Article

# Rome Establishes the Vision - Number Fourteen

Roma Ishyiraho Iyerekwa — Umubare Cumi na Kane

Reflections of Christ and the Formation of the Image of the Beast: A Prophetic Parallel in the Last Days

Ishusho bya Kristo n’Iremwa ry’Ishusho y’Inyamaswa: Ihuriro ry’Ubuhanuzi mu Minsi y’Imperuka

Author

Jeff Pippenger

Published

September 2, 2024

Formats

PDF
Word
Song MP3

The line of prophecy identifying when the United States forms an image to and of the beast occurs when the horn of Protestantism is forming the image of Christ. That formation is specifically identified in Daniel chapter ten, when Daniel beholds the causative looking-glass “marah,” vision. Daniel represents those who behold Christ, and in so doing they reflect Christ’s character. The one hundred and forty-four thousand, who are represented by Daniel in chapter ten, form the image of Christ within, only as they behold His character. By beholding they become changed.

Umurongo w’ubuhanuzi ugaragaza igihe Leta Zunze Ubumwe za Amerika zikora ishusho y’inyamaswa kandi iyikoreyeho, ugaragara mu gihe ihembe ry’Uprotestanti ririmo kurema ishusho ya Kristo. Iryo remwa rimenyekana by’umwihariko muri Daniyeli igice cya cumi, igihe Daniyeli areba iyerekwa “marah,” ari ryo iyerekwa ry’indorerwamo itera impinduka. Daniyeli ahagarariye abitegereza Kristo, kandi muri uko kumwitegereza bagaragaza imico ya Kristo. Abantu ibihumbi ijana na mirongo ine na bine, bahagarariwe na Daniyeli mu gice cya cumi, barema ishusho ya Kristo imbere muri bo, gusa uko bitegereza imico Ye. Mu kwitegereza bahinduka.

The image of the beast reflects the beast, and the formation of the image of the beast is the great test for the people of God, by which their eternal destiny will be decided. When the Protestant churches take control of the government of the United States, they will have formed an image of the church and state system that identifies the structure of control which the papal power employed before the political support was removed. In the same period of time the image of Christ will be produced in His last day people. Yet, there were those that were with Daniel who saw not the vision, for they fled from the vision. They failed the test of the formation of the image of the beast, by refusing to allow the image of Christ to be formed within them during the testing time.

Ishusho ry’inyamaswa rigaragaza inyamaswa, kandi kuremwa kw’ishusho ry’inyamaswa ni ikigeragezo gikomeye ku bwoko bw’Imana, icyo iherezo ryabo ry’iteka rizaherwaho ricibwa. Igihe amatorero y’Abaporotesitanti azafata ubutegetsi bwa Leta Zunze Ubumwe z’Amerika, azaba amaze kurema ishusho y’imikorere ihuje itorero na leta igaragaza uburyo bw’imiyoborere ububasha bwa papa bwakoresheje mbere y’uko inkunga ya politiki ikurwaho. Muri icyo gihe nyine, ishusho ya Kristo izaremerwa mu bwoko Bwe bwo mu minsi y’imperuka. Nyamara, hariho abari kumwe na Daniyeli batabonye iyerekwa, kuko bahunze iryo yerekwa. Bananiwe ikigeragezo cyo kuremwa kw’ishusho ry’inyamaswa, banga kwemera ko ishusho ya Kristo iremwa muri bo mu gihe cy’igeragezwa.

The spiritual principle of reflection is accomplished by looking into a mirror that represents Christ and because the “marah” vision is a causative vision, the image of Christ in the mirror, produces the image of Christ in humanity. A literal mirror reflects the image of the man who looks at the mirror, but the spiritual application of the principle has variables associated with the mirror. Those who are simply a “hearer of the word, and not a doer,” “beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” They look to the mirror and only see humanity.

Ihame ry’umwuka ryo kugaragaza ishusho risohorerwa mu kureba mu ndorerwamo igereranya Kristo, kandi kuko iyerekwa rya “marah” ari iyerekwa ritera igikorwa, ishusho ya Kristo iri mu ndorerwamo itanga ishusho ya Kristo mu bumuntu. Indorerwamo isanzwe igaragaza ishusho y’umuntu uyirebamo, ariko ishyirwa mu by’umwuka ry’iri hame rifitanye isano n’impinduka zirebana n’iyo ndorerwamo. Abari “abumva ijambo gusa, batarishyira mu bikorwa,” “yireba, akigendera, uwo mwanya akibagirwa uko yari asa.” Bareba ku ndorerwamo bakabona ubumuntu gusa.

