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# Rome Establishes the Vision - Number Three

Roma Ishyiraho Iyerekwa — Umubare wa Gatatu

The United States and the Prophetic Vision: A Call to Deep Biblical Study and Understanding

Leta Zunze Ubumwe z’Amerika n’Iyerekwa ry’Ubuhanuzi: Umuhamagaro wo Kwiga Bibiliya Byimbitse no Kuyisobanukirwa

Author

Jeff Pippenger

Published

July 14, 2024

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In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, sifting process which is represented as the Messenger of the Covenant in Malachi chapter three cleansing the silver and gold is now under way. In Malachi chapter three it identifies a purging.

Mu ngingo ebyiri zibanjirije zasesenguraga iryo busobanuro bwihariye buvuga yuko Leta Zunze Ubumwe z’Amerika zagereranyijwe n’“abambuzi bo mu bwoko bwawe” “bashyiraho iyerekwa” muri Daniyeli igice cya cumi na kimwe umurongo wa cumi na kane, twasubiyemo amagambo yanditswe na Ellen White yavugaga ati: “Abagize itorero bazageragezwa kandi bagenzurwe buri wese ku giti cye.” Uwo murimo wo kugenzura, kugerageza no kuyungurura, ugereranywa n’Intumwa y’Isezerano muri Malaki igice cya gatatu itunganya ifeza n’izahabu, ubu urimo gukorwa. Muri Malaki igice cya gatatu havuga ko ari uguhanagura.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> Kandi azicara nk’utunganya no kweza ifeza; kandi azeza bene Lewi, abatunganye nk’uko batunganya izahabu n’ifeza, kugira ngo bazanire Uwiteka igitambo cyo gukiranuka. Maze igitambo cya Yuda n’icy’i Yerusalemu kizashimisha Uwiteka, nk’uko byari biri mu minsi ya kera no mu myaka ya mbere. Malaki 3:3, 4.

Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.

Abakomeje igitekerezo cy’uko Leta Zunze Ubumwe za Amerika ari yo kimenyetso gishyiraho iyerekwa bananiwe cyangwa ntibashatse gusobanukirwa ko ubutumwa bwafunguwe muri Nyakanga 2023 ari bwo butyoranya abakandida bagenewe kuba mu bihumbi ijana na mirongo ine na bine. Mu isinagogi y’i Kaperinawumu hagereranyijwe ugutyoranywa kwa nyuma kw’abihumbi ijana na mirongo ine na bine.

> “Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.

> “Yesu ababwira yeruye ati, ‘Hari bamwe muri mwe batizera;’ yongeraho ati, ‘Ni cyo cyatumye mbabwira ko nta muntu ushobora kuza aho Ndi, keretse abihawe na Data.’ Yashakaga ko basobanukirwa yuko niba badakwegerejweho, byaterwaga n’uko imitima yabo itari ifunguye ku Mwuka Wera. ‘Ariko umuntu wa kamere ntiyemera ibya Mwuka w’Imana, kuko kuri we ari ubupfapfa; kandi ntashobora kubimenya, kuko bisobanurwa mu buryo bw’umwuka.’ 1 Abakorinto 2:14. Ni ku bwo kwizera ubugingo bubona ubwiza bwa Yesu. Ubwo bwiza buba buhishe, kugeza aho, binyuze mu Mwuka Wera, kwizera gucanirwa mu bugingo.”

> “By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.

> “Bitewe no gucyahwa ku mugaragaro kubera kutizera kwabo, abo bigishwa barushijeho kwitandukanya na Yesu. Bararakaye cyane, kandi bashaka gukomeretsa Umukiza no gushimisha urwango rw’Abafarisayo, bamuhindukirana umugongo, bamusiga bamusuzugura. Bari bamaze guhitamo,—bafashe ishusho badafite umwuka, ibishishwa badafite intima. Icyemezo cyabo nticyigeze na rimwe gisubirwaho nyuma yaho; kuko batongeye kugendana na Yesu ukundi.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Ni we ufite urugasaya mu kuboko kwe, kandi azahanagura neza ku mbuga ye, maze ingano ze azizane mu kigega.’ Matayo 3:12. Icyo cyari kimwe mu bihe byo kwezwa. Binyuze mu magambo y’ukuri, uburo bwatandukanywaga n’ingano. Kubera ko bari ab’iby’ubwirasi bukabije kandi bihandagazagaho gukiranuka, ku buryo batashoboraga kwemera gucyahwa, kandi bakunda cyane iby’isi ku buryo batashoboraga kwemera imibereho yo kwicisha bugufi, benshi bamuteye umugongo Yesu. Na n’ubu benshi baracyakora ibyo bintu bimwe. Uyu munsi imitima y’abantu iri kugeragezwa nk’uko abo bigishwa bageragejwe mu isinagogi i Kaperinawumu. Iyo ukuri kugejejwe ku mutima, babona ko imibereho yabo idahuye n’ibyo Imana ishaka. Babona ko bakeneye guhinduka rwose ubwabo; ariko ntibaba bashaka kwemera uwo murimo wo kwiyanga. Ni cyo gituma barakara iyo ibyaha byabo bimenyekanishijwe. Bigendera bafite intonganya mu mutima, nk’uko ba bigishwa basize Yesu biniha bati: ‘Iri jambo rirakomeye; ni nde wabasha kuryumva?’” The Desire of Ages, 392.

