Article

# The Book of Daniel - Number Forty-Seven

Igitabo cya Daniyeli - Umubare wa Mirongo Ine na Karindwi

Unmasking Deceptive Doctrines: A Critical Analysis of Daniel 8 and the Challenges to Adventist Theology

Guhishura Inyigisho Ziyobya: Isesengura Rikunze kandi Ryimbitse rya Daniyeli 8 n’Ibibazo Bihangayikishije Tewolojiya y’Abadivantisiti

Author

Jeff Pippenger

Published

January 11, 2024

Formats

PDF
Word
Song MP3

When the little horn of Rome is represented in verses nine through twelve of Daniel chapter eight, it is a corrupted symbol for it is a symbol of transvestitism, a cross-dresser oscillating between male and female. It agrees with the Millerite understanding that Rome was represented by two phases, the first phase being the Roman statecraft and the second phase being the Roman churchcraft, but in the oscillation of genders in the verses, the little horn is out of the historical and prophetic sequence (corrupted). Yet each of the four verses represents history directly associated with either Roman statecraft or Roman churchcraft. Pagan Rome persecuted all who resisted its imperial authority, but the persecution of papal Rome (feminine) in verse ten, is specifically directed against heaven.

Iyo hembe nto y’i Roma igereranywa mu mirongo ya cyenda kugeza ku ya cumi n’ibiri yo muri Daniyeli igice cya munani, iba ari ikimenyetso cyononekaye, kuko ari ikimenyetso cy’ubwambaro bw’abahindura igitsina mu myambarire, uwambara nk’umugabo nko n’umugore agahindagurika hagati y’ubugabo n’ubugore. Ibyo bihura n’imyumvire y’Abamilerite yuko Roma yagereranyijwe mu byiciro bibiri: icyiciro cya mbere kikaba ubutegetsi bwa Roma, naho icyiciro cya kabiri kikaba ubutegetsi bw’idini rya Roma; ariko muri uko guhindagurika kw’ibitsina muri iyo mirongo, iyo hembe nto iva mu ruhererekane rw’amateka n’urwa gihanuzi (yononekaye). Nyamara buri murongo muri iyo ine ugereranya amateka afitanye isano itaziguye n’ubutegetsi bwa Roma cyangwa n’ubutegetsi bw’idini rya Roma. Roma ya gipagani yatoteje abantu bose barwanyaga ububasha bwayo bw’ubwami, ariko itotezwa rya Roma ya gipapa (igitsinagore) ryo mu murongo wa cumi, ryerekejwe by’umwihariko ku ijuru.

In the Millerite understanding that Rome was the fourth and final kingdom, the oscillating from state to church to state to church again would not have been a concern. They had seen the mixture of iron and clay in the feet of Daniel chapter two, and simply understood it as two phases of Rome, with no concern to define a specific historical sequence of a fourth and fifth kingdom. They understood the same of chapter seven, where the horn that spake great things against the most High, had three horns plucked up from the original ten horns of the beast of Rome. Even if Miller did recognize the gender oscillation of verse nine through twelve, it would have been unimportant to his understanding of the fourth kingdom being Rome. In Millerite understanding the fourth kingdom ended in 1798, and the next prophetic event was the Second Coming of Christ.

Mu gusobanukirwa kw’Abamillerite ko Roma yari ubwami bwa kane kandi bwa nyuma, ukuhindagurika kuva ku butegetsi bwa Leta kujya ku rusengero, no kuva ku rusengero kugaruka ku butegetsi bwa Leta, ntikwari kuba ikintu kibahangayikisha. Bari barabonye uruvange rw’icyuma n’ibumba mu birenge byo muri Daniyeli igice cya kabiri, maze babisobanukirwa gusa nk’ibihe bibiri bya Roma, badafite impungenge zo kugaragaza urukurikirane rwihariye rw’amateka rw’ubwami bwa kane n’ubwa gatanu. Ni ko kandi basobanukiwe igice cya karindwi, aho ihembe ryavugaga amagambo akomeye rirwanya Isumbabyose, ryari ryararanduwe amahembe atatu mu mahembe icumi ya mbere y’inyamaswa ya Roma. Ndetse n’iyo Miller yaba yarabonye uko amagambo yo mu murongo wa cyenda kugeza ku wa cumi na kabiri ahinduranya ubwoko bw’igenekerezo, ntibyaba byaragize umumaro ku gusobanukirwa kwe ko ubwami bwa kane bwari Roma. Mu gusobanukirwa kw’Abamillerite, ubwami bwa kane bwarangiye mu 1798, kandi igikorwa cy’ubuhanuzi cyakurikiyeho cyari Ukuza kwa Kabiri kwa Kristo.

The feminine horn identifies the woman who commits spiritual fornication with the masculine horn, and is represented in verses ten and twelve.