The other class who are “not a forgetful hearer, but a doer of the work” see the law of God, they see Christ in the mirror. The work is to understand that the principle of reflection has a “natural” reality and a spiritual reality. Daniel illustrates those who did the “work,” for in chapters nine and ten he illustrates the work that produces the spiritual principle of reflection.

Ikindi cy’abandi bo “batari abumva bakibagirwa, ahubwo ari abakora umurimo” babona amategeko y’Imana, bakabona Kristo mu ndorerwamo. Uwo murimo ni ugusobanukirwa yuko ihame ryo kugaragaza ishusho rifite ukuri “kwa kamere” n’ukuri kwo mu bya Mwuka. Daniyeli agaragaza abakoze uwo “murimo,” kuko mu bice bya cyenda n’icumi yerekana umurimo uvamo ihame ry’umwuka ryo kugaragaza ishusho.

> In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. Daniel 10:1, 2.

> Muri iyo minsi, jyewe Daniyeli, nari maze ibyumweru bitatu byuzuye. Sinariye umutsima uryoshye, kandi nta nyama cyangwa vino byinjiye mu kanwa kanjye, kandi sinisize amavuta na gato, kugeza ubwo ibyumweru bitatu byuzuye byarangiriye. Daniyeli 10:1, 2.

Gabriel had given a partial interpretation of the vision of chapter eight to Daniel, but Daniel had not understood it all.

Gaburiyeli yari yahaye Daniyeli ubusobanuro bw’icyerekezo cyo mu gice cya munani, ariko Daniyeli ntiyari yakisobanukiwe cyose.

> And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:27.

> Nuko jyewe Daniyeli ndagwa, ndwara iminsi runaka; hanyuma ndahaguruka, nkora imirimo y’umwami; kandi natangajwe cyane n’iyerekwa, ariko nta warisobanukiwe. Daniyeli 8:27.

Sister White informs us that Daniel was seeking to understand the interpretation of the message of Daniel chapter eight which Gabriel had brought to Daniel in chapter nine.

Mushiki wacu White atumenyesha ko Daniyeli yashakaga gusobanukirwa n’insobanuro y’ubutumwa bwo muri Daniyeli igice cya munani, ubwo Gaburiyeli yari yarazaniye Daniyeli mu gice cya cyenda.

> “With a new and deeper earnestness, Miller continued the examination of the prophecies, whole nights as well as days being devoted to the study of what now appeared of such stupendous importance and all-absorbing interest. In the eighth chapter of Daniel he could find no clue to the starting point of the 2300 days; the angel Gabriel, though commanded to make Daniel understand the vision, gave him only a partial explanation. As the terrible persecution to befall the church was unfolded to the prophet’s vision, physical strength gave way. He could endure no more, and the angel left him for a time. Daniel ‘fainted, and was sick certain days.’ ‘And I was astonished at the vision,’ he says, ‘but none understood it.’

> Afite umwete mushya kandi urushaho kuba mwinshi, Miller yakomeje gusuzuma ubuhanuzi, arara amajoro yose kimwe n’amanywa ayegurira kwiga ibyari bimaze kugaragara ko bifite akamaro gahambaye cyane kandi bikurura umutima wose. Mu gice cya munani cya Daniyeli ntiyashoboraga kubona ikimenyetso cy’aho iminsi 2300 ihera; marayika Gaburiyeli, nubwo yari yategetswe gufasha Daniyeli gusobanukirwa n’iryo yerekwa, yamuhaye ibisobanuro bituzuye gusa. Ubwo iryo yerekwa ry’umuhanuzi ryahishurirwagamo itotezwa riteye ubwoba ryari kuzagera ku itorero, imbaraga z’umubiri we zaramushiranye. Ntiyabashaga gukomeza kwihanganira ibirenzeho, maze marayika amusiga aho igihe gito. Daniyeli “aracika intege, ararwara iminsi runaka.” Aravuga ati: “Nanjye natangajwe n’iryo yerekwa,” “ariko nta warisobanukiwe.”