By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.

Mu mvugo ngo “amagambo y’ukuri” hasobanuwe zahabu n’ifeza byo mu kigereranyo cya Malaki ku byerekeye kwezwa kwa nyuma k’urusengero kw’abagizwe n’ibihumbi ijana na mirongo ine na bine.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap. Malachi 3:1, 2.

> Dore, ngiye kohereza intumwa yanjye, kandi izayobora inzira imbere yanjye; kandi Umwami mushaka azaza mu rusengero rwe atunguranye, ari we ntumwa y’isezerano mwishimira: dore, azaza, ni ko Uwiteka Nyiringabo avuga. Ariko se ni nde ushobora kwihanganira umunsi wo kuza kwe? Kandi ni nde uzahagarara igihe azaba agaragaye? Kuko ameze nk’umuriro w’umutunganya ibyuma, kandi nk’isabune y’umumeshi. Malaki 3:1, 2.

All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness,” they “must study the Scriptures for a purpose.”

Abahanuzi bose, harimwo na Malaki, barerekana imisi y’iherezo. Mu kiganiro ca mbere muri ibi twasubiyemwo, twavuze igitabu The 1888 Materials, urupapuro rwa 403, aho tubwirwa duti: “Uwuruhuka anyuzwe n’ubumenyi bwiwe bw’iki gihe butaritunganye bw’Ivyanditswe, yibaza ko bumukwiye kugira ngo akizwe, aba yisunze ubuhendanyi bwica. Hariho benshi batararonka mu buryo buhagije ingingo zo mu Vyanditswe, kugira ngo bashobore gutahura ikinyoma, no gucira urubanza imigenzo yose n’imyizere y’ibintazi vyamamazanywe nk’ukuri.” Abavugwa muri uwo murongo nyene “si abigishwa ba Bibiliya bayegereye cane,” kandi “ntibize baharanira intumbero” “ibice vy’Ivyanditswe” aho usanga “ugutandukana kw’ivyiyumviro.” Abo bariko barabwirwa “ntibasoma Bibiliya [kugira] ngo biharurukiremwo umusokoro n’ubwiza bwuzuye ku bugingo bwabo. Ntibiyumva ko ari ijwi ry’Imana rivugana na bo. Ariko nimba twogomba gutahura inzira y’agakiza, nimba twogomba kubona imishwarara y’Izuba ryo kugororoka,” bo “bategerezwa kwiga Ivyanditswe bafise intumbero.”

The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”

Ingingo ya mbere yagaragaje ko kimwe mu bice bigize urugero rwabo rw’ubuhanuzi rwayobye ari igika cyo mu gitabo cyitwa *The Great Controversy*, cyanditse kiti: “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” *The Great Controversy*, 615. Ubusobanuro bwabo bwihariye buvuga ko iri jambo rigaragaza “Romanism” nk’amateka ya kera, naho “apostate Protestantism” rikayigaragaza nk’isi ya none. Nyuma y’ibimenyetso by’inyandiko n’imiterere y’imvugo byerekanye ko uburyo bakoresheje iri jambo bwaruvanye ku busobanuro bwaryo nyakuri, ntibigeze bagaragaza ku mugaragaro kwisubiraho kuri uko gukoresha kubeshya. Ahubwo koko, bakoresheje icyo gika nyir’izina kwamamaza inama yabo ikurikiraho ya Zoom. Nyamara twamenyeshejwe ko “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” Nta muhati wabayeho wo kwisubiraho kuri iyo mvugo y’ikinyoma, kandi ibyo bisa n’ibihamya by’uko abateza imbere iryo koresha ridahwitse badakora “inquiring diligently” kugira ngo “know what is truth.”

From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.

