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# The Eighth is of the Seven - Number One

Uwa Munani Ni Uwo muri Barindwi - Umubare Wa Mbere

Miller’s Two Rome’s

Abaroma Yombi ya Miller

Author

Jeff Pippenger

Published

September 13, 2023

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William Miller based his prophetic message upon the framework of two desolating powers, which he correctly identified as pagan Rome and papal Rome.

William Miller yashingiye ubutumwa bwe bw’ubuhanuzi ku miterere y’ububasha bubiri buteza kurimbuka, ubwo yamenye neza ko ari Roma ya gipagani na Roma ya gipapa.

> “William Miller, when applying his hermeneutic, noticed in the various apocalyptic passages a recurring theme of controversy between the people of God and their enemies. In his analysis of the persecuting powers of God’s people throughout the ages he developed the concept of the two abominations, defined as paganism (the first abomination) symbolizing the persecuting force outside the church, and the papacy (the second abomination) representing the persecuting power within the church. It was the motif of the two abominations that characterized most of his following prophetic interpretations.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.

> “Igihe William Miller yashyiraga mu bikorwa uburyo bwe bwo gusobanura Ibyanditswe, yabonye mu bice bitandukanye by’ubuhanuzi bwo ku mperuka insanganyamatsiko igaruka kenshi y’impaka hagati y’ubwoko bw’Imana n’abanzi babwo. Mu isesengura rye ry’ubutegetsi bwatotezaga ubwoko bw’Imana mu bihe byose, yateje imbere igitekerezo cy’ibizira bibiri, asobanura ko ubupagani (ikizira cya mbere) bushushanya imbaraga y’itoteza iri hanze y’itorero, naho ubupapa (ikizira cya kabiri) bugahagararira ubutegetsi bw’itoteza buri mu itorero. Ni yo nsanganyamatsiko y’ibizira bibiri yarangaga hafi ya bose mu busobanuro bwe bwakurikiyeho bw’ubuhanuzi.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.

The theologians of Adventism acknowledge the fact that Miller’s framework of prophetic application was the two desolating powers of paganism and papalism, even if they only consider it as an analysis of Millerite history, and not as a truth that was given him by God.

Abahanga ba tewolojiya b’Adiventisime bemera ukuri ko imiterere y’imikoreshereze y’ubuhanuzi ya Miller yari ishingiye ku bubasha bubiri busenya, ari bwo ubupagani n’ubupapa, nubwo baba babifata gusa nk’isesengura ry’amateka y’Abamillerite, aho kutabifata nk’ukuri yaherewe n’Imana.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Imana yohereje marayika wayo kugira ngo akore ku mutima w’umuhinzi wari utarizeye Bibiliya, amuyobore gushakashaka ubuhanuzi. Abamarayika b’Imana bakomeje gusura uwo watoranyijwe incuro nyinshi, kugira ngo bayobore ibitekerezo bye kandi bafungurire ubwenge bwe ubuhanuzi bwari bwarakomeje kuba umwijima ku bwoko bw’Imana. Intangiriro y’urunana rw’ukuri yarayihawe, maze ayoborwa gukomeza gushakashaka ihuriro ku rindi, kugeza igihe yarebanaga Ijambo ry’Imana atangaye kandi arishimira. Yabonye mo urunana rw’ukuri rutunganye. Iryo Jambo yari yarafashe nk’iritahumetswe n’Imana noneho ryakinguriye imbere y’amaso ye mu bwiza n’ikuzo byaryo. Yabonye ko igice kimwe cy’Ibyanditswe gisobanura ikindi, kandi aho umurongo umwe wari ufunze ku bwenge bwe, yabonaga mu kindi gice cy’Ijambo ibyawusobanuraga. Yafataga Ijambo ryera ry’Imana anezerewe kandi arifitiye icyubahiro cyimbitse no kuriramya.” Early Writings, 230.

“His angel” is identified directly as Gabriel by Sister White.

“Umumarayika we” avugwa mu buryo butaziguye ko ari Gaburiyeli na Mushiki wa White.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1. And to John the angel declared, ‘I am a fellow servant with thee and with thy brethren the prophets.’ Revelation 22:9, R.V. Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God to sinful men.” The Desire of Ages, 99.

> “Amagambo marayika yavuze ati, ‘Ndi Gaburiyeli, uhagarara mu maso h’Imana,’ agaragaza ko afite umwanya w’icyubahiro gikomeye mu bikari byo mu ijuru. Igihe yazanaga ubutumwa kuri Daniyeli, yaravuze ati, ‘Nta n’umwe umfatanije muri ibi, keretse Mikayeli [Kristo] Umutware wanyu.’ Daniyeli 10:21. Umukiza avuga kuri Gaburiyeli mu Ibyahishuwe, ati ‘Yarabutumye abumenyesha umugaragu we Yohana abunyujije kuri marayika we.’ Ibyahishuwe 1:1. Kandi marayika abwira Yohana ati, ‘Ndi imbata mugenzi wawe, kandi ndi mugenzi wa bene so, ari bo bahanuzi.’ Ibyahishuwe 22:9, R.V. Mbega igitekerezo gitangaje—uko marayika ukurikira Umwana w’Imana mu cyubahiro ari we watoranyijwe guhishurira abantu b’abanyabyaha imigambi y’Imana.” The Desire of Ages, 99.

“Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God” to William Miller’s mind. Not only Gabriel, but angels in the plural guided his understanding of the prophecies “which had ever been dark to God’s people.” Gabriel and other angels led Miller through the Bible consecutively from Genesis onward. He therefore was led to the longest time prophecy in the Bible, which is the “seven times” (twenty-five hundred and twenty years) of Leviticus twenty-six, well before he was led to the twenty-three hundred days of Daniel chapter eight and verse fourteen.

“Igitekerezo gitangaje—ko marayika ukurikira Umwana w’Imana mu cyubahiro ari we watoranyijwe guhishurira ubwenge bwa William Miller “imigambi y’Imana.” Si Gaburiyeli wenyine, ahubwo n’abamarayika mu bwinshi bayoboye gusobanukirwa kwe n’ubuhanuzi “bwahoraga buri umwijima ku bwoko bw’Imana.” Gaburiyeli n’abandi bamarayika bayoboye Miller mu ruhererekane rw’Ibyanditswe, bahereye mu Itangiriro bakomeza. Ni cyo cyatumye ayoborwa kugera ku buhanuzi bw’igihe burebure kurusha ubundi muri Bibiliya, ari bwo “ibihe birindwi” (imyaka ibihumbi bibiri na magana atanu na makumyabiri) byo mu Balewi makumyabiri na gatandatu, mbere cyane y’uko ayoborwa ku minsi ibihumbi bibiri na magana atatu yo muri Daniyeli igice cya munani n’umurongo wa cumi na kane.”

> “I then devoted myself to prayer and to the reading of the word. I determined to lay aside all my prepossessions, to thoroughly compare Scripture with Scripture, and to pursue its study in a regular and methodical manner. I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded, as to leave me free from embarrassment respecting any mysticism or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and by the help of CRUDEN, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. In this way I pursued the study of the Bible, in my first perusal of it, for about two years, and was fully satisfied that it is its own interpreter. I found that by a comparison of Scripture with history, all the prophecies, as far as they have been fulfilled, had been fulfilled literally; that all the various figures, metaphors, parables, similitudes, etc. of the Bible, were either explained in their immediate connection, or the terms in which they were expressed were defined in other portions of the word, and when thus explained, are to be literally understood in accordance with such explanation. I was thus satisfied that the Bible is a system of revealed truths, so clearly and simply given, that the “wayfaring man, though a fool, need not err therein.’ …

> “Nuko niyeguriye gusenga no gusoma Ijambo. Niha intego yo gushyira ku ruhande ibitekerezo byanjye nabanje kugira, kugereranya Ibyanditswe n’Ibyanditswe mu buryo bwimbitse, no gukomeza kubyiga mu buryo buteguye kandi bufite gahunda. Natangiriye mu Itangiriro, nsoma umurongo ku wundi, ntihuta kurusha uko insobanuro z’ibice bitandukanye zaba zigaragajwe neza, ku buryo ntasigarana urujijo ku byerekeye amayobera cyangwa ibisa n’ibivuguruzanya. Igihe cyose nabonaga ikintu kidafite ubwumvikane busesuye, umuco wanjye wari ukugereranya icyo gice n’indi mirongo yose gifitanye isano na yo; kandi mbifashijwemo na CRUDEN, nagasuzuma imirongo yose y’Ibyanditswe irimo amagambo y’ingenzi yabonekaga muri icyo gice kidasobanutse neza. Hanyuma, igihe nahaga buri jambo umwanya waryo ukwiriye mu ngingo y’uwo murongo, niba uko nabyumvaga kwahuzaga n’indi mirongo yose ifitanye isano na byo muri Bibiliya, icyo kintu cyahitaga kireka kuba ingorane. Muri ubwo buryo ni ko nakomeje kwiga Bibiliya, mu kuyisoma kwanjye kwa mbere kose, mu gihe cy’imyaka hafi ibiri, maze nyurwa rwose ko ari yo yisobanurira ubwayo. Nabonye ko, mu kugereranya Ibyanditswe n’amateka, ubuhanuzi bwose, uko bwagiye busohora kose, bwasohoye uko bwakabaye; ko amashusho yose atandukanye, imigani y’ikigereranyo, imigani, imvugo zisa n’izigereranyo, n’ibindi byo muri Bibiliya, byasobanurwaga haba mu isano yabyo ya hafi, cyangwa se amagambo byatangiwemo agasobanurwa mu bindi bice by’Ijambo; kandi iyo bimaze gusobanurwa bityo, bigomba gusobanurwa uko biri hakurikijwe uko byasobanuwe. Nuko nanyuzwe ko Bibiliya ari gahunda y’ukuri kwahishuwe, gutanzwe mu buryo busobanutse kandi bworoheje cyane, ku buryo ‘umunyurabwenge, naho yaba ari umupfapfa, atazayobera muri yo.’ …”

> “From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B. C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B. C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, Daniel chapter seven verse eleven, were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A. D. 508. Reckoning all these prophetic periods from the several dates assigned by the best chronologers for the events from which they should evidently be reckoned, they all would terminate together, about A. D. 1843. I was thus brought, in 1818, at the close of my two years study of the Scriptures, to the solemn conclusion, that in about twenty-five years from that time all the affairs of our present state would be wound up…” William Miller’s Apology and Defense, 6, 12.

