandukanya na Roma ya gipapa, ariko birakwiye kwitonderwa ko umucyo Pawulo yongeye ku muburo wa Yesu wo guhunga, ari wo murongo umwe William Miller yaje gusobanukirwa ko “ibya buri munsi” byo mu gitabo cya Daniyeli byasobanuraga Roma ya gipagani. Isano ry’ubuhanuzi riri hagati ya Roma ya gipagani ibuza, hanyuma ikavaho kugira ngo Roma ya gipapa izamuke yicare ku ntebe y’ubwami, ryari ukuri gukwiriye gusobanukwa; kuko ingaruka zo kutamenya iryo sano ry’ubuhanuzi zari ukuzana ubushukanyi bukomeye ku batakundaga uko kuri. Mushiki wacu White avuga kuri ayo mateka amwe:

> “It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

> Byasabye intambara ikomeye cyane kugira ngo abashakaga gukomeza kuba indahemuka bahagarare bashikamye barwanya uburiganya n’ibizira byari byihishe mu myambaro ya gisaserdoti kandi byinjijwe mu itorero. Bibiliya ntiyemwe nk’urugero rw’ukwizera. Inyigisho y’ubwisanzure mu by’idini yitwaga ubuyobe, kandi abayishyigikiraga baranzwe urwango kandi barabuzirizwaga.

> “After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45, 46.

> “Nyuma y’intambara ndende kandi ikaze, abo bake b’abizerwa bafashe icyemezo cyo gucana umubano wose n’itorero ry’ubuhakanyi niba ryakomeje kwanga kwigobotora ibinyoma no gusenga ibigirwamana. Babonye ko kwitandukanya byari ngombwa rwose niba bagombaga kumvira ijambo ry’Imana. Nta na hamwe bari kwemera kwihanganira amakosa yica ubugingo bwabo bwite, no gutanga urugero rwashyira mu kaga ukwizera kw’abana babo n’abuzukuru babo. Kugira ngo babone amahoro n’ubumwe, bari biteguye kwemera ibyo ari byo byose bishoboka bidahabanye no kuba indahemuka ku Mana; ariko bumvaga ko n’amahoro ubwayo yaba aguzwe igiciro gihenze cyane iyo aba abonetse ku gitambo cy’ihame. Niba ubumwe bwashoboraga kuboneka gusa binyuze mu gutesha agaciro ukuri no gukiranuka, ubwo habaho gutandukana, ndetse habeho n’intambara.” The Great Controversy, 45, 46.

The prophetic relationship between the United States and the papacy in the last days has been typified, and emphasized, by Paul’s identification of the relationship between pagan and papal Rome leading up to 538 AD. In the triple application of Rome, pagan Rome fulfilled Jesus words identifying the abomination of desolation as a sign to flee, and papal Rome also fulfilled Jesus’ words. Sister White identifies another fulfillment of Christ’s words.

Isano y’ubuhanuzi iri hagati y’Amerika n’ubupapa mu minsi y’imperuka yararagajwe mu ishusho y’ibibanziriza ibindi, kandi ishimangirwa, n’ukuntu Pawulo yagaragaje isano iri hagati ya Roma ya gipagani na Roma y’ubupapa kugeza ku mwaka wa 538 AD. Mu ishyirwa mu bikorwa rya gatatu rya Roma, Roma ya gipagani yasohoje amagambo ya Yesu agaragaza ikizira giteza kurimbuka nk’ikimenyetso cyo guhunga, kandi Roma y’ubupapa na yo yasohoje amagambo ya Yesu. Mushiki wacu White agaragaza ikindi gisohozwa cy’amagambo ya Kristo.

> “It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> “Ubu si igihe ubu kugira ngo ubwoko bw’Imana bube ari bwo bushyira imitima yabwo ku by’isi cyangwa ngo bube bubika ubutunzi bwabwo mu isi. Igihe ntikiri kure ubwo, nk’uko byagendekeye abigishwa ba mbere, tuzahatirwa gushaka ubwihisho ahantu hameze nk’ahatagira abantu kandi hiherereye. Nk’uko kugotwa kwa Yerusalemu n’ingabo z’Abaroma kwabaye ikimenyetso cyo guhunga ku Bakristo b’i Buyuda, ni ko no kwikubira ububasha kw’ishyanga ryacu mu itegeko rishyira mu bikorwa Isabato ya papa bizatubera umuburo. Icyo gihe ni bwo bizaba igihe cyo kuva mu mijyi minini, mu kwitegura kuva no mu mito kugira ngo tujye mu ngo zitaruye ziri ahantu hiherereye hagati mu misozi.” Testimonies, volume 5, 464.