> “Yet God had bidden His messenger: ‘Make this man to understand the vision.’ That commission must be fulfilled. In obedience to it, the angel, sometime afterward, returned to Daniel, saying: ‘I am now come forth to give thee skill and understanding;’ ‘therefore understand the matter, and consider the vision.’ Daniel 8:27, 16; 9:22, 23, 25–27. There was one important point in the vision of chapter 8 which had been left unexplained, namely, that relating to time—the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time.” The Great Controversy, 325.

> “Nyamara Imana yari yarategetse intumwa yayo iti: ‘Menyesha uyu muntu asobanukirwe n’iyerekwa.’ Iryo tegeko ryagombaga gusohozwa. Mu kuryumvira, marayika, hashize igihe runaka, agarukira Daniyeli aramubwira ati: ‘None ndaje kugira ngo nguhe ubwenge no gusobanukirwa;’ ‘nuko rero sobanukirwa n’iki kintu, kandi wite ku iyerekwa.’ Daniyeli 8:27, 16; 9:22, 23, 25–27. Hari ingingo imwe y’ingenzi mu iyerekwa ryo mu gice cya 8 yari yarasigaye idasobanuwe, ari yo yerekeranye n’igihe—igihe cy’iminsi 2300; ni cyo cyatumye marayika, ubwo yasubukuraga ibisobanuro bye, yibanda cyane cyane ku ngingo y’igihe.” The Great Controversy, 325.

In chapter ten we are informed that Daniel had understanding of the “vision” and the “thing,” but Daniel wanted more light, so he set his heart to find that understanding and he fasted for twenty-one days. In so doing he represents those of the last days who understand the spiritual principle of reflection that is typified by the natural principle of reflection. That understanding is illustrated by their works, and their works are represented by Daniel as seeking a correct understanding of God’s prophetic word. The obvious contrast of those who fled from the vision, is that they were not seeking for a correct understanding of God’s prophetic word.

Mu gice cya cumi tubwirwa yuko Daniyeli yari afite gusobanukirwa n’“iyerekwa” n’“ikintu,” ariko Daniyeli yashakaga umucyo urushijeho, ni cyo cyatumye ashyira umutima we ku gushaka uko gusobanukirwa kandi yiyiriza ubusa iminsi makumyabiri n’umwe. Mu kubikora atyo agereranya abo mu minsi y’imperuka basobanukiwe ihame ry’umwuka ryo kugaragaza ishusho, rigaragazwa n’ihame risanzwe ryo kugaragaza ishusho. Ukwo gusobanukirwa kugaragazwa n’imirimo yabo, kandi iyo mirimo yabo igereranwa na Daniyeli nk’ugushaka gusobanukirwa nyakuri kw’ijambo ry’ubuhanuzi ry’Imana. Itandukaniro rigaragara n’abo bahunze iyerekwa ni uko bo batashakaga gusobanukirwa nyakuri kw’ijambo ry’ubuhanuzi ry’Imana.

The truth of God’s prophetic word that Daniel is represented as hungering to understand is the light of the last days, for Daniel typifies the one hundred and forty-four thousand. Daniel is therefore representing a class who are seeking to understand the light of God’s prophetic word that is represented as the final test before probation closes. In this regard, it is the Revelation of Jesus Christ that is unsealed just before probation closes, but it is also the test that is represented as the formation of the image of the beast.

Ukuri kw’ijambo ry’ubuhanuzi ry’Imana Daniyeli agaragazwa nk’ufitiye inzara yo kurisobanukirwa ni umucyo wo mu minsi y’imperuka, kuko Daniyeli ashushanya abo ijana na mirongo ine na bane. Bityo rero, Daniyeli ahagarariye itsinda rishaka gusobanukirwa n’umucyo w’ijambo ry’ubuhanuzi ry’Imana ugaragazwa nk’ikigeragezo cya nyuma mbere y’uko igihe cy’imbabazi kirangira. Muri urwo rwego, ni Ibyahishuwe bya Yesu Kristo bikurwaho ikidodo mbere gato y’uko igihe cy’imbabazi kirangira, ariko kandi ni na cyo kigeragezo kigaragazwa nk’ikorwa ry’ishusho ya ya nyamaswa.