Ihembe y’igitsina gore yerekana umugore ukorana ubusambanyi bwo mu mwuka n’ihembe y’igitsina gabo, kandi agereranywa mu mirongo ya cumi n’iya cumi n’ibiri.

> And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.

> Nuko irakura cyane, igera no ku ngabo zo mu ijuru; maze igusha hasi bamwe bo muri izo ngabo n’inyenyeri, irazikandagira. Daniyeli 8:10.

The persecution of the papal power was directed against Christianity (the host of heaven), and in verse twelve papal Rome (feminine), receives the power to accomplish her murderous work through the transgression of fornicating with the kings of Europe.

Irenganywa ry’ubutegetsi bwa gipapa ryari ryerekejwe ku Bukristo (ingabo zo mu ijuru), kandi mu murongo wa cumi na kabiri Roma ya gipapa (igitsina gore) ihabwa ububasha bwo gusohoza umurimo wayo w’ubwicanyi binyuze ku cyaha cyo gusambana n’abami b’u Burayi.

> And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.

> Kandi umutwe w’ingabo awuhabwa kurwanya igitambo gihoraho kubera igicumuro; ujugunya ukuri hasi; ukora ibyo ushaka, kandi uragwiza. Daniyeli 8:12.

The “host” in the verse represents the military power that was given the papacy “against the daily.” The word “against” means “from”. From the pagan kings of Europe (pagan Rome), represented by “the daily,” military support (an host) was given to the papacy “by reason of transgression.” The combination of church and state, with the church in control of the relationship is the “transgression.” The wine of that transgression is Christian blood. Once the papacy had control of the armies of pagan Rome, papal Rome (“it”) “cast down the truth to the ground; and it practiced, and prospered.”

“Ingabo” zivugwa muri uwo murongo zigereranya ububasha bwa gisirikare bwahawe ubupapa “burwanya ibya buri munsi.” Ijambo “burwanya” risobanura “bukomoka kuri”. Uhereye ku bami b’abapagani b’i Burayi (Roma ya gipagani), bagereranywa n’“ibya buri munsi,” ubufasha bwa gisirikare (ingabo) bwahawe ubupapa “kubera ubugome bwo gusuzugura amategeko.” Ihuriro ry’itorero na leta, aho itorero ari ryo rigenzura uwo mubano, ni ryo “bugome bwo gusuzugura amategeko.” Divayi y’ubwo bugome bwo gusuzugura amategeko ni amaraso y’Abakristo. Ubupapa bumaze kugenzura ingabo za Roma ya gipagani, Roma ya gipapa (“yo”) “ijugunya ukuri hasi; irabikora kandi irahirwa.”

In Daniel chapter eleven, verse thirty-one, the giving of the armies to papal Rome is also represented:

Mu gice cya cumi na kimwe cya Daniyeli, umurongo wa mirongo itatu n’umwe, gutanga ingabo kuri Roma ya gipapa na byo birahagarariwemo:

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Kandi amaboko azahagarara ku ruhande rwe, kandi azanduza ubuturo bwera bw’imbaraga, kandi azakuraho igitambo gihoraho cya buri munsi, kandi bazashyiraho ikizira giteza ubucike. Daniyeli 11:31.

The verse is identifying the historical transition from pagan Rome to papal Rome. In the verse the “arms” are the European kings that began to stand up for the papacy beginning with Clovis, king of the Franks (France), in the year 496. The “arms” also polluted “the sanctuary of strength” (the city of Rome), through the continuous warfare from the fourth century onward to the year 538. The “arms” also removed the pagan resistance to the rise of the papacy, and by the year 508, the pagan resistance was finished.

Uyu murongo uragaragaza ihinduka ryabaye mu mateka, riva kuri Roma ya gipagani rijya kuri Roma ya gipapa. Muri uwo murongo, “amaboko” ni abami b’i Burayi batangiye guhagurukira gushyigikira ubupapa, uhereye kuri Clovis, umwami w’Abafaranki (Ubufaransa), mu mwaka wa 496. “Amaboko” kandi yahumanyije “Ahera h’imbaraga” (umujyi wa Roma), binyuze mu ntambara zidacogora zakomeje kuva mu kinyejana cya kane kugeza mu mwaka wa 538. “Amaboko” kandi yakuyeho ukurwanya kwa gipagani kwari kurwanyije izamuka ry’ubupapa, maze mu mwaka wa 508, ukurwanya kwa gipagani kwari kurangiye.

The word translated as “take away,” is the Hebrew word “sur” and means “to remove”. The “arms” placed the “abomination that maketh desolate” (the papacy), on the throne of the earth in the year 538. When Daniel chapter eight, verse twelve identifies that “an host” was given to the feminine little horn, it is agreeing with the witness of verse thirty-one of chapter eleven. The book of Revelation also gives witness to the same truth in chapter thirteen.

