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# Rome Establishes the Vision - Number Two

Roma Ishyiraho Iyerekwa - Umubare Wa Kabiri

Identifying Modern Rome and the Prophetic Vision in the Last Days

Kumenya Roma yo muri iki gihe n’Iyerekwa ry’Ubuhanuzi mu minsi y’imperuka

Author

Jeff Pippenger

Published

July 5, 2024

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

> Muri iyo minsi abantu benshi bazahagurukira kurwanya umwami w’ikusi; kandi n’abanyazi bo mu bwoko bwawe bazishyira hejuru kugira ngo bakomeze ibyerekanywe; ariko bazagwa. Danieli 11:14.

The correct identification of the power in the last days that is represented as Modern Rome, and therefore the power that “establishes the vision” is essential and salvational. It represents an element of the final testing process of the one hundred and forty-four thousand. The word “vision” in the verse is the same Hebrew word which Solomon chose when he identified why God’s people perish.

Kumenya neza ububasha bwo mu minsi ya nyuma bugaragazwa nka Roma ya none, bityo rero n’ububasha “bushyiraho ibyerekanywe” ni ingenzi kandi bifitanye isano n’agakiza. Bigaragaza kimwe mu bigize igikorwa cya nyuma cyo kugeragezwa kw’abihumbi ijana na mirongo ine na bane. Ijambo “ibyerekanywe” riri muri uwo murongo ni ryo jambo rimwe ry’Igiheburayo Salomo yahisemo igihe yagaragazaga impamvu ubwoko bw’Imana burimbuka.

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

> Aho kutagira iyerekwa, abantu bararimbuka; ariko ukomeza amategeko, arahirwa. Imigani 29:18.

All the prophets are speaking more directly concerning the last days than any other period of sacred history, and Solomon’s warning about the need of possessing the “vision” is a life-or-death proposition. Truth always divides and produces two classes of worshippers, In the verse there is a class that perishes and a class that happily keeps the law. It should be noted however, that Solomon’s counsel is placed in the context of a controversy over “truth.” It is also in the context of the parable of the ten virgins, for the parable of the ten virgins is a primary illustration of the experience of God’s people in the last days.

Abahanuzi bose bavuga mu buryo busobanutse kurushaho ibyerekeye iminsi y’imperuka kuruta ikindi gihe icyo ari cyo cyose cy’amateka yera, kandi umuburo wa Salomo ku byerekeye gukenera kugira “iyerekwa” ni ikibazo cy’ubuzima cyangwa urupfu. Ukuri buri gihe gutandukanya kandi kukabyara ibyiciro bibiri by’abaramya; muri uwo murongo hariho icyiciro kirimbuka n’icyiciro gikomeza amategeko gifite ibyishimo. Ariko kandi, bikwiriye kwitonderwa ko inama ya Salomo ishyizwe mu rwego rw’impaka zerekeye “ukuri.” Nanone iri mu rwego rw’umugani w’abakobwa icumi b’isugi, kuko uwo mugani w’abakobwa icumi b’isugi ari cyo kigereranyo cy’ingenzi cy’ubunararibonye bw’ubwoko bw’Imana mu minsi y’imperuka.

> A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the Lord lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:11–18.

> Umupfapfa aravuga ibyo ari mu mutima we byose; ariko umunyabwenge abigumishiriza imbere kugeza nyuma. Iyo umutware atega amatwi ibinyoma, abagaragu be bose baba abanyabyaha. Umukene n’umushukanyi bahurira hamwe: Uwiteka ni we umurikira amaso yabo bombi. Umwami ucira umukene urubanza rw’ukuri, intebe ye y’ubwami izakomera iteka ryose. Inkoni no gucyaha bitanga ubwenge; ariko umwana urekewe kwigenza uko yishakiye ateza nyina isoni. Iyo abanyabyaha bagwiriye, igicumuro kirushaho kwiyongera; ariko abakiranutsi bazabona kugwa kwabo. Hana umwana wawe, na we azaguha amahoro; koko azanezeza ubugingo bwawe. Aho kutabona ibyahishuwe, abantu bararimbuka; ariko ukomeza amategeko arahirwa. Imigani 29:11–18.

It is not my intent to point a finger at those that may hold to a different understanding of Modern Rome than I do. My intent is to illustrate that Solomon is addressing two classes of worshippers, which he identifies as a “wise man” and a “fool.” The “fool” is also identified as the “wicked.” The wise and foolish virgins of the parable are also identified in the prophetic line of Daniel chapter twelve as the wise and the wicked.

Si umugambi wanjye kwerekana urutoki ku bantu bashobora kuba bafite imyumvire itandukanye n’iye ku byerekeye Roma ya none. Ahubwo umugambi wanjye ni ukugaragaza ko Salomo abwira amatsinda abiri y’abaramya, ayo yita “umunyabwenge” n’“umupfapfa.” “Umupfapfa” kandi anitwa “umunyabyaha.” Abakobwa b’isugi b’abanyabwenge n’ab’abapfapfa bo mu mugani na bo bagaragazwa mu murongo w’ubuhanuzi wo muri Daniyeli igice cya cumi na kabiri ko ari abanyabwenge n’abanyabyaha.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> Benshi bazezwa, batunganywe, kandi bazahanagurwe; ariko abanyabyaha bazakora ibibi; kandi nta n’umwe mu banyabyaha uzasobanukirwa; ahubwo abanyabwenge bazasobanukirwa. Daniyeli 12:10.