The formation of the image of the beast is directly identifying the process of how the image of the beast is developed. That reality cannot be correctly determined without first identifying the primary subject of the test, the beast. It is the beast that establishes and identifies how the image is formed.

Ukubumbwa kw’ishusho y’inyamaswa kugaragaza mu buryo butaziguye uburyo ishusho y’inyamaswa itezwa imbere. Uko kuri ntikwashobora gusobanurwa neza hatabanje kumenyekana nyir’ingenzi w’igeragezwa, ari we nyamaswa. Ni yo nyamaswa ishyiraho kandi ikagaragaza uburyo ishusho yayo ibumbwa.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> “Ariko se ‘ishusho y’inyamaswa’ ni iki? Kandi izaremwa ite? Ishusho ikorwa n’inyamaswa y’amahembe abiri, kandi ni ishusho y’inyamaswa. Nanone yitwa ishusho y’inyamaswa. Bityo rero, kugira ngo tumenye uko iyo shusho imeze n’uko igomba kuremwa, tugomba kwiga ibiranga iyo nyamaswa ubwayo—ubupapa.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> “Igihe itorero rya mbere ryandurwaga no kuva ku bworoherane bw’ubutumwa bwiza no kwemera imihango n’imigenzo by’abapagani, ryatakaje Umwuka n’imbaraga by’Imana; kandi kugira ngo rigenzure imitimanama y’abantu, rishaka inkunga y’ubutegetsi bw’isi. Icyavuyemo ni ubupapa, ari bwo torero ryagenzuraga ubutegetsi bwa leta kandi rikabukoresha kugira ngo riteze imbere imigambi yarwo bwite, cyane cyane mu guhana ‘ubuyobe.’ Kugira ngo Leta Zunze Ubumwe z’Amerika zireme ishusho ya ya nyamaswa, ububasha bw’idini bugomba kugenzura leta ku buryo ububasha bwa leta na bwo buzakoreshejwe n’itorero kugira ngo risohoze imigambi yaryo bwite.” The Great Controversy, 443.

In order “to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.” It is the beast that establishes the vision that is the test of the last days that is brought about just before probation closes. Daniel understood the vision and the thing.

Kugira ngo “twige uko icyo gishushanyo kimeze n’uko kigomba kuremwa tugomba kwiga ibiranga iyo nyamaswa ubwayo—ubupapa.” Iyo nyamaswa ni yo ishyiraho iyerekwa ari ryo kigeragezo cyo mu minsi y’imperuka, rizabaho mbere gato y’uko igihe cy’imbabazi gifungwa. Daniyeli yasobanukiwe iyerekwa n’icyo kintu.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Mu mwaka wa gatatu wa Kuro umwami w’u Buperesi, Daniyeli witwaga Beluteshazari yahishuriwe ikintu; kandi icyo kintu cyari ukuri, ariko igihe cyari giteganirijwe cyari kirekire; kandi yasobanukiwe icyo kintu, kandi asobanukirwa n’iyerekwa. Daniyeli 10:1.

The vision is the “mareh” vision of the twenty-three hundred years. The “thing” is the Hebrew word “dabar,” meaning “word.” The same word (“dabar”) which is translated as “thing” in verse one is translated as “matter” in chapter nine verse twenty-three.

Iyerekwa ni iyerekwa rya “mareh” ry’imyaka ibihumbi bibiri na magana atatu. “Ikintu” ni ijambo ry’Igiheburayo “dabar,” risobanura “ijambo.” Iryo jambo nyene (“dabar”) ryahinduwe ngo “ikintu” mu murongo wa mbere, ni ryo ryahinduwe ngo “ikibazo” mu gice cya cyenda umurongo wa makumyabiri na gatatu.

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

> Ni ukuri, nkiri kuvuga mu isengesho, wa mugabo Gaburiyeli, uwo nari narabonye mu iyerekwa mbere na mbere, azanywe no kuguruka vuba, ankoraho igihe cy’ituro rya nimugoroba. Arambwira, aravugana nanjye, aravuga ati: Yewe Daniyeli, none ndaje ngo nguhe ubwenge no gusobanukirwa. Mu itangiriro ry’ukwinginga kwawe, itegeko ryasohotse, nanjye ndaje kukwereka; kuko ukundwa cyane. Nuko rero sobanukirwa icyo kintu, kandi wite ku iyerekwa. Daniyeli 9:21–23.