Ijambo ryahinduwemo ngo “gukuraho” ni ijambo ry’Igiheburayo “sur” kandi risobanura “kuvanaho”. “Amaboko” yashyizeho “ikizira giteza kurimbuka” (ubupapa) ku ntebe y’ubwami y’isi mu mwaka wa 538. Igihe Daniyeli igice cya munani, umurongo wa cumi na kabiri, hagaragaza ko “ingabo” yahawe ya hembe nto y’igitsinagore, biba bihamya kimwe n’ubuhamya bw’umurongo wa mirongo itatu n’umwe w’igice cya cumi na kimwe. Igitabo cy’Ibyahishuwe na cyo gihamya ukuri nk’uko nyine mu gice cya cumi na gatatu.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Kandi ya nyamaswa nabonye yasaga n’ingwe, ibirenge byayo byari nk’iby’idubu, kandi akanwa kayo kari nk’ak’intare; kandi cya kiyoka giha iyo nyamaswa imbaraga zacyo, n’intebe yacyo y’ubwami, n’ubutware bukomeye. Ibyahishuwe 13:2.

Sister White directly identifies the beast of verse two as the papacy, and that the dragon in the verse is pagan Rome. Pagan Rome gave three things to the papacy; “his power, and his seat, and great authority.”

Mushiki White agaragaza mu buryo butaziguye ko ya nyamaswa ivugwa mu murongo wa kabiri ari ubupapa, kandi ko cya kiyoka kivugwa muri uwo murongo ari Roma ya gipagani. Roma ya gipagani yahaye ubupapa ibintu bitatu: “imbaraga zayo, n’intebe yayo y’ubwami, n’ubutware bukomeye.”

The military power was given by pagan Rome beginning with Clovis in the year 496. The “seat” to rule from, was given to the papacy in the year 330, when the emperor Constantine moved his capitol to Constantinople, leaving his former capitol city of Rome to the control of the papal church. In the year 533, the emperor Justinian decreed that the pope was the head of the church and the corrector of heretics, turning his “great authority” over to the pope of Rome. Verse twelve of Daniel chapter eight, identifies the time when a “host” was given, and that prophetic truth is testified to on many witnesses. From that point in time (beginning in the year 496), the papacy “prospered.”

Ububasha bwa gisirikare bwatanzwe na Roma y’abapagani, butangirana na Clovis mu mwaka wa 496. “Intebe” yo gutegekera yatanzwe ku buyapapa mu mwaka wa 330, igihe umwami w’abami Constantine yimuriraga umurwa mukuru we i Constantinople, agasiga umujyi wa Roma, wari umurwa mukuru wa mbere, mu maboko y’itorero rya gipapa. Mu mwaka wa 533, umwami w’abami Justinian yategetse ko papa ari umutwe w’itorero kandi ko ari we ukosora abahakanyi, bityo ashyikiriza papa w’i Roma “ubutware bwe bukomeye.” Umurongo wa cumi na kabiri w’igice cya munani cya Daniyeli werekana igihe “ingabo” zatangiwe, kandi uko kuri k’ubuhanuzi guhamywa n’abahamya benshi. Guhera kuri icyo gihe (guhera mu mwaka wa 496), ubuyapapa “bwarateye imbere.”

It would continue to “practice” and “prosper” until the end of the indignation against the northern kingdom of Israel ended in 1798, and the papacy received its deadly wound.

Yakomezaga “gukora” no “gutera imbere” kugeza ku iherezo ry’uburakari bwari ku bwami bwo mu majyaruguru bwa Isirayeli rirangiye mu 1798, maze ubupapa bugahabwa uruguma rwabwo rwica.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Umwami azakora ibyo yishakiye; kandi azishyira hejuru, yikuze arushe buri mana yose, kandi azavuga amagambo ateye ubwoba arwanya Imana y’imana zose; kandi azagubwa neza kugeza igihe uburakari buzaba busohoye: kuko icyagenwe kizakorwa. Daniyeli 11:36.

Verse nine of chapter eight, describes masculine Rome (pagan Rome), and represents the three-step conquering process that pagan Rome accomplished, and which typified the three geographical areas that would be conquered in order for papal Rome to be established upon the throne of the earth, as represented by the three horns that were plucked up in chapter seven. Those two three-step conquering’s of pagan and papal Rome, represented the three geographical obstacles of modern Rome, in verses forty through forty-three of Daniel eleven. Then in chapter eight, verse eleven, the masculine little horn (pagan Rome) is again represented. In the verse, the sanctified logic is so sound, that the scornful men that rule Jerusalem were forced to introduce several theological lies in order to erect their counterfeit foundation.