Solomon and Daniel agree with one another, for all the prophetic testimony aligns in the last days. The wise understand the “increase of knowledge.”

Salomo na Daniyeli bahuje, kuko ubuhamya bwose bw’ubuhanuzi buhuza mu minsi y’imperuka. Abanyabwenge basobanukirwa “kwiyongera k’ubumenyi.”

> And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:3, 4.

> Kandi abafite ubwenge bazarabagirana nk’urumuri rwo mu isanzure; kandi abahindura benshi bakajya ku gukiranuka bazamera nk’inyenyeri iteka ryose. Ariko wowe, yewe Daniyeli, uhishe ayo magambo, kandi ushire ikimenyetso kuri icyo gitabo, kugeza mu gihe cy’imperuka: benshi bazajya hirya no hino, kandi ubumenyi buziyongera. Daniyeli 12:3, 4.

Verse ten identifies the three-step testing process that sifts the virgins, who are called to be among the one hundred and forty-four thousand. In both cases the sifting and testing process is based upon whether the virgins understand the increase of knowledge (the vision) that was unsealed at the time of the end in 1989.

Umurongo wa cumi ugaragaza gahunda y’ibizamini by’ibyiciro bitatu ishungura abageni b’isugi, bahamagawe kuba mu bihumbi ijana na mirongo ine na bine. Muri ibyo byombi, gahunda yo gushungura no kugerageza ishingiye ku kureba niba abo bageni b’isugi basobanukiwe ukwiyongera k’ubumenyi (iyerekwa) kwafunguwe mu gihe cy’imperuka mu mwaka wa 1989.

“The time of the end” in the last days was 1989, when verses forty through forty-five of Daniel eleven were unsealed. It was then established that the subject of the verses was the final rise and fall of the king of the north. It was then established that the king of the north in the verses is the papal power of the last days. Inspiration never uses the expression “Modern Rome.” The expression was invented by me, to represent the papal power of the last days, for prophetically “modern” represents the last days. Ellen White never used the expression “Modern Rome.”

“Igihe cy’imperuka” mu minsi y’imperuka cyari mu mwaka wa 1989, ubwo umurongo wa mirongo ine kugeza kuri mirongo ine n’itanu wo muri Daniyeli cumi n’umwe wafungurwaga. Ni bwo hashyizweho ko ingingo y’iyo mirongo ari ukuzamuka kwa nyuma no kugwa kw’umwami wo mu majyaruguru. Ni bwo kandi hashyizweho ko umwami wo mu majyaruguru uvugwa muri iyo mirongo ari ububasha bwa gipapa bwo mu minsi y’imperuka. Guhishurirwa ntikwigera gukoresha imvugo ngo “Roma ya Kijyambere.” Iyo mvugo yahimbwe nanjye, kugira ngo ihagararire ububasha bwa gipapa bwo mu minsi y’imperuka, kuko mu buhanuzi “kijyambere” bishushanya iminsi y’imperuka. Ellen White na we ntiyigeze akoresha imvugo ngo “Roma ya Kijyambere.”

There are incorrect views of who the king of the north represents in the last six verses of Daniel eleven, but there is only one correct understanding. The understanding that the king of the north in the verses is the papal power was derived from many prophetic witnesses. Verse forty begins by identifying the papacy receiving a deadly wound in 1798, then verses forty-one through forty-three identify the dynamics involved with the healing of the deadly wound. Verse forty-four describes the message that enrages the papacy and leads into verse forty-five when the papal power comes to its final and complete end. The vision that was unsealed in 1989, is the vision of the final rise and fall of the papal power in the last days. That vision is the increase of knowledge that produces and manifests two classes of worshippers, based upon their acceptance or rejection of the knowledge located in those verses.

Hariho imyumvire itari yo yerekeye uwo umwami w’amajyaruguru ahagarariye mu mirongo itandatu ya nyuma ya Daniyeli cumi n’umwe, ariko hariho gusobanukirwa kumwe gusa gukwiriye. Gusobanukirwa yuko umwami w’amajyaruguru muri iyo mirongo ari ububasha bwa papa kwakuwe ku buhamya bwinshi bw’ubuhanuzi. Umurongo wa mirongo ine utangirira ku kugaragaza ko ubupapa bwakomeretswe uruguma rwica mu mwaka wa 1798, hanyuma imirongo ya mirongo ine n’umwe kugeza kuri mirongo ine n’itatu ikagaragaza imigendekere y’ibyagize uruhare mu gukira k’urwo ruguma rwica. Umurongo wa mirongo ine n’ine usobanura ubutumwa burakaza ubupapa kandi bukayobora ku murongo wa mirongo ine n’itanu, aho ububasha bwa papa bugera ku iherezo ryabwo rya nyuma kandi ryuzuye. Iyerekwa ryafunguwe mu mwaka wa 1989 ni iyerekwa ry’izamuka rya nyuma n’ugusenyuka kw’ububasha bwa papa mu minsi y’imperuka. Iryo yerekwa ni ukwiyongera k’ubumenyi gutuma kandi kukagaragaza amatsinda abiri y’abaramya, hashingiwe ku kwemera cyangwa ku kwanga kwabo ubwo bumenyi buboneka muri iyo mirongo.