> “Nyuma y’inyigisho irushijeho y’Ibyanditswe Byera, nageze ku mwanzuro w’uko ibihe birindwi by’ubutware bw’Abanyamahanga bigomba gutangira igihe Abayuda bahagarikaga kuba ishyanga ryigenga, ubwo Manase yajyanwaga mu bunyage, icyo abahanga mu ibihe bishingirwaho n’amateka bo ku rwego rwo hejuru bashyira mu mwaka wa 677 mbere ya Kristo; ko iminsi 2300 yatangiranye n’ibyumweru mirongo irindwi, ibyo abo bahanga mu ibihe bishingirwaho n’amateka batangirizaga mu mwaka wa 457 mbere ya Kristo; kandi ko iminsi 1335, itangirana no gukurwaho kw’igitambo cya buri gihe, no gushyirwaho k’ikizira gisenya, Daniyeli igice cya karindwi umurongo wa cumi n’umwe, yagombaga kubarwa uhereye ku gushyirwaho kw’ubutware bw’Ubupapa, nyuma yo gukurwaho kw’ibizira bya gipagani, kandi ibyo, nk’uko byari biri mu mateka meza kurusha ayandi nashoboraga kwifashisha, byagombaga gushyirwa hafi y’umwaka wa 508 nyuma ya Kristo. Iyo ibihe byose by’ubuhanuzi bibazwe bihereye ku matariki atandukanye yashyizweho n’abahanga mu ibihe bishingirwaho n’amateka b’indashyikirwa ku byabayeho byagombaga, nk’uko bigaragara neza, kubarirwaho, byose byari kurangirira icyarimwe, hafi y’umwaka wa 1843 nyuma ya Kristo. Bityo rero, mu mwaka wa 1818, ndangije imyaka ibiri namaze niga Ibyanditswe Byera, nagejejwe ku mwanzuro ukomeye kandi uteye ubwoba y’uko, mu myaka nka makumyabiri n’itanu uhereye kuri icyo gihe, ibigendanye byose n’imibereho yacu ya none byari kuzaba birangiye…” William Miller’s Apology and Defense, 6, 12.

The rule of first mention establishes that the first thing mentioned is of the greatest importance, and the first thing mentioned in Revelation chapter one verse one is the communication process that the Father employs as He gives a message to Jesus, who in turn gives it to His angel, which then gives it to a prophet that then writes it out and sends it to the churches. When Adventism rejected the work and discoveries of William Miller, they not only rejected their foundations, but they also rejected the very communication process which led Miller to in his understandings, and they rejected the process which is the only avenue for men to understand the Revelation of Jesus Christ that is opened up just before probation closes.

Ihame ryo kuvuga bwa mbere rigena ko ikintu cya mbere kivugwa ari cyo gifite akamaro gakomeye kuruta ibindi, kandi ikintu cya mbere kivugwa mu Byahishuwe igice cya mbere umurongo wa mbere ni uburyo bw’itumanaho Data akoresha aha Yesu ubutumwa, na we akabushyikiriza marayika we, uwo na we akabushyikiriza umuhanuzi, hanyuma akabwandika akabwoherereza amatorero. Igihe Abadiventisime banganaga umurimo n’ibyo William Miller yavumbuye, ntibanze gusa imfatiro zabo, ahubwo banze n’uburyo nyakuri bw’itumanaho bwagejeje Miller ku byo yasobanukiwe, kandi banze ubwo buryo ari bwo nzira yonyine abantu bashobora kunyuramo kugira ngo basobanukirwe Ihishurwa rya Yesu Kristo rikingurwa mbere gato y’uko igihe cy’igeragezwa gifungwa.

Miller was led to understand that the seven times of Leviticus commenced in 677BC. It was not until 1856 that the Lord used Hiram Edson to identify that the scattering of the seven times was also carried out against the northern ten tribes of Israel. The Lord was attempting to develop the understanding of the seven times in agreement with, but well beyond Miller’s foundational discovery of the seven times. But in 1856 the light presented by Hiram Edson came mysteriously to an end, for the eighth article in the series ended with the words of James White, then the Editor of the Review and Herald, “To be continued.” It was to be “continued” but not until post September 11, 2001 when the Lord led his people to the “old paths” and ultimately to the unfinished series of articles penned by Hiram Edson.

Miller yayobowe gusobanukirwa ko bya bihe birindwi byo mu Balewi byatangiriye mu wa 677 Mbere ya Kristo. Nta bwo kugeza mu 1856 ni bwo Uwiteka yakoresheje Hiram Edson kugira ngo agaragaze ko gutatanywa kw’ibyo bihe birindwi kwanakorewe imiryango icumi yo mu majyaruguru ya Isirayeli. Uwiteka yari agerageza guteza imbere gusobanukirwa kw’ibyo bihe birindwi mu buryo buhuye n’ibyo Miller yavumbuye mu musingi ku byerekeye ibyo bihe birindwi, ariko anabirenze kure. Ariko mu 1856, umucyo watanzwe na Hiram Edson warangiye mu buryo bw’amayobera, kuko ingingo ya munani muri urwo ruhererekane yarangiranye n’amagambo ya James White, icyo gihe wari umwanditsi mukuru wa Review and Herald, agira ati: “Bizarakomeza.” Byagombaga “gukomeza,” ariko si mbere y’igihe cyakurikiye ku wa 11 Nzeri 2001, ubwo Uwiteka yayoboraga ubwoko bwe ku “nzira za kera,” maze amaherezo bukagera kuri rwa ruhererekane rw’ingingo rutarangiye rwanditswe na Hiram Edson.

We are not currently addressing the rebellion that began shortly after the great disappointment, but to simply point out that even though Miller was led to the “seven times” of Leviticus twenty-six, it is clear that the Lord purposed to increase the initial understanding of the seven times beyond Miller’s foundational understanding of the subject. He chose Hiram Edson, the same servant from that very history that He had previously chosen to give the vision of Christ moving into the Most Holy Place on October 23, 1844.

Kugeza ubu ntiturimo kuvuga ku bugome bwo kwigomeka bwatangiye nyuma gato y’icyo kwiheba gukomeye, ahubwo ni ukugaragaza gusa ko, nubwo Miller yayobowe kuri “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu, biragaragara ko Uwiteka yagambiriye kongera gusobanukirwa kwa mbere kw’ibihe birindwi kurenze uko Miller yari yarashyizeho urufatiro rw’iyo ngingo. Yatoranyije Hiram Edson, uwo mugaragu nyine wo muri ayo mateka nyir’izina, uwo yari yaratoranyije mbere ngo ahabwe iyerekwa rya Kristo yimukira Ahera Cyane ku wa 23 Ukwakira 1844.

This is why I used the Adventist theologian’s words to acknowledge that the framework for all of Miller’s prophetic applications was based upon his understanding of the two desolating powers that in the book of Daniel are represented as the “daily” (paganism), which is always associated with either the “transgression” or “abomination,” both representing different aspects of the desolating power of papalism. Miller’s foundational understanding of the Roman powers has greatly increased since the history he represents.

Iyi ni yo mpamvu nakoresheje amagambo y’uwo munyatewolojiya w’Umwadivantisiti kugira ngo nemere ko urwego rwose rw’imikoreshereze ya gihanuzi ya Miller rwari rushingiye ku gusobanukirwa kwe kw’ububasha bubiri buteza umusaka, bukaba mu gitabo cya Daniyeli bugaragazwa nk’“ibya buri munsi” (ubupagani), ari byo buri gihe bifitanye isano n’“igicumuro” cyangwa “ikizira,” byombi bikaba bigaragaza imimerere itandukanye y’ububasha buteza umusaka bwa paapisime. Imyumvire shingiro ya Miller ku bubasha bw’Abaroma yarushijeho kwaguka cyane kurusha amateka ahagarariye.

The angels of God, including Gabriel, led Miller to the understandings he proclaimed. Those understandings included the prophecies he proclaimed, the rules of biblical interpretation he used and also the framework that allowed him to organize the prophecies correctly. Miller was given the framework that the two desolating powers addressed in Daniel were pagan Rome and papal Rome. Future for America was led to the framework of the three desolating powers of the dragon, the beast and false prophet.

Abamarayika b’Imana, barimo na Gaburiyeli, ni bo bayoboye Miller kugeza ku myumvire yatangaje. Iyo myumvire yarimo ubuhanuzi yatangaje, amategeko yo gusobanura Bibiliya yakoresheje, ndetse n’imiterere y’ishingiro ryamushoboje gutondeka ubuhanuzi neza. Miller yahawe urwego rw’ishingiro rw’uko ibinyabubasha bibiri bisenya bivugwa muri Daniyeli byari Roma ya gipagani na Roma ya papa. Future for America yayobowe ku rwego rw’ishingiro rw’ibinyabubasha bitatu bisenya, ari byo cya kiyoka, ya nyamaswa, n’umuhanuzi w’ibinyoma.

> And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Revelation 16:13, 14.

> Nuko mbona imyuka itatu ihumanye isa n’ibikeri isohoka mu kanwa k’ikiyoka, no mu kanwa k’inyamaswa, no mu kanwa k’umuhanuzi w’ibinyoma. Kuko ari imyuka y’abadayimoni ikora ibitangaza, ikajya ku bami bo mu isi no ku bo mu isi yose, kugira ngo ibateranyirize ku rugamba rwo kuri wa munsi ukomeye w’Imana Ishoborabyose. Ibyahishuwe 16:13, 14.