Umurongo wa cyenda w’igice cya munani usobanura Roma y’ubugabo (Roma ya gipagani), kandi ugaragaza inzira y’ibyiciro bitatu by’intsinzi Roma ya gipagani yagezeho, kandi byabaye ikigereranyo cy’uturere dutatu tw’isi twagombaga gutsindwa kugira ngo Roma ya gikipapa ishyirwe ku ntebe y’ubwami bw’isi, nk’uko bigaragazwa n’amahembe atatu yakuweho mu gice cya karindwi. Izo ntsinzi zombi z’ibyiciro bitatu za Roma ya gipagani na Roma ya gikipapa zagaragazaga inzitizi eshatu z’uturere twa Roma ya none, mu murongo wa mirongo ine kugeza kuri mirongo ine n’itatu wa Daniyeli cumi n’umwe. Hanyuma mu gice cya munani, umurongo wa cumi n’umwe, rya hembe rito ry’ubugabo (Roma ya gipagani) ryongeye kugaragazwa. Muri uwo murongo, logic yejejwe irakomeye cyane, ku buryo abagabo b’abanyagasuzuguro bategeka Yerusalemu bahatiwe kwinjiza ibinyoma byinshi bya tewolojiya kugira ngo bubake urufatiro rwabo rw’impimbano.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Ni ukuri, yikuje kugeza ku Mutware w’ingabo; kandi ibitambo bya buri munsi byakuweho ku bwe, n’ahantu h’ubuturo bwe bwera harasenywa. Danieli 8:11.

As we begin to address the counterfeit coins and jewels that have been introduced to Adventism since 1863, it should be noted that there are two primary fields of supposed theological expertise which Adventism boasts of, as their basis for upholding the doctrines of apostate Protestantism and Catholicism. The claim that the modern theologians of Adventism make is that they are either experts in biblical history, or experts in biblical languages. Their application of the verse, reveals the prophetic word has become as a sealed book unto them, and also reveals that their claim of being experts of the biblical languages is simply the modern manifestation of Pharisaism.

Mu gihe dutangiye gusuzuma amafaranga y’impimbano n’imitako y’agaciro y’impimbano byinjijwe mu Badiventisimu kuva mu 1863, birakwiye kuzirikana ko hari inzego ebyiri z’ibanze z’ubumenyi bwa tewolojiya bwitwa ko zibamo ubuhanga, ari zo Badiventisimu yiratana nk’urufatiro rwo gushyigikira inyigisho z’Abaporotesitanti b’ubuhakanyi na Gatolika. Icyo abatewolojiya b’iki gihe bo mu Badiventisimu bavuga ni uko ari inzobere mu mateka ya Bibiliya, cyangwa ko ari inzobere mu ndimi za Bibiliya. Uburyo bakoresha uwo murongo bwahishuye ko ijambo ry’ubuhanuzi ryababereye nk’igitabo gifunze, kandi bunahishura ko icyo kwiyita inzobere mu ndimi za Bibiliya atari ikindi uretse ukwigaragaza kwa Kifarisayo mu buryo bwa none.

First is the disregard of the oscillation of the genders for the little horn in verse nine through twelve. If they were actually experts in the Hebrew language, they would not deny, or water down, the fact that Daniel purposely employed gender oscillation in the verses. The little horn is represented in both genders, and those genders go back and forth through the verses. The theologians try to cover this fact with rubbish and counterfeit coins, for it clearly identifies that verse eleven is identifying pagan, not papal Rome. They of course insist that the little horn of verse eleven is the pope, when it is actually pagan Rome.

Icya mbere ni ukwirengagiza ihindagurika ry’igitsina ryerekeye ihembe rito ryo mu murongo wa cyenda kugeza ku wa cumi na kabiri. Iyo baba bari koko ari abahanga mu rurimi rw’Igiheburayo, ntibari guhakana, cyangwa kugabanya uburemere, bw’ukuri ko Daniyeli yakoresheje ku bushake ihindagurika ry’igitsina muri iyo mirongo. Iryo hembe rito ryerekanywe mu bitsina byombi, kandi ibyo bitsina bihindurana muri iyo mirongo. Abahanga mu by’iyobokamana bagerageza guhishira icyo kintu bakoresheje imyanda n’ibiceri by’impimbano, kuko gisobanura mu buryo bugaragara ko umurongo wa cumi n’umwe werekana Roma ya gipagani, atari Roma ya gipapa. Koko rero bo bahamya ko ihembe rito ryo mu murongo wa cumi n’umwe ari papa, nyamara mu by’ukuri ari Roma ya gipagani.

Once it is acknowledged that two of the four little horn verses are male and two are female, then it is simple to incorporate the biblical truth that a woman in Bible prophecy represents a church, and a man represents a state. Knowing this allows all who wish to see, that the little horn of verse eleven, is masculine Rome (pagan Rome), not feminine Rome (papal Rome).

Iyo bimaze kwemerwa ko muri iyo mirongo ine ivuga ihembe rito, ibiri ikoresha imiterere y’igitsina gabo naho ibiri ikoresha imiterere y’igitsina gore, biba byoroshye kwakira ukuri kwa Bibiliya kuvuga ko umugore mu buhanuzi bwa Bibiliya ashushanya itorero, naho umugabo agashushanya igihugu. Kumenya ibi bituma abashaka kubona bose babasha kubona ko ihembe rito ryo mu murongo wa cumi n’umwe ari Roma y’igitsina gabo (Roma ya gipagani), atari Roma y’igitsina gore (Roma ya gipapa).