According to the very same chapter where the increase of knowledge was unsealed in 1989, the “robbers of thy people,” who “exalt themselves” and ultimately “fall” are the symbol that establishes the “vision.” In the final sifting, the first testing question is who is represented as the “robbers of thy people,” for they are the prophetic symbol that establishes the “vision.” Are the robbers the papal power or are they the United States?

Dukurikije igice kimwe nyine aho ukwiyongera k’ubumenyi kwafunguriwe mu mwaka wa 1989, “abambuzi b’ubwoko bwawe,” “biyishyira hejuru” maze amaherezo “bakagwa,” ni bo kimenyetso gishyiraho “iyerekwa.” Mu kuyungurura kwa nyuma, ikibazo cya mbere cy’igeragezwa ni ukumenya abahagarariwe n’“abambuzi b’ubwoko bwawe,” kuko ari bo kimenyetso cy’ubuhanuzi gishyiraho “iyerekwa.” Mbese abambuzi ni ububasha bwa gipapa, cyangwa ni Leta Zunze Ubumwe za Amerika?

The books of Daniel and Revelation are the same book, representing two witnesses of the same line of prophecy. Daniel is the beginning and Revelation is the ending, and together they represent two witnesses of the truth that is unsealed at the time of the end in 1989.

Ibitabo bya Daniyeli n’Ibyahishuwe ni igitabo kimwe, bikaba bigaragaza abagabo babiri b’ibihamya by’umurongo umwe w’ubuhanuzi. Daniyeli ni intangiriro, naho Ibyahishuwe ni iherezo; kandi hamwe bihagarariye abagabo babiri b’ibihamya b’ukuri kwahishuwe igihe cy’iherezo mu mwaka wa 1989.

Daniel describes the purification process that was produced when the Lion of the tribe of Judah unsealed verses forty to forty-five in 1989. At that time a testing process began to determine and manifest who would be the “priests” that make up the covenant people who are the one hundred and forty-four thousand in the last days. Hosea contributes that those who reject the increase of knowledge of the last days will not become one of the priests who make up the one hundred and forty-four thousand.

Daniyeli asobanura uburyo bwo kwezwa bwabayeho ubwo Intare yo mu muryango wa Yuda yavanagaho ikimenyetso ku mirongo ya mirongo ine kugeza kuri mirongo ine n’itanu mu 1989. Muri icyo gihe hatangiye igikorwa cyo kugerageza kugira ngo hamenyekane kandi hagaragazwe abari kuba “abatambyi” bagize ubwoko bw’isezerano ari bo ibihumbi ijana na mirongo ine na bine mu minsi y’imperuka. Hoseya yongeraho ko abanga kwiyongera k’ubumenyi bw’iminsi y’imperuka batazaba umwe mu batambyi bagize abo bihumbi ijana na mirongo ine na bine.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Ubwoko bwanjye burimburwa no kubura ubumenyi; kuko wanze ubumenyi, nanjye nzakwanga, kugira ngo utazambera umutambyi; kuko wibagiwe amategeko y’Imana yawe, nanjye nzibagirwa abana bawe. Hoseya 4:6.

The book of Revelation identifies that the knowledge that is unsealed and rejected by one class accomplishes their rejection just before probation closes.

Igitabo cy’Ibyahishuwe kigaragaza ko ubumenyi bwahishuwe bukangwa n’itsinda rimwe ari bwo butuma banangwa mbere gato y’uko igihe cy’imbabazi kirangira.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Arambwira ati: “Ntugafate ikimenyetso ku magambo y’ubuhanuzi bw’iki gitabo, kuko igihe kiri hafi. Ukiranirwa nakomeze akiranirwe; uwanduye nakomeze yandure; umukiranutsi nakomeze akiranuke; uwera nakomeze yere.” Ibyahishuwe 22:10, 11.

The Millerite history illustrates the history of the one hundred and forty-four thousand, and together the Millerites and the one hundred and forty-four thousand represent the beginning and ending of the message and work of the three angels of Revelation chapter fourteen. The parallel histories identify the events connected with the close of probation. The work of both histories has been typified by Elijah and John the Baptist.

Amateka y’Abamillerite agaragaza amateka y’ibihumbi ijana na mirongo ine na bine, kandi hamwe Abamillerite n’ibihumbi ijana na mirongo ine na bine bahagarariye intangiriro n’iherezo ry’ubutumwa n’umurimo w’abamarayika batatu bo mu Byahishuwe igice cya cumi na kane. Ayo mateka ajyanirana agaragaza ibyabaye bifitanye isano no kurangira kw’igihe cy’imbabazi. Umurimo w’ayo mateka yombi warereranyijwe na Eliya na Yohana Umubatiza.

> “With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229, 230.