Gabriel comes to Daniel in response to Daniel’s prayer, which is associated with the enlightenment Daniel had received when he had understood that he was in a captivity represented by the scattering of Leviticus twenty-six.

Gaburiyeli aza kuri Daniyeli asubiza isengesho rya Daniyeli, iryo risengesho rifitanye isano n’umucyo Daniyeli yari yarahawe ubwo yari amaze gusobanukirwa ko yari mu bunyage bwagereranywaga no gutatanywa ko mu Balewi makumyabiri na gatandatu.

> In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:2.

> Mu mwaka wa mbere w’ubwami bwe, jyewe Daniyeli nasobanukiwe n’ibitabo umubare w’imyaka, ari wo jambo ry’Uwiteka ryageze kuri Yeremiya umuhanuzi, yuko yari kuzuza imyaka mirongo irindwi mu kurimbuka kwa Yerusalemu. Daniyeli 9:2.

The captivity identified by Jeremiah led Daniel to the captivity of the “seven times” recorded by Moses, which was both an “oath” and a “curse.”

Ubunyage bwagaragajwe na Yeremiya bwagejeje Daniyeli ku bunyage bw’“ibihe birindwi” bwanditswe na Mose, bwari icyarimwe “indahiro” n’“umuvumo.”

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> Ni koko Abisirayeli bose bishe amategeko yawe, ndetse babikoze bayateshuka, kugira ngo batumvira ijwi ryawe; ni cyo cyatumye umuvumo udusukwaho, n’indahiro yanditswe mu mategeko ya Mose umugaragu w’Imana, kuko twacumuye kuri we. Kandi yasohoje amagambo ye, ayo yatubwiyeho, natubwiye ku bacamanza bacu baduciriye imanza, atuzanaho ibyago bikomeye; kuko munsi y’ijuru hose hatigeze habaho ibyakozwe i Yerusalemu. Nk’uko byanditswe mu mategeko ya Mose, ibyo byago byose byatugezeho; nyamara ntitwigeze dusenga Uwiteka Imana yacu, kugira ngo duhindukire kure y’ibicumuro byacu, kandi tumenye ukuri kwawe. Daniyeli 9:11–13.

Upon the two witnesses of Jeremiah and Moses, Daniel understood the desolation which had been brought upon Jerusalem was “the curse” “of Moses” that had been “poured upon” ancient Israel. Sister White refers to Jeremiah’s witness as “testimonies to the church,” and in this regard it is identifying Jeremiah as the Spirit of Prophecy of the last days, for the “testimonies to the church” in the last days is this very thing. Jeremiah represents the Spirit of Prophecy and Moses represents the Bible.

Bishingiye ku batangabuhamya babiri ba Yeremiya na Mose, Daniyeli yasobanukiwe ko kurimbuka kwari kwazanywe kuri Yerusalemu kwari “umuvumo” “wa Mose” wari “warasutswe kuri” Isirayeli ya kera. Mushiki wa White yerekeza ku buhamya bwa Yeremiya nk’“ubuhamya ku itorero,” kandi muri urwo rwego, ibyo bigaragaza ko Yeremiya ari Mwuka w’Ubuhanuzi wo mu minsi y’imperuka, kuko “ubuhamya ku itorero” bwo mu minsi y’imperuka ari icyo kintu nyir’izina. Yeremiya ahagarariye Mwuka w’Ubuhanuzi, naho Mose agahagararira Bibiliya.

Daniel represents those of the last days that understand from those two witnesses that they have been scattered, and that understand from the Bible and Spirit of Prophecy that they have been awakened, as was Daniel to the fact that he (they) had been in captivity, and that the captivity was represented in God’s prophetic word.

Daniyeli agereranya ab’ibihe bya nyuma basobanukiwe n’abo bagabo babiri b’abahamya ko batatanyijwe, kandi basobanukiwe n’Ibyanditswe Byera hamwe n’Umwuka w’Ubuhanuzi ko bakanguwe, nk’uko Daniyeli yakanguwe ngo amenye ko we (bo) yari ari mu bunyage, kandi ko ubwo bunyage bwari bwaragereranyijwe mu ijambo ry’ubuhanuzi ry’Imana.

The experience of God’s last-day people is the experience of the ten virgins.