The verse then is understood as teaching that pagan Rome (he) magnified himself to the prince of the host, as did pagan Rome when it placed the prince of the host upon the cross of Calvary. Not only did pagan Rome magnify itself against Christ at the cross, the verse goes on to say that by him (pagan Rome) “the daily sacrifice was taken away.”

Bityo uwo murongo usobanurwa ko wigisha yuko Roma ya gipagani (we) yishyize hejuru kugeza ku Mutware w’ingabo, nk’uko Roma ya gipagani yabigenje igihe yashyiraga Umutware w’ingabo ku musaraba w’i Kaluvari. Si uko gusa Roma ya gipagani yishyize hejuru irwanya Kristo ku musaraba, ahubwo uwo murongo ukomeza uvuga ko ku bwayo (Roma ya gipagani) “igitambo cya buri munsi cyakuweho.”

In the book of Daniel there are two Hebrew words that are both translated as “take away.” The words are “sur” and “rum”. Both words are used in the sanctuary service. Sur means to take away or remove, and when the ashes from the altar in the sanctuary were removed, the word used to describe the removal of the ashes is “sur”. The word “rum” means to lift up and exalt, and when the priest in the sanctuary was to lift up a wave offering, he was to “rum” (lift up) the offering. In verse eleven, pagan Rome (“the daily”) would “rum” (take away) paganism by lifting up and exalting the religion of paganism.

Mu gitabo cya Daniyeli harimo amagambo abiri y’Igiheburayo yose asobanurwa ngo “gukuraho.” Ayo magambo ni “sur” na “rum”. Yombi akoreshwa mu murimo w’ubuturo bwera. Sur bisobanura gukuraho cyangwa kuvanaho, kandi igihe ivu ryatwarwaga rikavanwa ku gicaniro cyo mu buturo bwera, ijambo ryakoreshejwe risobanura uko iryo vu ryavanwagaho ni “sur”. Ijambo “rum” risobanura kuzamura no gukuza, kandi igihe umutambyi wo mu buturo bwera yagombaga kuzamura ituro rizungagizwa, yagombaga “rum” (kuzamura) iryo turo. Mu murongo wa cumi n’umwe, Roma ya gipagani (“ibya buri munsi”) yari “rum” (gukuraho) ubupagani ibinyujije mu kuzamura no gukuza idini rya gipagani.

Pagan Rome would lift up and exalt the religion of paganism. The Adventist theologians that profess an expertise of biblical languages choose to treat every occurrence of “take away” in the book of Daniel as “remove”. They fail to acknowledge the distinct and precise writing of Daniel, and thus place themselves above the prophet Daniel.

Roma ya gipagani yari kuzamura kandi igashyira hejuru idini ry’ubupagani. Abahanga mu by’iyobokamana b’Abadiventisiti bavuga ko bafite ubuhanga mu ndimi za Bibiliya bahitamo gufata buri hantu hose imvugo “gukuraho” iboneka mu gitabo cya Daniyeli nk’aho ari “kwigizaho”. Bananirwa kwemera imyandikire ya Daniyeli yihariye kandi inonosoye, bityo bakishyira hejuru y’umuhanuzi Daniyeli.

The theologians that profess to understand the biblical languages provide arguments to justify why Daniel intended to mean the same thing, when he employed two different words. They provide long and tedious word studies to uphold their false claims. The theologians that profess to understand biblical history, argue that the false application is based upon recognizing that in different periods of history the same word might mean something different, and therefore when Daniel employed two different words, only a historical expert can identify what Daniel actually meant. It is important to identify these two false methods for they are employed often by the theologians who seek to hide from the methodology of “line upon line.”

Abahanga mu bya tewolojiya bavuga ko basobanukiwe indimi za Bibiliya batanga ingingo zo gushaka kwemeza impamvu Daniyeli yashakaga kuvuga ikintu kimwe, igihe yakoresheje amagambo abiri atandukanye. Batanga inyigisho ndende kandi zirambirana z’amagambo kugira ngo bashyigikire ibivugwa byabo by’ibinyoma. Abahanga mu bya tewolojiya bavuga ko basobanukiwe amateka ya Bibiliya bavuga ko iyo mikoreshereze itari yo ishingiye ku kwemera ko, mu bihe bitandukanye by’amateka, ijambo rimwe rishobora gusobanura ikindi kintu, bityo rero igihe Daniyeli yakoresheje amagambo abiri atandukanye, ari uko gusa umuhanga mu by’amateka ashobora kumenya icyo Daniyeli yashakaga kuvuga koko. Ni iby’ingenzi kugaragaza ubu buryo bubiri bw’ibinyoma, kuko bukoreshwa kenshi n’abahanga mu bya tewolojiya bashaka kwihisha uburyo bw’“umurongo ku murongo.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Ni ukuri, yikuje hejuru cyane ageza no ku Mutware w’ingabo, kandi kubera we igitambo cya buri munsi gikurwaho, ahantu h’aheranda he harasenywa. Danieli 8:11.