Uhereye ku ntangiriro y’iyi mpaka, twayegereye nk’aho yari ikirenze kutumvikana gusa hagati y’ukuri n’ikinyoma ku byerekeye abo “abambuzi b’ubwoko bwawe” bahagarariye, kandi n’ubu ndacyakomeje uwo mwanya. Inyandiko zivuga ku gitabo cya Daniyeli zari zigeze ku ngingo ya nimero magana abiri, aho ubusobanuro bw’imirongo ya cumi na gatatu kugeza ku ya cumi n’itanu yo muri Daniyeli cumi n’umwe bwari bwarasobanuwe neza kandi mu buryo bukomeye. Iyo mirongo ihagarariye amateka kuva mu 1989 kugeza ku itegeko ryo ku cyumweru rigiye kuza vuba riri mu murongo wa mirongo ine wa Daniyeli cumi n’umwe.

We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:

Twagiye tumenya ko ayo mateka ari amateka ahishwe yo mu murongo wa mirongo ine. Twamenye kandi ko igihe Mushiki wa Muryango White avuga ati “igitabo cyari gifunzwe si Ibyahishuwe, ahubwo ni cya gice cy’ubuhanuzi bwa Daniyeli kijyanye n’iminsi y’imperuka,” ayo mateka ahishwe yo muri Daniyeli igice cya cumi na rimwe umurongo wa mirongo ine ari “cya gice cy’ubuhanuzi bwa Daniyeli.” Imirongo ya cumi na gatatu kugeza kuri cumi na gatanu igereranya ukuri kw’ubuhanuzi gufungurwa mu minsi y’imperuka. Bityo, iyo mirongo uko ari itatu na yo igereranywa n’“Ibyahishuwe bya Yesu Kristo” ndetse n’“Inkuba Ndwi” zo mu gitabo cy’Ibyahishuwe gifungurwa mbere gato y’iherezo ry’igihe cy’imbabazi. Igihe Mushiki wa Muryango White yerekeza kuri icyo “gice cy’igitabo cya Daniyeli,” aho ayo magambo aboneka havuga hati:

> “Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’

> “Nihagire umuntu n’umwe wibwira ko, kubera ko adashobora gusobanura icyo buri kimenyetso cyose cyo mu Ibyahishuwe gisobanura, nta mumaro afite kuri we gushakashaka iki gitabo ashaka kumenya insobanuro y’ukuri gikubiyemo. Uwo wahishuriye Yohana ayo mabanga azaha ushakashaka ukuri abigiranye umwete kuronkora mbere y’igihe iby’ijuru. Abafite imitima ifunguye ngo bemere ukuri bazashobozwa gusobanukirwa n’inyigisho zacyo, kandi bazahabwa umugisha wasezeraniwe abumva ‘amagambo y’ubu buhanuzi, kandi bakitondera ibyanditswemo.’”

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.

> “Mu Ibyahishuwe ibitabo byose byo muri Bibiliya ni ho bihurira kandi ni ho birangirira. Aha ni ho huzuzanya n’igitabo cya Daniyeli. Kimwe ni ubuhanuzi; ikindi ni ihishurirwa. Igitabo cyashyizweho ikimenyetso si Ibyahishuwe, ahubwo ni cya gice cy’ubuhanuzi bwa Daniyeli cyerekeye iminsi y’imperuka. Marayika yategetse ati: ‘Ariko wowe, Daniyeli, hisha ayo magambo, ushire ikimenyetso ku gitabo, kugeza igihe cy’imperuka.’ Daniyeli 12:4.” Ibyakozwe n’Intumwa, 584, 585.

The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.

Ijambo “complement” risobanura kugeza ku butungane. Igice cy’igitabo cya Daniyeli kivuga iby’iminsi y’imperuka, gishinguwe mu gihe cy’imperuka, gishyirwa ku butungane iyo gihujwe, “umurongo ku wundi murongo” n’“Ibyahishuwe bya Yesu Kristo,” n’“Inkuba Ndwi.” Ibyo bigaragazwa uko ari bitatu ni bwo butumwa bushinguwe, kandi bityo bikaba bigereranya “amagambo y’ukuri” akoreshwa mu “kweza” abo ijana na mirongo ine na bane mu kwezwa kwa nyuma kw’urusengero kwa Malaki, nk’uko bigaragazwa mu mirongo ya cumi na gatatu kugeza kuri cumi na gatanu yo muri Daniyeli cumi n’umwe. Umurongo wo hagati ni wo murongo ugaragarizwamo impaka z’iki gihe, kandi bityo ukaba ugereranya impaka nyine zahanganye n’Abamillerite mu mateka yabo y’ubuhanuzi.

To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.

