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# The Book of Daniel - Number Eighty-Eight

Igitabo cya Daniyeli - Umubare Mirongo Inani n'Umunani

Unmasking the False Latter Rain: The Prophetic Journey from September 11, 2001

Guhishura Imvura y’Itumba y’Ikinyoma: Urugendo rw’Ubuhanuzi Rutangirira ku wa 11 Nzeri 2001

Author

Jeff Pippenger

Published

February 21, 2024

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The testing process that begins when the angel descends is represented by the test of whether to take the book out of the angel’s hand and eat it. Those that did choose to eat the message were then destined for a disappointment where the group who refused to eat were left behind. The little book that was to be eaten represented an “increase of knowledge” of the message that had first been unsealed at “the time of the end” at either 1798 or 1989, and then later formalized into a message that would hold the generation then alive accountable to the light of the increased knowledge. In either history, once the prophecy of Islam was fulfilled, then the message to be eaten in the angel’s hand was either received or rejected. If the message represented by the book is rejected, those who do so, and still seek to uphold the profession of still being the chosen of God, are forced to produce a counterfeit latter rain message.

Igikorwa cy’igeragezwa gitangira igihe marayika amanutse, kigereranywa n’igerageza ryo kumenya niba umuntu yakura igitabo mu kuboko kwa marayika akakirya. Abahisemo kurya ubutumwa ni bo bari bagenewe guhura n’ugucika intege, mu gihe itsinda ryari ryanze kurya ryasigaye inyuma. Igitabo gito cyagombaga kuribwa cyagereranyaga “kwiyongera k’ubumenyi” kw’ubutumwa bwari bwarabanje kudohorwa “mu gihe cy’imperuka” haba mu 1798 cyangwa mu 1989, hanyuma nyuma bugashyirwa mu buryo bwemewe nk’ubutumwa bwari gutuma urubyaro rwariho icyo gihe rubazwa ku mucyo w’ubwo bumenyi bwiyongereye. Muri ayo mateka yombi, ubuhanuzi bwa Isilamu bumaze gusohora, ubutumwa bugomba kurirwa buri mu kuboko kwa marayika bwarakiriwe cyangwa bukangwa. Niba ubutumwa bugereranywa n’icyo gitabo bwanzwe, ababikora, nyamara bagashaka gukomeza gushyigikira ko bakiri intore z’Imana, bahatirwa kubyara ubutumwa bw’impimbano bw’imvura y’itumba.

On September 11, 2001 the past rebellions of the generations of Adventism were again made testing issues. Habakkuk chapter two identifies a debate that occurs in the prophetic history represented therein, which is a parallel prophetic line to the parable of the ten virgins. When the watchman asked what he shall answer in the history of the parable of the ten virgins, he was commanded to “write the vision, and make it plain upon tables.” The watchmen of Millerite history produced the 1843 chart in 1842, and its production became a waymark. It was the “vision” of Habakkuk two, that had been made plain upon tables that was to speak at the end.

Ku wa 11 Nzeri 2001, ubugome bwo kwigomeka bwo mu bihe byahise bw’ibihe by’urukurikirane rw’Adiventizimu bwongeye guhindurwa ingingo z’igeragezwa. Igice cya kabiri cya Habakuki kigaragaza impaka zibaho mu mateka y’ubuhanuzi ahagarariwe muri cyo, akaba ari umurongo w’ubuhanuzi ujyanirana n’umugani w’abakobwa cumi b’isugi. Igihe umurinzi yabazaga icyo azasubiza mu mateka y’umugani w’abakobwa cumi b’isugi, yategetswe “kwandika ibyerekanywe, no kubishyira ku nkingi zisobanutse.” Abarinzi bo mu mateka y’Abamilerite bakoze igishushanyo cya 1843 mu mwaka wa 1842, kandi igikorwa cyo kugikora gihinduka ikimenyetso cy’inzira. Icyo ni cyo “cyerekanywe” cyo muri Habakuki 2, cyari cyarashyizwe ku nkingi zisobanutse, ari cyo cyagombaga kuvuga ku iherezo.

Shortly after September 11, 2001 those who recognized the activity of Islam of the third woe, were led to return to Jeremiah’s “old paths,” and to walk therein. Those “old paths” identified that the three woes of Revelation chapter eight, verse thirteen represented the prophetic role of Islam. Immediately thereafter, Future for America began to reproduce the two charts of Habakkuk chapter two at the very same point in the parallel history of the Millerites, the two charts were set forth as a waymark, which had been represented by the production of the 1843 chart, in 1842.

Bidatinze cyane nyuma y’itariki ya 11 Nzeri 2001, abamenye imikorere ya Isilamu y’akaga ka gatatu bayobowe gusubira ku “nzira za kera” za Yeremiya, no kuzigenderamo. Izo “nzira za kera” zagaragazaga ko ibyago bitatu byo mu Ibyahishuwe igice cya munani, umurongo wa cumi na gatatu, byagereranyaga umurimo w’ubuhanuzi wa Isilamu. Ako kanya nyuma yaho, Future for America yatangiye kongera gutunganya imbonerahamwe ebyiri zo muri Habakuki igice cya kabiri, kuri ya ngingo nyine imwe mu mateka ahwanye n’aya ba Millerite, izo mbonerahamwe ebyiri zashyizwe ahagaragara nk’ikirango cy’inzira, cyari cyaragizwe ishusho n’ikorwa ry’imbonerahamwe yo mu 1843, mu 1842.

> “In May, 1842, a General Conference was convened in Boston, [Massachusetts]. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

> Muri Gicurasi, 1842, hateranywe Inama Rusange i Boston, [Massachusetts]. Mu itangizwa ry’iyi nama, Abavandimwe Charles Fitch na Apollos Hale, bo mu Haverhill, berekanye ubuhanuzi bwashushanyijwe bwa Daniyeli na Yohana, bari barashushanyije ku mwenda, bufite imibare y’ubuhanuzi, bugaragaza ugusohora kwabwo. Umuvandimwe Fitch, igihe yasobanuraga akoresheje igishushanyo cye imbere y’Inama, yavuze ko, igihe yasuzumaga ubwo buhanuzi, yatekereje ko aramutse ashoboye kugira ikintu kimeze nk’iki cyerekanwe hano, byoroshya iyi ngingo kandi bikamworohera kuyigeza ku bateraniye kumwumva. Hano hariho umucyo urushijeho mu nzira yacu. Aba bavandimwe bari barimo bakora ibyo Uwiteka yari yareretse Habakuki mu iyerekwa rye imyaka 2,468 mbere yaho, avuga ati: “Andika iyerekwa, kandi urishyire ku bisate mu buryo bugaragara, kugira ngo urisoma abashe kwiruka. Kuko iyerekwa rikiri iry’igihe cyagenwe.” Habakuki 2:2.

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> “Nyuma y’ikiganiro runaka kuri iyo ngingo, hafashwe icyemezo ku bwumvikane busesuye ko hakorwa andi magana atatu ahwanye n’iyi hifashishijwe uburyo bwa lithographie, kandi bidatinze ibyo birakorwa. Byiswe ‘imbonerahamwe zo mu ’43.’ Iyi yari Inama y’ingenzi cyane.” The Autobiography of Joseph Bates, 263.