The word translated as “taken away” in the verse means to “lift up and exalt”. It does not mean to remove. This fact creates confusion and contradiction for the Adventist theologians, for their premises do not hold up under a simple evaluation of the verse, when the actual definition of the word Daniel used is applied to the verse. They argue the little horn of the verse is papal Rome, and therefore the verse would read that “by him” (papal Rome) “the daily was taken away.”

Ijambo ryahinduwemo ngo “cyakuweho” muri uwo murongo risobanura “kuzamura no gushyira hejuru”. Ntirisobanura gukuraho. Uku kuri gutera urujijo no kwivuguruza ku bahanga mu by’iyobokamana b’Abadiventisiti, kuko amahame yabo adashobora kwihanganira isuzuma ryoroheje ry’uwo murongo, iyo ku murongo hakoreshejwe igisobanuro nyakuri cy’ijambo Daniyeli yakoresheje. Bavuga ko ihembe rito rivugwa muri uwo murongo ari Roma ya papa, bityo uwo murongo ukaba usomwa utya ngo “na we” (Roma ya papa) “yakuyemo ibya buri munsi.”

They of course have no problem including the added word that Sister White states directly was added by human wisdom and does not apply to the text.

Birumvikana ko nta kibazo bafite cyo gushyiramo iryo jambo ryongereweho, kandi Mushiki wacu White avuga mu buryo bweruye ko ryongeweho n’ubwenge bwa kimuntu kandi ko ritareba kuri uwo murongo w’Ibyanditswe.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.

> “Hanyuma mbona ibyerekeye ‘ibya buri munsi’ (Daniyeli 8:12) ko ijambo ‘igitambo’ ryongereweho n’ubwenge bw’abantu, kandi ko ritari mu mwandiko, kandi ko Umwami yahaye igitekerezo cy’ukuri cyabyo abatanze ubutumwa bw’isaha y’urubanza.” Early Writings, 74.

They identify “the daily” as Christ’s sanctuary ministry, so the “daily sacrifice” upholds the concept that “the daily” is Christ sacrificial work in the heavenly sanctuary. But inspiration identifies that the word “sacrifice” “does not belong to the text”.

Basobanura ko “ikya buri munsi” ari umurimo wa Kristo ukorerwa mu buturo bwera; bityo “igitambo cya buri munsi” kigashyigikira igitekerezo cy’uko “ikya buri munsi” ari umurimo w’igitambo cya Kristo ukorerwa mu buturo bwera bwo mu ijuru. Ariko ihishurirwa rigaragaza ko ijambo “igitambo” “ritari iryo mu mwandiko”.

When the drunkards of Ephraim identify “the daily” as Christ’s sanctuary work, the verse would then read, “by him” (papal Rome) “the daily was taken away,” or it would read, “by the papal power, Christ’s sanctuary ministry was taken away.” They actually teach this falsehood. They insist that through the darkness of the papal rule the true understanding of Christ’s sanctuary ministry was removed from the minds of men.

Iyo abasinzi ba Efurayimu bamenya “ibya buri munsi” ko ari umurimo wa Kristo wo mu buturo bwera, icyo gihe uwo murongo wasomwa utya ngo, “na we” (Roma ya gipapa) “yakuweho ibya buri munsi,” cyangwa ugasomwa uti, “n’ububasha bwa gipapa, umurimo wa Kristo wo mu buturo bwera wakuweho.” Mu by’ukuri ni uko iyi nyigisho y’ikinyoma bayigisha. Bashimangira ko binyuze mu mwijima w’ubutegetsi bwa gipapa, gusobanukirwa nyakuri k’umurimo wa Kristo wo mu buturo bwera byakuwe mu bitekerezo by’abantu.

Yet the word translated as “take away,” does not mean to remove, it means to lift up and exalt. If the professed experts of biblical languages would correctly apply the meaning of the Hebrew word “rum,” to the passage, their rendition would need to say, “by the papal power, Christ’s sanctuary ministry was lifted up and exalted.” When did the papacy ever lift up and exalt Christ?

Nyamara ijambo ryahinduwemo ngo “gukuraho,” ntirisobanura gukuraho; risobanura kuzamura no gukuza. Iyo abiyita inzobere mu ndimi za Bibiliya bakoreshaga neza ubusobanuro bw’ijambo ry’Igiheburayo “rum” kuri uwo murongo, uko bari kuwuhindura kwagombye kuvuga hati: “kubw’ubutware bwa gipapa, umurimo wa Kristo wo mu buturo bwera warazamuwe kandi urakuza.” Ni ryari ubupapa bwigeze buzamura kandi bugakuza Kristo?

