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# Rome Establishes the Vision - Number Five

Roma Ishyiraho Iyerekwa - Umubare wa Gatanu

Unveiling the Repeated Prophetic Controversies in Adventism: Understanding the Robbers of Thy People

Guhishura Impaka z’Ubuhanuzi Zisubiramo muri Adventisimu: Gusobanukirwa Abambuzi b’Abantu Bawe

Author

Jeff Pippenger

Published

August 9, 2024

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In the last article we identified six prophetic lines of controversy which have occurred in the history of Adventism from the Millerite time period until the present day. I contend the first and the last controversy over the “robbers of thy people” in verse fourteen of Daniel chapter eleven are prophetically identical. The Millerites understood the “robbers” to be Rome, and the Protestants taught the “robbers” were a Syrian king named Antiochus Epiphanes.

Mu ngingo iheruka twagaragaje imirongo itandatu y’ubuhanuzi y’impaka yabaye mu mateka y’Abadiventisiti uhereye mu gihe cy’Abamilerite kugeza muri iki gihe. Nshimangira ko impaka ya mbere n’iya nyuma yerekeye “abambuzi bo mu bwoko bwawe” bo mu murongo wa cumi na kane wo muri Daniyeli igice cya cumi na rimwe, mu buryo bw’ubuhanuzi, ari imwe. Abamilerite basobanukiwe ko “abambuzi” ari Roma, naho Abaporotesitanti bigishaga ko “abambuzi” ari umwami w’Ubusiriya witwaga Antiyokusi Epifane.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> No muri iyo minsi abantu benshi bazahagurukira kurwanya umwami wo mu majyepfo; kandi n’abagome bo mu bwoko bwawe bazishyira hejuru kugira ngo bakomeze ibyahishuwe; ariko bazagwa. Daniyeli 11:14.

Beginning in verse ten, and continuing through verse fifteen a warfare between the kingdoms of Egypt and Syria is represented. Egypt is the king of the south in the passage, and the Syrian king is represented as the king of the north. Verse ten identifies what the historians call the beginning of the Fourth Syrian war in 219 BC, verses eleven and twelve represent the battle of Raphia in 217 BC, and its aftermath. Then verses thirteen through fifteen identify the battle of Panium in 200 BC. In verses ten through fifteen the Syrian king is Antiochus Magnus, ruler of the Seleucid Empire.

Uhereye ku murongo wa cumi, kandi bigakomeza kugeza ku murongo wa cumi n’itanu, herekanwa intambara hagati y’ubwami bw’Misiri n’ubwa Siriya. Muri uwo mwandiko, Misiri ni yo mwami w’ikusi, naho umwami wa Siriya agereranywa nk’umwami w’amajyaruguru. Umurongo wa cumi werekana icyo abahanga mu mateka bita intangiriro y’intambara ya kane ya Siriya mu mwaka wa 219 M.K., imirongo ya cumi n’umwe na cumi n’ibiri yerekana urugamba rwa Raphia mu mwaka wa 217 M.K., n’ingaruka zarwo. Hanyuma imirongo ya cumi na gatatu kugeza ku wa cumi n’itanu yerekana urugamba rwa Panium mu mwaka wa 200 M.K. Mu mirongo ya cumi kugeza ku wa cumi n’itanu, umwami wa Siriya ni Antiochus Magnus, umutegetsi w’Ubwami bwa Seleucid.

Verse ten represents the history when Antiochus Magnus begins a war to regain territory that was taken from the Seleucid kingdom years before. In the verse he regains the lost territory in 219 BC, but he temporarily ceases his aggressions, and seeks to regroup his military strength. He had regained control of the lost territory, and made it all the way to the border of Egypt, the southern kingdom ruled by the Ptolemy dynasty. Between 219 BC and 217 BC, both the king of the south and the king of the north made plans for the approaching battle of Raphia.

Umurongo wa cumi ugaragaza amateka y’igihe Antiochus Magnus atangiza intambara yo kongera kwisubiza ubutaka bwari bwarambuwe ubwami bw’Abaseleucide imyaka yari ishize. Muri uwo murongo yisubiza ubwo butaka bwari bwaratakaye mu mwaka wa 219 Mbere ya Kristo, ariko ahagarika by’igihe gito ibitero bye, maze ashaka kongera gukusanya no gukomeza imbaraga z’ingabo ze. Yari amaze kongera gutegeka ubutaka bwari bwaratakaye, kandi agera rwose ku mupaka wa Egiputa, ubwami bw’amajyepfo bwategekwaga n’ingoma ya Ptolemy. Hagati y’umwaka wa 219 Mbere ya Kristo n’uwa 217 Mbere ya Kristo, umwami w’amajyepfo n’umwami w’amajyaruguru bombi bakoze imigambi y’intambara ya Raphia yari yegereje.

The battle of Raphia took place in 217 BC, and the southern kingdom of Egypt, ruled by Ptolemy prevailed over the Syrian king Antiochus Magnus, king of the north in the prophetic passage. Then in verses thirteen through fifteen, seventeen years later in 200 BC, Antiochus Magnus, who had then formed an alliance with Philip of Macedon engaged Egypt in the battle of Panium. The southern kingdom of Egypt then had a child king of five or six years old, and Antiochus Magnis and Philip could not resist taking advantage of the child king of Egypt, and Antiochus Magnus prevailed in the battle of Panium. The three verses that represent the battle of Panium contain verse fourteen, where a new power is introduced into the prophetic narrative.

Intambara ya Raphia yabaye mu mwaka wa 217 mbere ya Kristo, maze ubwami bwo mu majyepfo bwa Egiputa, bwategekwaga na Ptolémée, butsinda Antiochus Magnus umwami wa Siriya, ari we mwami w’amajyaruguru mu gice cy’ubuhanuzi. Hanyuma mu mirongo ya cumi na gatatu kugeza ku wa cumi na gatanu, hashize imyaka cumi n’irindwi, mu mwaka wa 200 mbere ya Kristo, Antiochus Magnus, wari waramaze kugirana isezerano na Filipo w’i Makedoniya, yarwanye na Egiputa mu ntambara ya Panium. Icyo gihe ubwami bwo mu majyepfo bwa Egiputa bwari bufite umwami ukiri umwana w’imyaka itanu cyangwa itandatu, kandi Antiochus Magnus na Filipo ntibashoboraga kwirinda kubyaza umwami w’umwana wa Egiputa umusaruro; nuko Antiochus Magnus atsinda mu ntambara ya Panium. Iyo mirongo itatu ivuga intambara ya Panium ikubiyemo umurongo wa cumi na kane, aho ububasha bushya bwinjizwa mu nkuru y’ubuhanuzi.

The robbers of thy people are a different power than the Egyptian king of the south, or the Seleucid king of the north, or Philip the Macedonian ruler. The Millerites recognized that Rome is the robbers of thy people. One of the Hebrew root words that is translated as “robbers,” means breaker. Pagan Rome is represented in prophecy as the power who would break in pieces.

Abambuzi b’abo muri rubanda rwawe ni ububasha butandukanye n’umwami wo mu majyepfo wa Egiputa, cyangwa n’umwami wo mu majyaruguru w’Abaseluside, cyangwa Filipo umutware w’Abamakedoniya. Abamillerite basobanukiwe ko Roma ari yo bambuzi b’abo muri rubanda rwawe. Imwe mu nshozi z’amagambo y’Igiheburayo yahinduwemo “abambuzi,” isobanura umumenagura. Roma ya gipagani igereranywa mu buhanuzi nk’ububasha bwari kumenagura bukajanjagura.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. Daniel 7:7.