> “It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.

> “Byari ubuhamya buhurije bw’abigisha n’ibinyamakuru by’Adventi ya Kabiri, igihe bahagararaga ku ‘kwizera kwa mbere,’ yuko gusohora imbonerahamwe byari ugusohora kwa Habakkuk 2:2, 3. Niba imbonerahamwe yari ingingo y’ubuhanuzi (kandi abayihakana bava ku kwizera kwa mbere), icyo bikurikiraho ni uko 457 mbere ya Kristo ari wo mwaka wagombaga kubarirwaho iminsi 2300. Byari ngombwa ko 1843 iba igihe cya mbere cyatangajwe kugira ngo ‘iyerekwa’ ‘ritinde,’ cyangwa ngo habeho igihe cyo gutinda, muri cyo umutwe w’abakobwa b’isugi wagombaga gusinzira no kuryama ku ngingo ikomeye y’igihe, mbere gato y’uko bakangurwa n’Induru yo mu Gicuku.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.

> “Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

> “Noneho amateka yacu agaragaza ko hari amagana n’amagana yigishaga bakoresheje imbonerahamwe z’ibihe nk’izo William Miller yakoreshaga, bose bafite ishusho imwe. Icyo gihe hari ubumwe bw’ubutumwa, bwose bushingiye ku nsanganyamatsiko imwe, ukuza kw’Umwami Yesu mu gihe runaka, mu 1844.” Joseph Bates, Early SDA Pamphlets, 17.

The reprinting of the 1843 and 1850 charts, in the immediate post-September 11, 2001 history was as much a fulfillment of Habakkuk two, as was the publication of the 1843 chart in 1842. The production of the tables is part of the narrative of Habakkuk chapter two, and it had to happen. On September 11, 2001 the rebellion of 1863 was again repeated by those Laodicean Adventists who refused to return to Jeremiah’s “old paths.”

Kongera gucapwa kw’imbonerahamwe zo mu 1843 no mu 1850, mu mateka yakurikiye ako kanya ku ya 11 Nzeri 2001, kwari ugusohozwa kwa Habakuki 2 nk’uko no gutangaza imbonerahamwe yo mu 1843 mu 1842 kwabaye ugusohozwa kwayo. Gukora izo mbonerahamwe ni igice cy’inkuru yo muri Habakuki igice cya kabiri, kandi byagombaga kuba. Ku ya 11 Nzeri 2001, ubugome bwo kwigomeka bwo mu 1863 bwongeye gusubirwamo n’Abadiventisiti b’i Lawodikiya banze gusubira ku “nzira za kera” za Yeremiya.

> “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 of little value the light that Christ came from heaven to give to 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. ‘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.’ [Jeremiah 6:16.]

> “Umwanzi arashaka kurangaza imitima ya bene Data na bashiki bacu ngo ive ku murimo wo gutegurira abantu kuzahagarara muri iyi minsi y’imperuka. Ubucakura bwe bugenewe kuyobya imitima, bukayikura ku byago n’inshingano by’iki gihe. Bafata ko umucyo Kristo yavuye mu ijuru azaniye Yohana ku bw’ubwoko Bwe ufite agaciro gake cyane. Bigisha ko ibyabaye biri imbere yacu cyane bidafite akamaro gahagije ngo bihabwe kwitabwaho by’umwihariko. Bahindura ukuri gukomoka mu ijuru ubusa, kandi bakambura ubwoko bw’Imana uburambe bwabwo bwo mu gihe cyahise, bakabusimbuza siyansi y’ibinyoma. ‘Uku ni ko Uwiteka avuga ati: Nimuhagarare mu nzira murebe, mubaze inzira za kera, mumenye aho inzira nziza iri, maze muyigenderemo.’ [Yeremiya 6:16.]”

> “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 more than fifty years. Men may suppose that they have found a new way, 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 is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296, 297.

> “Nihagira 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 tumaze kubaka imyaka irenga mirongo itanu. Abantu bashobora kwibwira ko babonye inzira nshya, ko bashobora gushyiraho urufatiro rukomeye kurusha urwahanzwe; ariko ibyo ni ubuyobe bukomeye. ‘Nta wundi rufatiro umuntu abasha gushyiraho uretse urwashyizweho.’ [1 Abakorinto 3:11.] Kera, benshi bagerageje kubaka ukwizera gushya no gushyiraho amahame mashya; ariko inyubako yabo yamaze igihe kingana iki ihagaze? Yahise igwa vuba, kuko itari ishinze ku Rutare.” Testimonies, volume 8, 296, 297.

Jeremiah identifies that to walk in the “old paths,” is to find “the rest”, and the rest is “the latter rain”, which began when the nations were angered on September 11, 2001, when the great buildings of New York City came down. Those that then ate the message became Habakkuk’s watchmen who were to “write the vision, and make it plain”. Jeremiah identifies the very same watchmen during the time of “the rest”, which is “the latter rain”.

Yeremiya agaragaza ko kugendera mu “nzira za kera” ari ko kubona “ikiruhuko,” kandi ikiruhuko ni “imvura y’itumba,” yatangiye igihe amahanga yarakazwaga ku wa 11 Nzeri 2001, ubwo inyubako nini zo mu Mujyi wa New York zaragwaga hasi. Abahise barya ubwo butumwa bahindutse abarinzi ba Habakuki, bagombaga “kwandika iyerekwa, no kurisobanura ku buryo busobanutse.” Yeremiya agaragaza abo barinzi nyine muri icyo gihe cy’“ikiruhuko,” ari cyo “imvura y’itumba.”

> 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, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Uku ni ko Uwiteka avuga ati: Nimuhagarare mu nzira, murebe, mubaze inzira za kera, mumenye aho inzira nziza iri, maze muyigenderemo; ni bwo muzabonera imitima yanyu uburuhukiro. Ariko bo baravuga bati: Ntituzayigenderamo. Kandi nabashyiriyeho abarinzi mvuga nti: Nimwumve ijwi ry’impanda. Ariko bo baravuga bati: Ntituzaryumva. Yeremiya 6:16, 17.

The trumpet that they were to sound is the sixth trumpet of the second woe in Millerite history, and in the last days it is the seventh trumpet of the third woe. Habakkuk’s watchmen, who are Jeremiah’s watchmen, sound a warning message that in the rebellion of 1888, was rejected. The sixth trumpet that was rejected in 1888, was the message to Laodicea.

Impanda bari bategerejwe kuvuza ni impanda ya gatandatu y’ishyano rya kabiri mu mateka y’Abamillerite, kandi mu minsi y’imperuka ni impanda ya karindwi y’ishyano rya gatatu. Abarinzi ba Habakuki, ari bo barinzi ba Yeremiya, bavugiriza ubutumwa bw’imbuzi bwangiwe mu bugome bwo kwigomeka bwo mu 1888. Impanda ya gatandatu yanzwe mu 1888, yari ubutumwa bugenewe i Lawodikiya.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Ubutumwa twahawe binyuze kuri A. T. Jones na E. J. Waggoner ni ubutumwa bw’Imana bugenewe Itorero ry’i Lawodikiya, kandi hazabona ishyano umuntu wese uvuga ko yizera ukuri nyamara ntagaragarize abandi imirasire yahawe n’Imana.” The 1888 Materials, 1053.