Future for America’s framework is built upon Miller’s work, but goes beyond where his work left off. Adventism left his framework and returned to the theology of apostate Protestantism and Rome. The same line of prophecy is taken up in the book of Revelation that is began in the book of Daniel.

Ihame ry’imiterere ya Amerika ryubakiye ku murimo wa Miller, ariko rikomeza rikarenza aho umurimo we wari warasigariye. Uwadiventisimu wavuye ku miterere ye usubira kuri tewolojiya y’Ubuporotesitanti bw’ubuhakanyi n’i Roma. Uwo murongo umwe w’ubuhanuzi ni wo ukomeza gufatwa mu gitabo cy’Ibyahishuwe, watangiriye mu gitabo cya Daniyeli.

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

> “Ibyahishuwe ni igitabo gifatanijwe ikimenyetso, ariko kandi ni igitabo cyafunguwe. Cyanditsemo ibyabaye bitangaje bigomba kuzabaho mu minsi ya nyuma y’amateka y’iyi si. Inyigisho z’iki gitabo zirasobanutse, si iz’amayobera kandi zitumvikana. Muri cyo hafatwamo umurongo umwe w’ubuhanuzi nk’uwafashwe muri Daniyeli. Hari ubuhanuzi bumwe Imana yasubiyemo, bityo ikerekana ko bugomba kwitabwaho cyane. Uwiteka ntasubiramo ibintu bidafite akamaro gakomeye.” Manuscript Releases, volume 9, 8.

Miller could not grasp the prophecies of the book of Revelation, for the line of paganism and papalism that is so firmly identified in Daniel is expanded in the book of Revelation to include the next persecuting power to arrive on the stage of prophetic history.

Miller ntiyashoboraga gusobanukirwa ubuhanuzi bw’igitabo cy’Ibyahishuwe, kuko umurongo w’ubupagani n’ubupapa ugaragazwa neza cyane muri Daniyeli waguwe mu gitabo cy’Ibyahishuwe kugira ngo unakubiyemo ububasha bukurikira bw’itoteza bwagombaga kugaragara ku rubyiniro rw’amateka y’ubuhanuzi.

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.

> “Binyuze mu bapagani, hanyuma binyuze no mu Bupapa, Satani yakoresheje imbaraga ze mu binyejana byinshi agamije guhanagura ku isi abahamya b’Imana b’indahemuka. Abapagani n’abapapa bayoborwaga n’umwuka umwe wa cya kiyoka. Batandukaniye gusa ku kuba Bupapa, bwitwaza ko bukorera Imana, ari bwo mwanzi urushaho kuba mubi kandi umugome. Binyuze mu mikorere y’Uromanisimu, Satani yagize isi umunyago. Itorero ry’Imana ryitwaga iryayo ryajyanywe mu murongo w’uku kuyobya, maze mu gihe kirenga imyaka igihumbi abantu b’Imana bababarizwa n’uburakari bwa cya kiyoka. Kandi igihe Bupapa, bwambuwe imbaraga zabwo, bwahatiwe guhagarika kurenganya, Yohana abonamo ububasha bushya buzamuka kugira ngo bwongere kuvuga ijwi rya cya kiyoka, kandi bukomeze umurimo wa bwo w’ubugome n’ibitutsi ku Mana. Ubu bubasha, ari na bwo bwa nyuma buzagaba intambara ku itorero no ku mategeko y’Imana, bwagereranyijwe n’inyamaswa ifite amahembe ameze nk’ay’umwana w’intama. Inyamaswa zabubanjirije zari zaraturutse mu nyanja, ariko yo yazamutse iva mu butaka, ibyo bikaba bigaragaza ukuzamuka mu mahoro kw’ishyanga rigereranywa na yo. ‘Amahembe abiri ameze nk’ay’umwana w’intama’ agereranya neza imiterere ya Leta Zunze Ubumwe za Amerika, nk’uko igaragazwa n’amahame yayo abiri y’ingenzi, Uburepubulikani n’Ubuporotesitanti. Ayo mahame ni yo ibanga ry’imbaraga zacu n’iterambere ryacu nk’ishyanga. Ababanje kubona ubuhungiro ku nkombe za Amerika bishimiye ko bageze mu gihugu kitagira ibyo ubupapa bwirata busaba ku gahato n’igitugu cy’ubutegetsi bw’abami. Biyemeje gushyiraho ubutegetsi bushingiye ku rufatiro rugari rw’ubwisanzure mu by’ubutegetsi bwa gisivili no mu by’iyobokamana.”

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.

> “Ariko umukono ukomeye w’ikaramu y’ubuhanuzi ugaragaza ihinduka muri iyi shusho y’amahoro. Inyamaswa ifite amahembe nk’ay’umwana w’intama ivuga n’ijwi ry’ikiyoka, kandi ‘ikoresha ubutware bwose bw’inyamaswa ya mbere imbere yayo.’ Ubuhanuzi butangaza ko izabwira abatuye isi gukora ishusho y’iyo nyamaswa, kandi ko ‘ihatira bose, aborohe n’abakomeye, abatunzi n’abakene, ab’umudendezo n’ab’abacakara, gushyirwaho ikimenyetso ku kuboko kwabo kw’iburyo cyangwa ku ruhanga rwabo; kandi ko hatagira umuntu ubasha kugura cyangwa kugurisha keretse ufite icyo kimenyetso, cyangwa izina ry’iyo nyamaswa, cyangwa umubare w’izina ryayo.’ Bityo Ubuporotesitanti bukurikira mu ntambwe z’Ubupapa.” Signs of the Times, 1 Ugushyingo 1899.

For Miller the sea beast and earth beast of Revelation thirteen represented pagan Rome followed by papal Rome. Miller also attempted to apply his framework to Revelation seventeen, but the healing of the deadly wound of the papacy, the prophetic role of the United States and the United Nations were outside the divine framework that had been given him by angels. For him the beast that came up out of the earth in Revelation thirteen was the papacy.

Kuri Miller, inyamaswa yo mu nyanja n’inyamaswa yo ku isi byo mu Ibyahishuwe 13 byashushanyaga Roma ya gipagani yakurikiwe na Roma ya gipapa. Miller yagerageje kandi gushyira urwego rwe rw’imyumvire ku Ibyahishuwe 17, ariko gukira k’igikomere cyica cy’ubupapa, uruhare rw’ubuhanuzi rwa Leta Zunze Ubumwe za Amerika n’Umuryango w’Abibumbye byari hanze y’urwego rw’Imana yari yarahawe n’abamarayika. Kuri we, inyamaswa yazamutse iva mu isi mu Ibyahishuwe 13 yari ubupapa.

Miller was the messenger that was to be used to remove the mantle of Protestantism from the hands of the professed Protestants that had come out of the Dark Ages. The period when the United States would speak as a dragon, when Republicanism turned into a democracy and apostate Protestantism would combine with the apostate government and repeat the combination of church and state that is the image of the papacy was still future to his day. For that reason, he attempted to place the book of Revelation into the divine framework he had been given by angels.

Miller yari intumwa yagombaga gukoreshwa kugira ngo ikure umwenda w’ubuyobozi bwa Giporotesitanti mu maboko y’abiyitaga Abaporotesitanti bari baravuye mu Bihe by’Umwijima. Igihe Leta Zunze Ubumwe z’Amerika zari kuzavuga nk’ikiyoka, igihe Repubulikaniyahindurwaga demokarasi kandi Giporotesitanti cy’ubuhakanyi kikihuza n’ubutegetsi bw’ubuhakanyi maze kikongera gusubiramo ihuriro ry’itorero na leta ari ryo shusho y’ubupapa, cyari kikiri mu gihe kizaza ku minsi ye. Ni yo mpamvu yagerageje gushyira igitabo cy’Ibyahishuwe mu rwego rw’imigambi mvajuru yari yarahawe n’abamarayika.

He was chosen to understand the increase of knowledge that was produced in 1798 when the Ulai River vision of Daniel eight and nine was unsealed. Future for America was to understand the vision of the Hiddekel River of Daniel chapters ten through twelve that was unsealed in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Yatoranyijwe kugira ngo asobanukirwe ukwiyongera k’ubumenyi kwagaragajwe mu wa 1798 igihe iyerekwa ry’Uruzi Ulai ryo muri Daniyeli umunani n’icyenda ryafungurwaga. Mu gihe kizaza, Amerika yagombaga gusobanukirwa iyerekwa ry’Uruzi Hidekeli ryo muri Daniyeli igice cya cumi kugeza ku cya cumi na kabiri ryafunguwe mu wa 1989, ubwo, nk’uko bisobanurwa muri Daniyeli cumi na rimwe, umurongo wa mirongo ine, ibihugu byagereranyaga icyahoze ari Ubumwe bw’Abasoviyeti byakubitwaga n’ubupapa na Leta Zunze Ubumwe za Amerika.

The framework that was given by angels to Future for America was based upon the identification of, and application of prophecy in the context of the three-fold union of the dragon, the beast and false prophet.

Imiterere bahawe n’abamarayika kuri Future for America yari ishingiye ku kumenya no gushyira mu bikorwa ubuhanuzi mu rwego rw’ubumwe bw’impande eshatu bw’ikiyoka, inyamaswa, n’umuhanuzi w’ibinyoma.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Umucyo Daniyeli yakiriye uva ku Mana yawuhawe by’umwihariko ku bw’iyi minsi y’imperuka. Ibyerekwa yabonye ku nkombe z’Ulayi n’iza Hidekeli, imigezi minini y’i Shinari, ubu biri mu nzira yo gusohora, kandi ibyabaye byose byahanuwe bizahita bisohora vuba.” Testimonies to Ministers, 112.

The Millerites presented the first and second angel’s message, announcing the opening of the judgment. Future for America is presenting the third angel’s message.

Abakurikira inyigisho za Milleri batanze ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri, batangaza gutangira k’urubanza. Future for America itanga ubutumwa bw’umumarayika wa gatatu.

> I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:6–11.