> Nyuma y’ibyo, nerekwa nijoro mbona inyamaswa ya kane; yari iteye ubwoba kandi itinya cyane, ifite imbaraga zidasanzwe; kandi yari ifite amenyo manini y’icyuma: yaconshomoraga ikamira, ikamenagura mo ibice, ibisigaye ikabikandagiza ibirenge byayo: kandi yari itandukanye n’inyamaswa zose zari zabanje kubaho mbere yayo; kandi yari ifite amahembe icumi. Daniyeli 7:7.

When Uriah Smith comments on the robbers, he quotes a historian who points out that robbers represent breakers.

Igihe Uriah Smith agira icyo avuga ku bajura, asubiramo amagambo y’umwanditsi w’amateka werekana ko abajura bashushanya abamenagura.

> “A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

> “Ubu noneho hamenyeshejwe ubundi butegetsi,—‘abambuzi bo mu bwoko bwawe;’ nk’uko bivugwa uko byakabaye, nk’uko Umwepiskopi Newton abivuga, ‘abamena bo mu bwoko bwawe.’ Kure cyane ku nkombe z’Uruzi rwa Tiberi, ubwami bumwe bwari bumaze igihe bwiyubaka bugaburirwa n’imigambi y’icyifuzo cyo kwaguka n’inama z’umwijima. Mu ikubitiro bwari buto kandi bufite intege nke, ariko bukura n’umuvuduko utangaje mu mbaraga no mu bukaka, burambura amaboko yabwo buhoro buhoro hirya no hino kugira ngo bugerageze ubushobozi bwabwo, kandi busuzume ubukaka bw’ukuboko kwabwo kw’intambara, kugeza ubwo, bumaze kumenya imbaraga zabwo, bwahagurukanye ubutwari buzamura umutwe wabwo mu mahanga yo mu isi, maze bufata ku ngufu zidashobora gutsindwa icyuma kiyobora ibibazo byayo. Uhereye ubwo, izina rya Roma rihagarara ku rupapuro rw’amateka, ryaragenewe mu bihe birebire gutegeka ibibazo by’isi, no kugira uruhare rukomeye mu mahanga kugeza ku mperuka y’igihe.”

> “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and Revelation, 257.

> “Roma yaravuze; kandi bidatinze Siriya na Makedoniya babona ko isura y’inzozi zabo ihindutse. Abaroma binjiye mu bibazo baburanira umwami ukiri muto wa Egiputa, biyemeje ko agomba kurindwa kurimburwa kwari kwateguwe na Antiyokusi na Filipo. Ibi byabaye mu wa 200 mbere ya Kristo, kandi byari bimwe mu byinjiriro bya mbere by’ingenzi by’Abaroma mu bibazo bya Siriya na Egiputa.” Uriah Smith, Daniel and Revelation, 257.

The prediction set forth in the verses was fulfilled in roughly twenty years from 219 BC unto 200 BC, but the prophets speak more about the last days than the days in which they lived.

Ubuhanuzi bugaragajwe muri iyo mirongo bwasohoye mu gihe kingana hafi n’imyaka makumyabiri, uhereye mu mwaka wa 219 mbere ya Kristo kugeza mu wa 200 mbere ya Kristo; ariko abahanuzi bavuga cyane kurushaho iby’iminsi y’imperuka kuruta iby’iminsi babayemo.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Buri wese mu bahanuzi ba kera yavugiye igihe cyacu kuruta uko yavugiraga igihe cye bwite, kugira ngo ubuhanuzi bwabo budufitiye imbaraga twebwe. ‘Ibyo byose byababayeho ngo bitubere ibyitegererezo: kandi byandikiwe kutuburira twebwe, abo imperuka z’ibihe zagezeho.’ 1 Abakorinto 10:11. ‘Ntabwo byari ibyabo ubwabo, ahubwo byari ibyacu, ko bakoreraga ibyo bintu, ubu mwabwiwe n’abababwirije ubutumwa bwiza babiheshejwe na Mwuka Wera woherejwe ava mu ijuru; ari byo bintu n’abamarayika bifuza kurebamo.’ 1 Petero 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Bibiliya yakusanyije kandi ihuriza hamwe ubutunzi bwayo ku bw’iki gisekuru giheruka. Ibyabaye byose bikomeye n’ibikorwa byose bikomeye kandi by’igitinyiro by’amateka yo mu Isezerano rya Kera byabayeho, kandi biri kongera kubaho mu itorero muri iyi minsi y’imperuka.” Selected Messages, igitabo cya 3, 338, 339.

Although Daniel did not live in the twenty-year time period we are considering, inspiration through the writings of Sister White informs is that much of the history recorded in Daniel eleven is to be repeated in the final fulfillment of Daniel eleven.

Nubwo Daniyeli atabayeho mu gihe cy’imyaka makumyabiri turimo gusuzuma, uguhumekerwa kuboneka mu nyandiko za Mushiki wa White kutumenyesha ko byinshi mu mateka yanditswe muri Daniyeli igice cya cumi na kimwe bigomba kongera kubaho mu isohozwa rya nyuma rya Daniyeli igice cya cumi na kimwe.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “Nta mwanya dufite wo gutakaza. Ibihe by’amakuba biri imbere yacu. Isi ihindaguranywa n’umwuka w’intambara. Bidatinze, ibihe by’amakuba byavuzwe mu buhanuzi bizasohora. Ubuhanuzi buri mu gice cya cumi na kimwe cya Daniyeli buri hafi kugera ku isohozwa ryabwo ryuzuye. Byinshi mu mateka yabaye mu isohozwa ry’ubu buhanuzi bizongera kubaho.” Manuscript Releases, nimero 13, 394.

Verses ten through fifteen of Daniel eleven represent the history of the last days which leads up to the soon-coming Sunday law, for verse sixteen identifies when Rome, for the first time, conquered the “glorious land.”

Imirongo ya cumi kugeza ku ya cumi n’itanu yo muri Daniyeli cumi n’umwe igaragaza amateka y’iminsi y’imperuka ayobora ku itegeko ryo ku Cyumweru rigiye kuza vuba, kuko umurongo wa cumi n’itandatu werekana igihe Roma, ku ncuro ya mbere, yigaruriye “igihugu cy’ikuzo.”

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Ariko uzamugabaho azakora ibyo yishakiye; kandi nta wuzahagarara imbere ye: kandi azahagarara mu gihugu cy’ikuzo, kizamarizwa mu kuboko kwe. Daniyeli 11:16.

Daniel employs the expression “glorious land” twice in his writings. The first is verse sixteen, when literal pagan Rome conquered the literal glorious land of Judah.

Daniyeli akoresha incuro ebyiri imvugo ngo “igihugu cy’icyubahiro” mu byo yanditse. Iya mbere ni ku murongo wa cumi na gatandatu, ubwo Roma ya gipagani nyakuri yigaruriraga igihugu nyakuri cy’icyubahiro cya Yuda.