Uko kw’abantu b’Imana bo mu minsi y’imperuka ni ko kungana n’uko kwa ba bakobwa cumi.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Umugani w’abakobwa cumi b’inkumi wo muri Matayo 25 na wo urerekana uburambe bw’ubwoko bw’Abadiventisti.” The Great Controversy, 393.

The tarrying time of the parable of the ten virgins represents the same awakening of Daniel in chapter nine. Based upon the two sanctified witnesses Daniel realized that his entire life was a fulfillment of a specific prophecy within God’s Word. That prophecy directed Daniel to the remedy that was needed if Daniel was to be prepared for what was going to happen to him in the very next chapter. So too, when the Millerites fulfilled the parable of the ten virgins, they also had to be awakened to the fact that the first disappointment and delay had led them to fall asleep. All the prophets represent the last days.

Igihe cyo gutinda kivugwa mu mugani w’inkumi icumi kigereranya uko gukanguka kumwe kwa Daniyeli mu gice cya cyenda. Ashingiye ku batangabuhamya babiri bejejwe, Daniyeli yamenye ko ubuzima bwe bwose bwari ugusohora k’ubuhanuzi bwihariye buri mu Ijambo ry’Imana. Ubwo buhanuzi bwayoboye Daniyeli ku muti wari ukenewe niba yari kugira ngo ategurirwe ibigiye kumubaho mu gice gikurikiraho ako kanya. Ni ko byagenze no ku ba Millerite: ubwo basohoraga umugani w’inkumi icumi, na bo byabaye ngombwa ko bakangurwa ku kuri kw’uko ugucika intege kwa mbere no gutinda byari byarabagejeje ku gusinzira. Abahanuzi bose bagereranya iminsi y’imperuka.

The awakening of Daniel and the Millerites are two witnesses of an awakening of the one hundred and forty-four thousand in the last days.

Kanguka kwa Daniyeli n’Abamillerite ni abagabo babiri b’ubuhamya bwerekana kanguka kw’abihumbi ijana na mirongo ine na bine mu minsi ya nyuma.

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236.

> “Yesu n’ingabo zose zo mu ijuru barebaga bafite impuhwe n’urukundo abari barifuje kumubona we ubugingo bwabo bwakundaga, bamwiteze n’icyizere kiryoheye. Abamarayika babagurukagaho iruhande, kugira ngo babakomeze mu gihe cy’igeragezwa ryabo. Abari barirengagije kwakira ubutumwa bwo mu ijuru basigaye mu mwijima, kandi uburakari bw’Imana bwaka kuri bo, kuko batashatse kwakira umucyo yari yarabohereje abavanye mu ijuru. Abo bakiranutsi b’indahemuka, bacitse intege kubera kutamenya impamvu Umwami wabo ataje, ntibasigaye mu mwijima. Bongeye kuyoborwa kuri Bibiliya zabo kugira ngo bashakishe ibihe by’ubuhanuzi. Ukuboko k’Umwami kwakuwe ku mibare, maze ikosa rirasesengurwa. Babonye ko ibihe by’ubuhanuzi byageraga mu wa 1844, kandi ko gihamya ya ya yindi bari baratanze kugira ngo berekane ko ibihe by’ubuhanuzi byarangiraga mu wa 1843, ari yo yagaragazaga ko byagombaga kurangira mu wa 1844. Umucyo uva mu Ijambo ry’Imana wamurikiye uko bahagaze, maze babona igihe cyo gutinda—‘Naho byatinda [ibyo yeretswe], ubitegereze.’ Mu rukundo rwabo rwo kwifuza ukuza kwa Kristo ako kanya, bari barirengagije ugutinda kw’ibyo yeretswe, kwari kugenewe kugaragaza abategereza by’ukuri. Bongeye kugira igihe ntarengwa. Nyamara nabonye ko benshi muri bo batashoboye kuzamuka ngo barenge ugucika intege gukomeye kwabo, ngo bagire urugero rw’umwete n’imbaraga byaranze kwizera kwabo mu wa 1843.” Early Writings, 236.

In fulfillment of the parable, the Millerites “had overlooked the tarrying of the vision,” but they were “again” “led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained.” Daniel was led to the Bible and the “hand of the Lord” was removed from “the prophetic periods,” and when Daniel as a doer, not simply a hearer, by active faith proved that he understood the message of Jeremiah and Moses by fulfilling the directions given in Leviticus twenty-six as well as the remedy and resolution of the scattered condition of God’s people, then the “explanation,” was given to Daniel.