> Nateye, Apolo arahirira; ariko Imana ni yo yakujije. Nuko rero, utera si cyo ari cyo, kandi n’uhira si cyo ari cyo, keretse Imana ikuza. Utera n’uhira ni umwe; kandi umuntu wese azahabwa ingororano ye hakurikijwe umurimo we bwite. Kuko turi abafatanyabikorwa b’Imana mu murimo; mwe muri umurima w’Imana, mwe muri inzu y’Imana. Nk’uko ubuntu bw’Imana nahawe bungana, nk’umwubatsi mukuru w’umunyabwenge, nashyizeho urufatiro, undi yubakiraho. Ariko umuntu wese yirinde uko yubakiraho. Kuko nta wundi rufatiro umuntu yabasha gushyiraho, keretse urwari rwashyizweho, ari rwo Yesu Kristo. 1 Abakorinto 3:6–11.

To correctly present the third angel’s message you must also present the first two angels’ messages, for we are informed that there cannot be a third without a first and second. The first and second messages are the foundation and the third is the capstone, but the third message will never deny or contradict the first and second. If it does it is not the genuine message.

Kugira ngo ubutumwa bw’umumarayika wa gatatu bugaragazwe neza, ni ngombwa no kugaragaza ubutumwa bw’abamarayika babiri ba mbere, kuko twabwiwe ko hatabaho uwa gatatu hatabanje kubaho uwa mbere n’uwa kabiri. Ubutumwa bwa mbere n’ubwa kabiri ni bwo rufatiro, naho ubutumwa bwa gatatu ni bwo ibuye ryo ku musozo; ariko ubutumwa bwa gatatu ntibuzigera buhakana cyangwa buvuguruza ubutumwa bwa mbere n’ubwa kabiri. Nibikora, si bwo butumwa nyakuri.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> “Ubutumwa bwa mbere n’ubwa kabiri bwatanzwe mu wa 1843 no mu wa 1844, kandi ubu turi munsi y’itangazwa ry’ubwa gatatu; nyamara ubutumwa uko ari butatu buracyagomba gutangazwa. Ubu ni iby’ingenzi nk’uko byahoze mbere hose ko busubirwamo ku bashaka ukuri. Mu ikaramu no mu ijwi tugomba kumvikanisha iryo tangazo, tugaragaza uko bukurikirana, n’ishyirwa mu bikorwa ry’ubuhanuzi butugeza ku butumwa bw’umumarayika wa gatatu. Nta bwa gatatu bushobora kubaho hatari ubwa mbere n’ubwa kabiri. Ubu butumwa tugomba kubuha ab’isi binyuze mu bitabo byanditswe no mu nyigisho, tugaragaza mu murongo w’amateka y’ubuhanuzi ibintu byabaye n’ibizaba.” Selected Messages, igitabo cya 2, 104, 105.

There is a very nice observation of Millerite history and our history. The Millerites were the beginning and we are the end. They presented and lived the first and second angel’s messages. We present the third angel. Their unsealed message (the Ulai vision) is found in two chapters of Daniel, and ours (the Hiddekel vision) is found in three chapters. They identified the first and second woes, and lived within the fulfillment of the second woe. We identify and live within the fulfillment of the third woe. Their framework of prophetic application was pagan Rome (the dragon) and papal Rome (the beast). Our framework for prophetic application is modern Rome as a three-fold beast.

Hariho igitekerezo cyiza cyane ku mateka y’Abamilerite no ku mateka yacu. Abamilerite ni bo ntangiriro, naho twe turi iherezo. Bamenyekanishije kandi babeshwaho n’ubutumwa bw’umumarayika wa mbere n’ubw’uwa kabiri. Twe tumenyekanisha ubutumwa bw’umumarayika wa gatatu. Ubutumwa bwabo butari bwarafunguwe ikimenyetso (iyerekwa rya Ulai) buboneka mu bice bibiri bya Daniyeli, naho ubwacu (iyerekwa rya Hiddekel) buboneka mu bice bitatu. Bamenye ibyago bya mbere n’ibya kabiri, kandi babaye mu isohozwa ry’icyago cya kabiri. Twe tumenya kandi tukabaho mu isohozwa ry’icyago cya gatatu. Imiterere y’ishingiro ryabo mu gukoresha ubuhanuzi yari Roma ya gipagani (ikiyoka) na Roma ya gipapa (inyamaswa). Imiterere y’ishingiro ryacu mu gukoresha ubuhanuzi ni Roma y’iki gihe nk’inyamaswa y’uburyo butatu.

As we begin to consider the characteristic of papal Rome in chapter seventeen of Revelation being the eighth that is of the seven it is worthwhile to consider what the Millerites understood of Rome during the foundational history. The third angel will have additional light, but that light will never contradict established truth.

Mu gihe dutangiye kuzirikana ku miterere ya Roma ya papa ivugwa mu gice cya cumi na karindwi cy’Ibyahishuwe, ari yo wa munani ukomoka kuri ba barindwi, ni ngombwa gusuzuma icyo aba Millerite basobanukiwe kuri Roma mu mateka y’ishingiro. Marayika wa gatatu azagira umucyo wongeyeho, ariko uwo mucyo ntuzigera uvuguruza ukuri kwamaze gushikama.

Daniel chapter two, seven, eight, eleven and twelve identify Rome, among other powers. We are considering Rome’s two phases prior to 1798; pagan and papal as the framework for Miller’s prophetic applications. Miller and the pioneers identify that “the robbers of thy people” in Daniel chapter eleven and verse fourteen represents Rome.

Igice cya kabiri, icya karindwi, icya munani, icya cumi na kimwe n’icya cumi na bibiri bya Daniyeli bigaragaza Roma, mu zindi mbaraga. Turimo gusuzuma ibyiciro bibiri bya Roma mbere ya 1798: iya gipagani n’iya gipapa, nk’ishingiro ry’imikoreshereze y’ubuhanuzi ya Miller. Miller n’abatangulizi bagaragaza ko “abambuzi bo mu bwoko bwawe” bo muri Daniyeli igice cya cumi na kimwe, umurongo wa cumi na kane, bahagarariye Roma.

> 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.

> Kandi muri ibyo bihe, benshi bazahagurukira umwami wo mu majyepfo; kandi n’abanyazi bo mu bwoko bwawe bazishyira hejuru kugira ngo bahamye ibyahishuwe; ariko bazagwa. Daniyeli 11:14.

There are at least two important points to consider within this verse. The word “vision” in the verse is one of two Hebrew words in the book of Daniel that are translated as “vision.” One of the Hebrew words translated as “vision” is châzôn, and means a dream, or a prophecy or a vision. The word châzôn identifies prophetic history, or a period of time, and it is found ten times in Daniel and always translated as “vision.”

Muri uyu murongo hari nibura ingingo ebyiri z’ingenzi zo kwitabwaho. Ijambo “iyerekwa” riri muri uwo murongo ni rimwe mu magambo abiri y’Igiheburayo ari mu gitabo cya Daniyeli yahinduwemo “iyerekwa.” Rimwe muri ayo magambo y’Igiheburayo ahindurwamo “iyerekwa” ni châzôn, kandi risobanura inzozi, cyangwa ubuhanuzi, cyangwa iyerekwa. Ijambo châzôn rigaragaza amateka y’ubuhanuzi, cyangwa igihe runaka, kandi riboneka inshuro icumi muri Daniyeli kandi buri gihe rigahindurwa ngo “iyerekwa.”

The other Hebrew word that is also translated as “vision” is mar-eh’ and means appearance. The word mar-eh’ is identifying a singular sight, a point in time. The Hebrew word mar-eh’ is found thirteen times in Daniel and it is translated as “vision” six times, four times as “countenance,” twice as “appearance” and once as “well favored.”

Irindi jambo ry’Igiheburayo na ryo risobanurwa ngo “iyerekwa” ni mar-eh’, kandi risobanura ishusho igaragara. Ijambo mar-eh’ rigaragaza ikintu kimwe kibonwa, ku mwanya umwe w’igihe. Ijambo ry’Igiheburayo mar-eh’ riboneka incuro cumi n’eshatu mu gitabo cya Daniyeli, kandi risobanurwa ngo “iyerekwa” incuro esheshatu, incuro enye ngo “mu maso,” incuro ebyiri ngo “ishusho igaragara,” n’incuro imwe ngo “ufite igikundiro cyiza.”

The robbers of thy people represent Rome and it is therefore the prophetic subject of Rome that establishes the prophetic “vision” in the book of Daniel. For this reason, it is important to understand the significance of Rome as a prophetic symbol.

Abambuzi bo mu bwoko bwawe bahagarariye Roma, bityo rero ingingo y’ubuhanuzi ivuga kuri Roma ni yo ishyiraho “iyerekwa” ry’ubuhanuzi ryo mu gitabo cya Daniyeli. Kubera iyo mpamvu, ni ngombwa gusobanukirwa akamaro ka Roma nk’ikimenyetso cy’ubuhanuzi.

Prophetic logic demands that the word “vision” representing prophetic history is the same “vision” that is addressed in the book of Revelation, for inspiration identifies that Daniel and Revelation are the same book, that they complement each other, that they bring each other to perfection and that the same line of prophecy that is located in Daniel is taken up in the Revelation. Those points set forth in the Spirit of Prophecy have already been included in this series of articles, so I won’t include them again. I will add another point that we have also already included from Sister White. That point is that all the books of the Bible meet and end in the book of Revelation. The “vision” of prophetic history (châzôn) that is found in Daniel and is established with the prophetic subject of Rome, represents the vision of prophetic history throughout the Bible. All the books of the Bible meet and end in the Revelation and God never contradicts Himself. Never! If you think He has, you are misunderstanding something. The very same Hebrew word (châzôn) is also translated as vision in the book of Proverbs.