Kuvuga ko “abambuzi b’ubwoko bwawe” bo mu murongo wa cumi na kane ari Leta Zunze Ubumwe za Amerika ni ihwana ryuzuye n’Abaporotesitanti bo mu mateka y’Abamileriti bavugaga ko abo bambuzi bashushanyaga Antiochus Epiphanes. Impaka zizakuraho umucafu uri ku izahabu n’ifeza, ariko ikibazo kirushaho kuba icy’ingenzi ni uko izo mpaka zaretswe kuyobora abashushanywa n’Abalewi bo muri Malaki igice cya gatatu kwiga Ijambo ry’Imana ry’ubuhanuzi mu buryo bwimbitse kurusha mbere hose. “Umuntu ufite uburoso bwo gukuraho umwanda” wo mu nzozi za William Miller ubu ari gukubura amafaranga n’imitako by’impimbano abikura mu cyumba, mbere y’umurimo We wo kongera gutunganya imitako nyakuri mu buryo butunganye, ikamurika inshuro icumi kurusha izuba.

The controversy was allowed to take place to accomplish that very work, for we have been informed that, “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.”

Impaka yari yemerewe kubaho kugira ngo irangize uwo murimo nyirizina, kuko twabwiwe yuko, “Imana izakangura ubwoko bwayo; nibiba ngombwa ko ubundi buryo bwananirana, ubuyobe buzinjira muri bo, bubunguremo, butandukanye umuseso n’ingano. Uwiteka ahamagarira bose bizera ijambo rye gukanguka bava mu bitotsi. Umucyo w’igiciro cyinshi waraje, ukwiriye iki gihe. Ni ukuri kwa Bibiliya, kugaragaza akaga kari hafi yacu cyane. Uwo mucyo ukwiriye kutuyobora ku kwiga Ibyanditswe tubyitondeye no ku gusuzuma byimbitse cyane imyanya dufata. Imana ishaka ko impande zose n’imyanya yose by’ukuri bishakishwa mu buryo bwimbitse kandi budacogora, hamwe n’isengesho no kwiyiriza ubusa. Abizera ntibagomba kuruhukira ku byo bakeka no ku bitekerezo bidasobanutse neza by’icyo ukuri ari cyo.”

The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”

“Ubuyobe” yemera kandi agakoresha kugira ngo akangure abera Be basinziriye ni “impaka za kera.”

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.

> “Mu mateka no mu buhanuzi, Ijambo ry’Imana rigaragaza intambara yamaze igihe kirekire hagati y’ukuri n’ikinyoma. Iyo ntambara iracyakomeje. Ibintu byabayeho bizongera kuba. Impaka za kera zizongera kubyutswa, kandi inyigisho nshya zizakomeza kuvuka ubutitsa. Ariko ubwoko bw’Imana, bwagize uruhare mu kwamamaza ubutumwa bw’abamarayika ba mbere, uwa kabiri, n’uwa gatatu, binyuze mu byo bwizeye no mu isohozwa ry’ubuhanuzi, buzi aho buhagaze. Bufite ubuhamya bw’igiciro kiruta izahabu nziza cyane. Bugomba guhagarara bushikamye nk’urutare, bugakomeza budakebakeba ibyiringiro bwari bufite uhereye mu ntangiriro kugeza ku iherezo.” Selected Message, igitabo cya 2, 109.

The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.

Impaka yerekeye “abambuzi b’ubwoko bwawe” ni impaka ya kera yo mu mateka y’Abamillerite, ari yo “intangiriro yo kwizera kwabo” babwiwe gukomeza “badahungabana kugeza ku mperuka.” “Intangiriro yo” “kwizera” kw’abihumbi ijana na mirongo ine na bine ni ukuri kw’ishingiro kugaragazwa ku mbonerahamwe z’abapayoniya zo mu 1843 no mu 1850.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give John for his people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science.

> “Umwanzi arashaka gukura ibitekerezo bya bene Data na bashiki bacu ku murimo wo gutegurira abantu kuzashikama muri iyi minsi y’imperuka. Uburyarya bwe bwateguwe kugira ngo buyobye ibitekerezo, bibivane ku byago no ku nshingano by’iki gihe. Bafata nk’aho ari ubusa umucyo Kristo yavuye mu ijuru azaniye Yohana ku bw’ubwoko bwe. Bigisha ko ibyabaye n’ibigiye kuba bidukikije bidafite akamaro gahagije ngo bihabwe kwitabwaho by’umwihariko. Batuma ukuri gukomoka mu ijuru kutagira umumaro, kandi banyaga ubwoko bw’Imana ibyabaye mu mibereho yabwo ya kera, babusimbuje siyansi y’ibinyoma.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’

> “Niko Uwiteka avuga ati: Nimuhagarare mu nzira, murebe, kandi mubaze inzira za kera, aho inzira nziza iri, maze muyigendemo.”