For the Christians of Christ’s time period the warning identified when to flee Jerusalem. In the fifth and sixth century the warning for the Christians led them to flee into the wilderness.

Ku Bakristo bo mu gihe cya Kristo, uwo muburo wagaragazaga igihe cyo guhunga i Yerusalemu. Mu kinyejana cya gatanu n’icya gatandatu, uwo muburo watumye Abakristo bahungira mu butayu.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . .. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:6, 15–17.

> Nuko wa mugore ahungira mu butayu, ahari ahantu yateguriwe n’Imana, kugira ngo bamugaburireyo iminsi igihumbi na magana abiri na mirongo itandatu.... Nuko uwo mugore ahabwa amababa abiri y’igisiga kinini, kugira ngo agurukire mu butayu, ajye aho hantu he, aho agaburirirwa igihe kimwe n’ibihe bibiri n’igice cy’igihe, kure y’inzoka. Inzoka iva mu kanwa kayo isuka amazi nk’umwuzure inyuma y’uwo mugore, kugira ngo uwo mwuzure umutembane. Ariko isi itabara uwo mugore, isi ibumbura akanwa kayo, imira uwo mwuzure ikiyoka cyari gisutse mu kanwa kacyo. Nuko ikiyoka kirakarira uwo mugore, kijya kurwanya abasigaye ku rubyaro rwe, bitondera amategeko y’Imana kandi bafite guhamya kwa Yesu Kristo. Ibyahishuwe 12:6, 15–17.

Jesus always illustrates the end of a thing with the beginning of the thing, for He is Alpha and Omega. The warning of the abomination of desolation in the history of papal Rome was recognized when the papal power was recognized as standing in the holy place.

Yesu buri gihe agaragaza iherezo ry’ikintu akoresheje intangiriro yacyo, kuko ari Alufa na Omega. Umuburo w’ikirizira cy’ubugome gisenya mu mateka ya Roma ya gipapa wamenyekanye igihe ububasha bwa gipapa bwamenyekanaga ko buhagaze ahantu hera.

The warning is recorded by Matthew, Mark and Luke, and each reference has a slight variation of words. Matthew states, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,” and Mark states, “when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not.” Luke states, “when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains.”

Iburira ryanditswe na Matayo, Mariko na Luka, kandi buri hantu havugwamo rifite itandukaniro rito mu magambo. Matayo aravuga ati: “Nuko rero nimubona ikizira giteye ishyano, cyavuzwe na Daniyeli umuhanuzi, gihagaze ahera,” na Mariko akavuga ati: “nimubona ikizira giteye ishyano, cyavuzwe na Daniyeli umuhanuzi, gihagaze aho kidakwiriye.” Luka aravuga ati: “nimubona i Yerusalemu hagoswe n’ingabo, muzamenye ko kurimbuka kwaho kwegereje. Icyo gihe abari i Yudaya bazahungire ku misozi.”

All three testimonies apply together. I a more specific application Luke’s reference of Jerusalem being compassed with armies identifies the warning that when pagan Rome began its siege against Jerusalem in the year 66 AD, that Christians still in Jerusalem were to immediately flee. Matthew’s reference of “the holy place,” corresponds with Paul identifying the “man of sin” who “sitteth in the temple of God, showing himself that he is God,” thus representing the papal fulfillment of the “abomination of desolation.” Mark identifies the abomination of desolation standing where it ought not, and it corresponds to the warning to flee given to Adventism in the last days. Two of the warnings are associated with the command that whoever reads the warning should understand, and they all address a sign that was to inform the Christians of the era to flee.

Ubuhamya bwose uko ari butatu bukurikizwa hamwe. Mbona ko hariho uburyo bwihariye bwo kubushyira mu bikorwa. Icyo Luka yavuze cy’uko Yerusalemu izagoterwa n’ingabo kigaragaza umuburo uvuga ko igihe Roma ya gipagani yatangiraga kugota Yerusalemu mu mwaka wa 66 nyuma ya Kristo, Abakristo bari bakiri i Yerusalemu bagombaga guhita bahunga. Icyo Matayo yavuze cy’“ahera,” gihura n’aho Pawulo aranga “umuntu w’icyaha” “wicara mu rusengero rw’Imana, yiyerekana ko ari Imana,” bityo kikaba gihagarariye isohozwa rya gipapa ry’“ikizira cy’ubutayu.” Mariko aranga ikizira cy’ubutayu gihagaze aho kitagombye guhagarara, kandi bihura n’umuburo wo guhunga wahawe Abadiventisime mu minsi y’imperuka. Imiburo ibiri muri iyo iherekezwa n’itegeko rivuga ko usoma uwo muburo akwiriye kuwusobanukirwa, kandi yose yerekeza ku kimenyetso cyagombaga kumenyesha Abakristo b’igihe cyabo ko bagomba guhunga.