Ubwenge bw’ubuhanuzi busaba ko ijambo “iyerekwa” rihagarariye amateka y’ubuhanuzi ari ryo “yerekwa” nyine rivugwa mu gitabo cy’Ibyahishuwe, kuko guhumekwa kw’Imana kugaragaza ko Daniyeli n’Ibyahishuwe ari igitabo kimwe, ko byuzuzanya, ko bitunganyirizanya, kandi ko umurongo umwe w’ubuhanuzi uboneka muri Daniyeli wongera gufatirwa mu Ibyahishuwe. Izo ngingo zigaragazwa mu Mwuka w’Ubuhanuzi zamaze gushyirwa muri uru ruhererekane rw’inyandiko, bityo rero sinzongera kuzigarukaho. Nongeraho indi ngingo na yo twamaze gushyiramo dukesha Mushiki wa White. Iyo ngingo ni uko ibitabo byose bya Bibiliya bihurira kandi bikarangirira mu gitabo cy’Ibyahishuwe. “Iyerekwa” ry’amateka y’ubuhanuzi (châzôn) riboneka muri Daniyeli kandi rigashingwa ku nsanganyamatsiko y’ubuhanuzi yerekeye Roma, rihagarariye iyerekwa ry’amateka y’ubuhanuzi muri Bibiliya yose. Ibitabo byose bya Bibiliya bihurira kandi bikarangirira mu Ibyahishuwe, kandi Imana ntiyigera yivuguruza. Nta na rimwe! Niba utekereza ko yabikoze, hari icyo utarumva neza. Iryo jambo rimwe ry’Igiheburayo (châzôn) na none rihindurwa ngo iyerekwa mu gitabo cy’Imigani.

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

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

That is the first point to consider about the verse. If we misunderstand Rome, then we cannot establish the vision of prophetic history. That fact essentially defines the efforts of Jesuits and others throughout history who have introduced counterfeit theology to destroy the prophetic subject of Rome. As we consider the foundational understanding of Rome, we should bear this in mind.

Iyo ni ingingo ya mbere yo kwitaho ku byerekeye uwo murongo. Nitwumva nabi Roma, ntituzashobora gushyiraho neza iyerekwa ry’amateka y’ubuhanuzi. Uko kuri ni ko, mu by’ukuri, gusobanura imihati y’Abayezuwiti n’abandi mu mateka yose, binjije inyigisho z’impimbano kugira ngo barimbure ingingo y’ubuhanuzi yerekeye Roma. Uko dusuzuma imyumvire shingiro ya Roma, dukwiriye kuzirikana ibyo.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Abazimira mu gusobanukirwa kwabo kw’ijambo, bakananirwa kubona ubusobanuro bwa antikristo, rwose bazishyira ku ruhande rwa antikristo. Nta gihe dufite ubu cyo kwivanga n’isi. Daniyeli ahagaze mu mugabane we no mu mwanya we. Ubuhanuzi bwa Daniyeli n’ubwa Yohana bugomba gusobanurwa. Burasobanu ranirana. Buha isi ukuri buri wese akwiriye gusobanukirwa. Ubu buhanuzi bugomba kuba ubuhamya mu isi. Binyuze mu gusohozwa kwabwo muri iyi minsi y’imperuka, buzisobanurira ubwabwo.” Kress Collection, 105.

If you fail to see the meaning of antichrist (Rome) you will join Rome, and this warning is placed within the context of being able to or not being able to understand the books of Daniel and Revelation. The Millerites built the foundational understanding of Adventism upon their identification of Rome. They understood that Rome was represented by two desolating powers, that both were phases of Rome, but they were not at a place in history to see Rome as a three-fold union as represented in the book of Revelation. Daniel is therefore the foundation represented by the Millerites and Revelation is the capstone represented by Future for America. There is another point from Daniel eleven verse fourteen which we wish to identify.

Ninutabasha kubona icyo antikristo (Roma) asobanura, uzifatanya na Roma, kandi uyu muburo ushyizwe mu rwego rw’ugushobora cyangwa kutabasha gusobanukirwa ibitabo bya Daniyeli n’Ibyahishuwe. Aba-Millerite bubatse imyumvire y’ishingiro ry’Ubwadivantisiti ku kumenya kwabo Roma icyo ari cyo. Basobanukiwe ko Roma yashushanywaga n’ubutegetsi bubiri bw’ubutayuza, ko byombi byari ibyiciro bya Roma, ariko ntibari bageze aho mu mateka ngo babone Roma nk’ubumwe bw’inshuro eshatu nk’uko bugaragazwa mu gitabo cy’Ibyahishuwe. Bityo rero Daniyeli ni we shingiro ryagereranyijwe n’Aba-Millerite, kandi Ibyahishuwe ni ryo buye risoza ryagereranyijwe na Future for America. Hari indi ngingo yo muri Daniyeli igice cya cumi n’umwe umurongo wa cumi na kane twifuza kugaragaza.

Miller and the pioneers understood that the image of Nebuchadnezzar’s dream represented the four kingdoms of Babylon, Medo-Persia, Greece and Rome. They could not see beyond the fourth kingdom, for they understood that papal Rome was simply a second phase of Rome and therefore that the fourth kingdom had ended in 1798. From their vantage point of history the only prophetic waymark left was the Second Coming of Christ, where the rock that was cut out of the mountain would strike the feet of the image. The Millerites recognized prophetic distinctions between pagan and papal Rome, but being forced to align 1798 with Christ’s return they could see no further than four kingdoms.

Miller n’ababanjirije umurimo bamenye ko cya gishushanyo cyo mu nzozi za Nebukadinezari cyagereranyaga ubwami bune bwa Babuloni, Abamedi n’Abaperesi, Ubugiriki n’Umuroma. Ntibashoboraga kureba ibirenze ubwami bwa kane, kuko basobanukiwe ko Roma ya gipapa yari gusa icyiciro cya kabiri cya Roma, bityo rero ko ubwami bwa kane bwari bwararangiye mu 1798. Bafatiye ku mwanya wabo mu mateka, ikimenyetso cyonyine cy’ubuhanuzi cyari gisigaye cyari Ukuza kwa Kabiri kwa Kristo, aho urutare rwaciwe ku musozi rwagombaga gukubita ibirenge by’icyo gishushanyo. Abamilerite bemeye itandukaniro ry’ubuhanuzi hagati ya Roma ya gipagani na Roma ya gipapa, ariko kuko bahatirwaga guhuza umwaka wa 1798 no kugaruka kwa Kristo, ntibashoboraga kubona ibirenze ubwami bune.

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” Seventh-day Adventist Bible Commentary, volume 4, 1168.

> “Tugeze mu gihe umurimo wera w’Imana ugaragazwa n’ibirenge by’icyo gishushanyo, aho icyuma cyari cyavanze n’ibumba rivanze n’umucanga. Imana ifite ubwoko bwayo, ubwoko bwatoranyijwe, ubushishozi bwabwo bugomba kwezwa, kandi ntibukwiriye kwihumanya bushyira ku rufatiro ibiti, ibyatsi byumye n’ibikenyeri. Umuntu wese wizerwa ku mategeko y’Imana azabona ko ikimenyetso gitandukanya ukwizera kwacu ari Isabato y’umunsi wa karindwi. Iyo ubutegetsi bwubahiriza Isabato nk’uko Imana yategetse, bwahagarara mu mbaraga z’Imana no kurinda ukwizera kwahawe abera rimwe na rizima. Ariko abanyapolitiki bazashyigikira isabato y’impimbano, kandi bazavanga ukwizera kwabo kw’idini no gukomeza uyu mwana wa gipapa, bawushyira hejuru y’Isabato Uwiteka yejeje kandi yahaye umugisha, akayitandukanyiriza umuntu ngo ayiziririze yera, nk’ikimenyetso hagati Ye n’ubwoko Bwe kugeza ku bisekuru igihumbi. Uku kuvanga ubukorikori bw’idini n’ubukorikori bwa leta kugereranywa n’icyuma n’ibumba. Ubu bumwe burimo guca intege imbaraga zose z’amatorero. Uku guha itorero ububasha bwa leta kuzazana ingaruka mbi. Abantu hafi barenze aho kwihanganira kw’Imana kugarukira. Bashoye imbaraga zabo muri politiki, kandi bunze ubumwe na gipapa. Ariko igihe kizaza ubwo Imana izahana abatesheje agaciro amategeko Yayo, kandi umurimo wabo mubi uzabagarukira.” Seventh-day Adventist Bible Commentary, volume 4, 1168.

Revelation seventeen is the last identification of the kingdoms of Bible prophecy, and it identifies that seven kingdoms have fallen and that the eighth kingdom is the three-fold union of modern Rome. If the first reference to the kingdoms of Bible prophecy is Daniel chapter two, and it most certainly is; then the last reference should be illustrated by the first reference. How can the four kingdoms of Daniel chapter two agree with eight kingdoms in Revelation seventeen?

Ibyahishuwe igice cya cumi na karindwi ni cyo kimenyetso cya nyuma kiranga ubwami bwo mu buhanuzi bwa Bibiliya, kandi kigaragaza ko ubwami burindwi bwaraguye, kandi ko ubwami bwa munani ari ubumwe bw’inshuro eshatu bwa Roma ya none. Niba igitekerezo cya mbere kivuga ubwami bwo mu buhanuzi bwa Bibiliya ari Daniyeli igice cya kabiri, kandi rwose ni ko biri; noneho igitekerezo cya nyuma kigomba gusobanurwa n’icya mbere. Ni gute ubwami bune bwo muri Daniyeli igice cya kabiri bushobora guhura n’ubwami umunani buri mu Ibyahishuwe igice cya cumi na karindwi?

Remember therefore as we proceed, the Millerites could not see prophetic events beyond their history. The message they understood and proclaimed identified the Second Coming of Christ as the next waymark of prophetic history. But if the Millerite understanding of Rome as the symbol that establishes the vision of prophetic history and also Daniel chapter two are both Millerite foundational truths, how can this agree with the eight kingdoms of chapter seventeen of Revelation?

