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# The Book of Daniel - Number One-Hundred and Sixty-Two

Igitabo cya Daniyeli — Ijana na Mirongo Itandatu na Kabiri

Rome’s Prophetic Time: Unveiling the Vision

Igihe cy’Ubuhanuzi cya Roma: Guhishura Iyerekwa

Author

Jeff Pippenger

Published

March 27, 2024

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Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:

Roma ishyiraho iyerekwa, kandi Roma ihishurwa mu “gihe” cyayo. Aya ni amagambo ya Mushiki wa White aho avuga ikintu cyagombye kumvikana nk’icyigaragaza ubwacyo:

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Ibyahishuwe ni igitabo gifunze ikimenyetso, ariko kandi ni n’igitabo cyafunguwe. Cyanditsemo ibyabaye bitangaje bizaba mu minsi y’imperuka y’amateka y’iyi si. Inyigisho z’iki gitabo zirumvikana kandi zisobanutse, si iza cyami kandi zitumvikana. Muri cyo hafatwamo umurongo w’ubuhanuzi nk’uwafashwe muri Daniyeli. Hari ubuhanuzi bumwe Imana yasubiyemo, bityo ikerekana ko bugomba guhabwa agaciro gakomeye. Umwami ntasubiramo ibintu bidafite umumaro ukomeye.” Manuscript Releases, igitabo cya 9, 8.

The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.

“Umwami ntabwira ibidafite agaciro gakomeye inshuro nyinshi,” kandi “ibihe” bifitanye isano n’i Roma byongera kuvugwa kenshi cyane. Gusobanukirwa “igihe” gifitanye isano n’i Roma ni iby’“agaciro gakomeye,” kuko ari cyo gihishura Roma nk’insanganyamatsiko ishyiraho iyerekwa. Inshuro zirindwi, imyaka igihumbi na magana abiri na mirongo itandatu y’ubutegetsi bwa papa ivugwa mu buryo butaziguye muri Daniyeli no mu Byahishuwe.

> And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.

> Kandi azavuga amagambo akomeye arwanya Isumbabyose, kandi azarushya abera b’Isumbabyose, kandi azatekereza guhindura ibihe n’amategeko; kandi bazamuhabwa mu kuboko kwe kugeza igihe kimwe n’ibihe bibiri n’igice cy’igihe. Daniyeli 7:25.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Nuko numva uwo mugabo wari wambaye imyenda y'igitare, wari hejuru y'amazi y'umugezi, ubwo yazamuraga ikiganza cye cy'iburyo n'ikiganza cye cy'ibumoso abitegereza ijuru, akarahirira Uhoraho uhoraho ko bizamara igihe, n'ibihe, n'igice cy'igihe; kandi ko namara kurangiza gutatanya imbaraga z'ubwoko bwera, ibyo bintu byose bizaba birangiye. Daniyeli 12:7.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

> Ariko urugo rw’ihema rwera ruri hanze y’urusengero urureka, kandi nturupime; kuko rwahawe abanyamahanga: kandi bazatsikamiza umurwa wera amezi mirongo ine n’abiri. Ibyahishuwe 11:2.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

> Kandi nzaha imbaraga abahamya banjye bombi, kandi bazahanura iminsi igihumbi na magana abiri na mirongo itandatu, bambaye ibigunira. Ibyahishuwe 11:3.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Maze wa aratorokera ajya mu butayu, aho afite ahantu yateguriwe n’Imana, kugira ngo bamugaburireyo iminsi igihumbi na magana abiri na mirongo itandatu. Ibyahishuwe 12:6.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> Maze wa mugore ahabwa amababa abiri y’inkona nini, kugira ngo agurukire mu butayu ajye ahantu he, aho agaburirwa igihe kimwe n’ibihe n’igice cy’igihe, kure y’inyonga y’inzoka. Ibyahishuwe 12:14.

> And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.

> Nuko ahabwa akanwa kavuga amagambo akomeye n’ugutuka Imana; kandi ahabwa ubushobozi bwo kumara amezi mirongo ine n’abiri. Ibyahishuwe 13:5.

These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.

Izo ngingo ndwi ndwi zerekeza kuri Roma mu buryo butaziguye zigaragaza ibiranga byihariye bitandukanye by’ubuhanuzi bwerekeye Roma. Ni muri iyo mirongo ni ho Roma ihishurwa. Mushiki wacu White yongeraho ko ibyo bihe na byo byagereranyijwe nk’“imyaka itatu n’igice cyangwa iminsi 1260.” Nta hantu muri Bibiliya usanga haba “imyaka itatu n’igice” cyangwa “iminsi igihumbi na magana abiri na mirongo itandatu.” Mushiki wacu White arimo gusa gukoresha uko kubara gushingiye kuri izo ngingo ndwi nk’uko bikwiye.