> “Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way, and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Nihagire umuntu n’umwe ushaka gusenya imfatiro z’ukwizera kwacu,—imfatiro zashyizweho mu ntangiriro y’umurimo wacu, binyuze mu kwiga Ijambo dusenga no mu guhishurirwa. Kuri izo mfatiro ni ho twubakiye mu myaka mirongo itanu ishize. Abantu bashobora kwibwira ko babonye inzira nshya, kandi ko bashobora gushyiraho urufatiro rukomeye kurusha urwashyizweho. Ariko ibyo ni uburiganya bukomeye. Nta wundi musingi umuntu ashobora gushyiraho utari uwashyizweho.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand?—It soon fell; for it was not founded upon the Rock.

> Mu bihe byashize, benshi bagerageje kubaka ukwizera gushya no gushyiraho amahame mashya. Ariko se iyo nyubako yabo yamaze igihe kingana iki ihagaze?—Yahise isenyuka vuba, kuko itari ishinzwe ku Rutare.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying, ‘Other foundation can no man lay than that is laid’?

> “Mbese abigishwa ba mbere ntibagombaga guhangana n’amagambo y’abantu? Mbese ntibagombaga kumva inyigisho z’ibinyoma, maze bamaze gukora byose, bagahagarara badacogora, bavuga bati: ‘Nta rundi rufatiro umuntu ashobora gushyiraho rutari urwamaze gushyirwaho’?”

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Review and Herald, March 3, 1904.

> “Nuko rero tugomba gukomeza tudacogora ibyiringiro byacu bya mbere kugeza ku iherezo. Amagambo y’imbaraga yoherejwe n’Imana na Kristo kuri ubu bwoko, abukura mu isi, intambwe ku yindi, akabuzana mu mucyo usobanutse w’ukuri kw’iki gihe. Abagaragu b’Imana, bafite iminwa yakojweho n’umuriro wera, batangaje ubu butumwa. Ijambo ry’Imana ubwaryo ryashyizeho ikimenyetso cyaryo ku kuri kwatangajwe, rihamya ko ari uk’ukuri nyako.” Review and Herald, March 3, 1904.

Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.

“Inzira za kera” za Yeremiya ni zo “mishinga zashingiweho mu ntangiriro y’umurimo wacu.” Ayo kuri yashingwe “ku Rutare,” kandi mu mateka y’Abamileriti ayo kuri y’ishingiro yari ubutumwa bw’“ukuri kw’iki gihe” bwatangajwe mu 1842, 1843 na 1844.

> “May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Imana ibahe kwakira amagambo navuze. Abahagaze nk’abarinzi b’Imana ku nkike za Siyoni babe abantu bashobora kubona akaga mbere y’uko kagera ku bantu,—abantu bashobora gutandukanya ukuri n’ikinyoma, gukiranuka no gukiranirwa.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.

> “Umuburo waratanzwe uti: Nta kintu na kimwe kigomba kwemererwa kwinjira ngo gihungabanye urufatiro rwo kwizera twagiye twubakiraho uhereye igihe ubutumwa bwazaga mu 1842, 1843, no mu 1844. Nari muri ubu butumwa, kandi kuva icyo gihe nahoraga mpagaze imbere y’isi, ndi uwo ku mucyo Imana yaduhaye. Ntidushaka gukura ibirenge byacu ku rubuga twashyizweho, ubwo umunsi ku wundi twashakaga Uwiteka dusenga cyane, dushaka umucyo. Mbese mutekereza ko nashobora kureka umucyo Imana yampaye? Ugomba kumera nk’Igitare cy’Ibihe. Kuva nawuhabwa, wakomeje kunyobora. Bene Data na Bashiki bacu, Imana irahari, kandi irategeka, kandi irakora uyu munsi. Ukuboko kwayo kuri ku ruziga, kandi mu rwego rw’ubuyobozi bwayo irimo kuzungurutsa uruziga ihuje n’ubushake bwayo bwite. Abantu be kwizirika ku nyandiko, bavuga icyo bazakora n’icyo batazakora. Ahubwo nibizirike ku Mwami Imana yo mu ijuru. Ni bwo umucyo wo mu ijuru uzarabagirana mu rusengero rw’umutima, kandi tuzabona agakiza k’Imana.” Review and Herald, April 14, 1903.

The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.