Bityo nimwibuke rero uko dukomeza, ko Abamilerite batashoboraga kubona ibyabaye by’ubuhanuzi birenze amateka yabo. Ubutumwa basobanukiwe kandi batangaje bugaragazaga Ukuza kwa Kabiri kwa Kristo nk’ikimenyetso gikurikira mu mateka y’ubuhanuzi. Ariko niba imyumvire y’Abamilerite ku byerekeye Roma nk’ikimenyetso gishyiraho iyerekwa ry’amateka y’ubuhanuzi, ndetse na Daniyeli igice cya kabiri, byombi ari ukuri kw’ishingiro kw’Abamilerite, ni gute ibyo byahuzwa n’ubwami umunani bwo mu gice cya cumi na karindwi cy’Ibyahishuwe?

If you are uncertain if the image of Daniel two is foundational, all you need to do is consider the 1843 and 1850 pioneer charts. Both have the image of Daniel two portrayed upon them. Just as significantly is that Ellen White identifies that both charts were made by God’s direction and by His design.

Niba mutazi neza niba igishushanyo cyo muri Daniyeli 2 ari urufatiro, icyo ukeneye gukora ni ugusuzuma imbonerahamwe z’abapayoniya zo mu 1843 n’izo mu 1850. Zombi zigaragaza ishusho yo muri Daniyeli 2. Ikindi gifite uburemere nk’ubwo ni uko Ellen White agaragaza ko izo mbonerahamwe zombi zakozwe ku buyobozi bw’Imana kandi hakurikijwe umugambi wayo.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> “Mbonye ko imbonerahamwe ya 1843 yayobowe n’ukuboko k’Umwami, kandi ko itagombaga guhindurwa; ko imibare yari uko Yashakaga ko iba; ko ukuboko Kwe kwari kuri yo kandi guhisha ikosa ryari muri imwe mu mibare, kugira ngo hatagira ushobora kuribona, kugeza ubwo ukuboko Kwe kwakuweho.” Early Writings, 74, 75.

Of the 1850 chart she stated:

Ku byerekeye ku mbonerahamwe yo mu 1850, yaravuze ati:

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Nabonye ko Imana yari mu gutangaza imbonerahamwe yakozwe na Mwene Data Nichols. Nabonye ko muri Bibiliya harimo ubuhanuzi bwerekeye iyi mbonerahamwe, kandi niba iyi mbonerahamwe igenewe ubwoko bw’Imana, niba ihagije ku umwe, iba ihagije no ku wundi; kandi niba umwe yari akeneye indi mbonerahamwe ishyirwaho amashusho ku gipimo kinini kurushaho, bose na bo bayikeneye mu rugero rungana.” Manuscript Releases, volume 13, 359.

There is an ancient proverb from the world that states, “Error has many paths, but truth has only one.” There are several various errors that have been employed to prevent people from recognizing that modern Rome in Revelation seventeen is the eighth head that is of the seven. One of those errors which is employed by the theologians of Adventism is a misrepresentation of the kingdoms of history. I am not here referring to the kingdoms of Bible prophecy, these are two different designations. The kingdoms of Bible prophecy are established upon the first mention in Daniel chapter two, but there were kingdoms of history that preceded Babylon. Ellen White clearly identifies who the kingdoms of history were, but the theologians of Adventism ignore the inspired testimony and create a sequence of kingdoms of history that clouds the understanding that Rome always comes up eighth and is of the seven. Yet it is Rome that establishes the vision.

Hari umugani wa kera wo mu isi uvuga uti: “Ikosa rifite inzira nyinshi, ariko ukuri gufite imwe gusa.” Hari amakosa menshi atandukanye yakoreshejwe kugira ngo abantu batamenya ko Roma y’iki gihe ivugwa mu Byahishuwe igice cya cumi na karindwi ari yo mutwe wa munani ukomoka kuri ba barindwi. Rimwe muri ayo makosa akoreshwa n’abahanga mu by’iyobokamana b’Abadivantisiti ni uguhindanya ubwami bwo mu mateka. Aha sinshaka kuvuga ubwami bwo mu buhanuzi bwa Bibiliya; ibyo ni ibyiciro bibiri bitandukanye. Ubwami bwo mu buhanuzi bwa Bibiliya bushingiye ku ivugwa rya mbere muri Daniyeli igice cya kabiri, ariko habayeho ubwami bwo mu mateka bwabanjirije Babuloni. Ellen White agaragaza neza abo ubwami bwo mu mateka ari bo, ariko abahanga mu by’iyobokamana b’Abadivantisiti birengagiza ubuhamya bwahumetswe maze bagashyiraho urukurikirane rw’ubwami bwo mu mateka rutera urujijo mu gusobanukirwa ko Roma buri gihe izamuka ari iya munani kandi ikomoka kuri ba barindwi. Nyamara ni Roma ishyiraho iryo yerekwa.

The theologians of Adventism and apostate Protestantism suggest that the kingdoms of history were Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome and on. Sister White informs us that there is a third kingdom of history, which they choose to leave out. Are they leaving out that kingdom, or are they leaving out the Spirit of Prophecy? Both.

Abahanga mu bya tewolojiya b’Abadivantisiti n’Abaporotesitanti b’abahakanyi bavuga ko ubwami bwabayeho mu mateka bwari Misiri, Ashuri, Babuloni, Abamedi n’Abaperesi, Ubugiriki, Roma, n’ibyakurikiyeho. Mushiki waacu White aratumenyesha ko hariho ubwami bwa gatatu bwo mu mateka, bo bahisemo gusiga inyuma. Mbese basize inyuma ubwo bwami, cyangwa se basize inyuma Umwuka w’Ubuhanuzi? Byombi.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Amateka y’amahanga yagiye asimburana, buri rimwe rikuzuza igihe n’umwanya byagenewe, mu buryo ritabizi agahamya ukuri ari ko ubwaryo butari busobanukiwe n’icyo gusobanura kwako, aratubwira. Buri gihugu na buri muntu w’iki gihe Imana yabageneye umwanya muri gahunda yayo ikomeye. Uyu munsi abantu n’amahanga barimo gupimwa n’urusinga rufite isebe ruri mu kuboko kw’Udakebuka. Bose, ku bw’ihitamo ryabo bwite, barimo kwihitiramo iherezo ryabo, kandi Imana iri gutegekesha byose kugira ngo imigambi yayo isohore.”

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

> “Amateka Imana ikomeye, Yitwa NDIHO, yashyizeho ikimenyetso mu Ijambo ryayo, ihuza ihuriro ku rindi mu ruhererekane rw’ubuhanuzi, uhereye mu bihe bidafite intangiriro byahise kugeza mu bihe bidafite iherezo bizaza, atubwira aho tugeze uyu munsi mu ruhererekane rw’ibihe, n’ibishobora gutegerezwa mu gihe kizaza. Ibyahanuwe byose ko bizabaho, kugeza kuri iki gihe cya none, byagiye bikurikiranwa ku mapaji y’amateka, kandi dushobora kwizera tudashidikanya ko n’ibisigaye byose bizaza bizasohozwa mu buryo bwabyo bukurikiranye.”

> “The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message: ‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

> “Gutsindwa kwa burundu kw’ubutegetsi bwose bwo mu isi byahanuwe mu buryo bugaragara mu ijambo ry’ukuri. Mu buhanuzi bwavuzwe igihe urubanza rwaturukaga ku Mana rwacirwagaho umwami wa nyuma wa Isirayeli, hatanzwe ubu butumwa ngo: ‘Uku ni ko Umwami Uwiteka avuga ati: Kuraho igitambaro cy’ubwami, ukureho n’ikamba: … ushyire hejuru uworoheje, kandi ucishe bugufi uwishyize hejuru. Nzagihirika, nzagihirika, nzagihirika; kandi ntikizongera kubaho, kugeza aho Uwo gifitiwe uburenganzira azazira; kandi nzakimuha.’ Ezekiyeli 21:26, 27.”

> “The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

> “Ikamba ry’ubwami ryakuwe kuri Isirayeli ryagiye rikurikirana mu bwami bwa Babuloni, Abamedi n’Abaperesi, Ubugiriki, n’Umuroma. Imana iravuga iti: ‘Ntizizongera kubaho, kugeza aho Azazira ufite uburenganzira bwabyo; kandi nzabumuha.’”

> “That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

> “Icyo gihe kiri bugufi. Uyu munsi ibimenyetso by’ibihe bitangaza ko duhagaze ku muryango w’ibintu bikomeye kandi bikomeye cyane. Ibiri mu isi yacu byose biri mu mvurungano. Imbere y’amaso yacu harimo gusohora ubuhanuzi bw’Umukiza bwerekeye ku bintu bizabanza kubaho mbere yo kuza Kwe: ‘Muzumva iby’intambara n’amahumvu y’intambara…. Ishyanga rizatera irindi shyanga, n’ubwami butere ubundi bwami: kandi hazabaho inzara, n’ibyorezo, n’imitingito ahantu hatandukanye.’ Matayo 24:6, 7.”

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Ubu ni igihe gikangura inyota y’ubushishozi ku bantu bose bakiriho. Abategetsi n’abanyapolitiki b’ibihugu, abantu bafite imyanya y’icyizere n’ububasha, abagabo n’abagore batekereza bo mu byiciro byose, bahanze amaso ku byabaye biri kubera hafi yacu. Baritegereza umubano urimo ubukana no kudatuza uri hagati y’amahanga. Babona ubukana buri kwigarurira buri kintu cyose cyo mu isi, kandi bamenya ko hari ikintu gikomeye kandi gifata icyemezo kigiye kuba—ko isi igeze ku rugabano rw’ihurizo rikomeye cyane.”

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> “Abamarayika ubu bafashe imiyaga y’amakimbirane, kugira ngo itavuma kugeza ubwo isi izaba imaze kuburirwa iby’irimbukiro riyitegereje; ariko inkubi y’umuyaga irimo guterana, yiteguye guturika ku isi; kandi igihe Imana izategeka abamarayika bayo kurekura imiyaga, hazabaho igikorwa cy’amakimbirane bene ako ko nta karamu na kamwe kabasha kucyerekana.