> “William Miller yatangiye ahishurira abantu amayobera y’ubwami bw’Imana afite igishyika, ayobora abamwumvaga anyuze mu buhanuzi ababwira iby’ukuza kwa kabiri kwa Kristo. Uko yakomezaga gushyiraho umwete wose, ni ko yagendaga arushaho gukomera. Nk’uko Yohana Umubatiza yamamaje ukuza kwa mbere kwa Yesu kandi agategurira inzira ukuza kwe, ni ko na William Miller n’abifatanyije na we batangaje ukuza kwa kabiri k’Umwana w’Imana.” Early Writings, 229, 230.

The Millerite message identified the “events” connected with the close of probation, as represented by both Elijah and John the Baptist.

Ubutumwa bw’Abamileri bwerekanye “ibyabaye” bifitanye isano no kurangira kw’igihe cy’imbabazi, nk’uko byagereranyijwe na Eliya na Yohana Umubatiza bombi.

> “It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.

> “Byari ngombwa ko abantu bakangurirwa kumenya akaga kabo; ko bagombaga gukangurwa kugira ngo bitegure ibyabaye bikomeye bijyanirana n’isozwa ry’igihe cy’igeragezwa.” The Great Controversy, 310.

In 1989, with the collapse of the Soviet Union the portion of the book of Daniel that related to the last days was unsealed and a testing process began. The test was based upon the ability or inability of God’s people to understand or reject the increase of knowledge that is represented in the last six verses of Daniel chapter eleven; verses that lead to the first verse of chapter twelve, which identifies the “close of probation.” The message of the “events connected with the close of probation” was then unsealed, and the work of those who were the candidates to be the “priests” of the one hundred and forty-four thousand began. Their work was to “understand” and proclaim the message represented in the passage. The message and the work of the one hundred and forty-four thousand, was to present the unsealed message in order to rouse men “to prepare for the solemn events connected with the close of probation.”

Mu wa 1989, hamwe no gusenyuka k’Ubumwe bw’Abasoviyeti, igice cy’igitabo cya Daniyeli cyerekeye iminsi y’imperuka cyarafunguwe, maze hatangira igikorwa cyo kugeragezwa. Icyo kigeragezo cyashingiye ku bushobozi cyangwa ku kudashobora kw’ubwoko bw’Imana kumva cyangwa kwanga ukwiyongera kw’ubumenyi kugaragazwa mu mirongo itandatu ya nyuma y’igice cya cumi na kimwe cya Daniyeli; imirongo iyobora ku murongo wa mbere w’igice cya cumi na kabiri, hagaragaza “irangira ry’igihe cy’imbabazi.” Ubutumwa bw’“ibyabaye bifitanye isano n’irangira ry’igihe cy’imbabazi” ni bwo bwahise bufungurwa, kandi umurimo w’abari abakandida bo kuba “abatambyi” b’abo ibihumbi ijana na mirongo ine na bine uratangira. Umurimo wabo wari uwo “gusobanukirwa” no kwamamaza ubutumwa bugereranywa muri uwo murongo. Ubutumwa n’umurimo by’abo ibihumbi ijana na mirongo ine na bine, byari ukugaragaza ubutumwa bwafunguwe kugira ngo bakangure abantu “kwitegura ibyabaye bikomeye bifitanye isano n’irangira ry’igihe cy’imbabazi.”

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.” Prophets and Kings, 715, 716.

> “Uyu munsi, mu mwuka no mu mbaraga bya Eliya na Yohana Umubatiza, intumwa zashyizweho n’Imana zirahamagarira isi igomba gucirwa urubanza kwita ku bintu bikomeye cyane bigiye kubaho bidatinze, bifitanye isano n’amasaha ya nyuma y’igihe cy’imbabazi no kuboneka kwa Kristo Yesu nk’Umwami w’abami n’Umutegetsi w’abategetsi. Vuba, buri muntu azacirwa urubanza ku bikorwa yakoreye mu mubiri. Isaha y’urubanza rw’Imana irageze, kandi ku bagize itorero ryayo riri ku isi hariho inshingano ikomeye yo kuburira abahagaze, nk’aho baba bari ku nkengero z’ukurimbuka kw’iteka ryose. Buri muntu wese mu isi yose uzemera kumva agomba gusobanurirwa neza amahame ari mu bibazo bikomeye by’intambara ikomeye irimo kurwanwa, amahame aheshejeho iherezo ry’abantu bose.” Prophets and Kings, 715, 716.

The history of John the Baptist and Christ, as well as the history of the Millerites illustrates the message and work of the one hundred and forty-four thousand. Both John and Christ understood their message as representing the close of probation.

Amateka ya Yohana Umubatiza na Kristo, kimwe n’amateka y’Abamileri, agaragaza ubutumwa n’umurimo by’abagihumbi ijana na mirongo ine na bine. Yohana na Kristo bombi basobanukiwe ko ubutumwa bwabo bwagereranyaga iherezo ry’igihe cy’imbabazi.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Ariko abonye benshi bo mu Bafarisayo n’Abasadukayo baza aho yabatizaga, arababwira ati: Yemwe rubyaro rw’inzoka z’ubumara, ni nde wababuriye guhunga umujinya uzaza? Matayo 3:7.