Ubutumwa bwamamajwe “mu 1842, 1843, no mu 1844” ni bwo butumwa bwashushanyijwe ku mbonerahamwe y’abapayoniya yo mu 1843. Muri Gicurasi 1842, hacapwe amakarita magana atatu yo mu 1843. Ellen White n’abapayoniya bose batanze ubuhamya ko iyo mbonerahamwe yari isohozwa ry’itegeko ryo muri Habakuki igice cya kabiri ryo kwandika iyerekwa no kurigira risobanutse ku mbonerahamwe. Muri ayo mateka nyine harimo ababwirizabutumwa b’Abamillerite magana atatu, kandi abanyamateka b’Abadivantisiti b’Umunsi wa Karindwi bahamya ukuri ko bose bakoresheje imbonerahamwe yo mu 1843.

What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?

Ni iki cyatuma umuntu avuga ko kumenyekanisha kwa ba pionnieri ko i Roma ari “abambuzi b’ubwoko bwawe,” nk’uko byerekanwe ku mbonerahamwe, ari ikosa? Ni iki cyatuma umuntu yemera iyo mvugo? Kandi se, ni iki gituma bamwe muri twe bavuga ko bemera uko ba pionnieri basobanukiwe ko i Roma ishushanywa n’imvugo ngo “abambuzi b’ubwoko bwawe,” nyamara mu by’ukuri ntibabashe ubwabo kurwanaho iyo myumvire?

In the first article we cited the following passage:

Mu nyandiko ya mbere twasubiyemo iri somo rikurikira:

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us.” Testimonies, volume 5, 708.

> “Uko umuntu yaba yarateye imbere kose mu bwenge, ntagatekereze na gato ko nta mpamvu yo gushakashaka byimbitse kandi ubudasiba Ibyanditswe Byera kugira ngo abonemo umucyo urushijeho. Nk’ubwoko, twahamagariwe buri wese ku giti cye kuba abanyeshuri b’ubuhanuzi. Tugomba kuba maso tubigiranye umwete, kugira ngo dushobore gutahura imirasire iyo ari yo yose y’umucyo Imana izatugaragariza.” Testimonies, volume 5, 708.

I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represent the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.

Nemeza ko “umucyo Imana” ubu iri “kutwereka” ari uko tutarakangukira byuzuye inshingano dufite yo gusobanukirwa ubwacu imirongo cumi n’itanu ya mbere ya Daniyeli cumi na rimwe, kandi ko tutarasobanukiwe yuko imirongo ya cumi na gatatu kugeza ku ya cumi n’itanu y’icyo gice kimwe ihagarariye ukuri gusohoza kwezwa kwa nyuma no gushyirwaho ikimenyetso kw’abana ibihumbi ijana na mirongo ine na bine. Iyo hataba hari inyigisho z’ubuyobe zinjijwe muri aya mateka nyir’izina, byatanga gihamya y’uko turi maso rwose. Ariko iri mpaka rihamya ibinyuranye na byo.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what. . ..

> Kuba nta mpaka cyangwa imvururu biri mu bwoko bw’Imana ntibikwiye gufatwa nk’ikimenyetso kidashidikanywaho cy’uko bakomeje gushikama ku nyigisho nzima. Hari impamvu yo gutinya ko bashobora kuba badatandukanya neza ukuri n’ikinyoma. Igihe nta bibazo bishya bibyutswe no gusuzuma Ibyanditswe, igihe nta tandukaniro ry’ibitekerezo rivutse rizatuma abantu bashakashaka Bibiliya ubwabo kugira ngo bamenye neza ko bafite ukuri, benshi muri bo ubu, nk’uko byari no mu bihe bya kera, bazakomeza kwizirika ku migenzo no gusenga ibyo batazi ibyo ari byo....

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Imana izakangura ubwoko bwayo; niba ubundi buryo bwose bwananirana, ubuyobe buzinjira muri bo, kugira ngo bubashungure, butandukanye umurama n’ingano. Umwami ahamagarira abizera ijambo rye bose gukanguka bave mu bitotsi. Umucyo w’agaciro waraje, uhuye n’iki gihe. Uwo ni ukuri kwa Bibiliya, kugaragaza akaga kadukikije rwose. Uwo mucyo ukwiriye kutuyobora ku kwiga Ibyanditswe tubigiranye umwete, no gusuzuma twitonze cyane imyemerere dufite. Imana ishaka ko impande zose n’imyanya yose y’ukuri bisesengurwa mu buryo bwimbitse kandi budacogora, hamwe no gusenga no kwiyiriza ubusa. Abizera ntibagomba kuruhukira ku byakekwa no ku bitekerezo bidasobanutse neza by’icyo ukuri ari cyo. Ukwizera kwabo kugomba kuba gushingiye neza kandi gushikamye ku ijambo ry’Imana, kugira ngo igihe cy’igeragezwa nikigera, kandi bakagezwa imbere y’inkiko kugira ngo basobanure ukwizera kwabo, bazabone uko batanga impamvu y’ibyiringiro biri muri bo, babikoresheje ubugwaneza no kubaha.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound.” Testimonies, volume 5, 708.