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 178–180.

> “Bibiliya, kandi Bibiliya yonyine, ni yo itanga imyumvire nyakuri y’ibi bintu. Aha ni ho hahishurirwa amashusho akomeye ya nyuma mu mateka y’isi yacu, ibyabaye bisanzwe byohereza igicucu cyabyo mbere y’igihe, kandi urusaku rw’ukwegera kwabyo rugatuma isi ihinda umushyitsi n’imitima y’abantu ikabura intege kubera ubwoba.” Education, 178–180.

This passage has much light for our time, but what I want to point out is that Sister White clearly identifies that the kingdom of history that preceded Babylon was Israel, not Assyria. The kingdoms of history that is used by theologians leave out Israel as a kingdom of history, in spite of the power and glory that was established during the reign of king Solomon, and in spite of inspiration’s direct testimony through Ezekiel and Ellen White that the crown of Israel passed to Babylon.

Uyu murongo urimo umucyo mwinshi urebana n’igihe cyacu, ariko icyo nshaka kugaragaza ni uko Mushiki wa White agaragaza mu buryo bweruye ko ubwami bwo mu mateka bwabanje Babuloni bwari Isirayeli, atari Ashuri. Ubwami bwo mu mateka bukoreshwa n’abahanga mu by’iyobokamana busiga Isirayeli inyuma nk’ubwami bwo mu mateka, nubwo habayeho imbaraga n’ikuzo byashinzwe mu gihe cy’ingoma y’umwami Salomo, kandi nubwo ihumekerwa ryatanze ubuhamya butaziguye binyuze kuri Ezekiyeli na Ellen White ko ikamba rya Isirayeli ryimuriwe i Babuloni.

If we apply the inspired commentary to the kingdoms of history, we find that Israel needs to be counted among those kingdoms. Israel, Assyria and Egypt are kingdoms of history that preceded the first kingdom of Bible prophecy which was Babylon. Therefore, the fourth kingdom of “history” was Babylon, the fifth was Medo-Persia, the sixth was Greece, the seventh was pagan Rome, and the eighth was papal Rome, which was of the seven for it represents the second phase of pagan Rome. With the kingdoms of history papal Rome is the eighth, and is of the seven.

Nidushyira mu bikorwa ibisobanuro byahumetswe ku bwami bw’amateka, dusanga Isirayeli igomba kubarwa muri ubwo bwami. Isirayeli, Ashuri na Egiputa ni ubwami bw’amateka bwabanjirije ubwami bwa mbere bw’ubuhanuzi bwa Bibiliya, ari bwo Babuloni. Bityo rero, ubwami bwa kane bw’“amateka” bwari Babuloni, ubwa gatanu bukaba Medi n’u Buperesi, ubwa gatandatu bukaba Ubugiriki, ubwa karindwi bukaba Roma ya gipagani, naho ubwa munani bukaba Roma ya gipapa, yari iyo muri bwa burindwi kuko igereranya icyiciro cya kabiri cya Roma ya gipagani. Iyo ubaze ubwami bw’amateka, Roma ya gipapa ni yo ya munani, kandi ni iyo muri bwa burindwi.

In Daniel seven we have the kingdoms of Bible prophecy represented by beasts. Babylon is the lion that was followed by the bear of Medo-Persia. The third was Greece as the leopard, and then Rome as the “dreadful and terrible” beast that had “iron teeth.” The terrible beast in agreement with the image of Daniel two is Rome, the fourth kingdom of Bible prophecy.

Muri Daniyeli igice cya karindwi dufite ubwami bwo mu buhanuzi bwa Bibiliya bugereranywa n’inyamaswa. Babuloni ni intare yakurikiwe n’idubu rya Medo-Peresi. Ubwa gatatu bwari Ubugiriki nk’ingwe, hanyuma haza Roma nk’inyamaswa “iteye ubwoba kandi iteye kurya,” yari ifite “amenyo y’icyuma.” Iyo nyamaswa iteye ubwoba, ihuje n’ishusho yo muri Daniyeli igice cya kabiri, ni Roma, ubwami bwa kane bwo mu buhanuzi bwa Bibiliya.

The Millerites understood the fourth kingdom to be Rome, so they understood the characteristics of the terrible beast as such, and simply applied all the prophetic characteristics of the beast unto the fourth kingdom. They saw the distinction between pagan Rome and papal Rome in the passage, but could not see a fifth kingdom of Bible prophecy, for they correctly used the first mention of the kingdoms of Bible prophecy as their point of reference. But the distinction between the two Rome’s is in the passage, which allows us to consider the distinction between the two Rome’s as representing two kingdoms. But this is not the point we are considering.

Abamillerite basobanukiwe ko ubwami bwa kane bwari Uroma, bityo basobanukirwa ibiranga cya gikoko giteye ubwoba muri ubwo buryo, maze bakoresha gusa ibimenyetso byose by’ubuhanuzi birebana n’icyo gikoko babishyira ku bwami bwa kane. Babonye itandukaniro riri hagati ya Uroma ya gipagani na Uroma ya gipapa muri uwo murongo, ariko ntibashoboye kubona ubwami bwa gatanu bw’ubuhanuzi bwa Bibiliya, kuko mu kuri bakoresheje ukuvugwa kwa mbere kw’ubwami bw’ubuhanuzi bwa Bibiliya nk’ishingiro ryabo ryo kureberaho. Ariko itandukaniro riri hagati ya Uroma zombi riri muri uwo murongo, kandi ibyo bitwemerera gufata iryo tandukaniro riri hagati ya Uroma zombi nk’ihagarariye ubwami bubiri. Ariko si yo ngingo turi gusuzuma.

> Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. Daniel 7:23–26.

> Nuko aravuga ati: Inyamaswa ya kane izaba ubwami bwa kane bwo mu isi, kandi izatandukana n’ubundi bwami bwose, kandi izamira isi yose, kandi izayikandagira, irayimenagure mo ibice. Kandi amahembe icumi yo muri ubwo bwami ni abami icumi bazahaguruka; hanyuma undi azahaguruke abakurikiye, kandi azatandukana n’aba mbere, kandi azacisha bugufi abami batatu. Kandi azavuga amagambo akomeye arwanya Isumbabyose, kandi azarushya abera b’Isumbabyose, kandi azatekereza guhindura ibihe n’amategeko; kandi bazashyikirizwa mu kuboko kwe kugeza igihe n’ibihe n’igice cy’igihe. Ariko urubanza ruzicara, kandi bazamwambura ubutware bwe, kugira ngo bumarweho kandi burimburwe rwose kugeza ku iherezo. Daniyeli 7:23–26.

The fourth kingdom in Daniel two is Rome. The ten horns represent the ten nations that represent the kingdom of pagan Rome, and before papal Rome would take control of the world in 538, three of those kingdoms would be removed, or plucked up. Then the “little” “horn” of verse eight with “eyes like the eyes of man, and a mouth speaking great things,” would arise. If we have ten horns in the fourth kingdom and three are removed in order for the “little horn” to replace those three horns, then when the three horns are removed it leaves seven horns, and the little horn is the eighth, for Rome always comes up eighth and is of the seven. There is much light concerning Rome in its two phases in this chapter, but we are simply here providing a second witness that prophetically as well as historically, Rome comes up eighth and is of the seven.

Ubwami bwa kane bwo muri Daniyeli 2 ni Roma. Amahembe icumi agereranya amahanga icumi ahagarariye ubwami bwa Roma y’abapagani, kandi mbere y’uko Roma ya gipapa ifata ubutegetsi bw’isi mu mwaka wa 538, atatu muri ubwo bwami yari kuzakurwaho, cyangwa akarandurwa. Hanyuma rya “hembe” “rito” ryo ku murongo wa munani rifite “amaso ameze nk’amaso y’umuntu, n’akanwa kavuga amagambo akomeye,” ryari kuzaduka. Niba dufite amahembe icumi mu bwami bwa kane kandi atatu agakurwaho kugira ngo rya “hembe rito” risimbure ayo mahembe atatu, noneho igihe ayo mahembe atatu akuwemo hasigara amahembe arindwi, kandi rya hembe rito ni irya munani, kuko Roma buri gihe izamuka ari iya munani kandi ikaba ari iyo muri ya arindwi. Muri iki gice harimo umucyo mwinshi werekeye kuri Roma mu byiciro byayo bibiri, ariko hano turimo gusa gutanga umuhamya wa kabiri ko mu buryo bw’ubuhanuzi kimwe no mu buryo bw’amateka, Roma izamuka ari iya munani kandi ikaba ari iyo muri ya arindwi.

In chapter eight we find the enlargement of chapter seven. The chapter once again identifies the kingdoms of Bible prophecy but leaves off the first kingdom of Babylon for when Daniel received the vision of chapter eight it was very close to the end of Babylon. In the chapter Medo-Persia is represented by a ram that had two horns. Greece is represented by a goat with one horn that is broken and produces four horns out of the broken horn. Then a “little horn” follows after Greece, and once again the little horn is representing Rome. Though Rome was not a direct descendant from the empire of Greece, the passage portrays the little horn as coming out of one of the four horns that arose in the Greek kingdom after the first horn—representing Alexander the Great—was broken. Rome was not a descendant of the Greeks, but it began its conquering of the world from the area of Greece, and in that sense, it came out of one of those four horns.