The seventh trumpet message of 1888, was first sounded to Laodicea in 1856, and then the Laodicean message was placed within the context of the increasing light of the “seven times.” On September 11, 2001 the call to return to Jeremiah’s old paths, and to walk therein for the purpose of obtaining the message of the latter rain, included the seventh Trumpet warning message that is represented as the message to Laodicea, and the “seven times,” which is the symbol of the foundations.

Ubutumwa bw’impanda ya karindwi bwo mu 1888, bwabanje kumvikanishwa i Laodikiya mu 1856, hanyuma ubutumwa bwa Laodikiya bushyirwa mu rwego rw’umucyo wiyongera w’“ibihe birindwi.” Ku wa 11 Nzeri 2001, ihamagarirwa ryo gusubira mu nzira za kera za Yeremiya, no kuzigenderamo kugira ngo haboneke ubutumwa bw’imvura y’itumba, ryari rikubiyemo ubutumwa bwo kuburira bw’Impanda ya karindwi bugaragazwa nk’ubutumwa buhabwa Laodikiya, hamwe n’“ibihe birindwi,” ari byo kimenyetso cy’imfatiro.

The “lie” identified by prophecy that produces the strong delusion of Paul’s writings was placed into the third generation of Laodicean Adventism in 1931, sixteen years after the death of the prophetess. The “lie” which arrived in the third generation is prophetically located in the period represented as the “women weeping for Tammuz,” and is therefore associated with the false latter rain message.

“Ikinyoma” cyagaragajwe n’ubuhanuzi, gitera kwa “kuyobya gukomeye” kuvugwa mu nyandiko za Pawulo, cyinjijwe mu gisekuru cya gatatu cy’Ubwadivantisiti bw’i Lawodikiya mu mwaka wa 1931, hashize imyaka cumi n’itandatu umuhanuzikazi amaze gupfa. “Ikinyoma” cyageze mu gisekuru cya gatatu, mu buryo bw’ubuhanuzi, gishyirwa mu gihe cyagereranyijwe n’“abagore baririra Tammuzi,” bityo kikaba gifitanye isano n’ubutumwa bw’imvura y’itumba y’ibinyoma.

The details of how the “lie” was propagated should be understood, as should the prophetic role of the “lie” in end-time prophecy. The scornful men that rule Jerusalem in the time of the latter rain, which is the time of the sealing of the one hundred and forty-four thousand, created a false latter rain message in the third generation of Adventism, as represented by the “women weeping for Tammuz,” in Ezekiel chapter eight. Their false latter rain message is also represented as a false foundation, a false wall of protection, and a false peace and safety message by Ezekiel.

Ibisobanuro by’ukuntu “ikinyoma” cyakwirakwijwe bikwiriye gusobanuka, nk’uko n’uruhare rw’ubuhanuzi rw’“ikinyoma” mu buhanuzi bw’igihe cy’imperuka rukwiriye gusobanuka. Abagabo b’abanyagasuzuguro bategeka i Yerusalemu mu gihe cy’imvura y’itumba rya nyuma, ari cyo gihe cyo gushyirwaho ikimenyetso k’abihumbi ijana na mirongo ine na bine, baremye ubutumwa bw’ikinyoma bw’imvura y’itumba rya nyuma mu gisekuru cya gatatu cy’Abadivantisiti, nk’uko bigaragazwa n’“abagore baririra Tamuzi,” muri Ezekieli igice cya munani. Ubutumwa bwabo bw’ikinyoma bw’imvura y’itumba rya nyuma na bwo bugaragazwa na Ezekieli nk’urufatiro rw’ikinyoma, urukuta rw’ibinyoma rw’uburinzi, ndetse n’ubutumwa bw’ikinyoma bw’amahoro n’umutekano.

> Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken? Therefore thus saith the Lord God; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord God. And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord God. Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: Say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it? Therefore thus saith the Lord God; I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. So will I break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the Lord. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it; To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord God. Ezekiel 13:7–16.

> Mbese ntimwabonye iyerekwa ry’ubusa, kandi ntimwavuze ubupfumu bw’ikinyoma, ubwo muvuga muti: Uwiteka ni we ubivuze; kandi nyamara ari jye utarabivuze? Ni cyo gituma Uwiteka Imana avuga atya ati: Kubera ko mwavuze ibitagira umumaro, mukabona ibinyoma, ni cyo gituma, dore, ndabarwanyije, ni ko Uwiteka Imana avuga. Kandi ukuboko kwanjye kuzaba ku bahanuzi babona ibitagira umumaro kandi bakaragura ibinyoma: ntibazaba mu iteraniro ry’ubwoko bwanjye, kandi ntibazandikwa mu nyandiko y’inzu ya Isirayeli, kandi ntibazinjira mu gihugu cya Isirayeli; maze muzamenya yuko ndi Uwiteka Imana. Kubera yuko, koko kubera yuko bayobeje ubwoko bwanjye, bavuga bati: Amahoro; kandi nta mahoro yariho; maze umwe akubaka urukuta, none abandi bakarusiga ishwagara idakomeye: ubwire abarusiga ishwagara idakomeye yuko ruzagwa; hazabaho imvura nyinshi y’umwuzure; kandi mwebwe, yemwe mahagarara manini y’urubura, muzagwa; kandi umuyaga w’ishuheri uzarutanyagura. Dore, urukuta nirumara kugwa, ntimuzabazwa muti: Ishwagara mwalusize iri he? Ni cyo gituma Uwiteka Imana avuga atya ati: Nzarutanyagurisha umuyaga w’ishuheri mu burakari bwanjye; kandi mu burakari bwanjye hazabaho imvura nyinshi y’umwuzure, no mu mujinya wanjye hazabaho mahagarara manini y’urubura yo kururimbura. Ni ko nzasenya urukuta mwasizeho ishwagara idakomeye, nkarugeza hasi, kugira ngo urufatiro rwarwo rugaragare, maze ruzagwa, namwe murimbukire hagati muri rwo; kandi muzamenya yuko ndi Uwiteka. Uko ni ko nzasohoresha uburakari bwanjye ku rukuta no ku barusizeho ishwagara idakomeye, kandi nzababwira nti: Urukuta ntirukiriho, kandi n’abarurusizeho ntibakiriho; ari bo bahanuzi ba Isirayeli bahanurira iby’i Yerusalemu, kandi bakayibonera amayerekwa y’amahoro kandi nta mahoro ahari, ni ko Uwiteka Imana ivuga. Ezekiyeli 13:7–16.

The falsehood and lies which the scornful men in Jerusalem hide beneath in Isaiah chapters twenty-eight and twenty-nine are ultimately judged and destroyed by the “overflowing scourge.”

Ikinyoma n’ibinyoma abagabo b’abakobanyi bo i Yerusalemu bihishamo muri Yesaya igice cya makumyabiri n’umunani n’icya makumyabiri n’icyenda, amaherezo bicirwaho urubanza kandi bikarimburwa n’“icyorezo kirengera.”