> “Mukangure, mukangure, mukangure. Ingingo dushyikiriza isi zigomba kutubera ukuri kuzima. Ni iby’ingenzi ko, mu kurwanirira inyigisho dufata nk’ingingo z’ibanze z’ukwizera, tutagomba na rimwe kwemera gukoresha impaka zidafite ukuri kuzuye.” Testimonies, volume 5, 708.

As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”

Mu gihe dukomeza muri uku gutekereza ku basahura ubwoko bw’Imana, tuzagaragaza ko impaka zerekeye umurongo wa cumi na kane wa Daniyeli cumi na umwe hagati y’Abaporotesitanti n’Abamilerite zihwanye rwose n’impaka ziri hagati y’ubusobanuro bushya n’ubwihariye buvuga ko Leta Zunze Ubumwe z’Amerika, atari Roma, ari zo zishyiraho iryo yerekwa. Umwanya uvuga ko The Great Controversy ikoresha imvugo, “old world,” kugira ngo irangamire amateka yahise, ni “igitekerezo cyakekwa kandi kidasobanutse neza,” kandi ni urugero rw’ “impaka zidafite ishingiro ryuzuye.”

Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.

Abakoresheje uwo murongo kugira ngo bashimangire igitekerezo cyabo cy’uko Abamillerite bibeshye igihe bamenyaga Roma ko ari abasahuzi b’ubwoko bwawe, bakwiriye gusohoza inshingano yabo ya gikristo bakisubiraho ku mugaragaro ku byo bavuze, kuko bidashobora gushyigikirwa haba mu kibonezamvugo no mu mateka. Kandi abicaye iruhande muri iyi mpaka, mufite inshingano yo kugabanya neza ijambo ry’ukuri, kuko mwahamagariwe kuba umuntu ku giti cye wiga ubuhanuzi, atari uwukurikira igitekerezo cy’umuntu.

Men wrest the Scriptures to their own destruction.

Abantu bagoreka Ibyanditswe ku kurimbuka kwabo ubwabo.

> And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.

> Kandi mumenye ko kwihangana k’Umwami wacu ari agakiza; nk’uko na mwene Data Pawulo dukunda na we yandikiye mwe, akurikije ubwenge yahawe; kandi ni ko abivuga no mu nzandiko ze zose, aho avugamo ibyo bintu; muri zo hakaba harimo bimwe bigoye gusobanukirwa, ibyo abatize kandi badashikamye bagoreka, nk’uko bagoreka n’andi Byanditswe, bikabazanira kurimbuka kwabo. Nuko rero, bakundwa, ubwo mubizi mbere y’igihe, mwirinde kugira ngo namwe mutayobywa n’ubuyobe bw’abakiranirwa, mukagwa mukava ku gushikama kwanyu. Ahubwo mukurire mu buntu no mu kumenya Umwami n’Umukiza wacu Yesu Kristo. Icyubahiro kibe icyiwe none n’iteka ryose. Amen. 2 Petero 3:15–18.

Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.

Petero avuga ko ari “abatize kandi badakomeye” “agoreka” Ibyanditswe “bakabyigusha ku irimbukiro ryabo ubwabo.” Ihuye n’uko kuri ni imiburo ya mushiki wacu White yasubiyemo kenshi aduhamagarira kwiyigira ubwacu. Niba tutarimo gusohoza inshingano yacu yo kuba abanyeshuri b’ubuhanuzi, tuba twihitiramo irimbukiro ryacu ubwacu.

It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.

Ni abajura b’ubwoko bwawe bakomeza iyerekwa, kandi Salomo agaragaza ko aho iyerekwa ritari abantu barimbuka.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Aho kutari iyerekwa, abantu bararimbuka; ariko uwitondera amategeko, arahirwa. Imigani 29:18.

One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?

Kimwe mu bisobanuro by’ijambo “kurimbuka” ni ugukorwa ubwambure. Aho hari ugusobanukirwa kutari ukwo kw’iyerekwa, bishingira ku kuba ikimenyetso gishyiraho iryo yerekwa kidasobanutse, cyangwa gisobanuwe nabi. Kuba mu barimbuka mu muburo wa Salomo ni ukwihesha ubwambure bugaragazwa n’Abalawodikiya bacirwamo n’akanwa k’Umwami ku itegeko ryo ku Cyumweru rigiye kuza vuba. Kuki twakwemera igitekerezo gihindura nabi ubusobanuro busobanutse bw’amagambo ya Mushiki wa White yerekeye isi ya kera n’isi nshya, kandi kigatera umugongo ku kumenya kw’Abamilerite yuko ari Roma ishyiraho iyerekwa, byagaragajwe mu buryo butaziguye ku mbonerahamwe yo mu 1843, ihagarariye ukuri shingiro kw’Ubwadivantisiti, kandi ari byo Kristo, Igitare cy’Ibihe byose, kigereranywa n’amashusho yose yera y’urufatiro?