Christ represented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews as approaching. Jesus employed the destruction as a symbol of the “wrath” that begins when He, as Michael, stands up in Daniel chapter twelve, verse one.

Kristo yagereranyaga kurimbuka kwa Yerusalemu, kwa kurimbuka nyine Yohana yari yaraburiye Abayuda baburanisha amagambo ko kwegereje. Yesu yakoresheje uko kurimbuka nk’ikimenyetso cy’“uburakari” butangira igihe We, nka Mikayeli, ahagurutse muri Daniyeli igice cya cumi na kabiri, umurongo wa mbere.

> “Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.

> “Kristo yabonye muri Yerusalemu ikimenyetso cy’isi yanangiwe no kutizera no kwigomeka, kandi yihutira guhura n’imanza z’Imana zo guhana. Ibyago by’ubwoko bwa muntu bwaguye, byaremereraga umutima We, byamukomoyeho kuri ayo magambo aryoheye cyane y’uburakari. Yabonye inyandiko y’icyaha igaragazwa mu byago by’ab’abantu, mu marira no mu maraso; umutima We wuzuye impuhwe zitagira iherezo ku bababaye n’abarengana bo mu isi; yifuzaga kubaruhura bose. Ariko n’ukuboko Kwe ntikwashoboraga gusubiza inyuma umuraba w’amakuba ya muntu; bake ni bo bari gushaka Isoko ryabo ryonyine ry’ubufasha. Yari yiteguye gusuka ubugingo Bwe kugeza ku rupfu, kugira ngo abakize ababoneze inzira y’agakiza; nyamara bake ni bo bari kuza kuri We kugira ngo babone ubugingo.”

> “The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22.

> “Ubwiza bw’ijuru buri mu marira! Umwana w’Imana itagira iherezo ahagaritse umutima mu mwuka, yunamishijwe n’agahinda kenshi! Ibyabaye byuzuje ijuru ryose igitangaro. Icyo gikorwa kitwereka uburemere bukabije bw’icyaha; kitwereka ukuntu ari umurimo ukomeye cyane, ndetse no ku Mbaraga itagira iherezo, gukiza abanyabyaha ingaruka zo kurenga ku mategeko y’Imana. Yesu, arebye hasi ku gisekuru giheruka, yabonye isi yibereye mu buyobe busa n’ubwateye kurimbuka kwa Yerusalemu. Icyaha gikomeye cy’Abayahudi cyari ukwanga Kristo; icyaha gikomeye cy’isi ya Gikristo kizaba ukwanga amategeko y’Imana, urufatiro rw’ubutegetsi bwayo mu ijuru no mu isi. Amategeko ya Yehova azasuzugurwa kandi ahindurwe ubusa. Abantu babarirwa muri za miriyoni baboshywe n’icyaha, imbata za Satani, bagenewe kubabazwa n’urupfu rwa kabiri, bazanga kumva amagambo y’ukuri mu gihe cyo kugendererwa kwabo. Ubuhumyi buteye ubwoba! Ubusazi butangaje!” The Great Controversy, 22.

The warning message proclaimed by John the Baptist and also by Christ was the same warning message, just as the warning message of the Millerites was the same message identifying the events connected with the close of probation as the one hundred and forty-four thousand will proclaim. Three witnesses; John the Baptist, Christ and the Millerites testifying that the work and message of the one hundred and forty-four thousand is a life-or-death testing process accomplished by the increase of knowledge that was unsealed in 1989. The message unsealed at that time is the last day vision that must be understood by the wise if they are to be the “priests” that make up the one hundred and forty-four thousand. If those candidates do not understand that vision, they are identified as wicked, or as fools, and they perish. They and their children are rejected in agreement with their rejection of the vision that is the increase of knowledge.

Ubutumwa bw’imbuzi bwatangajwe na Yohana Umubatiza kandi no na Kristo bwari ubutumwa bumwe bw’imbuzi, nk’uko n’ubutumwa bw’imbuzi bw’Abamileriti bwari bwa butumwa bumwe bugaragaza ibyabaye bifitanye isano no gusoza igihe cy’igeragezwa, ibyo ibihumbi ijana na mirongo ine na bine bazatangaza. Abahamya batatu; Yohana Umubatiza, Kristo, n’Abamileriti, bahamya ko umurimo n’ubutumwa bw’ibihumbi ijana na mirongo ine na bine ari igikorwa cyo kugeragezwa kigeraho ku buzima cyangwa ku rupfu, gisohozwa binyuze ku kwiyongera k’ubumenyi kwabumbuwe mu mwaka wa 1989. Ubutumwa bwabumbuwe icyo gihe ni iyerekwa ryo mu minsi y’imperuka rigomba gusobanukwa n’abanyabwenge niba bagomba kuba “abatambyi” bagize ibihumbi ijana na mirongo ine na bine. Niba abo bakandida badasobanukiwe iryo yerekwa, barangwa nk’abanyabyaha, cyangwa nk’abapfapfa, kandi bararimbuka. Bo n’abana babo barangwa no kwangwa, bihuye no kwanga kwabo iryo yerekwa ari ryo kwiyongera k’ubumenyi.