Mu gice cya munani dusangamo isobanurwa ryagutse ry’igice cya karindwi. Icyo gice cyongera kugaragaza ubwami buvugwa mu buhanuzi bwa Bibiliya, ariko kigasiga ubwami bwa mbere, ari bwo Babuloni, kuko igihe Daniyeli yahabwaga iyerekwa ryo mu gice cya munani, Babuloni yari hafi kurangira. Muri icyo gice, Abamedi n’Abaperesi bashushanywa n’isekurume y’intama yari ifite amahembe abiri. Ubugiriki bushushanywa n’isekurume y’ihene ifite ihembe rimwe, iryo hembe rikavunagurika, hanyuma muri iryo hembe ryavunitse hakavamo amahembe ane. Hanyuma hakurikiraho “ihembe rito” nyuma y’Ubugiriki, kandi nanone iryo hembe rito rishushanya Roma. Nubwo Roma itari urubyaro rwakomotse ku ngoma y’Ubugiriki mu buryo butaziguye, uwo murongo werekana iryo hembe rito nk’iryavuye muri rimwe muri ayo mahembe ane yadutse mu bwami bw’Ubugiriki nyuma y’uko ihembe rya mbere—rishushanya Alegizanderi Mukuru—rivunitse. Roma ntiyari inkomoko y’Abagiriki, ariko yatangiriye kwigarurira isi mu karere k’Ubugiriki, kandi muri ubwo buryo, yavuye muri rimwe muri ayo mahembe ane.

We therefore find in chapter eight a second witness to chapter seven. Medo-Persia had two horns, Greece had one and thereafter four more horns. That equals seven horns before Rome’s as the little horn came out of one of Greece’s four horns. Two plus one plus four equals seven, then Rome, the little horn, is the eighth and it is of the seven. It is worth noting that in this passage that identifies that Rome comes out of one of the Greek horns is one of the greatest prophetic arguments that Miller and his co-laborers had to meet in their history.

Ni yo mpamvu dusanga mu gice cya munani ubuhamya bwa kabiri buhamiriza igice cya karindwi. Ubumedi n’u Buperesi byari bifite amahembe abiri, Ubugiriki bwari bufite ihembe rimwe hanyuma nyuma yaho busohora andi mahembe ane. Ibyo bingana n’amahembe arindwi mbere y’iry’i Roma, kuko ihembe rito ryaturutse muri rimwe mu mahembe ane y’Ubugiriki. Kabiri wongeraho rimwe wongeraho ane bingana na karindwi; bityo rero Roma, ya hembe rito, ni yo ya munani kandi ikomoka kuri ya arindwi. Birakwiriye kuzirikana ko muri iki gice kigaragaza ko Roma iva muri rimwe mu mahembe y’Ubugiriki harimo imwe mu mpaka zikomeye kurusha izindi z’ubuhanuzi Miller na bagenzi be bakoranaga na bo bagombaga guhangana na zo mu mateka yabo.

The Protestants of that history insisted that the little horn of Rome could not be Rome, for the prophecy identifies that the little horn came out from one of the four Grecian horns. They therefore argued that the little horn represented Antiochus Epiphanes who was one of the Seleucid kings that carried on through history after the division of Alexander the Great’s demise. The argument of Millerite history over this issue was so great that on the 1843 chart the argument against the Protestant teaching that was based upon the fact that Daniel saw the little horn come out from one of the four Grecian horns and therefore could not identify Rome, for Rome did not descend from Greece. The argument impacted all the passages in Daniel where Rome is identified. The Protestant position included that the “robbers of thy people” in verse fourteen of Daniel eleven had to be Antiochus Epiphanes. The Millerites therefore included upon the chart that Sister White identified was “directed by the hand of the Lord and should not be altered,” a reference to Antiochus Epiphanes identifying why he could not have been that fourth kingdom. Does Rome establish the vision of prophetic history or did a Seleucid king that died over a hundred years before Christ was born represent the power that stood up against Christ at his crucifixion?

Abaporotesitanti bo muri urwo mateka bashimangiye ko ya hembe nto ya Roma itashoboraga kuba Roma, kuko ubuhanuzi bugaragaza ko ya hembe nto yaturutse kuri imwe mu mahembe ane y’Abagiriki. Bityo rero bavuga ko ya hembe nto yagereranyaga Antiyokusi Epifane, umwe mu bami b’Abaseluside bakomeje kubaho mu mateka nyuma y’igabanyuka ry’ubwami bukomeye bwa Alegizanderi. Impaka zo mu mateka y’Abamilerite kuri iki kibazo zari zikomeye cyane ku buryo ku gishushanyo cyo mu 1843 handitswe impaka zirwanya inyigisho y’Abaporotesitanti yari ishingiye ku kuba Daniyeli yarabonye ya hembe nto ivuye kuri imwe mu mahembe ane y’Abagiriki, bityo ntishobore kwerekana Roma, kuko Roma itakomotse ku Bugiriki. Izo mpaka zagize ingaruka ku mirongo yose yo muri Daniyeli aho Roma ivugwamo. Umwanya w’Abaporotesitanti warimo ko “abambuzi bo mu bwoko bwawe” bo mu murongo wa cumi na kane wa Daniyeli cumi n’umwe bagombaga kuba Antiyokusi Epifane. Ni cyo cyatumye Abamilerite bashyira ku gishushanyo Sister White yavuze ko “cyayobowe n’ukuboko kw’Umwami kandi kitagomba guhindurwa,” ahavugwa Antiyokusi Epifane hasobanura impamvu atashoboraga kuba bwa bwami bwa kane. Mbese Roma ni yo ishyiraho iyerekwa ry’amateka y’ubuhanuzi, cyangwa se umwami w’Abaseluside wapfuye imyaka irenga ijana mbere y’uko Kristo avuka ni we wagereranyaga ubutware bwahagurukiye kurwanya Kristo ubwo yabambwaga?

The question that could be raised is, why was Daniel shown Rome coming out of one of the Grecian horns, if Rome was not a direct descendant of Greece? The answer is that the beginning of Rome’s rise to power began in that region which had formerly been Greek territory, but why was the prophecy portrayed in such a way to allow for that confusion?

Ikibazo gishobora kubazwa ni iki: ni kuki Daniyeli yeretswe Roma isohoka muri rumwe mu mahembe y’Abagiriki, niba Roma itari urubyaro rwahise rwa Bugiriki? Igisubizo ni uko intangiriro yo kuzamuka kwa Roma igera ku butegetsi yatangiriye muri ako karere kahoze ari ubutaka bw’Abagiriki; ariko se ni kuki ubuhanuzi bwagaragajwe muri ubwo buryo ku buryo bwari gutuma habaho urujijo?

At least one answer, beyond the importance of noting where Rome began to rise, is that the enigma of Rome always coming up eighth and being of the seven is answered by Rome being associated with the territory of Greece, in order to retain the enigma’s point of Rome being of the seven. The enigma is that important, though the Millerites could never had understood that concept from their vantage point in history. The fact that all the references upon not only the 1843, but also the 1850 chart are illustrations of subjects that are directly addressed in God’s prophetic Word, except for the one reference that emphasizes that Antiochus Epiphanes is not the power that stood against Christ, makes the addition to the chart very significant. How sad is it that when Adventism left their foundations, they find themselves today teaching that the power of verse fourteen of Daniel eleven is Antiochus Epiphanes and not Rome! They now teach what the Millerites opposed so strongly that they represented that controversy upon the 1843 chart!

Nibura byibura nibura rimwe, usibye akamaro ko kuzirikana aho Roma yatangiriye kuzamuka, ni uko icyo kiyoberane cy’uko Roma buri gihe iza ari iya munani kandi ikaba ari imwe muri zirindwi gisubizwa n’uko Roma ihuzwa n’ifasi y’Ubugiriki, kugira ngo hagumishwe ingingo y’icyo kiyoberane ivuga ko Roma ari imwe muri zirindwi. Icyo kiyoberane ni ingenzi cyane, nubwo Abamillerite batashoboraga na rimwe gusobanukirwa iyo ngingo bahagaze aho amateka yari ageze icyo gihe. Kuba ibisobanuro byose biri ku mbonerahamwe yo mu 1843, ndetse no ku yo mu 1850, ari amashushanyo y’ingingo zivugwa mu buryo butaziguye mu Ijambo ry’ubuhanuzi ry’Imana, keretse gusa kuri cya gisobanuro kimwe gishimangira ko Antiyokusi Epifane atari ya mbaraga yahagurukiye kurwanya Kristo, bituma icyo cyongewe ku mbonerahamwe kiba gifite uburemere bukomeye cyane. Mbega agahinda kubona ko igihe Abadivantisiti baretse urufatiro rwabo, usanga muri iki gihe bigisha ko ya mbaraga ivugwa mu murongo wa cumi na kane wa Daniyeli cumi n’umwe ari Antiyokusi Epifane aho kuba Roma! Ubu bigisha icyo Abamillerite barwanyije cyane kugeza ubwo bagaragaje iyo mpaka ku mbonerahamwe yo mu 1843!

The kingdoms of history identify that Rome comes up eighth and is of the seven. The “little horn” in chapter seven that speaks “great words against the Most High” comes up eighth and is of the seven. The horns of chapter eight identify that Rome comes up eighth and is of the seven.

Ubwami bwo mu mateka bugaragaza ko Roma izamuka ari ubwa munani kandi ikaba ari iy’izo ndwi. “Ihembe rito” ryo mu gice cya karindwi rivuga “amagambo akomeye arwanya Isumbabyose” rizamuka ari ubwa munani kandi rikaba ari iry’izo ndwi. Amahembe yo mu gice cya munani agaragaza ko Roma izamuka ari ubwa munani kandi ikaba ari iy’izo ndwi.

In the next article we will consider how modern Rome, as represented in Revelation seventeen comes up eighth and is of the seven. We will then return to Daniel two and identify why Daniel two’s four kingdoms, which is the first mention of the kingdoms of Bible prophecy, is in agreement with Revelation seventeen’s eight kingdoms.

Mu nyandiko ikurikira tuzasuzuma uburyo Roma ya none, nk’uko ihagarariwe mu Ibyahishuwe igice cya cumi na karindwi, ivuka ikaba iya munani kandi ikaba ikomotse kuri za ndwi. Hanyuma tuzagaruka kuri Daniyeli kabiri, tumenye impamvu ubwami bune bwo muri Daniyeli kabiri, ari bwo buvugwa bwa mbere ku bwami bwo mu buhanuzi bwa Bibiliya, buhuje n’ubwami umunani bwo mu Ibyahishuwe igice cya cumi na karindwi.

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