They seek to impose the definition of the Hebrew word “sur” upon the Hebrew word “rum.” Daniel uses the word “sur,” which means to remove, in connection with “the daily” in two other verses, but in verse eleven, Daniel chose the word “rum” meaning to lift up and exalt. Not only is the dish of fables concerning this verse foolishness because of the wresting of the meaning of the word translated as “take away,” but there was never a time when Christ’s sanctuary ministry was in any way removed from men.

Barashaka gushyiraho ijambo ry’Igiheburayo “sur” ku rindi jambo ry’Igiheburayo “rum.” Daniyeli akoresha ijambo “sur,” risobanura gukuraho, afatanyije n’“ibya buri munsi” mu yindi mirongo ibiri, ariko mu murongo wa cumi n’umwe, Daniyeli yahisemo ijambo “rum” risobanura kuzamura no guhesha icyubahiro. Si uko gusa iyi mvange y’imigani yerekeye uyu murongo ari ubupfu bitewe no kugoreka insobanuro y’ijambo ryahinduwemo ngo “gukurwaho,” ahubwo nta na rimwe habayeho igihe umurimo wa Kristo wo mu buturo bwera waba warigeze ukurwa ku bantu mu buryo ubwo ari bwo bwose.

> But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Hebrews 7:24, 25.

> Ariko uyu, kuko ahoraho iteka, afite ubutambyi budahinduka. Ni cyo gituma kandi ashobora gukiza rwose abegera Imana bamunyujijeho, kuko ahoraho iteka ngo abasabire. Abaheburayo 7:24, 25.

To claim, as the Adventist theologians do, in an attempt to prop up their false application of the verse, that there was a period of time when the papacy exercised some type of power to remove Christ’s sanctuary intercession is absurd!

Kuvuga, nk’uko abahanga mu bya tewolojiya b’Abadivantisiti babivuga, bashaka gushyigikira imikoreshereze yabo y’ibinyoma y’uwo murongo, ko habayeho igihe runaka ubwo ubupapa bwakoresheje ubwoko runaka bw’ububasha kugira ngo bukureho ubuvugizi bwa Kristo bwo mu rusengero rwera, ni ubusazi!

But the theologians do not teach that the verse identifies that the papacy lifted up and exalted Christ’s sanctuary ministry. They avoid the meaning of Daniel’s words, and the inspired counsel of Ellen White, to teach what they choose to teach in spite of the testimony of Daniel’s words.

Ariko abahanga mu by'iyobokamana ntibigisha ko uwo murongo ugaragaza ko ubupapa bwashyize hejuru kandi bukazamura umurimo wa Kristo wo mu buturo bwera. Birinda ubusobanuro bw'amagambo ya Daniyeli, n'inama yahumetswe ya Ellen White, kugira ngo bigishe ibyo bihitiyemo kwigisha nubwo hariho ubuhamya bw'amagambo ya Daniyeli.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Ni ukuri, yikuje ubwe kugeza no ku Mwami w’ingabo, kandi binyuze kuri we igitambo gihoraho gikurwaho, n’ahantu h’ubuturo bwe bwera hahirikwa hasi. Danieli 8:11.

The theologians teach that the verse means “by the papal power, Christ’s sanctuary ministry was removed,” and the removal of Christ’s sanctuary ministry from the minds of men is supported by the fact that in association with the removal, the place of Christ’s “sanctuary was cast down.” There is not one verse in God’s Word that identifies the heavenly sanctuary, which is where Christ performs his intercession, has ever been cast down. Nor is there any biblical passage that identifies that heaven itself, which is the “place of his sanctuary”, is ever cast down. Once again, the theologians place themselves above the prophet Daniel, for they insist that “the place of his sanctuary” in the verse is referring to God’s sanctuary, in spite of the fact that Daniel teaches directly opposite of that idea.

Abahanga mu bya tewolojiya bigisha ko uwo murongo usobanura ngo “kubw’ububasha bwa gipapa, umurimo wa Kristo wo mu buturo bwera wakuwweho,” kandi ukuvanwaho k’umurimo wa Kristo wo mu buturo bwera mu bitekerezo by’abantu gushyigikirwa n’uko, bifitanye isano n’uko uwo murimo ukuweho, ahantu h’“ubuturo bwe bwera” bwa Kristo “harimbuwe.” Nta murongo n’umwe mu Ijambo ry’Imana ugaragaza ko ubuturo bwera bwo mu ijuru, ari ho Kristo akorera umurimo we wo kutuvuganira, bwarigeze burimburwa. Kandi nta n’igice na kimwe cya Bibiliya kigaragaza ko ijuru ubwaryo, ari ryo “ahantu h’ubuturo bwe bwera,” ryigeze ririmburwa. Na none kandi, abahanga mu bya tewolojiya bishyira hejuru y’umuhanuzi Daniyeli, kuko bashimangira ko “ahantu h’ubuturo bwe bwera” havugwa muri uwo murongo herekeza ku buturo bwera bw’Imana, n’ubwo Daniyeli ubwe yigisha ku buryo butaziguye ibihabanye n’icyo gitekerezo.