> “In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

> “Mu gice cya 13 (imirongo ya 1–10) harasobanurwa indi nyamaswa, ‘isa n’ingwe,’ iyo ikiyoka cyahaye ‘ububasha bwacyo, n’intebe yacyo, n’ubutware bukomeye.’ Iki kimenyetso, nk’uko Abaporotesitanti benshi babyemeye, gishushanya ubupapa, bwasimbuye ububasha n’intebe n’ubutware byigeze gutwarwa n’ubwami bwa Roma bwa kera. Kuri iyo nyamaswa isa n’ingwe havugwa hati: ‘Yahawe akanwa kavuga ibikomeye n’ibitutsi by’ubuhakanyi…. Nuko irambura akanwa kayo mu gutuka Imana, ngo ituke izina ryayo, n’ihema ryayo, n’ababa mu ijuru. Kandi yahawe kurwanya abera no kubanesha: kandi ihabwa ubutware ku miryango yose, no ku ndimi, no ku mahanga.’ Ubu buhanuzi, busa hafi rwose n’ibisobanuro by’ihembe rito ryo muri Daniyeli 7, nta gushidikanya bwerekeza ku bupapa.”

> “‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.

> “‘Yahawe guhabwa gukomeza kumara amezi mirongo ine n’abiri.’ Kandi, ni ko umuhanuzi avuga ati, ‘Mbona umwe mu mitwe yayo nk’aho yakomerekejwe igikomere cy’urupfu.’ Kandi kandi ngo: ‘Uyobora abantu mu bunyage na we azajyanwa mu bunyage; uwica inkota akwiriye kwicishwa inkota.’ Ayo mezi mirongo ine n’abiri ni yo amwe n’‘igihe n’ibihe n’igice cy’igihe,’ ni ukuvuga imyaka itatu n’igice, cyangwa iminsi 1260, byo muri Daniyeli 7—igihe ububasha bwa gipapa bwari kuzamenera ubwoko bw’Imana. Iki gihe, nk’uko byavuzwe mu mitwe ibanziriza iyi, cyatangiye igihe ubupapa bwageraga ku butware bukuru, mu wa 538 nyuma ya Kristo, kirangira mu wa 1798. Muri icyo gihe papa yajyanywe mu bunyage n’ingabo z’Abafaransa, ububasha bwa gipapa bwakira igikomere cy’urupfu, maze ubuhanuzi busohora buti, ‘Uyobora abantu mu bunyage na we azajyanwa mu bunyage.’” Intambara Ikomeye, 439.

With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.

Hamwe n’ububasha bwahumetswe bwo no gufata imyaka itatu n’igice nk’“igihe” “gihishura” Roma, haduka n’izindi nyandiko za Bibiliya zerekeza kuri Roma.

> But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.

> Ariko ndababwira ukuri yuko mu minsi ya Eliya, igihe ijuru ryakingwaga imyaka itatu n’amezi atandatu, maze inzara ikomeye ikaba mu gihugu cyose, muri Isirayeli hari abapfakazi benshi. Luka 4:25.

The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.

Imyaka itatu n’igice ya Eliya ihuza icyo gihe na Yezebeli, ari we kimenyetso cya Roma ya gipapa mu Itorero ry’i Tiyatira.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.

> Ariko ndagufitiye ibintu bike byo kugucyaha, kuko wihanganira wa mugore Yezebeli, wiyita umuhanuzikazi, ngo yigishe kandi ayobye abagaragu banjye kugira ngo bakore ubusambanyi kandi barye ibyatambiwe ibigirwamana. Kandi namuhaye igihe cyo kwihana ubusambanyi bwe, ariko ntiyihana. Ibyahishuwe 2:20, 21.

The “time” given the fourth church, represented by Jezebel, is also a “space.”

“Igihe” cyahawe itorero rya kane, rigereranywa na Yezebeli, na cyo ni “umwanya.”

> Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.

> Eliya yari umuntu ufite kamere n’amarangamutima nk’ibyacu, kandi yasenganye umwete kugira ngo imvura itagwa; nuko imvura imara imyaka itatu n’amezi atandatu itagwa ku isi. Yakobo 5:17.

Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.

Mu gutanga ibisobanuro ko amezi mirongo ine n’abiri ari yo angana n’iminsi igihumbi na magana abiri na mirongo itandatu, Mushiki wa White yerekana ko icyo gihe ari “iyo minsi,” Kristo yavuzeho.

> “The periods here mentioned—‘forty and two months,’ and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.

> Ibi bihe bivugwa—“amezi mirongo ine n’abiri,” n’“iminsi igihumbi na magana abiri na mirongo itandatu”—ni bimwe, byose bigaragaza kimwe igihe itorero rya Kristo ryari kuzahura n’igitugu cyaturukaga i Roma. Iyo myaka 1260 y’ubutegetsi bw’ikirenga bwa papa yatangiye mu mwaka wa 538 Nyuma ya Kristo, bityo ikaba yari kurangira mu wa 1798. Muri icyo gihe ingabo y’Abafaransa yinjiye i Roma maze ifata papa ho imbohe, maze apfira mu buhungiro. Nubwo nyuma y’aho hatowe undi papa vuba, urwego rw’ubuyobozi bwa gipapa ntirwongeye na rimwe kuva icyo gihe kubasha gukoresha ububasha rwari rufite mbere.

> “The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.

> “Gutotezwa kw’itorero ntikwakomeje mu gihe cyose cy’imyaka 1260. Kubera imbabazi Imana yagiriye ubwoko bwayo, yagabanyije igihe cy’ikigeragezo cyabo gikaze nk’umuriro. Mu guhanura iby’‘umubabaro mwinshi’ wagombaga kugera ku itorero, Umukiza yaravuze ati: ‘Iyo iyo minsi itaza kugabanywa, nta muntu n’umwe wari kurokoka: ariko ku bw’abatoranyijwe iyo minsi izagabanywa.’ Matayo 24:22. Binyuze mu ngaruka z’Ubugorozi, gutotezwa kwashyizweho iherezo mbere ya 1798.” The Great Controversy, 266.

Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”

Kristo na Mushiki wa White bagaragaza ko imvugo ngo “iyo minsi” ari yo “gihe,” kigaragaza Roma ya gipapa. Igihe Daniyeli avuga iby’itotezwa ryakurikiye gushyirwa kw’ubupapa ku ntebe y’ubwami bw’isi mu murongo wa mirongo itatu n’umwe w’igice cya cumi na rimwe, avuga icyo gihe cy’itotezwa ko ari “iminsi myinshi.”

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Daniel 11:31–33.

> Kandi amaboko azahagarara ku ruhande rwe, kandi bazahumanya ubuturo bwera bw’imbaraga, kandi bazakuraho igitambo gihoraho, kandi bazashyiraho ikizira giteza umwijima. Kandi abakora ibyaha ku isezerano azabayonjesha amagambo aryoshye; ariko abantu bazi Imana yabo bazakomera, kandi bazakora iby’ubutwari. Kandi abafite ubwenge bo mu bantu bazigisha benshi; nyamara bazagwa ku nkota, no ku muriro, no mu bunyage, no mu minyago, iminsi myinshi. Danieli 11:31–33.

Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.

Roma ihishurwa ifitanye isano n’igihe cy’ubuhanuzi gifitanye isano na yo; ni cyo gituma Pawulo avuga ko wa muntu w’icyaha azahishurwa mu “gihe cye.” Kuba Roma ishyiraho iyerekwa, iryo tutamenye turimbuka, bigaragaza impamvu icyo gihe cy’ubuhanuzi kigereranywa kenshi cyane kandi mu buryo bwinshi cyane, kuko Imana “itabisubiramo niba atari ibintu bifite akamaro gakomeye.” Mu mirongo ibanza, iherezo ry’icyo gihe na ryo rirarangwa.

> And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

> Kandi abafite ubwenge muri rubanda bazigisha benshi; nyamara bazagwa bicishijwe inkota, n’umuriro, n’ubunyage, no kunyagwa, iminsi myinshi. Kandi nibamara kugwa, bazatabarwa n’ubufasha buke; ariko benshi bazabifatanyaho babitewe n’amagambo yo kubashyeshya. Nuko bamwe muri abo bafite ubwenge bazagwa, kugira ngo bageragezwe, no kugira ngo batunganywe, kandi bagirwe abazungu, kugeza mu gihe cy’imperuka; kuko ibyo bizaba mu gihe cyagenwe. Daniyeli 11:33–35.