> 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. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:17, 18.

> Kandi urubanza nzarugenderanya n’umugozi ugereranya, no gukiranuka nkugenderanye n’ipima; kandi urubura ruzakukumura ubuhungiro bw’ibinyoma, n’amazi azarengera aho bihisha. Kandi isezerano ryanyu n’urupfu rizaseswa, n’amasezerano mwagiranye n’ikuzimu ntazahama; igihe icyago cyuzuye giturutse kizaba kinyuze, ni bwo muzagisiribangwaho. Yesaya 28:17, 18.

Isaiah’s “overflowing scourge” is Ezekiel’s “overflowing shower,” that is brought upon those who have “divined lies,” by presenting a “vain vision” and by claiming “the Lord saith it,” “albeit” the Lord had “not spoken.” The “lie” that the ancient men hide under is represented as something they claim that the Lord had spoken, so it is a “lie” about God’s Word. Either they have identified a doctrine from God’s Word as error, or they have erroneously claimed that God directed their understanding (God had spoken), upon a doctrine of the Bible.

“Inkoni y’umwuzure” ya Yesaya ni yo “imvura y’umwuzure” ya Ezekiyeli, izanirwa abari “baraguye ibinyoma,” babinyujije mu kugaragaza “iyerekwa ry’ubusa” no kuvuga bati “Uwiteka ni ko avuga,” “nyamara” Uwiteka yari “ataravuze.” “Ikinyoma” abo bagabo ba kera bihisha munsi yacyo kigaragazwa nk’ikintu bavuga ko Uwiteka yari yaravuze, bityo kikaba ari “ikinyoma” cyerekeye Ijambo ry’Imana. Cyangwa se baba barashyize inyigisho yo mu Ijambo ry’Imana mu rwego rw’ikosa, cyangwa bakaba baribeshye bavuga ko Imana yayoboye uko basobanukiwe (Imana yari yavuze), ku byerekeye inyigisho yo muri Bibiliya.

The “lie” that arrived in 1931, was a claim that Sister White had endorsed the false view of “the daily,” in the book of Daniel. The false view that “the daily,” represents Christ’s sanctuary ministry was premised upon a “lie” which claimed that in 1910, Ellen White had informed A. G. Daniells that he and Prescott’s view of “the daily,” representing Christ’s sanctuary ministry was actually correct, in spite of her direct written words to the contrary.

“Ubwiyobe” bwaje mu wa 1931, bwari ikirego cyavugaga ko Mushiki wa Mweru yari yarashyigikiye inyigisho y’ibinyoma yerekeye “ibya buri munsi,” mu gitabo cya Daniyeli. Iyo nyigisho y’ibinyoma ivuga ko “ibya buri munsi” bishushanya umurimo wa Kristo mu buturo bwera yari ishingiye ku “bwiyobe” bwavugaga ko mu wa 1910, Ellen White yari yarabwiye A. G. Daniells ko igitekerezo cye na Prescott cy’uko “ibya buri munsi” bishushanya umurimo wa Kristo mu buturo bwera ari cyo cy’ukuri koko, nubwo amagambo ye yanditse ataziguye yabivuguruje.

The false view of “the daily,” that was then (1931) established within Laodicean Adventism, became the theological foundation which was employed to build a message that is described by Ezekiel as “peace and safety.” The various arguments that are employed to uphold the false foundation are the various counterfeit coins and jewels that Miller saw in his dream. By the end of his dream his original jewels are fully covered with counterfeits and rubbish, and the rubbish and counterfeit jewels and coins represent the message that was based upon their foundational error that “the daily” represents Christ’s sanctuary ministry.

Igitekerezo cy’ibinyoma cyerekeye “igitambo cya buri munsi,” icyo muri icyo gihe (1931) cyashyizweho muri Adventisime ya Lawodikiya, cyabaye urufatiro rwa tewolojiya rwakoreshejwe kubakaho ubutumwa Ezekiyeli asobanura ko ari “amahoro n’umutekano.” Impaka zitandukanye zikoreshwa kugira ngo zishyigikire urwo rufatiro rw’ibinyoma ni zo mabyiniriro n’imitako by’impimbano Miller yabonye mu nzozi ze. Igihe inzozi ze zageraga ku musozo, imitako ye y’umwimerere yari yamaze gutwikirwa rwose n’iby’impimbano n’umwanda, kandi uwo mwanda n’iyo mitako n’ayo mabyiniriro by’impimbano bishushanya ubutumwa bwari bushingiye ku ikosa ryabo ry’urufatiro rivuga ko “igitambo cya buri munsi” kigereranya umurimo wa Kristo akorera mu buturo bwera.

In Ezekiel’s passage the rubbish and counterfeit jewels is represented as a “wall” that has been built with a cement that is so weak it cannot hold up under the stress of the “stormy wind” or the “overflowing shower.”

Mu byanditswe bwa Ezekiyeli, umwanda n’imitako y’agaciro y’impimbano bigereranywa n’“urukuta” rwubatswe hakoreshejwe isima idakomeye cyane ku buryo idashobora gukomeza guhagarara imbere y’umuvuduko w’“umuyaga w’ishuheri” cyangwa “imvura yisuka.”

The disobedient prophet from Judah that rebuked Jeroboam, ultimately died between an “ass” and a “lion”. The lion represents Babylon and the ass represents Islam. The two doctrines which Laodicean Adventism cannot see, that are represented by the death of the disobedient prophet are the message of the papacy (the lion), and the message of Islam of the third Woe (the ass).

Umuhanuzi utumviye wavuye i Buyuda wahannye Yerobowamu, amaherezo yapfuye hagati y’“indogobe” n’“intare”. Intare ihagarariye Babuloni, naho indogobe igahagarariye Isilamu. Inyigisho ebyiri U-Adiventisime bw’i Lawodikiya budashobora kubona, zihagarariwe n’urupfu rw’uwo muhanuzi utumviye, ni ubutumwa bw’ubupapa (intare), n’ubutumwa bwa Isilamu bw’ishyano rya gatatu (indogobe).

Ezekiel’s “stormy wind,” is a symbol of Isaiah’s “rough wind that is stayed” in “the day of the east wind” in chapter twenty seven. Ezekiel’s “stormy wind” is also the “four winds” of Revelation chapter seven, that are held until God’s servants are sealed. Ezekiel’s “stormy wind” is his message from the “four winds” in chapter thirty-seven, that brings the dead dry bones to life as a mighty army. Ezekiel’s “stormy wind” that brings down the “wall built with untempered mortar,” is the latter rain message of the third Woe.

“Umuyaga ukomeye” wa Ezekieli ni ikimenyetso cy’“umuyaga ukaze uhagaritswe” wa Yesaya mu “munsi w’umuyaga w’iburasirazuba” mu gice cya makumyabiri na karindwi. “Umuyaga ukomeye” wa Ezekieli ni na wo “miyaga ine” yo mu Ibyahishuwe igice cya karindwi, ifashwe kugeza aho abagaragu b’Imana bashyiriweho ikimenyetso. “Umuyaga ukomeye” wa Ezekieli ni ubutumwa bwe buva mu “miyaga ine” mu gice cya mirongo itatu na karindwi, buzana amagufwa yumye y’abapfuye mu buzima nk’ingabo ikomeye. “Umuyaga ukomeye” wa Ezekieli usenya “urukuta rwubakishijwe urwondo rutavanze neza,” ni ubutumwa bw’imvura y’itumba y’Akaga ka gatatu.