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “Nubwo Egiputa itashoboye guhagarara imbere ya Antiyokusi, umwami w’iy’amajyaruguru, Antiyokusi na we ntiyashoboye guhagarara imbere y’Abaroma, bari bamaze kuza kumurwanya. Nta bwami na bumwe bwari bugishoboye kurwanya izo mbaraga zari zirimo kuzamuka. Siriya yaratsinzwe, yongerwa ku bwami bw’Abaroma, ubwo Pompei, mu mwaka wa 65 mbere ya Kristo, yamburaga Antiyokusi Aziyatikusi ibyo yari atunze, maze Siriya ayigira intara y’Abaroma.”

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and Revelation, 259.

> “Izo mbaraga na zo zagombaga guhagarara mu Gihugu Cyera, no kukirimbura. Roma yagiranye ubumwe n’ubwoko bw’Imana, Abayuda, mu mwaka wa 162 mbere ya Kristo, ari na wo mwaka uhereyeho ifata umwanya ukomeye muri kalendari y’ubuhanuzi. Nyamara ariko, ntiyegukanye ububasha bwo gutegeka i Yudaya binyuze ku kuyinesha by’ukuri kugeza mu mwaka wa 63 mbere ya Kristo; kandi ibyo byabaye mu buryo bukurikira.” Uriah Smith, Daniel and Revelation, 259.

The other verse where Daniel employs the “glorious land” is in verse forty-one.

Undi murongo Danieli akoresha imvugo “igihugu cy’ubwiza” ni umurongo wa mirongo ine n’umwe.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Azinjira no mu gihugu cy'ubwiza na cyo, kandi ibihugu byinshi bizatsindwa; ariko aba ni bo bazacika mu maboko ye, ari bo Edomu, na Mowabu, n'abaruta abandi bo mu bana ba Amoni. Daniel 11:41.

Verse forty-one of course follows verse forty, and verse forty begins with the words “and at the time of the end.” In The Great Controversy, Sister White identifies 1798 as the “time of the end,” so verse forty-one is identifying history that follows after the time of the end in 1798.

Birumvikana ko umurongo wa mirongo ine n’umwe ukurikira umurongo wa mirongo ine, kandi umurongo wa mirongo ine utangirana n’amagambo ngo “kandi mu gihe cy’imperuka.” Mu gitabo The Great Controversy, Mushiki wa White agaragaza ko 1798 ari cyo “gihe cy’imperuka,” bityo umurongo wa mirongo ine n’umwe ukaba werekana amateka akurikira nyuma y’igihe cy’imperuka cyo mu 1798.

> “But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> “Ariko mu gihe cy’iherezo, ni ko umuhanuzi avuga ati: ‘Benshi bazagenda hirya no hino, kandi ubumenyi buziyongera.’ Daniyeli 12:4.... Uhereye mu mwaka wa 1798 igitabo cya Daniyeli cyafunguwe, ubumenyi bw’ubuhanuzi buriyongera, kandi benshi batangaje ubutumwa bukomeye bw’urubanza rwegereje.” Intambara Ikomeye, 356.

The glorious land of verse forty-one is not literal ancient Judah of old, but spiritual modern Judah. The United States is spiritual modern Judah, and verse forty-one is identifying the soon-coming Sunday law in the United States.

Igihugu cy’ikuzo kivugwa mu murongo wa mirongo ine n’umwe si Yuda ya kera nyakuri yo mu bihe bya kera, ahubwo ni Yuda ya none yo mu buryo bw’umwuka. Leta Zunze Ubumwe za Amerika ni zo Yuda ya none yo mu buryo bw’umwuka, kandi umurongo wa mirongo ine n’umwe werekana itegeko ryo gukomeza umunsi w’icyumweru rigiye kuza vuba muri Leta Zunze Ubumwe za Amerika.

> Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.

> Ariko icyabanje si icy’umwuka, ahubwo ni icy’umubiri; hanyuma hakaza icy’umwuka. 1 Abakorinto 15:46.

That Sunday law is typified by verse sixteen, for “much of the history that has taken place” in the fulfillment of Daniel eleven is to be repeated. Verses ten through fifteen in the last days, represents the history preceding and leading up to the Sunday law.

Iryo tegeko ry’icyumweru rishushanywa n’umurongo wa cumi na gatandatu, kuko “ibyinshi mu mateka byabayeho” mu isohozwa rya Daniyeli cumi na rimwe bigomba kongera kubaho. Imirongo ya cumi kugeza ku wa cumi na gatanu mu minsi ya nyuma igereranya amateka abanziriza kandi ageza ku itegeko ry’icyumweru.

The king of the north in those five verses, as well as the king of the south who were fulfilled by the Seleucid king Antiochus Magnus and the Egyptian kings of the Ptolemaic kingdom, typify powers that are the focus of the history that leads to the soon-coming Sunday law. These verses identify the history of the movement of the one hundred and forty-four thousand, for verse ten identifies the collapse of the Soviet Union in 1989, and verse sixteen the soon-coming Sunday law.

Umwami w’i majyaruguru uvugwa muri iyo mirongo itanu, kimwe n’umwami w’i majyepfo byasohorejwe ku mwami w’Abaselewukiya Antiyokusi Magnusi no ku bami b’Abanyegiputa b’ubwami bw’Abatolemayi, bishushanya imbaraga ari zo zingiro ry’amateka ayobora ku itegeko ryo ku Cyumweru rigiye kuza vuba. Iyi mirongo igaragaza amateka y’umuryango w’abihumbi ijana na mirongo ine na bine, kuko umurongo wa cumi ugaragaza ugusenyuka kw’Ubumwe bw’Abasoviyeti mu 1989, naho umurongo wa cumi na gatandatu ukagaragaza itegeko ryo ku Cyumweru rigiye kuza vuba.

Christ emphasizes these verses by aligning verse ten with verse forty and verse sixteen with verse forty-one. The direct reference to the literal glorious land which typifies the spiritual glorious land of verse forty-one is the end of the six verses, and verse ten is the beginning.

Kristo ashimangira iyi mirongo ayihuza, umurongo wa cumi n’umurongo wa mirongo ine, kandi umurongo wa cumi na gatandatu n’umurongo wa mirongo ine n’umwe. Uku kwerekeza ku buryo butaziguye ku gihugu cy’ubwiza nyakuri, gishushanya igihugu cy’ubwiza cyo mu buryo bw’umwuka kivugwa mu murongo wa mirongo ine n’umwe, ni iherezo ry’iyi mirongo itandatu, naho umurongo wa cumi ukaba intangiriro yayo.

Just as Christ made sure verse sixteen has a direct connection with verse forty-one, and so too, verse ten has a direct connection with verse forty. The expression in verse ten “overflow, and pass through,” is the identical Hebrew phrase that is translated as “overflow and pass over,” in verse forty. The phrase is only found one other place in the Scriptures, but it is translated a little differently than verse ten and verse forty. Still, it is the same Hebrew phrase.

Nk’uko Kristo yahamije ko umurongo wa cumi na gatandatu ufitanye isano itaziguye n’umurongo wa mirongo ine n’umwe, ni ko kandi umurongo wa cumi ufitanye isano itaziguye n’umurongo wa mirongo ine. Imvugo iri mu murongo wa cumi ngo “gusesekara no kurenga” ni yo nteruro imwe y’Igiheburayo yahinduwemo ngo “gusesekara no kurenga hejuru” mu murongo wa mirongo ine. Iyo nteruro iboneka ahandi hantu hamwe gusa mu Byanditswe, ariko yahinduwemo mu buryo butandukanyeho gato n’ubwo buri mu murongo wa cumi no mu murongo wa mirongo ine. Nyamara, ni yo nteruro imwe y’Igiheburayo.