Mu isohozwa ry’umugani, aba-Millerite “ntibari baritaye ku gutinda kw’iyerekwa,” ariko “bongeye” “kuyoborwa ku Byanditswe byabo kugira ngo bashakishe ibihe by’ubuhanuzi. Ukuboko k’Uwiteka kwakuwe ku mibare, kandi ikosa rirasobanurwa.” Daniyeli yayobowe kuri Bibiliya kandi “ukuboko k’Uwiteka” kwakuwe ku “bihe by’ubuhanuzi,” maze ubwo Daniyeli, nk’ukora, atari uwumva gusa, ku bwo kwizera gukora yagaragazaga ko yasobanukiwe ubutumwa bwa Yeremiya na Mose asohoza amabwiriza yatanzwe mu gitabo cy’Abalewi makumyabiri na gatandatu kimwe n’umuti n’igisubizo cy’imimerere y’abatatanijwe y’ubwoko bw’Imana, ni bwo “igisobanuro” cyahawe Daniyeli.

When the one hundred and forty-four thousand fulfill the tarrying time of the parable in its final and most perfect fulfillment in the last days, they will do so in a period of time when the “formation of the image of the beast” is their great test.

Igihe abo ibihumbi ijana na mirongo ine na bine bazaba bujuje igihe cyo gutinda kivugwa mu mugani mu isohozwa ryawo rya nyuma kandi ritunganye kurusha ayandi mu minsi y’imperuka, bazabikora mu gihe “gukorwa kw’ishusho y’inyamaswa” kuzaba ari ikigeragezo cyabo gikomeye.

We will continue these thoughts in the next article.

Tuzakomeza ibi bitekerezo mu ngingo ikurikira.

> “‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons 69.

> “‘Iyo imbuto yeze, uwo mwanya ahita ayisarurisha umuhoro, kuko isarura rigeze.’ Kristo ategerezanyije amatsiko menshi ko ishusho Ye igaragarira mu itorero Rye. Iyo imico ya Kristo izaba yaragaragajwe mu buryo butunganye mu bwoko Bwe, ni bwo Azaza kubatwara nk’abe bwite.” Christ’s Object Lessons 69.

> “It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.

> “Ni umwijima uterwa no kutamenya Imana neza urimo utwikira isi. Abantu barimo gutakaza ubumenyi bwabo ku mico yayo. Yarafashwe nabi kandi isobanurwa nabi. Muri iki gihe ubutumwa buva ku Mana bugomba gutangazwa, ubutumwa bumurikisha mu ngaruka zabwo kandi bukiza mu mbaraga zabwo. Imico yayo igomba kumenyekanishwa. Muri uwo mwijima w’isi hagomba kumurikirwamo umucyo w’ubwiza bwayo, umucyo w’ineza yayo, imbabazi zayo, n’ukuri kwayo.”

> “This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.” Isaiah 40:9, 10.

> “Iki ni cyo gikorwa cyagaragajwe n’umuhanuzi Yesaya muri aya magambo ngo: ‘Wa Yerusalemu we, utangaza ubutumwa bwiza, rangurura ijwi ryawe ufite imbaraga; rirangurure, ntutinye; bwira imidugudu y’u Buyuda uti: Dore Imana yanyu! Dore Umwami Uwiteka azaza afite ukuboko gukomeye, kandi ukuboko kwe kuzamutegekera; dore ingororano ye iri kumwe na we, kandi umurimo we uri imbere ye.’ Yesaya 40:9, 10.”

> “Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.

> “Abategereza ukuza k’Umukwe bagomba kubwira abantu bati: ‘Dore Imana yanyu.’ Imirasire ya nyuma y’umucyo w’imbabazi, ubutumwa bwa nyuma bw’imbabazi bugomba guhabwa isi, ni uguhishurwa kw’imico Ye y’urukundo. Abana b’Imana bagomba kugaragaza ubwiza Bwayo. Mu mibereho yabo bwite no mu mico yabo, bagomba guhishura ibyo ubuntu bw’Imana bwabakoreye.” Christ’s Object Lessons, 415.

Back to Articles