Ezekiel’s “overflowing shower” is a symbol of the papacy, and more specifically it is the symbol of the period of the Sunday law crisis which begins at the soon-coming Sunday law in the United States. The disobedient prophet from Judah that died between the ass and the lion, represented the death of Laodicean Adventism that takes place between September 11, 2001, at the arrival of the ass (the third woe), and the soon-coming Sunday law (the lion). Laodicean Adventism’s death occurs during the sealing of the one hundred and forty-four thousand that began when the nations were angered, yet held in check on September 11, 2001, and concludes at the soon-coming Sunday law. Their death, as illustrated by the disobedient prophet, is brought about because they returned to the methodology of apostate Protestantism, though they had been directly informed to never return to the “assembly of mockers.”

“Imvura y’umurengera” ya Ezekieli ni ikimenyetso cy’ubupapa, kandi by’umwihariko ni ikimenyetso cy’igihe cy’ikibazo cy’itegeko ryo ku Cyumweru gitangirira ku itegeko ryo ku Cyumweru rigiye kuza muri Leta Zunze Ubumwe z’Amerika. Umuhanuzi utarumviye waturutse i Buyuda wapfiriye hagati y’indogobe n’intare, yagereranyaga urupfu rw’Ubwadiventisiti bw’i Lawodikiya rubaho hagati ya tariki ya 11 Nzeri 2001, igihe indogobe yageraga (ishyano rya gatatu), n’itegeko ryo ku Cyumweru rigiye kuza (intare). Urupfu rw’Ubwadiventisiti bw’i Lawodikiya rubaho mu gihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane, byatangiye igihe amahanga yarakazwaga, nyamara agafatwa ngo adakomeza kuri tariki ya 11 Nzeri 2001, kandi bikarangirira ku itegeko ryo ku Cyumweru rigiye kuza. Urupfu rwabo, nk’uko rwashushanyijwe n’umuhanuzi utarumviye, ruzanwa n’uko bagarutse ku buryo bw’imikorere bw’Abaporotesitanti b’abahakanyi, nubwo bari barabwiwe mu buryo butaziguye kutazigera basubira mu “iteraniro ry’abakobanyi.”

Their death occurs in the history of the sealing of the one hundred and forty-four thousand. As soon as God’s people are sealed, the destroying angels begin their work. From September 11, 2001 unto the soon-coming Sunday law the judgment of the living is accomplished in God’s church, for judgment begins in Jerusalem, and it begins with the ancient men that were to be the guardians of the people, but who had abandoned their responsibilities over four generations. Those who receive the seal in that period are the ensign that is lifted up to the nations. They are sealed before the soon-coming Sunday law for the only way God’s other flock can be warned is by seeing men and women in the Sunday law crisis who have the seal of God.

Urupfu rwabo rubaho mu mateka yo gushyirwaho ikimenyetso cy’abana ibihumbi ijana na mirongo ine na bine. Ako kanya ubwo ubwoko bw’Imana bumaze gushyirwaho ikimenyetso, abamarayika barimbura batangira umurimo wabo. Uhereye ku ya 11 Nzeri 2001 kugeza ku itegeko ryo ku cyumweru rigiye kuza vuba, urubanza rw’abazima rusozwa mu itorero ry’Imana, kuko urubanza rutangirira i Yerusalemu, kandi rutangirira ku basaza bo hambere bagombaga kuba abarinzi b’ubwoko, ariko bari barahevye inshingano zabo mu bisekuru bine. Abakira ikimenyetso muri icyo gihe ni bo ibendera rizamuwe ku mahanga. Bashyirwaho ikimenyetso mbere y’itegeko ryo ku cyumweru rigiye kuza vuba, kuko uburyo bwonyine ubundi bushyo bw’Imana bushobora kuburirwamo ari uko bubona abagabo n’abagore mu gihe cy’akaga k’itegeko ryo ku cyumweru bafite ikimenyetso cy’Imana.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Umurimo wa Mwuka Wera ni uwo gutsindishiriza ab’isi ibyaha, no gukiranuka, no gucirwaho iteka. Isi ishobora gusa kuburirwa no kubona abizera ukuri bejejwe n’ukuri, bakora bakurikije amahame yo hejuru kandi yera, bagaragaza mu buryo busobanutse kandi bwo mu rwego rwo hejuru umurongo utandukanya abakomeza amategeko y’Imana n’abayatoba bayanyukiraho. Kwezwa na Mwuka ni ko kuranga itandukaniro riri hagati y’abafite ikimenyetso cy’Imana n’abakomeza umunsi w’ikiruhuko w’ibihimbano. Igihe cy’igeragezwa nikigera, bizagaragazwa neza ikimenyetso cy’inyamaswa icyo ari cyo. Ni ukweza ku cyumweru. Abantu bumvise ukuri, ariko bagakomeza kwita uyu munsi uwera, bitwaza umukono w’umuntu w’icyaha, wibwiraga ko ashobora guhindura ibihe n’amategeko.” Bible Training School, 1 Ukuboza 1903.

The death of Laodicean Adventism is accomplished during the history of the latter rain, that began to sprinkle on September 11, 2001, and is poured out without measure at the soon-coming Sunday law, when God has established and then lifts up as an ensign a people who have been sealed for eternity.

Urupfu rw’Ubwadivantisiti bw’i Lawodikiya rusohorerwa mu mateka y’imvura y’itumba, yatangiye kunyanyagizwa ku wa 11 Nzeri 2001, kandi isukwa itagira urugero mu gihe cy’itegeko ryo ku Cyumweru rigiye kuza vuba, ubwo Imana izaba yarashyizeho kandi ikazamura nk’ibendera abantu bashyizweho ikimenyetso cy’iteka ryose.

In that period of time, those in Laodicean Adventism that are preparing for, and will receive the mark of the beast, are represented by the twenty-five men bowing to the sun in Ezekiel chapter eight. They are those who have accepted Ezekiel’s false “peace and safety” message, that represents a counterfeit of the true latter rain message, that is being proclaimed by the true watchmen in that history. The foundation of that false latter rain message is the identification that “the daily” in the book of Daniel is a symbol of Christ, when it is actually a symbol of Satan. That false foundational belief is the doctrine that the “scornful men that rule the people of Jerusalem” employ to erect their untempered wall.