> And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

> Kandi azanyura mu Buyuda; azarengerana, anyuranemo, azagera ndetse ku ijosi; kandi amababa ye arambuye azuzura ubugari bwose bw’igihugu cyawe, wa Imanweli we. Yesaya 8:8.

Isaiah’s “overflow and go over,” is the same as verse ten’s “overflow, and pass through,” and verse forty’s “overflow and pass over.” More than this, each of the three verses are describing an attack from the king of the north upon the king of the south. In Isaiah, the northern king of Assyria, Sennacherib, was attacking Judah, the southern kingdom of Israel. In verse ten Antiochus Magnus, the northern king of the Seleucid Empire was attacking the southern kingdom of Egypt. In verse forty, the king of the north, the papal power, who had received a deadly wound at the beginning of verse forty, was attacking the southern atheistic power of the Soviet Union. Each verse represents the same prophetic structure of a conflict between the kings of the north and south, and in each verse the northern king “overflows and passes over.”

Amagambo ya Yesaya ngo “yarenga kandi agasandara,” ni kimwe n’ayo mu murongo wa cumi ngo “azarenga, agacamo,” ndetse n’ayo mu murongo wa mirongo ine ngo “azarenga kandi agasandara.” Ikirenze kuri ibyo, buri murongo muri iyo itatu usobanura igitero umwami w’ikusi yagabye ku mwami wo mu majyepfo. Muri Yesaya, umwami w’ikusi wa Ashuri, Senakeribu, yagabaga igitero kuri Yuda, ubwami bw’amajyepfo bwa Isirayeli. Mu murongo wa cumi, Antiyokusi Magnusi, umwami w’ikusi w’Ubwami bw’Abaseluside, yagabaga igitero ku bwami bw’amajyepfo bwa Egiputa. Mu murongo wa mirongo ine, umwami w’ikusi, ari we butegetsi bwa gipapa, wari warakomeretse uruguma rwica mu ntangiriro z’uwo murongo wa mirongo ine, yagabaga igitero ku butegetsi bw’amajyepfo bw’Ubuhakanyi bwa Leta ya Soveiti. Buri murongo ugaragaza imiterere imwe y’ubuhanuzi y’intambara hagati y’abami b’ikusi n’abami bo mu majyepfo, kandi muri buri murongo umwami w’ikusi “ararenga kandi agasandara.”

Isaiah’s testimony and verse ten both identify that when the northern king attacks he ceases before entering into the capital of the southern kingdom. Sennacherib brought his warfare to the walls of Jerusalem, and no further. In 219 BC, Antiochus Magnus came to the border of Egypt and stopped. Then he lost the battle of Raphia that occurred two years later in 217 BC. Sennacherib came to the walls of Jerusalem and lost the battle as God intervened.

Ubuhamya bwa Yesaya n’umurongo wa cumi byombi bigaragaza ko igihe umwami w’i burengerazuba atera, ahagarara atarinjira mu murwa mukuru w’ubwami bw’amajyepfo. Senakeribu yazanye intambara ye kugeza ku nkuta za Yerusalemu, ntiyarenzaho. Mu mwaka wa 219 mbere ya Kristo, Antiyokusi Mukuru yageze ku mupaka wa Egiputa arahagarara. Hanyuma atsindwa mu ntambara ya Rafiya yabaye nyuma y’imyaka ibiri, mu wa 217 mbere ya Kristo. Senakeribu yageze ku nkuta za Yerusalemu atsindwa urugamba, Imana itabaye.

> Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord. For I will defend this city, to save it, for mine own sake, and for my servant David’s sake. And it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead. 2 Kings 19:32–37.

> Ni cyo gituma Uwiteka avuga iby’umwami wa Ashuri ati: Ntazinjira muri uyu murwa, kandi ntazahatera umwambi, kandi ntazawugera imbere afite ingabo, kandi ntazawuteraho urukuta rw’igitero. Inzira yanyuzemo aza ni yo azanyuramo asubira, kandi ntazinjira muri uyu murwa, ni ko Uwiteka avuga. Kuko nzarengera uyu murwa, kugira ngo nyikize, ku bw’icyubahiro cyanjye ubwanjye no ku bwa Dawidi umugaragu wanjye. Nuko muri iryo joro marayika w’Uwiteka arasohoka, akubita mu rugo rw’ingabo z’Abashuri abantu ibihumbi ijana na mirongo inani na bitanu; maze abantu babyutse kare mu gitondo, dore, bose bari imirambo. Nuko Senakeribu umwami wa Ashuri arahaguruka, aragenda, asubirayo, maze atura i Nineve. Nuko igihe yasengaga mu nzu ya Nisuroki imana ye, Adarameliki na Sharezeri abahungu be bamwicisha inkota; maze bahungira mu gihugu cya Arumeniya. Esarihadoni umuhungu we yima ingoma mu cyimbo cye. 2 Abami 19:32–37.

In 1989, the king of the north swept away the Soviet Union, but he did not overcome the capital of the Soviet Union. Russia was left standing. The next battle, typified in verses eleven and twelve, was the battle of Raphia, which was also typified by the overthrow of Sennacherib’s army and his subsequent death which identifies a victory for the southern king, which was Judah in the testimony of Sennacherib, and Raphia in the testimony of Antiochus Magnus.

Mu wa 1989, umwami w’iyo mu majyaruguru yatembanye n’Ubumwe bw’Abasoviyeti, ariko ntiyanesheje umurwa mukuru w’Ubumwe bw’Abasoviyeti. Uburusiya bwasigaye buhagaze. Intambara yakurikiyeho, yashushanyijwe mu mirongo ya cumi n’umwe n’iya cumi n’ibiri, yari intambara ya Raphia, na yo kandi yashushanyijwe no kurimbuka kw’ingabo za Senakeribu n’urupfu rwe rwakurikiyeho, ibyo bikaba bigaragaza intsinzi y’umwami w’iyo mu majyepfo, ari we Yuda mu buhamya bwa Senakeribu, na Raphia mu buhamya bwa Antiochus Magnus.

Verse ten provides a direct connection to verse forty and verse sixteen provides a direct connection with verse forty-one. Verses ten through sixteen represent the history of 1989 unto the Sunday law. The verse represents a hidden history in verse forty that begins with the collapse of the Soviet Union in 1989 and continues unto the Sunday law. Verse ten also directly connects the “seven times” of Leviticus twenty-six to the hidden history, but that line of truth is outside what we are here setting forth.

Umurongo wa cumi utanga isano ritaziguye n’umurongo wa mirongo ine, kandi umurongo wa cumi na gatandatu utanga isano ritaziguye n’umurongo wa mirongo ine n’umwe. Imirongo ya cumi kugeza kuri cumi na gatandatu ihagarariye amateka yo mu 1989 kugeza ku itegeko ryo ku Cyumweru. Uwo murongo uhagarariye amateka ahishwe yo mu murongo wa mirongo ine atangirana no gusenyuka kw’Ubumwe bw’Abasoviyeti mu 1989, kandi agakomeza kugeza ku itegeko ryo ku Cyumweru. Umurongo wa cumi kandi uhuza mu buryo butaziguye “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu n’ayo mateka ahishwe, ariko uwo murongo w’ukuri uri hanze y’ibyo turi gushyira ahagaragara hano.