The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.

“Igihe cy’imperuka” “kiracyari icy’igihe cyagenwe.” Ijambo ry’Igiheburayo risobanura “cyagenwe” ni “moed,” kandi risobanura igihe cyashyizweho cyangwa gahunda yagenwe. Ubusobanuro bwa gihanuzi n’uburemere bw’“igihe cyagenwe,” mu gitabo cya Daniyeli, bigaragazwa n’uko kivugwamo kenshi. Abadiventisiti b’i Lawodikiya ni bake cyane, niba bahari namba, bemera ko 1989 yari “igihe cy’imperuka,” bityo rero 1989 yari igihe cyagenwe. Yari gahunda yagenwe n’Imana, igihe Yagombaga gukuraho ikimenyetso ku bumenyi ku bw’umuryango w’abigize umwe n’ibihumbi ijana na mirongo ine na bine. Kubera iyo mpamvu, igitabo cya Daniyeli gitanga abahamya b’ukuri ko “igihe cyagenwe” kiranga ukuza kw’“igihe cy’imperuka”. Muri Daniyeli umunani, iki kimenyetso cya gihanuzi ni ho gishyirwa ahagaragara.

> And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.

> Nuko numva ijwi ry’umuntu hagati y’inkombe z’Ulayi, rirahamagara riti: Gaburiyeli, menyesha uyu muntu gusobanukirwa ibyo yeretswe. Nuko aza hafi y’aho nari mpagaze; ageze aho, ndatinya, nikubita hasi nubamye; ariko arambwira ati: Sobanukirwa, wa mwana w’umuntu we, kuko ibyo weretswe bizasohora mu gihe cy’imperuka. Akivugana nanjye, nari nsinziriye ubuticura nubamye hasi; ariko arankoraho, anshyiraho mpagarara nemye. Maze aravuga ati: Dore, ngiye kukumenyesha ibizaba mu mperuka y’uburakari; kuko iherezo rizaba mu gihe cyagenwe. Daniyeli 8:16–19.

As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”

Nk’uko bimeze no mu gice cya cumi na kimwe, ijambo “iherezo,” riri mu mvugo “igihe cy’iherezo” muri iyi mirongo, ni ijambo ry’Igiheburayo ritandukanye n’irihindurwamo “cyagenwe.” Igihe cy’iherezo kigereranya igihe runaka gitangira ku gihe cyagenwe. “Igihe cyagenwe” (moed) ni ishyirwaho ry’igihe, kandi igihe cy’iherezo (ijambo ry’Igiheburayo “gets”) ni ikiringo cy’igihe gitangirira ku gihe cyagenwe. Ni cyo “gihe” gihishura Roma, kandi icyo “gihe” gifite akamaro cyane ku buryo iherezo ry’icyo kiringo cy’igihe, n’ikiringo gikurikira iherezo ry’icyo gihe, bigaragazwa n’abahamya benshi. Mu murongo wa makumyabiri na kane w’igice cya cumi na kimwe cya Daniyeli, Roma ya gipagani ivugwaho ko yategetse isi mu gihe kingana na “igihe.”

A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.

“Igihe” cy’ikigereranyo ni imyaka magana atatu na mirongo itandatu, kuko mu mwaka wa Bibiliya harimo iminsi magana atatu na mirongo itandatu. Roma ya gipagani yategetse mu “gihe,” kandi Roma ya gikipapa yategetse mu “gihe, ibihe n’igice cy’igihe.” Roma y’iki gihe itegeka mu “isaha” y’ikigereranyo, cyangwa mu “mezi mirongo ine n’abiri” y’ikigereranyo. Nta gihe cy’ubuhanuzi kiriho nyuma ya 1844, bityo “isaha” n’ayo “mezi mirongo ine n’abiri” ni igihe gihera ku itegeko ryo kuruhuka ku Cyumweru rigiye kuza kugeza ku irangira ry’igihe cy’igeragezwa cy’abantu. Ariko Roma ya gipagani yategetse by’ikirenga uhereye ku Rugamba rw’i Actium mu mwaka wa 31 mbere ya Kristo, kugeza igihe Konstantino yimuriye umurwa mukuru w’ubwami i Konstantinopoli mu mwaka wa 330. Tuzi ko imirongo ikurikira ivuga kuri Roma ya gipagani, kuko Kristo agaragazwa nk’“igikomangoma cy’isezerano” “kizamenagurwa” ubwo yabambwaga. Ubutegetsi bwari buriho icyo gihe bwari Roma ya gipagani, bityo imirongo tugiye kureba ubu iranga Roma ya gipagani.