God’s Word identifies that Rome is the power that exalts itself, robs God’s people, and then falls and establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test that identifies that those candidates are either wise or foolish virgins. The test is a prophetic test derived from the book of Daniel, that is thereafter confirmed and brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, it is the final test for the one hundred and forty-four thousand. It is a prophetic test, and correctly understood it encompasses every representation of the final testing process that is set forth within God’s sanctified prophetic testimony.

Ijambo ry’Imana rigaragaza ko Roma ari bwo butegetsi bwishyira hejuru, bugasahura ubwoko bw’Imana, hanyuma bukagwa kandi bugashyiraho iyerekwa. Ikibazo cyo kumenya niba Roma y’iki gihe ari ubutware bwa gipapa cyangwa Leta Zunze Ubumwe za Amerika ni ikigeragezo kigaragaza niba abakandida ari abageni b’abanyabwenge cyangwa ab’abapfu. Icyo kigeragezo ni ikigeragezo cy’ubuhanuzi gikomoka mu gitabo cya Daniyeli, maze nyuma kikemezwa kandi kikagezwa ku butungane mu gitabo cy’Ibyahishuwe. Ingingo ya Roma y’iki gihe si uguhitamo gusa hagati y’ubutware bwa gipapa cyangwa Leta Zunze Ubumwe za Amerika, ahubwo ni ikigeragezo cya nyuma ku bihumbi ijana na mirongo ine na bine. Ni ikigeragezo cy’ubuhanuzi, kandi iyo gisobanuwe neza gikubiyemo buri shusho yose y’imigendekere y’igeragezwa rya nyuma ishyizwe imbere mu buhamya bw’ubuhanuzi bw’Imana bwejejwe.

The testing process of the time of John the Baptist and Christ was derived from the book of Daniel, as was the testing process in the time of the Millerites. As a prophetic test, the methodology of how truth is established is as essential for those candidates to correctly apply, as is simply holding to the correct view of who is Modern Rome. Whether the correct identification of Modern Rome, or the application of the correct methodology is considered, both elements of the test are couched in the book of Daniel. In Daniel chapter one, Daniel navigated through a three-step testing process beginning with diet, then a visual test, followed by a test accomplished by Nebuchadnezzar, a biblical symbol of the King of the North, the papal power of the last days.

Igikorwa cy’igeragezwa cyo mu gihe cya Yohana Umubatiza na Kristo cyakomotse mu gitabo cya Daniyeli, nk’uko n’igikorwa cy’igeragezwa cyo mu gihe cy’Abamileriti cyakomotsemo. Nk’igeragezwa rya gihanuzi, uburyo ukuri gushimangwamo ni ingenzi cyane kugira ngo abo bakandida babukoreshe neza, nk’uko no kwizirika gusa ku myumvire ikwiye y’uwo Roma ya Kijyambere ari byo ari ngombwa. Haba hafashwe ukumenya neza Roma ya Kijyambere, cyangwa gushyira mu bikorwa uburyo bukwiye, izo ngingo zombi z’igeragezwa zishingiye mu gitabo cya Daniyeli. Muri Daniyeli igice cya mbere, Daniyeli yanyuze mu nzira y’igeragezwa y’ibyiciro bitatu itangirira ku byokurya, hanyuma hagakurikiraho igeragezwa ryo kugaragara kw’inyuma, rigakurikirwa n’igeragezwa ryakozwe na Nebukadinezari, ikimenyetso cya Bibiliya cy’Umwami w’Amajyaruguru, ari bwo butegetsi bwa gipapa bwo mu minsi ya nyuma.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> Naho abo bana bane, Imana yabahaye ubwenge n’ubuhanga mu myigire yose no mu buhanga bwose; kandi Daniyeli yari afite gusobanukirwa n’ibyo yeretswe byose no n’inzozi. Nuko iminsi umwami yari yarategetse ko bazazanwa irangiye, umutware w’inkone arabazana imbere ya Nebukadinezari. Umwami avugana na bo; maze muri bo bose ntihaboneka uhwanye na Daniyeli, Hananiya, Mishayeli na Azariya; ni cyo cyatumye bahagarara imbere y’umwami. Kandi mu bintu byose by’ubwenge n’ibyo gusobanukirwa umwami yababazagaho, yabasanganye baruta incuro cumi abapfumu n’abaraguza inyenyeri bose bari mu bwami bwe bwose. Daniyeli 1:17–20.

“At the end of the days,” which is prophetically the last days when the one hundred and forty-four thousand are tested, Daniel and the three worthies were found “ten times better than all the magicians and astrologers that were in all his realm,” and Daniel had “understanding in all visions and dreams.” Daniel represents the one hundred and forty four thousand, who in the last days understand the increase of knowledge that arrived when Christ, as the Lion of the tribe of Judah, unsealed “that portion of the book of Daniel that related to the last days,” in 1989.