In Millerite history the first of six primary controversies within Adventism concerning the correct identification of Rome occurred, and it was over who the robbers of verse fourteen represented. The Protestants held they represented Antiochus Epiphanes, and the Millerites identified them as Rome. In the last controversy of Adventism concerning the correct identification of Rome it is also over the robbers of verse fourteen. One class, represented by the Millerites, is upholding the foundational understanding of the Millerites, which was endorsed by the Spirit of Prophecy.

Mu mateka y’Abamilerite habaye impaka ya mbere mu mpaka esheshatu z’ingenzi zabaye mu Badivantisiti yerekeranye no kumenya neza uwo Roma ari we, kandi yari ishingiye ku kumenya abo abajura bo mu murongo wa cumi na kane bahagarariye. Abaporotesitanti bavugaga ko bahagarariye Antiyokusi Epifane, naho Abamilerite bo bakabamenya nka Roma. Mu mpaka ya nyuma y’Abadivantisiti yerekeranye no kumenya neza uwo Roma ari we, na yo ni ku bijyanye n’abajura bo mu murongo wa cumi na kane. Itsinda rimwe, rihagarariwe n’Abamilerite, ririmo riharanira gusigasira imyumvire shingiro y’Abamilerite, yemejwe n’Umwuka w’Ubuhanuzi.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Nabonye ko imbonerahamwe yo mu 1843 yari iyobowe n’ukuboko k’Umwami, kandi ko itagombaga guhindurwa; ko imibare yari uko Yashakaga ko iba; ko ukuboko Kwe kwari kuri yo kandi guhisha ikosa ryari muri imwe mu mibare, kugira ngo hatagira ushobora kuribona, kugeza igihe ukuboko Kwe kwakuweho.” Early Writings, 74.

That sacred chart identifies the controversy with the notation of 164 BC.

Iyo mbonerahamwe yera igaragaza iyo mpaka ikoresheje ikimenyetso cya 164 BC.

> “164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.”

> “164 Urupfu rwa Antiyokusi Epifane, we rwose, ntiyigeze ahagurukira Kurwanya Igikomangoma cy’ibikomangoma, kuko yari amaze imyaka 164 apfuye mbere y’uko Igikomangoma cy’ibikomangoma kivuka.”

The reference of that controversy upon the sacred chart represents the only truth represented upon the sacred chart that is not based upon a prophetic passage from God’s Word. In doing so it identifies a waymark, not of biblical history, but of Advent history, and “it should not be altered,” for the controversy identifies how the prophetic vision is established. To reject that foundational truth is to simultaneously reject the authority of the Spirit of Prophecy’s endorsement of the sacred chart.

Icyo kivugwa kuri iyo mpaka ku mbonerahamwe yera kigereranya ukuri kwonyine kugaragazwa ku mbonerahamwe yera kutashingiye ku murongo w’ubuhanuzi wo mu Ijambo ry’Imana. Bityo kikagaragaza ikimenyetso cy’inzira, atari icy’amateka ya Bibiliya, ahubwo icy’amateka y’Abadivantisiti, kandi “ntikigomba guhindurwa,” kuko iyo mpaka igaragaza uburyo iyerekwa ry’ubuhanuzi rishingwa. Kwanga uko kuri shingiro ni icyarimwe kwanga ubutware bw’iyemeza ry’Umwuka w’Ubuhanuzi ku mbonerahamwe yera.

> “The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, book 2, 78.

> Uburiganya bwa nyuma cyane bwa Satani buzaba ugutesha agaciro ubuhamya bwa Mwuka w’Imana. “Aho nta yerekwa riri, abantu bararimbuka” (Imigani 29:18). Satani azakora ubuhanga bwinshi, mu buryo butandukanye no mu nzira zinyuranye, kugira ngo ahungabanye icyizere cy’abasigaye b’Imana ku byerekeye ubuhamya nyakuri. Azazana amayerekwa y’impimbano kugira ngo ayobye abantu, kandi azavangavanga ikinyoma n’ukuri, bityo arakaze abantu kugeza aho bazafata ikintu cyose cyitwa amayerekwa nk’ubwoko bw’ubuyobe bukabije; ariko imitima inyakuri, binyuze mu kugereranya ikinyoma n’ukuri, izashobozwa kubitandukanya.” Selected Messages, igitabo cya 2, 78.

The last controversy of “the robbers of thy people”, is the same as the first, and without an understanding of the symbol which establishes the vision, “the people perish.” They “perish” because they “make of none effect the testimony of the Spirit of God.”

Impaka ya nyuma y’“abambuzi bo mu bwoko bwawe” ni yo imwe n’iya mbere, kandi hatabayeho gusobanukirwa ikimenyetso gishyiraho iryo yerekwa, “ubwoko burarimbuka.” “Bararimbuka” kuko “bahindura ubuhamya bwa Mwuka w’Imana ubusa.”

The other class claims that the United States is represented as the robbers of verse fourteen. That class is unable or unwilling to see that Antiochus Magnus in verses ten through fifteen represents the United States. Just as the Protestants of Millerite history claimed the robbers were Antiochus, the class who is unwilling to see identifies the robbers as the power (the United States) that is typified by Antiochus.

Itsinda ry’abandi rivuga ko Leta Zunze Ubumwe za Amerika zigaragazwa nk’abambuzi bo mu murongo wa cumi na kane. Iryo tsinda ntirishobora cyangwa ntiryemera kubona ko Antiochus Magnus, mu mirongo ya cumi kugeza ku wa cumi na gatanu, ahagarariye Leta Zunze Ubumwe za Amerika. Nk’uko Abaporotesitanti bo mu mateka y’Abamillerite bavugaga ko abo bambuzi ari Antiochus, ni na ko iryo tsinda ritashaka kubona ribarura abo bambuzi nk’ubutegetsi (Leta Zunze Ubumwe za Amerika) bugereranywa na Antiochus.

Sennacherib’s attack upon Judah that reached to the capital, Jerusalem, and that failed, was led by Sennacherib’s general, the Rabshakeh.

Igitero cya Senakeribu cyo gutera u Buyuda, cyageze no ku murwa mukuru, Yerusalemu, kandi kikaza gutsindwa, cyari kiyobowe na jenerali wa Senakeribu, Rabsheke.

> Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them. How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen? Am I now come up without the Lord against this place to destroy it? The Lord said to me, Go up against this land, and destroy it. Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews’ language in the ears of the people that are on the wall. But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you? Then Rabshakeh stood and cried with a loud voice in the Jews’ language, and spake, saying, Hear the word of the great king, the king of Assyria. 2 Kings 18:23–28.