Muri icyo gihe, abari mu Bwadivantisiti bw’i Lawodikiya bitegura, kandi bazahabwa, ikimenyetso cy’inyamaswa, bashushanywa n’abagabo makumyabiri na batanu bunamye berekeye izuba muri Ezekieli igice cya munani. Abo ni bo bemeye ubutumwa bw’ibinyoma bwa Ezekieli bw’“amahoro n’umutekano,” bushushanya igihimbano cy’ubutumwa nyakuri bw’imvura y’itumba ya nyuma, buri gutangazwa n’abarinzi nyakuri muri ayo mateka. Urufatiro rw’ubwo butumwa bw’ibinyoma bw’imvura ya nyuma ni ukumenya ko “igitambo gihoraho” mu gitabo cya Daniyeli ari ikimenyetso cya Kristo, mu gihe mu by’ukuri ari ikimenyetso cya Satani. Iyo myizerere y’ibinyoma y’ifatizo ni yo nyigisho “abagabo b’abakobanyi bategeka ubwoko bw’i Yerusalemu” bakoresha mu kubaka urukuta rwabo rusizweho isukura ritavanze.

The identification of “the daily,” as a symbol of Christ was historically put in place by a “lie,” in 1931. From then onward the untempered wall of counterfeit coins and jewels was erected. That “wall” is destined to come down when the dirt brush man arrives to thoroughly purge His floor. That purging is accomplished in the prophetic period of history between the “stormy wind” (the ass of September 11, 2001), and the “overflowing showers” (the lion of the soon-coming Sunday law). In that history the disobedient prophet is slain and buried in the tomb of the false prophet of Bethel. Sister White identifies the “wall” of prophecy as the law of God.

Kumenyekanisha “igitambo gihoraho” nk’ikimenyetso cya Kristo byashyizweho mu mateka n’“ikinyoma,” mu mwaka wa 1931. Kuva icyo gihe, hubatswe “urukuta” rutometseho ibiceri n’amasaro by’igihimbano. Urwo “rukuta” rwagenewe gusenyuka igihe umugabo ufite uburoso bwo guhanagura umwanda azaza kugira ngo yeze neza imbuga Ye. Iryo yezwa rikorwa mu gihe cy’ubuhanuzi cy’amateka kiri hagati ya “serwakira” (indogobe yo ku wa 11 Nzeri 2001) n’“imvura nyinshi” (intare y’itegeko ryo ku Cyumweru rigiye kuza vuba). Muri ayo mateka umuhanuzi utumvira aricwa kandi agashyingurwa mu mva y’umuhanuzi w’ibinyoma w’i Beteli. Mushiki wacu White yerekana ko “urukuta” rw’ubuhanuzi ari amategeko y’Imana.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

> “Umuhanuzi aha arasobanura ubwoko, mu gihe cyo kuva mu kuri no mu gukiranuka kw’abantu muri rusange, bushaka kongera gusubizaho amahame ari urufatiro rw’ubwami bw’Imana. Ni abasana icyuho cyakozwe mu mategeko y’Imana—urukuta yashyize ruzengurutse abo yitoranyirije kugira ngo abarinde, kandi kumvira amabwiriza yarwo yerekeye ubutabera, ukuri, n’ubutungane ni byo bigomba kubabera uburinzi bwabo buhoraho.

> “In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 678.

> “Mu magambo afite ibisobanuro bidashidikanywaho, umuhanuzi agaragaza umurimo wihariye w’aba bantu basigaye bubaka urukuta. ‘Nuhindukiriza ikirenge cyawe ku Isabato, ukareka gukora ibyo wishakira ku munsi Wanjye wera; ukita Isabato ibyishimo, ukayita umunsi wera w’Uwiteka, w’icyubahiro; kandi ukanyubahisha, udakurikiza inzira zawe bwite, cyangwa ngo ushake ibikunezeza byawe bwite, cyangwa ngo uvuge amagambo yawe bwite: ni bwo uzishimira Uwiteka; nanjye nzagutumbagiza ku mpinga z’isi, kandi nzagutungisha umurage wa Yakobo so: kuko akanwa k’Uwiteka ari ko kabivuze.’ Yesaya 58:13, 14.” Prophets and Kings, 678.

The beginning of the fourth generation of Adventism is marked by the publication of a book, as was the beginning of the third generation. The third generation began with the publication of W. W. Prescott’s, The Doctrine of Christ, and that generation ended with the publication of Questions on Doctrine. The Doctrine of Christ presented a gospel that was purposely void of the Millerite prophetic message. Questions on Doctrine presented a gospel that denied the work of sanctification that is accomplished by Christ. The Doctrine of Christ removed the light of the (chazon) vision of prophetic history, and Questions on Doctrine removed the light of the (Mareh) vision of Christ’s “appearance”.

Intangiriro y’igisekuru cya kane cy’Abadiventisiti yaranzwe no gusohorwa kw’igitabo, nk’uko byagenze no ku ntangiriro y’igisekuru cya gatatu. Igisekuru cya gatatu cyatangiye no gusohorwa kw’igitabo cya W. W. Prescott, *The Doctrine of Christ*, kandi icyo gisekuru cyarangiye no gusohorwa kw’igitabo *Questions on Doctrine*. *The Doctrine of Christ* cyashyize ahagaragara ubutumwa bwiza bwari bwambuwe nkana ubutumwa bw’ubuhanuzi bwa ba Millerite. *Questions on Doctrine* cyo cyashyize ahagaragara ubutumwa bwiza bwahakanaga umurimo wo kwezwa ukorwa na Kristo. *The Doctrine of Christ* cyakuyeho umucyo w’iyerekwa rya (chazon) ry’amateka y’ubuhanuzi, kandi *Questions on Doctrine* cyo gikuraho umucyo w’iyerekwa rya (Mareh) ry’“ukuboneka” kwa Kristo.

In between those two books the false latter rain message represented by the “women weeping for Tammuz” was developed. It was in that history that the “lie of 1931,” was promoted. That third generation (abomination) is also represented by the compromise of the third church of Pergamos. The symbol of compromise in the third church, identifies the work of seeking accreditation from the worldly institutions that dictated rules for theology and rules for medicine. It was in the third generation that the compromise of truth was accomplished, which included the introduction and emphasis on the use of Bibles that had been translated from corrupted manuscripts.

Hagati y’ibyo bitabo byombi, ubutumwa bw’ikinyoma bw’imvura y’itumba y’igiheruka, bugereranywa n’“abagore baririra Tammuzi,” bwaratejwe imbere. Muri ayo mateka ni ho “ikinyoma cyo mu 1931” cyamamajwe. Icyo gisekuru cya gatatu (ikizira) na cyo kigereranywa no kwumvikana kw’itorero rya gatatu rya Perugamo. Ikimenyetso cyo kwumvikana kiri mu itorero rya gatatu kigaragaza umurimo wo gushaka kwemerwa n’inzego z’isi zashyiragaho amategeko agenga tewolojiya n’amategeko agenga ubuvuzi. Mu gisekuru cya gatatu ni ho ukwivanga kw’ukuri kwakozwe, kandi byari bikubiyemo kwinjiza no gushimangira ikoreshwa rya Bibiliya zahinduwe zikuwe mu nyandiko zandujwe.

In 1957, the book Questions on Doctrine, represented a capitulation of the primary truth of the gospel. That truth being Jesus died to save us “from” sin, but he did not die to save us “in” sin. The Catholic and apostate Protestant teaching that a man cannot be obedient to God’s Word is Satan’s eternal argument. Man can, and must be obedient to God’s Word, even if Satan claims that “thou shall not surely die.” The fallen apostate Protestant view that men cannot overcome sin, and therefore men cannot be obedient to God’s law until Jesus magically transforms them into obedient robots at His second coming, was incorporated into the teachings of the book Questions on Doctrine.