“Ku mperuka y’iminsi,” ari byo mu buryo bw’ubuhanuzi bivuga iminsi y’imperuka ubwo abantu ibihumbi ijana na mirongo ine na bine bageragezwa, Daniyeli n’abasore batatu b’intwari basanzwe “baruta incuro icumi abaraguzi n’abapfumu bose bari mu bwami bwe bwose,” kandi Daniyeli yari afite “gusobanukirwa iyerekwa ryose n’inzozi zose.” Daniyeli ahagarariye abantu ibihumbi ijana na mirongo ine na bine, bo mu minsi y’imperuka basobanukiwe ukwiyongera k’ubumenyi kwaje igihe Kristo, nk’Intare yo mu muryango wa Yuda, yabumburaga “icyo gice cy’igitabo cya Daniyeli cyerekeye iminsi y’imperuka,” mu mwaka wa 1989.

Daniel did not simply understand more than others concerning dreams and visions, he had “understanding in all visions and dreams.” He represents those who employ the methodology of line upon line, for that methodology brings “all visions and dreams” together into one cohesive message. The message that brings together all dreams and visions into one prophetic line identifies the “events connected with the close of probation.” That message is established by the prophetic symbol that is Modern Rome, the power who exalts itself, robs God’s people, and falls.

Daniyeli ntiyari afite gusa gusobanukirwa kurusha abandi ku birebana n’inzozi n’ibyerekwa, ahubwo yari afite “gusobanukirwa mu byerekwa byose no mu nzozi zose.” Ahagarariye abakoresha uburyo bwo gusobanukirwa “umurongo ku wundi,” kuko ubwo buryo bukusanyiriza hamwe “ibyerekwa byose n’inzozi zose” mu butumwa bumwe buhuzitse. Ubutumwa buhuriza hamwe inzozi zose n’ibyerekwa byose mu murongo umwe w’ubuhanuzi bugaragaza “ibyabaye bifitanye isano no kurangira kw’igihe cy’imbabazi.” Ubwo butumwa bushyirwaho n’ikimenyetso cy’ubuhanuzi ari cyo Roma ya Kijyambere, ububasha bwishyira hejuru, busahura ubwoko bw’Imana, kandi bukagwa.

That power can only be established by applying the correct methodology. Most who profess to study the Bible reject the methodology of line upon line, and some who profess to employ it, misapply the rules that make up the methodology of line upon line. Those rules were first put into the public record by the Millerites, and God’s last day people have been forewarned that those who are actually the messengers of the third angel will be using William Miller’s rules of prophetic interpretation.

Iyo mbaraga ishobora gusa gushyingwaho no gukoresha uburyo bukwiye. Benshi mu bavuga ko biga Bibiliya banga uburyo bwo “umurongo ku wundi murongo,” kandi hari n’abavuga ko babukoresha, nyamara bagakoresha nabi amahame agize ubwo buryo bwo “umurongo ku wundi murongo.” Ayo mahame yabanje gushyirwa ku mugaragaro n’Abamilerite, kandi ubwoko bw’Imana bwo mu minsi y’imperuka bwamaze kuburirwa mbere y’igihe ko abari koko intumwa z’umumarayika wa gatatu bazaba bakoresha amategeko ya William Miller yo gusobanura ubuhanuzi.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

> “Abakora umurimo wo kwamamaza ubutumwa bw’umumarayika wa gatatu barondora Ibyanditswe bakurikije umugambi umwe Data Miller yakurikije.” Review and Herald, 25 Ugushyingo 1884.

William Miller represented the beginning of the three angels of Revelation fourteen, and he was typified by John the Baptist, who was the beginning of the message of which Christ was the ending. Sister White directly aligns the testing process of John the Baptist to Christ with the testing process of the three angels. John began the message, and it was not until just before the cross, when Christ had taken His disciples to Caesarea Philippi, that Jesus then added the details of the message that John had begun. The first (the beginning) truth John identified when He saw Christ was identifying Christ as the Lamb of God that takes away the sins of the world.

William Miller yagereranyaga intangiriro y’abamarayika batatu bo mu Byahishuwe cumi na bine, kandi yagereranyijwe na Yohana Umubatiza, wari intangiriro y’ubutumwa Kristo yabaye iherezo ryabwo. Mushiki wacu White ahuza mu buryo butaziguye igikorwa cyo kugerageza cyahereye kuri Yohana Umubatiza kigana kuri Kristo n’igikorwa cyo kugerageza cy’abamarayika batatu. Yohana yatangiye ubutumwa, kandi ntibyabaye kugeza hafi cyane y’umusaraba, igihe Kristo yari yajyanye abigishwa be i Kayisariya ya Filipo, ni bwo Yesu yongeyeho ibisobanuro by’ubu butumwa Yohana yari yatangiye. Ukuri kwa mbere (intangiriro) Yohana yagaragaje igihe yabonaga Kristo kwari ukugaragaza Kristo nk’Umwana w’Intama w’Imana ukuraho ibyaha by’abari mu isi.

> These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. John 1:28–30.

> Ibyo byabereye i Betabara hakurya ya Yorodani, aho Yohana yabatizaga. Bukeye bwaho Yohana abona Yesu aza amusanga, aravuga ati: Dore Umwana w’Intama w’Imana ukuraho ibyaha by’abari mu isi. Uyu ni we navuzeho nti: Inyuma yanjye haza umuntu undusha icyubahiro, kuko yari ariho mbere yanjye. Yohana 1:28–30.