> Nuko rero, ndakwinginze, sezeranira umutware wanjye, umwami wa Ashuri; nanjye nzaguha amafarashi ibihumbi bibiri, niba ku ruhande rwawe ushobora kuyashyiraho abayagenderaho. None se wazabasha ute guhindura amaso ya n’umukuru umwe wo hasi cyane mu bagaragu b’umutware wanjye, kandi ukiringira Egiputa ngo iguhe amagare n’abagendera ku mafarashi? Mbese none nje ntumwe na Uwiteka kurwanya aha hantu kugira ngo ndimbure? Uwiteka yarambwiye ati: Tera iki gihugu, ukirimbure. Nuko Eliyakimu mwene Hilukiya, na Shebuna, na Yowa babwira Rabsheke bati: Turakwinginze, vugisha abagaragu bawe ururimi rw’Icyarameyi, kuko turwumva; kandi ntuvuganishe natwe ururimi rw’Abayuda mu matwi y’abantu bari ku rukuta. Ariko Rabsheke arababwira ati: Mbese umutware wanjye yantumye ku mutware wawe no kuri wowe gusa kugira ngo mvuge aya magambo? Mbese ntiyantumye no ku bantu bicaye ku rukuta, kugira ngo bazarye amase yabo kandi banywe inkari zabo hamwe namwe? Nuko Rabsheke arahagarara, arangurura ijwi rirenga mu rurimi rw’Abayuda, aravuga ati: Nimwumve ijambo ry’umwami mukuru, umwami wa Ashuri. 2 Abami 18:23–28.

The Rabshakeh was presenting not his words, but the words of Sennacherib, king of Assyria. In Daniel eleven verse forty the king of the north is the papal power who at the time of the end in 1798 received a deadly wound at the hands of atheistic France, the southern king. In the verse the king of the north ultimately retaliates and overflows the southern kingdom (the USSR) in 1989. When the king of the north accomplished that work, he brought with him “chariots, and with horsemen, and many ships.” “Chariots and horsemen” represent military might and “ships” represent economic power. Those symbols identify the United States as papal Rome’s proxy army in the victory of 1989, as typified by Rabshakeh. Antiochus Magnus in verse ten through fifteen represents the United States, and as William Miller correctly identified that the word “also” in verse fourteen establishes a new power entering the prophetic narrative, the “robbers” must represent a power distinct from either the Ptolemaic kings of the south, or Antiochus the king of the north or Philip of Macedon.

Rabushake yavugaga atari amagambo ye bwite, ahubwo amagambo ya Senakeribu, umwami wa Ashuri. Muri Daniyeli 11:40, umwami w’amajyaruguru ni ubutegetsi bwa papa, ari bwo mu gihe cy’imperuka mu 1798 bwakomeretse uruguma rwica n’u Bufaransa bw’abahezanguni ku Mana, ari bwo mwami w’amajyepfo. Muri uwo murongo, umwami w’amajyaruguru amaherezo yihorera kandi akuzura ubwami bw’amajyepfo (URSS) mu 1989. Igihe umwami w’amajyaruguru yasozaga uwo murimo, yazanye “amagare, n’abagendera ku mafarashi, n’amato menshi.” “Amagare n’abagendera ku mafarashi” bishushanya imbaraga za gisirikare, naho “amato” agashushanya ububasha bw’ubukungu. Ibyo bimenyetso biranga Leta Zunze Ubumwe za Amerika nk’ingabo z’intumwa za Roma ya papa mu ntsinzi yo mu 1989, nk’uko byashushanyijwe na Rabushake. Antiyokusi Maginusi, mu murongo wa cumi kugeza ku wa cumi na gatanu, ahagarariye Leta Zunze Ubumwe za Amerika, kandi nk’uko William Miller yagaragaje neza ko ijambo “kandi” riri mu murongo wa cumi na kane rishyiraho ububasha bushya bwinjira mu nkuru y’ubuhanuzi, “abambuzi” bagomba guhagararira ububasha butandukanye n’abami b’Abatolomeyi b’amajyepfo, cyangwa Antiyokusi umwami w’amajyaruguru, cyangwa Filipo w’i Makedoniya.

> “The king of the south, in this verse, without any doubt, means king of Egypt; but what the robbers of thy people means remains yet a doubt perhaps to some. That it cannot mean Antiochus, or any king of Syria, it is plain; for the angel had been talking about that nation for a number of verses previous, and now says, ‘also the robbers of thy people,’ etc., evidently implying some other nation. I will admit that Antiochus did perhaps rob the Jews; but how could this ‘establish the vision,’ as Antiochus is not spoken of anywhere in the vision as performing any act of that kind; for he belonged to what is called the Grecian kingdom in the vision. Again, ‘to establish the vision,’ must mean to make sure, complete, or fulfill the same.” William Miller, Miller’s Works, Lecture 6, 89.

> “Umwami wo mu majyepfo, muri uyu murongo, nta gushidikanya na guke, ashaka kuvuga umwami wa Egiputa; ariko icyo ‘abambuzi bo mu bwoko bwawe’ bisobanura, wenda kuri bamwe kiracyari ugushidikanywaho. Ko bidashobora kuba bivuga Antiyokusi, cyangwa undi mwami uwo ari we wese wa Siriya, biragaragara; kuko marayika yari amaze imirongo itari mike abwira iby’iryo shyanga, none akavuga ati, ‘kandi n’abambuzi bo mu bwoko bwawe,’ n’ibindi, bigaragara neza ko yashakaga kuvuga irindi shyanga. Nemera ko Antiyokusi wenda yasahuye Abayahudi; ariko se ibyo byashoboraga bite ‘gukomeza iyerekwa,’ kandi Antiyokusi nta hantu na hamwe avugwamo mu iyerekwa ko yakoze igikorwa nk’icyo; kuko yari uwo mu bwami bwitwa ubw’Abagiriki muri iryo yerekwa. Nanone, ‘gukomeza iyerekwa,’ bigomba gusobanura kurigira nyakuri, kurisohoreza ku musozo, cyangwa kurisohoza.” William Miller, Miller’s Works, Lecture 6, 89.

“Antiochus” was a name selected by many of the kings of the Syrian Seleucid Empire. The founder of that empire was Seleucid Nicator, and somewhere between twenty-six to thirty kings made up the entire list of Seleucid kings. Many of those kings chose the name “Antiochus”, just as the many popes choose throne-names when they are selected as popes. The popes are all “antichrist,” which means “against Christ”. The word “anti” meaning “against”. As antichrists they have taken the name of their spiritual forefather, who is Satan. Satan and the popes are both identified as the antichrist in inspiration.

“Antiyokusi” yari izina ryatoranywaga n’abami benshi bo mu Bwami bw’Abaseluside b’i Siriya. Uwashinze ubwo bwami yari Seleucid Nicatori, kandi ahantu hagati ya makumyabiri na batandatu na mirongo itatu abami ni bo bagize urutonde rwose rw’abami b’Abaseluside. Benshi muri abo bami bahisemo izina “Antiyokusi”, nk’uko abapapa benshi bahitamo amazina y’intebe iyo batoranyijwe kuba abapapa. Abapapa bose ni “antikristo,” bisobanura “urwanya Kristo”. Ijambo “anti” risobanura “kurwanya”. Kubera ko ari ba antikristo, bafashe izina rya sekuruza wabo wo mu by’umwuka, ari we Satani. Satani n’abapapa bombi bagaragazwa nk’antikristo mu byo guhumekerwa.

> “The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.

> “Ukwiyemeza kwa antikristo gukomeza ubugome yatangiriye mu ijuru kuzakomeza gukorera mu bana b’ubwigomeke.” Testimonies, volume 9, 230.