> And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.

> Nuko mu cyimbo cye hazahaguruka umuntu w’insuzugurwa, batazahesha icyubahiro cy’ubwami; ahubwo azaza amahoro, yigarurire ubwami abukoresheje gushyeshya. Kandi amaboko y’umwuzure azatembanwa amuve imbere, amenagurwe; ndetse n’umutware w’isezerano na we. Kandi nyuma y’isezerano bagiranye na we, azakora iby’uburiganya, kuko azazamuka, kandi azakomera ari kumwe n’abantu bake. Azinjira amahoro no mu hantu harumbuka cyane tw’intara; kandi azakora ibyo ba sekuru batigeze bakora, cyangwa ba sekuruza be; azabagabanyiriza iminyago n’ibisahu n’ubutunzi; ndetse azacura imigambi ye irwanya ibihome bikomeye, ariko bibe ari iby’igihe gito. Daniyeli 11:21–24.

The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.

Ijambo “against” riri mu nteruro ya nyuma y’iyo mirongo mu by’ukuri risobanura “kuva,” kandi uwo murongo uravuga ko Roma y’abapagani izategeka (igahanuza imigambi yayo) “kuva” ku gihome cyayo gikomeye (Umujyi wa Roma) mu gihe cy’imyaka magana atatu na mirongo itandatu.

> “‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’

> “‘UMURONGO WA 24. Azinjira mu mahoro no no mu hantu habyibushye cyane ho mu ntara; kandi azakora ibyo ba sekuru batigeze bakora, ndetse na ba sekuruza be; azabagabanyamo iminyago, n’ibyanyazwe, n’ubutunzi; koko azategura imigambi ye yo kurwanya ibihome bikomeye, ariko igihe runaka.’”

> “The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.

> “Uburyo busanzwe amahanga, mbere y’iminsi ya Roma, yari yarinjiragamo mu ntara z’agaciro no mu bihugu bikungahaye, bwari ubusanzwe intambara no kubyigarurira. Noneho Roma yagombaga gukora ikintu kitari cyarakozwe na ba sekuru cyangwa ba sekuruza babo; ni ukuvuga kwakira ibyo yegukanye mu nzira y’amahoro. Uburyo bwari butarigeze bwumvikana mbere, ni bwo bwahise butangizwa, ubwo abami basigaga ubwami bwabo nk’umurage ku Baroma. Muri ubu buryo Roma yaje kwigarurira intara nini.”

> “And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.

> “Kandi abari muri ubwo buryo bayobotse ubutegetsi bw’i Roma ntibabivanyemo inyungu nke. Bafashwe neza kandi bagiriwe impuhwe. Byari nk’aho bagabanyirizwagaho umuhigo n’iminyago. Barindwaga abanzi babo, kandi bakaruhukira mu mahoro no mu mutekano bari munsi y’uburinzi bw’ububasha bw’Abaroma.

> “To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.

> “Ku birebana n’igice cya nyuma cy’uyu murongo, Musenyeri Newton atanga igitekerezo cy’ibikoresho by’ubuhanuzi bikoreshwa bivuye mu birindiro bikomeye, aho kuba bibikorerwa. Ibyo Abaroma babikoreye mu gihome gikomeye cy’umujyi wabo ufite imisozi irindwi. ‘Ndetse kugeza mu gihe runaka;’ nta gushidikanya, ni igihe cy’ubuhanuzi, imyaka 360. Iyo myaka igomba kubarirwa uhereye ku ki? Birashoboka ko uhereye ku gikorwa cyerekanwa mu murongo ukurikira.”

> “‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’

> “‘UMURONGO WA 25. Kandi azakangura imbaraga ze n’ubutwari bwe kurwanya umwami w’ikusi, ari kumwe n’ingabo nyinshi; kandi umwami w’ikusi azakangurirwa kujya ku rugamba, ari kumwe n’ingabo nyinshi cyane kandi zikomeye; ariko ntazahagarara, kuko bazamugambanirira imigambi mibi.’

> “By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.