Mu 1957, igitabo *Questions on Doctrine* cyagaragaje kwemera gutsindwa kw’ukuri kw’ibanze kw’ubutumwa bwiza. Uko kuri ni uku: Yesu yapfuye kugira ngo adukize icyaha, adukure “mu” cyaha, ariko ntiyapfuye kugira ngo adukize turi “muri” icyaha. Inyigisho Gatolika n’iy’Abaporotesitanti bahakanye ukwizera, ivuga ko umuntu adashobora kumvira Ijambo ry’Imana, ni yo mpaka ya Satani y’iteka ryose. Umuntu arashobora kandi agomba kumvira Ijambo ry’Imana, nubwo Satani yaba avuga ati “ntimuzapfa rwose.” Imyumvire yaguye y’Abaporotesitanti bahakanye ukwizera, ivuga ko abantu badashobora kunesha icyaha, bityo ko badashobora kumvira amategeko y’Imana kugeza igihe Yesu azabahindurira mu buryo bw’amayobera nk’amarobo yubaha ubwo azaba agarutse ubwa kabiri, yashyizwe mu nyigisho z’igitabo *Questions on Doctrine*.

In 1957, the fourth generation of Laodicean Adventism began, and its untempered wall (law), had been established, thus providing the logic that will allow the twenty-five ancient men to bow to the sun at the conclusion of the time of the sealing of the one hundred and forty-four thousand. That untempered wall, which is the belief that keeping the law of God is impossible, is swept away when the “wall” of separation of Church and State is removed, at the soon-coming Sunday law. The Sunday law is the overflowing showers, or as Isaiah expresses it, it is the overflowing scourge, and that flood begins at the soon-coming Sunday law in the United States.

Mu 1957, ni ho hatangiye igisekuru cya kane cy’Ubwadiventisiti bw’i Lawodikiya, kandi urukuta rwacyo rutaravanzwe neza (amategeko) rwari rumaze gushingwa, bityo rutanga ishingiro ry’ubwenge rizatuma abo bagabo makumyabiri na batanu ba kera bunamira izuba ku musozo w’igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine. Urwo rukuta rutaravanzwe neza, ari rwo myizerere y’uko gukomeza amategeko y’Imana bidashoboka, ruhanagurwaho ubwo “urukuta” rw’itandukaniro hagati y’Itorero na Leta rukurwaho, ku itegeko ryo ku Cyumweru rigiye kuza vuba. Itegeko ryo ku Cyumweru ni imvura nyinshi isendera, cyangwa nk’uko Yesaya abivuga, ni icyorezo gisesekara, kandi uwo mwuzure utangira ku itegeko ryo ku Cyumweru rigiye kuza vuba muri Leta Zunze Ubumwe z’Amerika.

At the Sunday law in the United States the enemy (the pope) comes in “as a flood” (the overflowing scourge), and it is then that “the ensign” is lifted up against him. It is then that the “untempered wall” that Laodicean Adventism erected upon the false application of “the daily” is swept away.

Itegeko ryo ku Cyumweru nirishyirwaho muri Leta Zunze Ubumwe za Amerika, umwanzi (papa) azaza “nk’umwuzure” (icyago kirengerana), kandi icyo ni cyo gihe “ibendera” rishingurwa rimurwanyije. Icyo ni na cyo gihe “urukuta rutarasizwe isima ikomeye” rwubatswe n’Ubwadivantisiti bwa Lawodikiya ku mikoreshereze y’ibinyoma ya “ibya buri munsi” ruzakukurwaho.

> According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and forever. Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Isaiah 59:18–60:3.

> Nk’uko imirimo yabo iri, ni ko na we azitura: uburakari ku bamurwanya, ingororano ku banzi be; ndetse no ku birwa azabitura ingororano. Nuko bazubaha izina ry’Uwiteka uhereye iburengerazuba, n’ikuzo rye uhereye aho izuba rirasira. Umwanzi niyaza nk’umwuzure, Umwuka w’Uwiteka azamurira ibendera rimurwanya. Kandi Umucunguzi azaza i Siyoni, ndetse no ku bihana ibicumuro muri Yakobo, ni ko Uwiteka avuga. Kandi jyeweho, iri ni ryo sezerano ryanjye na bo, ni ko Uwiteka avuga: Umwuka wanjye uguhoraho, n’amagambo yanjye nashyize mu kanwa kawe, ntazava mu kanwa kawe, cyangwa mu kanwa k’urubyaro rwawe, cyangwa mu kanwa k’urubyaro rw’urubyaro rwawe, ni ko Uwiteka avuga, uhereye none ukageza iteka ryose. Haguruka, urabagirane; kuko umucyo wawe uje, kandi ikuzo ry’Uwiteka rirakumurikiye. Kuko dore, umwijima uzatwikira isi, n’icuraburindi ritwikire amahanga; ariko Uwiteka azakumurikiraho, kandi ikuzo rye rizakugaragaraho. Kandi abanyamahanga bazaza ku mucyo wawe, n’abami baze ku kurabagirana k’umuseke wawe. Yesaya 59:18–60:3.

The Gentiles come to the light when God’s glory is upon His people, and this occurs when the enemy comes in as a flood. When that enemy comes in God lifts up a standard (ensign) against him. The glory of the Lord that is upon those people who the Gentiles respond to, is His character, and His character does not sin. It is a false peace and safety message that teaches that men and women cannot overcome sin. That message is a false latter rain message that is proclaimed during the time of the true latter rain message, which arrived on September 11, 2001. That false message is a false message concerning God’s law, which is the “wall.” That false doctrine is represented in the book Questions on Doctrine, that marked the arrival of Laodicean Adventism’s fourth and final generation.

Abanyamahanga baza ku mucyo igihe ubwiza bw’Imana buri ku bwoko Bwayo, kandi ibyo bibaho igihe umwanzi yinjirana nk’umwuzure. Igihe uwo mwanzi yinjira, Imana imuzamuraho ibendera (ikimenyetso). Ubwiza bw’Umwami buri kuri abo bantu Abanyamahanga bitabira, ni imico Yayo, kandi imico Yayo ntikora icyaha. Ubutumwa bw’amahoro n’umutekano bw’ibinyoma ni bwo bwigisha ko abagabo n’abagore badashobora kunesha icyaha. Ubutumwa nk’ubwo ni ubutumwa bw’ibinyoma bw’imvura y’itumba, butangazwa mu gihe cy’ubutumwa bw’ukuri bw’imvura y’itumba, bwageze ku wa 11 Nzeri 2001. Ubutumwa bw’ibinyoma nk’ubwo ni ubutumwa bw’ibinyoma bwerekeye amategeko y’Imana, ari yo “rukuta.” Iyo nyigisho y’ibinyoma igereranywa mu gitabo Questions on Doctrine, cyaranze ukuza kw’igisekuru cya kane kandi cya nyuma cy’Abadiventisiti b’i Lawodikiya.