A pope is a representative of Satan, and thus they are both against Christ, and therefore are the “antichrist.” They choose a name when they take the position as pope, and become Satan’s earthly representative.

Papa ni uhagarariye Satani, bityo rero bombi barwanya Kristo, kandi ku bw’ibyo ni “antikristo.” Bihitiramo izina igihe bafata uwo mwanya wa papa, maze bagahinduka uhagarariye Satani ku isi.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> “Kugira ngo Itorero ryegukane inyungu n’icyubahiro by’isi, ryayobowe gushaka ubutoni n’inkunga by’abakomeye bo ku isi; maze rimaze muri ubwo buryo kwanga Kristo, rishorwa kwemera kugandukira uhagarariye Satani—musenyeri wa Roma.” Intambara Ikomeye, 50.

By their works you shall know them, and the popes carry on the same work as Satan.

Muzabamenyera ku bikorwa byabo, kandi abapapa bakomeza gukora umurimo umwe na Satani.

> “Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.

> “Binyuze kuri papa w’i Roma, umurimo nk’uwo warakomeje gukorerwa hano ku isi nk’uko wakorewe mu bikari byo mu ijuru mbere yo kwirukanwa kw’umutware w’umwijima. Satani yashatse gukosora amategeko y’Imana mu ijuru, no kuyongeraho ivugururwa rye bwite. Yashyize hejuru urubanza rwe bwite kuruta urw’Umuremyi we, kandi ashyira ubushake bwe hejuru y’ubushake bwa Yehova, maze muri ubwo buryo atangaza by’ukuri ko Imana ibasha kwibeshya. Na papa na we akurikiza uwo murongo nyine, kandi, yiyitirira ukudashobora kwibeshya, ashaka guhindura amategeko y’Imana kugira ngo ahure n’ibitekerezo bye bwite, yibwira ko ashoboye gukosora amakosa atekereza ko abona mu mategeko no mu mabwiriza y’Umwami w’ijuru n’isi. Mu by’ukuri abwira isi ati: Nzabaha amategeko aruta aya Yehova. Mbega igitutsi gikomeye ibi ari cyo ku Mana yo mu ijuru!” Signs of the Times, 19 Ugushyingo 1894.

Though Seleucus Nicator established the Seleucid Empire, many of the following kings chose the name “Antiochus,” in honor, not of Seleucus, but of his father. Seleucus’ father, Antiochus, was a nobleman and a general in the service of King Philip II of Macedon, who was the father of Alexander the Great. This noble status and military background helped establish the foundation for Seleucus’s own prominent role and subsequent rise to power after the death of Alexander the Great.

Nubwo Seleucus Nicator ari we washinze Ubwami bw’Abaseleucide, abami benshi bamukurikiye bahisemo izina “Antiochus,” batari mu guha icyubahiro Seleucus, ahubwo se we. Se wa Seleucus, Antiochus, yari umunyacyubahiro n’umugaba w’ingabo wakoreraga Umwami Filipi wa II wa Makedoniya, ari we se wa Alekizanderi Mukuru. Uwo mwanya w’icyubahiro n’iyo nkomoko ya gisirikare byafashije gushyiraho urufatiro rw’uruhare rukomeye rwa Seleucus ubwe no kuzamuka kwe mu butegetsi nyuma y’urupfu rwa Alekizanderi Mukuru.

Seleucus’ kingdom was established when he took control of three of the four areas of Alexander’s kingdom. Rome also conquers three geographical powers in order to take control and become the king of the north. When Seleucus had secured the east, the west and the north he became the king of the north in the historical narrative, and his capital was the city of Babylon. Many of the following kings chose the name “Antiochus” when they took the northern throne in order to honor their political forefather. The parallel is easy to see, if you choose to see. If you don’t, you don’t.

Ubwami bwa Seleucus bwashinzwe igihe yigaruriraga ibice bitatu muri bine by’ubwami bwa Alekisanderi. Na Roma na yo itsinda ibihangange bitatu by’uturere kugira ngo ifate ubutegetsi maze ibe umwami wo mu majyaruguru. Igihe Seleucus yari amaze gukomeza uburasirazuba, uburengerazuba n’amajyaruguru, yahindutse umwami wo mu majyaruguru mu nkuru y’amateka, kandi umurwa mukuru we wari umujyi wa Babuloni. Benshi mu bami bakurikiyeho bahisemo izina “Antiochus” igihe bimanikaga ku ntebe y’ubwami bwo mu majyaruguru, kugira ngo bubahire sekuruza wabo wa politiki. Uguhura kw’ibi bintu kuroroshye kubibona, niba uhisemo kubibona. Niba utabishaka, ntubibona.

The name “Antiochus” (Ἀντίοχος in Greek) comes from the Greek elements’ “anti” (meaning “against” or “opposite”) and “ocheo” (meaning “to hold fast” or “to maintain”). The northern kings chose the name to maintain their political heritage with the father, just as the antichrist (popes) choose names when they begin to rule. Just as the popes are representatives of their father, the devil, so too the Antiochus’ of the Syrian Empire typify representatives of their father. In this application Antiochus represents a proxy of their father. The proxy of the papal power in 1989 was the United States, and the secular testimony upholds the relationship between the antichrist, Pope John Paul II, and Ronald Reagan in their work to bring down the former Soviet Union.

Izina “Antiochus” (Ἀντίοχος mu Kigiriki) rikomoka ku bice by’Igiriki “anti” (bisobanura “kurwanya” cyangwa “ibinyuranye na”) na “ocheo” (bisobanura “gufata ukomeje” cyangwa “gukomeza gukomeresha”). Abami b’amajyaruguru bahisemo iryo zina kugira ngo bakomeze umurage wabo wa politiki ukomoka kuri se, nk’uko na antikristo (abapapa) bahitamo amazina igihe batangira gutegeka. Nk’uko abapapa ari abahagarariye se wabo, ari we Satani, ni ko na ba Antiochus bo mu Bwami bwa Siriya bashushanya abahagarariye se wabo. Muri uku gushyira mu bikorwa, Antiochus ahagarariye intumwa ikorera mu cyimbo cya se. Intumwa yakoreraga mu cyimbo cy’ububasha bwa gipapa mu 1989 yari Leta Zunze Ubumwe z’Amerika, kandi ubuhamya bw’isi bushyigikira isano iri hagati ya antikristo, Papa Yohani Pawulo II, na Ronald Reagan mu murimo wabo wo guhirika icyahoze ari Leta Zunze Ubumwe z’Abasoviyeti.

In verses ten through sixteen, the first and last verse possess direct references to verses forty and forty-one. Verse ten directly represents verse forty. Verse sixteen directly represents verse forty-one. The verses represent the portion of the prophecy of Daniel that relates to the last days.

Mu mirongo ya cumi kugeza kuri cumi na gatandatu, umurongo wa mbere n’uwa nyuma bifite ibisobanuro byeruye byerekeza ku mirongo ya mirongo ine na mirongo ine n’umwe. Umurongo wa cumi uhagarariye by’ako kanya umurongo wa mirongo ine. Umurongo wa cumi na gatandatu uhagarariye by’ako kanya umurongo wa mirongo ine n’umwe. Iyo mirongo ihagarariye igice cy’ubuhanuzi bwa Daniyeli kijyanye n’iminsi y’imperuka.