> “Ku murongo wa 23 n’uwa 24 tugezwa hakuno y’ishyirahamwe ryari hagati y’Abayuda n’Abaroma, mu wa 161 mbere ya Kristo, tukagezwa mu gihe Roma yari imaze kugira ubutware bw’isi yose. Umurongo uri imbere yacu ubu werekana igitero gikomeye cyagabwe ku mwami w’ikusi, ari wo Egiputa, kandi ukerekana ko habaye intambara ikomeye idasanzwe hagati y’ingabo nini kandi zikomeye. Mbese ibintu nk’ibyo byabaye mu mateka ya Roma muri icyo gihe?—Yarabaye. Iyo ntambara yari intambara yahuje Egiputa na Roma; kandi urwo rugamba rwari urwa Actium. Nimucyo turebe muri make imimerere yatumye iyo mirwano ibaho.” Uriah Smith, Daniel and the Revelation, 271–273.

In the following verses the time appointed and the end are again referenced by Daniel.

Mu mirongo ikurikira, Daniyeli yongeye kuvuga iby’igihe cyashyizweho n’iherezo.

> And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.

> Kandi azateranya imbaraga ze n’ubutwari bwe kurwanya umwami w’ikusi, azanye ingabo nyinshi; na we umwami w’ikusi azaterurwa ajye ku rugamba, azanye ingabo nyinshi cyane kandi zikomeye; ariko ntazashobora guhagarara, kuko bazamucurira imigambi yo kumurwanya. Koko rero, abarya ku mugabane w’ibyokurya bye bazamurimbura, kandi ingabo ze zizasesekara; benshi bazagwa bishwe. Kandi imitima y’abo bami bombi izaba iy’ubugome, kandi bazabeshyanira ku meza amwe; ariko ntibizagira icyo bigeraho, kuko iherezo rizaba rikiri mu gihe cyagenwe. Maze azasubira mu gihugu cye afite ubutunzi bwinshi; kandi umutima we uzaba urwanya isezerano ryera; azakora ibikorwa bikomeye, hanyuma asubire mu gihugu cye. Mu gihe cyagenwe azagaruka, yerekeze ikusi; ariko ntibizaba nk’ibya mbere cyangwa nk’ibya nyuma. Daniyeli 11:25–29.

In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.

Mu gice cya munani, Gaburiyeli yagaragaje ko “chazon,” ni ukuvuga iyerekwa ry’imyaka ibihumbi bibiri na magana atanu na makumyabiri, rizasozwa mu gihe cyagenwe, maze hanyuma hagatangira igihe gishushanywa na “igihe cy’imperuka.” Muri uyu murongo, igihe cyagenwe ni iherezo ry’imyaka magana atatu na mirongo itandatu Roma ya gipagani yari gutegeka isi mu buryo bw’ikirenga. Muri uyu murongo nta “gihe cy’imperuka” kirimo, kuko nta cyari gifunzwe ngo kizafungurwe ku iherezo ry’icyo gihe cy’amateka.

In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.

Mu gice cya munani cya Daniyeli, iyerekwa ry’“iherezo rya nyuma” ry’uburakari, ari bwo myaka ibihumbi bibiri na magana atanu na makumyabiri yasojwe icyarimwe n’imyaka ibihumbi bibiri na magana atatu, ryashyizweho ikimenyetso kugeza ku “gihe cy’imperuka,” kuko mu wa 1844, ari bwo bwari igihe cyagenwe cy’ayo mayerekwa yombi, umucyo w’umumarayika wa gatatu wahishuwe. Muri Daniyeli icumi na rimwe, imirongo ya mirongo itatu kugeza kuri mirongo itatu n’itandatu, ku iherezo ry’“uburakari bwa mbere” mu wa 1798, hagombaga kubaho igihe kigaragazwa nk’“igihe cy’imperuka,” ubwo umucyo w’umumarayika wa mbere wahishurwaga. Ni cyo gituma ubuhanuzi bw’igihe bwa Roma ya gipagani butari bufite igihe cy’imperuka, ahubwo bwari bufite gusa igihe cyagenwe, kigaragaza igihe iyo myaka magana atatu na mirongo itandatu yasorezwaga; ariko igihe cyagenwe cyo mu wa 1798, n’igihe cyagenwe cyo mu wa 1844, byombi byahishuye ubutumwa bwagombaga gusobanuka mu gihe kigaragazwa nk’“igihe cy’imperuka.”

Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.