On September 11, 2001, the four rebellions of Laodicean Adventism arrived to test that final generation with the sins of their fathers. On that date God directed His people to return to Jeremiah’s old paths, that they might understand and accept the foundational message represented as Miller’s jewels. If they did so, they would find the latter rain, which Jeremiah called the “rest.” The call to return to the old paths was a repetition of the test that produced the rebellion of 1863.

Ku wa 11 Nzeri 2001, ubwigomeke bune bw’Abadivantisiti b’i Lawodikiya bwaje kugerageza icyo gisekuru cya nyuma hakoreshejwe ibyaha bya ba sekuruza babo. Kuri uwo munsi Imana yayoboye ubwoko bwayo gusubira mu nzira za kera za Yeremiya, kugira ngo busobanukirwe kandi bwemere ubutumwa bw’ishingiro bugereranywa n’imitako ya Miller. Iyo babikora, bari kubona imvura y’itumba, iyo Yeremiya yise “ikiruhuko.” Ihamagarwa ryo gusubira mu nzira za kera ryari ugusubiramo ikigeragezo cyabyaye ubwigomeke bwo mu 1863.

On September 11, 2001, which is Isaiah’s “day of the east and rough wind” the “song of the vineyard” was to be sung, by those who in Revelation chapter fourteen, verse three and also in chapter fifteen, verse three sing the song of Moses and the Lamb. That song is the Laodicean message that identifies that the former chosen people were then being passed by, for God was then in the process of giving His vineyard to men and women that would bring forth the intended fruits of the vineyard. That vineyard message is the message to Laodicea, which was the message presented by Jones and Waggoner at the rebellion of 1888.

Ku wa 11 Nzeri 2001, ari wo “munsi w’Iburasirazuba n’umuyaga ukaze” wa Yesaya, “indirimbo y’uruzabibu” yagombaga kuririmbwa n’abari mu Byahishuwe igice cya cumi na kane, umurongo wa gatatu, kandi no mu gice cya cumi na gatanu, umurongo wa gatatu, baririmba indirimbo ya Mose n’iy’Umwana w’Intama. Iyo ndirimbo ni ubutumwa bw’i Lawodikiya bugaragaza ko abantu bari baratoranijwe mbere icyo gihe bari barimo gusimbukwa, kuko icyo gihe Imana yari iri mu gikorwa cyo guha uruzabibu rwayo abagabo n’abagore bazazana imbuto zari zigenewe urwo ruzabibu. Ubutumwa bw’urwo ruzabibu ni ubutumwa bw’i Lawodikiya, ari bwo butumwa bwatanzwe na Jones na Waggoner mu gihe cy’ubwigomeke bwo mu 1888.

On September 11, 2001, the latter rain began, and in the debate of Habakkuk chapter two it identifies a class who presented the message of the two tables, for they had returned to Jeremiah’s old paths and were receiving the “rest and refreshing,” that Isaiah identifies is brought upon those whose methodology is “line upon line.” The debate they were involved in was in opposition to a false latter rain message, represented by the “women weeping for Tammuz,” which encouraged the sleeping Laodicean people with a peace and safety message.

Ku wa 11 Nzeri 2001, imvura y’itumba rya nyuma yaratangiye, kandi mu mpaka zo muri Habakuki igice cya kabiri hagaragaza itsinda ryatanze ubutumwa bw’ameza abiri, kuko bari baragarutse mu nzira za kera za Yeremiya kandi bakaba barakiraga “ikiruhuko n’uguhumurizwa,” ibyo Yesaya agaragaza ko bizanwa ku bafite uburyo bwabo bw’imyigishirize ari “umurongo ku murongo.” Impaka bari barimo zari zihanganye n’ubutumwa bw’ibinyoma bw’imvura y’itumba rya nyuma, bugereranywa na “abagore baririra Tamuzi,” bwashishikarizaga abantu ba Lawodikiya bari basinziriye ubutumwa bw’amahoro n’umutekano.

The peace and safety message claims that it is impossible for men and women not to sin, and therefore God can and will only justify them “in” their sins. The scornful men claim their peace and safety message is the true message of justification by faith, that Jones and Waggoner presented, but it leaves off the truth that he who God justifies, He also sanctifies, for God did not die to save people in their sins, but from their sins.

Ubutumwa bw’amahoro n’umutekano buvuga ko bidashoboka ko abagabo n’abagore batacumura, bityo rero Imana ishobora kandi izatsindishiriza abantu gusa “mu” byaha byabo. Abo bagabo b’abanyagasuzuguro bavuga ko ubutumwa bwabo bw’amahoro n’umutekano ari bwo butumwa nyakuri bwo gutsindishirizwa no kwizera, bwatanzwe na Jones na Waggoner, ariko busiga inyuma ukuri yuko uwo Imana itsindishiriza, ari na we yeza; kuko Imana itapfuye kugira ngo ikize abantu mu byaha byabo, ahubwo ngo ibakize ibyaha byabo.

September 11, 2001, marked the beginning of the period of the sealing of the one hundred and forty-four thousand that concludes with one class receiving the seal of God, as represented by those who sigh and cry for the abominations in the church and in the land, and another class that have turned their backs upon the temple, where the final work of the third angel is being accomplished, and they are bowing to the sun. The history of the Millerites illustrates the history of the movement of the third angel, and in so doing the climax is about the message of the latter rain, and the experience it produces in those who choose to eat.

Ku wa 11 Nzeri 2001 haranzwe no gutangira kw’igihe cyo gushyirwaho ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine, kikazarangira itsinda rimwe rihabwa ikimenyetso cy’Imana, nk’uko rigereranywa n’ababoroga kandi bakaririra ibizira biri mu itorero no mu gihugu, naho irindi tsinda rikaba ryarateye umugongo urusengero, aho umurimo uheruka wa marayika wa gatatu urimo gukorerwa, kandi rikaba ririmo kuramya izuba. Amateka y’Abamilerite agaragaza amateka y’umutwe wa marayika wa gatatu, kandi mu kubigenza gutyo, impera yayo yibanda ku butumwa bw’imvura y’itumba n’uburambe itanga mu bahisemo kurya.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikiraho.

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> “Ukutemera kureka ibitekerezo byabanje kwifatira umwanzuro, no kwemera uku kuri, ni byo byari ishingiro ry’igice kinini cy’uburwanyi bwagaragajwe i Minneapolis burwanyaga ubutumwa bw’Umwami bwatanzwe binyuze kuri Bene Data Waggoner na Jones. Mu gukangura ubwo burwanyi, Satani yabashije kubuza ubwoko bwacu, ku rugero runini, imbaraga zidasanzwe za Mwuka Wera Imana yifuzaga cyane kubuha. Umwanzi yababujije kugera kuri ubwo bushobozi bw’ingirakamaro bwashoboraga kuba ubwabo mu kugeza ukuri ku isi, nk’uko intumwa zakwamamaje nyuma y’umunsi wa Pentekote. Umucyo ugomba kumurikisha isi yose ubwiza bwawo warwanyijwe, kandi ku bw’ibikorwa bya bene data bacu ubwacu, ku rugero runini, wakomwe mu nkokora kugira ngo utagera ku isi.” Selected Messages, igitabo cya 1, 235.

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