> “But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.

> “Ariko buri nyubako yubatswe ku rundi rufatiro rutari ijambo ry’Imana izagwa. Uwubaka, nk’Abayahudi bo mu minsi ya Kristo, ku rufatiro rw’ibitekerezo n’ibyiyumvo by’abantu, rw’imihango n’imigenzo byahimbwe n’abantu, cyangwa ku mirimo iyo ari yo yose ashobora gukora yigenga ku buntu bwa Kristo, aba yubaka imiterere ye ku musenyi uhindagurika. Ibihuhusi bikaze by’ibigeragezo bizasukura uwo musingi w’umusenyi bisige inzu ye ihindutse umus ruins ku nkengero z’igihe.”

> “‘“Therefore thus saith the Lord God, … Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.’ Isaiah 28:16, 17.

> “‘Nuko rero ni ko Uwiteka Imana ivuga, … Kandi urubanza nzarugenza nk’umugozi wo gupima, no gukiranuka nk’akabamo; kandi urubura ruzakukumura ubuhungiro bw’ibinyoma, n’amazi yuzure ahihishe.’ Yesaya 28:16, 17.

> “But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.

> “Ariko uyu munsi imbabazi ziracyinginga umunyabyaha. ‘Ndiho, ni ko Uwiteka Imana ivuga, sinishimira urupfu rw’umunyabyaha; ahubwo ndashaka ko umunyabyaha areka inzira ye akabaho: nimuhinduke, nimuhinduke muve mu nzira zanyu mbi; kuko se ni iki gituma mupfa?’ Ezekiyeli 33:11. Ijwi rivugana n’utihana uyu munsi ni ijwi ry’Uwo watakambye mu mibabaro yo mu mutima igihe yarebaga umurwa yakundaga ati: ‘Yewe Yerusalemu, Yerusalemu, wica abahanuzi kandi ugatera amabuye abagutumweho! Ni kangahe nashatse gukoranyiriza abana bawe hamwe, nk’uko inkoko ikoranyiriza imishwi yayo munsi y’amababa yayo, ariko ntimwabishatse! Dore inzu yanyu muyisigiwe ari umusaka.’ Luka 13:34, 35, R.V. I Yerusalemu, Yesu yabonye ikimenyetso cy’isi yari yaranze kandi isuzugura ubuntu Bwe. Yari akuririye, yewe mutima winangiye, akuririra wowe! Ndetse n’igihe amarira ya Yesu yamenekaga ku musozi, Yerusalemu yari igishobora kwihana no kurokoka urubanza rwayo. Mu gihe gito impano yo mu ijuru yari igitegereje ko bayemera. Ni ko, yewe mutima, Kristo aracyakuvugisha mu majwi y’urukundo ati: ‘Dore mpagaze ku rugi ndakomanga: umuntu niyumva ijwi Ryanjye agakingura urugi, nzinjira iwe, dusangire, na we asangire nanjye.’ ‘Dore none ni cyo gihe cyo kwemererwamo; dore none ni wo munsi w’agakiza.’ Ibyahishuwe 3:20; 2 Abakorinto 6:2.”

> “You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.

> “Mwemera ibyiringiro byanyu ku bwanyu ubwanyu muba mwubaka ku musenyi. Ariko ntibirakerera cyane ngo muhunge ukurimbuka kwegereje. Mbere y’uko igihuhusi gitangira, nimuhungire ku rufatiro rwizewe. ‘Uku ni ko Uwiteka Imana ivuga iti, Dore nshyize i Siyoni ibuye ry’urufatiro, ibuye ryageragejwe, ibuye rikomeza imfuruka ry’igiciro cyinshi, urufatiro rwizewe: uwizera ntazihutira guhunga.’ ‘Nimunyitegereze, mukizwe, mwa mpera z’isi mwese: kuko ndi Imana, kandi nta yindi ibaho.’ ‘Witinya; kuko ndi kumwe nawe: ntukihebe; kuko ndi Imana yawe: nzagukomeza; koko, nzagufasha; koko, nzagushyigikiza ukuboko kw’iburyo kwo gukiranuka kwanjye.’ ‘Ntimuzakorwa n’isoni cyangwa ngo mujye mu rujijo iteka ryose.’ Yesaya 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

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