Roma ihishurwa nk’uko ihagarariwe mu buryo bw’ubuhanuzi mu gihe cyayo cy’ubuhanuzi. “Igihe, ibihe n’igice cy’igihe”, “amezi mirongo ine n’abiri”, “iminsi igihumbi na magana abiri na mirongo itandatu”, n’“imyaka itatu n’igice” ni bimwe mu bimenyetso bitandukanye bigaragaza igihe ubupapa bwategekaga mu Gihe cy’Umwijima. Igihe gihuza urugendo rw’Abamilerite n’urugendo rw’abihumbi ijana na mirongo ine na bine ni imyaka ijana na makumyabiri n’itandatu. Imyaka ijana na makumyabiri n’itandatu na yo ni ikimenyetso cy’iminsi igihumbi na magana abiri na mirongo itandatu, kuko ari kimwe cya cumi cy’uwo mubare. Imyaka ijana na makumyabiri n’itandatu, uhereye ku bugome bwo kwigomeka bwo mu 1863 ukageza ku gihe cyagenwe cyo mu 1989, igaragaza 1989 nk’igihe Imana yari yarashyiriyeho guhura n’ubwoko bwayo bwo mu minsi y’imperuka.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu nyandiko ikurikira.

> “How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.

> “Ni buryo ki twashakisha mu Byanditswe? Mbese dukomeze inkingi z’inyigisho zacu imwe ikurikiye indi, hanyuma tugerageze gutuma Ibyanditswe byose bihura n’ibitekerezo twamaze gushingaho, cyangwa se tujyanane ibitekerezo n’imyumvire byacu ku Byanditswe, maze tugapima inyigisho zacu impande zose dukurikije Ibyanditswe by’ukuri? Benshi basoma Bibiliya ndetse bakanayigisha, nyamara ntibasobanukirwa ukuri kw’agaciro kenshi bigisha cyangwa biga. Abantu bakira amakosa, kandi nyamara ukuri kuba kugaragajwe neza rwose; kandi iyo baza kuba bazanye inyigisho zabo ku ijambo ry’Imana, aho gusoma ijambo ry’Imana mu mucyo w’inyigisho zabo kugira ngo bagaragaze ko ibitekerezo byabo ari byo, ntibari kugendera mu mwijima no mu buhumyi, cyangwa ngo bakomeze gutsimbarara ku ikosa. Benshi baha amagambo y’Ibyanditswe ubusobanuro bujyanye n’ibitekerezo byabo bwite, kandi bayobya ubwabo bakanashuka abandi binyuze mu gusobanura nabi ijambo ry’Imana. Uko twiyemeza kwiga ijambo ry’Imana, dukwiriye kubikora dufite imitima yicishije bugufi. Kwikunda kose, urukundo rwose rwo gushaka kuba umwihariko, bigomba gushyirwa ku ruhande. Ibitekerezo bimaze igihe kirekire bikunzwe ntibigomba gufatwa nk’aho bitabasha kwibeshya. Ni ukutemera kw’Abayuda kureka imigenzo yabo yari imaze igihe kirekire ishinzwe ni ko kwabaye intandaro yo kurimbuka kwabo. Bari biyemeje kutabona inenge iyo ari yo yose mu bitekerezo byabo bwite cyangwa mu busobanuro bwabo bw’Ibyanditswe; ariko nubwo abantu baba baramaze igihe kirekire bafite ibitekerezo runaka, niba bidashyigikiwe mu buryo bugaragara n’ijambo ryanditswe, bigomba kwangwa.”

> “Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.