Then began the three-and-a-half-year period of testing that ended at the cross. After John was murdered just before the cross, Jesus then began to explain that very first statement of John.

Hanyuma hakurikiraho igihe cy’imyaka itatu n’igice cyo kugeragezwa cyarangiye ku musaraba. Yohana amaze kwicwa mbere gato y’umusaraba, Yesu aherako atangira gusobanura rya jambo rya mbere cyane rya Yohana.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

> Yesu ageze mu gihugu cya Kayisariya ya Filipo, abaza abigishwa be ati: “Abantu bavuga ko Jyewe, Umwana w’umuntu, ndi nde?” Baramusubiza bati: “Bamwe bavuga ko uri Yohana Umubatiza; abandi bati Eliya; abandi bati Yeremiya, cyangwa umwe wo mu bahanuzi.” Arababaza ati: “Ariko mwebwe muvuga ko ndi nde?” Simoni Petero aramusubiza ati: “Uri Kristo, Umwana w’Imana ihoraho.” Yesu aramubwira ati: “Hahirwa wowe, Simoni mwene Yona, kuko atari umubiri n’amaraso byabiguhishuriye, ahubwo ni Data wo mu ijuru. Nanone ndakubwira nti: Uri Petero, kandi kuri iri buye ni ho nzubaka Itorero ryanjye; kandi amarembo y’ikuzimu ntazarinesha. Kandi nzaguha imfunguzo z’ubwami bwo mu ijuru; kandi ibyo uzaboha mu isi bizaba biboshywe no mu ijuru; kandi ibyo uzabohora mu isi bizaba bibohowe no mu ijuru.” Maze ategeka abigishwa be kudabwira umuntu uwo ari we wese ko ari we Yesu Kristo. Uhereye icyo gihe, Yesu atangira kwereka abigishwa be yuko akwiriye kujya i Yerusalemu, akababazwa cyane n’abakuru n’abatambyi bakuru n’abanditsi, kandi akicwa, hanyuma akazazurwa ku munsi wa gatatu. Matayo 16:13–21.

Caesarea Philippi is the name of Panium in the time of Christ, and Panium is identified in the verse which follows verse fourteen of Daniel eleven, where the robbers of thy people, who exalt themselves, but fall, are introduced. The message of John the Baptist, inspired and perfect, was the message at the beginning that represented the Millerite message, that had been established upon Miller’s rules. Christ’s message at the ending, built upon and expanded John’s message, and it typified the message at the ending of the three angels, that is based upon Miller’s rules and the details that are added to Miller’s message when the methodology of line upon line arrives at the ending.

Kayisariya Filipi ni ryo zina rya Panium mu gihe cya Kristo, kandi Panium havugwa mu murongo ukurikira umurongo wa cumi na kane wo muri Daniyeli cumi na rimwe, aho hamenyekanishwa abagome bo mu bwoko bwawe, bishyira hejuru ubwabo, ariko bakagwa. Ubutumwa bwa Yohana Umubatiza, bwahumetswe kandi butunganye, ni bwo butumwa bwo mu itangiriro bwagereranyaga ubutumwa bw’Abamillerite, bwari bwarashingiwe ku mategeko ya Miller. Ubutumwa bwa Kristo ku iherezo, bwubakiye ku butumwa bwa Yohana kandi bukabwagura, kandi bwagereranyaga ubutumwa bwo ku iherezo bw’abamarayika batatu, ni ukuvuga ubutumwa bushingiye ku mategeko ya Miller no ku bisobanuro byongerwa ku butumwa bwa Miller igihe uburyo bw’umurongo ku wundi murongo bugera ku iherezo.

To arrive at an incorrect understanding of the symbol that establishes the vision with the symbol of Modern Rome parallels those in the history of Christ that rejected the message of the cross. We are informed that the Jews who rejected the message of John the Baptist could not be benefitted by the teachings of Jesus, and that the history of those Jews that did that very thing represents those who rejected the first angel’s message. The Millerites identified the robbers of thy people, which I later coined with the words, “Modern Rome,” as the papal power.

Kugera ku gusobanukirwa nabi ikimenyetso gishyiraho iyerekwa hamwe n’ikimenyetso cya Roma y’iki gihe bihwanye n’abari mu mateka ya Kristo banze ubutumwa bw’umusaraba. Tubwirwa yuko Abayahudi banze ubutumwa bwa Yohana Umubatiza batashoboraga kugirirwa umumaro n’inyigisho za Yesu, kandi ko amateka y’abo Bayahudi bakoze icyo kintu nyine agereranya abanze ubutumwa bw’umumarayika wa mbere. Abamilerite bagaragaje abasahuzi b’ubwoko bwawe, abo nyuma naje kwita nkoresheje amagambo, “Roma y’iki gihe,” ko ari ubutegetsi bwa gipapa.

We will continue these considerations in the next article.

Tuzakomeza ibi bitekerezo mu nyandiko ikurikira.

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