> “The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

> “Igitabo cyari gifunzwe ikimenyetso si igitabo cy’Ibyahishuwe, ahubwo ni cya gice cy’ubuhanuzi bwa Daniyeli cyarebanaga n’iminsi y’imperuka. Ibyanditswe biravuga biti: ‘Ariko wowe, Daniyeli, hisha ayo magambo, unafunge ikimenyetso ku gitabo kugeza igihe cy’imperuka; benshi bazajya hirya no hino, kandi ubumenyi buziyongera’ (Daniyeli 12:4). Igihe igitabo cyafungurwaga, hatangajwe ngo: ‘Igihe ntikizaba kikiriho.’ (Reba Ibyahishuwe 10:6.) Ubu igitabo cya Daniyeli cyafunguwe ikimenyetso, kandi ibyahishuwe Kristo yahaye Yohana bigomba kugera ku batuye isi bose. Binyuze mu kwiyongera k’ubumenyi, abantu bagomba gutegurwa kugira ngo bazashobore guhagarara mu minsi y’imperuka....”

> “In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

> “Mu butumwa bw’umumarayika wa mbere abantu barahamagariwe kuramya Imana, Umuremyi wacu, yaremye isi n’ibiyirimo byose. Bahaye icyubahiro ikigo cy’Ubupapa, batuma amategeko ya Yehova adakora, ariko hagomba kubaho kwiyongera kw’ubumenyi kuri iyi ngingo.” Selected Messages, book 2, 105, 106.

At the time of the end in 1989 the last six verses of Daniel chapter eleven represent the “portion of the prophecy of Daniel which related to the last days.” It was recognized when it was then unsealed, and that unsealing produced an increase of knowledge on the “institution of the Papacy, making of no effect the law of Jehovah.” The Alpha and Omega always illustrates the end with the beginning, and the testing process that began in 1989, was designed to produce two classes of worshippers.

Mu gihe cy’iherezo mu 1989, imirongo itandatu ya nyuma y’igice cya cumi na kimwe cya Daniyeli igereranya “igice cy’ubuhanuzi bwa Daniyeli cyarebanaga n’iminsi y’imperuka.” Cyamenyekanye igihe cyafungurwaga icyo gihe, kandi uko gufungurwa kwacyo kwatumye habaho kwiyongera k’ubumenyi ku byerekeye “gushyiraho Ubupapa, gutesha agaciro amategeko ya Yehova.” Alufa na Omega buri gihe yerekana iherezo arigereranya n’intangiriro, kandi inzira yo kugeragezwa yatangiye mu 1989, yari igamije kubyara ibyiciro bibiri by’abaramya.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Nuko aramubwira ati: Genda, Daniyeli; kuko ayo magambo afunzwe kandi ashyizweho ikimenyetso kugeza igihe cy’imperuka. Benshi bazezwa, bazatunganywa umweru, kandi bazageragezwa; ariko abanyabyaha bazakomeza gukora ibyaha; kandi nta n’umwe mu banyabyaha uzasobanukirwa; ariko abanyabwenge bazasobanukirwa. Daniyeli 12:9, 10.

We are now in the final period of that testing process, for the controversy of the robbers at the beginning of Adventism is now being repeated. To identify the robbers as the United States is to identify Antiochus as the robbers. It is the identical controversy of the Millerites and Protestants.

Ubu turi mu gihe cya nyuma cy’iyo nzira yo kugeragezwa, kuko impaka z’abambuzi zabayeho mu ntangiriro y’UAdiventisimu ubu zongeye gusubirwamo. Kumenya ko abambuzi ari Leta Zunze Ubumwe z’Amerika ni ko kumenya ko Antiyokusi ari abambuzi. Izi ni zo mpaka zisa rwose n’iz’Abamilerite n’Abaporotesitanti.

At the end of the testing process, just as in the beginning of the testing process, which began in 1989, the Lion of the tribe of Judah unseals “that portion of the prophecy of Daniel which related to the last days.” In 1989 it was the last six verses of Daniel eleven, and at the ending it is the hidden history of verse forty, that is typified by verses ten through sixteen.

Ku iherezo ry’igikorwa cy’igeragezwa, nk’uko byari bimeze no mu itangiriro ry’icyo gikorwa cy’igeragezwa, cyatangiye mu mwaka wa 1989, Intare yo mu muryango wa Yuda ikuraho ikimenyetso kuri “icyo gice cy’ubuhanuzi bwa Daniyeli cyerekeye iminsi y’imperuka.” Mu 1989 hari hasohowe umurongo ku yindi ku mirongo itandatu ya nyuma ya Daniyeli igice cya cumi na rimwe, naho ku iherezo hakaba amateka ahishwe yo mu murongo wa mirongo ine, agaragazwa n’imirongo ya cumi kugeza ku ya cumi na gatandatu.

We will continue our consideration of the six lines of controversies within the history of Adventism in the following articles. The first of those six controversies illustrates the last of those six controversies. We will use the first and last controversies to overlay the other four controversies as we unfold the elements involved with the efforts of the enemy of righteousness to prevent God’s people from rightly dividing “the vision”, which is established with the symbol of Rome.

Tuzakomeza gusuzuma imirongo itandatu y’impaka zo mu mateka y’Abadiventisiti mu nyandiko zikurikira. Impaka ya mbere muri izo esheshatu iragaragaza impaka ya nyuma muri izo esheshatu. Tuzakoresha impaka ya mbere n’iya nyuma kugira ngo dusobekeranye izindi mpaka enye, uko tuzagenda dusesengura ingingo zirebana n’imihati y’umwanzi wo gukiranuka yo kubuza ubwoko bw’Imana kugabanya neza “iyerekwa”, rishingiwe ku kimenyetso cya Roma.

> “Unless we understand the importance of the moments that are swiftly passing into eternity, and make ready to stand in the great day of God, we shall be unfaithful stewards. The watchman is to know the time of night. Everything is now clothed with a solemnity that all who believe the truth for this time should realize. They should act in reference to the day of God. The judgments of God are about to fall upon the world, and we need to be preparing for that great day.

> “Nitutasobanukirwa akamaro k’ibi bihe birimo bihita bwangu byinjira mu iteka ryose, kandi ngo twitegure guhagarara ku munsi ukomeye w’Imana, tuzaba turi ibisonga bitizerwa. Umurinzi akwiriye kumenya igihe cy’ijoro. Ubu byose byambaye uburemere bukomeye abantu bose bizera ukuri kw’iki gihe bakwiriye gusobanukirwa. Bakwiriye gukora berekeye ku munsi w’Imana. Imanza z’Imana ziri hafi kugwira isi, kandi dukeneye kwitegura uwo munsi ukomeye.

> “Our time is precious. We have but few, very few days of probation in which to make ready for the future, immortal life. We have no time to spend in haphazard movements. We should fear to skim the surface of the word of God.” Testimonies, volume 6, 407.

> “Igihe cyacu ni icy’igiciro cyinshi. Dusigaje iminsi mike gusa, ni mike cyane, y’igihe cy’igeragezwa kugira ngo twitegure ubuzima bw’ejo hazaza, butazapfa. Nta mwanya dufite wo gusesagura mu bikorwa byo kujya hino no hino bidafite gahunda. Dukwiriye gutinya kunyura hejuru gusa ku Ijambo ry’Imana.” Testimonies, volume 6, 407.

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