> “Abifuza ukuri babikuye ku mutima ntibazanga gushyira ahagaragara imyizerere yabo kugira ngo isuzumwe kandi inengurwe, kandi ntibazarakazwa n’uko ibitekerezo n’imyumvire byabo bivuguruzwa. Uwo ni wo mwuka warangwaga muri twe imyaka mirongo ine ishize. Twajyaga guteranira hamwe imitima yacu iremerewe, dusenga kugira ngo tube umwe mu byo twizera no mu nyigisho; kuko twari tuzi ko Kristo atagabanyijwemo ibice. Ingingo imwe imwe ni yo yafatagwaga ikagirwa ikintu cy’isuzumwa. Uburemere n’igitinyiro ni byo byarangaga izo nama z’isuzuma. Ibyanditswe Byera byafungurwaga dufite umutima w’ubwoba bwera. Kenshi twiyirizaga kurya, kugira ngo turusheho kubasha gusobanukirwa ukuri. Nyuma y’isengesho rikomeye, iyo hari ingingo itarumvikana, yaraganirwagaho, kandi buri wese akavuga igitekerezo cye mu bwisanzure; hanyuma tukongera gupfukama dusenga, maze ugusaba gukomeye kukazamukira mu ijuru, dusaba ko Imana yadufasha kugira umutima umwe no kubona ibintu kimwe, kugira ngo tube umwe, nk’uko Kristo na Data wa twese ari umwe. Amarira menshi yaramenetse. Iyo umwe mu bavandimwe yacyahaga undi amuhora ko adafite ubwenge bwo gusobanukirwa mu kutumva umurongo runaka nk’uko we yawusobanukiwe, uwacyahwe yajyaga nyuma agafata uwo muvandimwe ukuboko, akavuga ati: ‘Ntiduteze agahinda Mwuka Wera w’Imana. Yesu ari kumwe natwe; nimucyo tugumane umwuka wo kwicisha bugufi no kwemera kwigishwa;’ maze uwo avugishijwe akavuga ati: ‘Mbabarira, muvandimwe, nagukoreye akarengane.’ Hanyuma twongeye gupfukama mu kindi gihe cy’isengesho. Twamaraga amasaha menshi muri ubwo buryo. Akenshi ntitwajyaga twiga hamwe amasaha arenze ane icyarimwe, nyamara rimwe na rimwe ijoro ryose ryaramaraga mu isuzuma rikomeye ry’Ibyanditswe, kugira ngo dusobanukirwe ukuri kw’igihe cyacu. Hari ibihe bimwe na bimwe Umwuka w’Imana yazaga kuri jye, maze ibice bikomeye bigasobanuka binyuze mu nzira Imana yatoranyije, hanyuma hakabaho ubwuzuzanye bwuzuye. Twese twari dufite umutima umwe n’Umwuka umwe.”

> “We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.

> Twashakanye n’umutima wacu wose ko Ibyanditswe bidakagororwa kugira ngo bihuze n’ibitekerezo by’umuntu uwo ari we wese. Twihatiraga gutuma ibyo tutavugagaho rumwe biba bike uko bishoboka kose, twirinda kwibanda ku ngingo zari iz’akamaro gato, ari na zo zabagaho ibitekerezo bitandukanye. Ariko umutwaro wa buri mutima wari uwo kugeza hagati y’abavandimwe imimerere yahura n’isengesho rya Kristo, ry’uko abigishwa be baba umwe nk’uko we na Data ari umwe. Rimwe na rimwe umwe cyangwa babiri mu bavandimwe bishyiragaho kunangira ku gitekerezo cyatanzwe, kandi bakagaragaza ibyiyumvo bya kamere y’umutima; ariko iyo iyo mimerere yagaragaraga, twahagarikaga ubushakashatsi bwacu tukimurira inama yacu ikindi gihe, kugira ngo buri wese abone uburyo bwo kujya imbere y’Imana mu isengesho, kandi atavuganye n’abandi, akige ku ngingo itavugwagaho rumwe, asaba umucyo uva mu ijuru. Twatandukanaga dufitanye amagambo y’ubucuti, kugira ngo twongere duhurire hamwe vuba uko bishoboka kose, dukomeze ubushakashatsi. Rimwe na rimwe imbaraga z’Imana zatugeragaho mu buryo bugaragara; kandi iyo umucyo usobanutse wahishuraga ingingo z’ukuri, twariranaga kandi tukishimana. Twakundaga Yesu; twakundanaga.

> “In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.

> “Muri iyo minsi Imana yadukoreye, kandi ukuri kwari ukw’igiciro cyinshi ku bugingo bwacu. Birakenewe ko ubumwe bwacu bw’uyu munsi buba ubw’imiterere izashobora kwihanganira ikigeragezo cy’ibigeragezo. Turi hano mu ishuri rya Databuja, kugira ngo dutegurirwe ishuri ryo hejuru. Tugomba kwiga kwihanganira ugucika intege mu buryo busa na Kristo, kandi isomo tuzabyigiramo rizaba iry’akamaro gakomeye kuri twe.

> “We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

> “Dufite amasomo menshi tugomba kwiga, kandi menshi cyane, cyane tugomba kwibagirwa. Imana n’ijuru byonyine ni byo bitabasha kwibeshya. Abatekereza ko batazigera basabwa kureka igitekerezo bakunze cyane, ko batazigera bagira impamvu yo guhindura ibitekerezo byabo, bazatungurwa. Igihe cyose twizirika ku bitekerezo n’imyemerere byacu bwite tubigiraho ubutitirizi budacogora, ntidushobora kugira ubumwe Kristo yasabiye.” Review and Herald, July 26, 1892.

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