The false application of a triple application that is misrepresented by those who claim the “robbers of thy people” are the United States, identifies that when the “abomination of desolation” is fulfilled at the Sunday law in the United States, that the Sunday law that then is enforced identifies the United States as Modern Rome, for pagan and papal Rome both previously enforced a Sunday law.

Gukoresha mu buryo butari bwo uko gukoresha inshuro eshatu gusobanurwa nabi n’abavuga ko “abambuzi bo mu bwoko bwawe” ari Leta Zunze Ubumwe za Amerika, kugaragaza ko, igihe “ikizira giteza ubuhenebere” gisohojwe ku itegeko ry’icyumweru muri Leta Zunze Ubumwe za Amerika, iryo tegeko ry’icyumweru rizaba rishyizwe mu bikorwa rizagaragaza Leta Zunze Ubumwe za Amerika nk’Umuroma wa Kijyambere, kuko Roma ya gipagani na Roma ya gipapa byombi byigeze mbere gushyiraho itegeko ry’icyumweru.

The problem with that flawed application is that the Sunday law of pagan Rome took place in the year 321 AD, but pagan Rome’s fulfillment of the “abomination of desolation” was fulfilled in the year 66 AD, 255 years before the Sunday law of 321 AD. So too, the compromise that produced the “man of sin” was already occurring in the time of Paul, who said, “the mystery of iniquity doth already work,” yet the papal Sunday law came over four centuries later. The first two witnesses in a triple application of prophecy establish the characteristics of the third fulfillment of the last days. The “abomination of desolation” in the last days, upon two historical witnesses, and three biblical records of Christ’s words, represents a warning to flee, not the enforcement of a Sunday law.

Ikibazo kiri muri uko gukoresha kudakwiye ni uko itegeko ryo ku Cyumweru rya Roma ya gipagani ryabaye mu mwaka wa 321 nyuma ya Kristo, nyamara isohozwa rya “igizira umusaka riteye umwijima” ryerekeye Roma ya gipagani ryasohoye mu mwaka wa 66 nyuma ya Kristo, imyaka 255 mbere y’itegeko ryo ku Cyumweru ryo mu mwaka wa 321 nyuma ya Kristo. Ni na ko kandi ubwumvikane bwabyaye “umuntu w’icyaha” bwari busanzwe bwaratangiye mu gihe cya Pawulo, wavuze ati, “ibanga ryo gukiranirwa risanzwe rikora,” nyamara itegeko rya gipapa ryo ku Cyumweru ryaje hashize ibinyejana birenga bine. Abahamya babiri ba mbere mu ishyirwa mu bikorwa ry’ubuhanuzi incuro eshatu bashyiraho ibiranga isohozwa rya gatatu ryo mu minsi y’imperuka. “Igizira umusaka riteye umwijima” ryo mu minsi y’imperuka, rishingiye ku bahamya babiri b’amateka no ku nyandiko eshatu za Bibiliya z’amagambo ya Kristo, rihagarariye umuburo wo guhunga, si ugushyiraho agahato k’itegeko ryo ku Cyumweru.

In the next article we will break down why the application is flawed in the context of established rules associated with a triple application of prophecy, and why the identification of the Sunday law in the context of the warning given by Christ is a misrepresentation of prophetic history.

Mu nyandiko ikurikira tuzasesengura impamvu iri shyirwa mu bikorwa rifite inenge mu rwego rw’amategeko ashyizweho ajyana n’ishyirwa mu bikorwa ry’ubuhanuzi mu buryo bw’incuro eshatu, kandi n’impamvu kumenya itegeko ryo ku Cyumweru mu rwego rw’umuburo watanzwe na Kristo ari ugoreka amateka y’ubuhanuzi.

> “This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.

> “Iyo komatanya kwa gipagani n’Ubukristo kwavuyemo kuvuka kwa ‘wa muntu wo gukora ivyaha’ yahanuwe mu buhanuzi ko arwanya Imana kandi akiyerekeza hejuru yayo. Iyo migwi mininiminini y’idini ry’ikinyoma ni igihangano gihambaye c’ububasha bwa Satani—icibutso c’ukuntu yihata ngo yicare ku ntebe y’ubwami kugira ngo ategeke isi nk’uko agomba.” The Great Controversy, 50.

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