The professed experts of the Hebrew language insist that in the verse the Hebrew word “rum,” needs to be understood with the meaning of the Hebrew word “sur.” They also insist that the Hebrew word “miqdash” needs to be understood as the Hebrew word “qodesh.” “Miqdash” and “qodash” are both translated simply as “sanctuary” in the book of Daniel, yet they have different meanings. “Miqdash” represents any sanctuary, whether it is God’s sanctuary or a pagan sanctuary. It is the general word for sanctuary, but “qodesh” is only used in the Bible to represent God’s sanctuary.

Abahanga bavuga ko bazi ururimi rw’Igiheburayo bashimangira ko, muri uwo murongo, ijambo ry’Igiheburayo “rum” rigomba gusobanurwa hakurikijwe igisobanuro cy’ijambo ry’Igiheburayo “sur.” Nanone bashimangira ko ijambo ry’Igiheburayo “miqdash” rigomba gusobanurwa nk’ijambo ry’Igiheburayo “qodesh.” “Miqdash” na “qodesh” byombi bihindurwa gusa ngo “ubuturo bwera” mu gitabo cya Daniyeli, nyamara bifite ibisobanuro bitandukanye. “Miqdash” ishushanya ubuturo bwera ubwo ari bwo bwose, bwaba ari ubuturo bwera bw’Imana cyangwa ubuturo bwera bw’abapagani. Ni ryo jambo rusange risobanura ubuturo bwera, ariko “qodesh” rikoreshwa muri Bibiliya gusa ryerekeza ku buturo bwera bw’Imana.

Daniel knew the difference between a pagan sanctuary and God’s sanctuary. If Daniel was going to identify a pagan sanctuary, he would use the word “miqdash.” It is amazing to me that the supposed experts of the Hebrew language never address the fact that in four consecutive verses, Daniel uses both words three times. Daniel’s usage of the two Hebrew words, both translated as “sanctuary” defines the meaning Daniel intended to be understood.

Daniyeli yari azi itandukaniro riri hagati y’ubuturo bwera bw’abapagani n’ubuturo bwera bw’Imana. Iyo Daniyeli aza kuba yashakaga kugaragaza ubuturo bwera bw’abapagani, yari gukoresha ijambo “miqdash.” Birantangaza ko abiyita impuguke mu rurimi rw’Igiheburayo batigera na rimwe bavuga ku kuri k’uko, mu mirongo ine ikurikirana, Daniyeli akoresha ayo magambo yombi incuro eshatu. Uko Daniyeli yakoresheje ayo magambo abiri y’Igiheburayo, yombi ahindurwa ngo “ubuturo bwera,” ni byo bisobanura igisobanuro Daniyeli yashakaga ko cyumvikana.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:11–14.

> Ni ukuri, yiyogeje no kugeza ku Mutware w’ingabo; kandi ikurwaho rye rya buri munsi ryakuweho na yo, ahantu h’aherera he harasenywa. Maze ihabwa umutwe w’ingabo kurwanya ikurwaho rya buri munsi kubera igicumuro; kandi ukuri ikujugunya hasi ku butaka; ikora ibyo ishaka, iratsinda. Nuko numva umwe mu bera avuga, undi mweranda abaza uwo mweranda wavugaga ati: Mbese iyerekwa ryerekeye ikurwaho rya buri munsi n’igicumuro cy’ikorwa ry’ubutayu, rizamara igihe kingana iki, kugeza aho aherera n’ingabo bazatangwa ngo batsindirwe n’ibirenge? Arambwira ati: Kugeza ku minsi ibihumbi bibiri na magana atatu; maze ni bwo aherera hazezwa. Daniyeli 8:11–14.

In the very passage that includes the foundation of Adventism, Daniel employs two different Hebrew words that are both translated as “sanctuary.” In verses thirteen and fourteen Daniel chose to use the Hebrew word for “sanctuary,” that is only used biblically to identify God’s sanctuary, but in verse eleven, Daniel used the general or generic Hebrew word that can be God’s sanctuary, or it can be a pagan sanctuary.

Muri uwo murongo nyirizina urimo urufatiro rw’Ubwadiventisti, Daniyeli akoresha amagambo abiri atandukanye y’Igiheburayo, ariko yombi agasobanurwa ngo “ubuturo bwera.” Mu mirongo ya cumi na gatatu n’uwa cumi na kane, Daniyeli yahisemo gukoresha ijambo ry’Igiheburayo risobanura “ubuturo bwera,” iryo mu Byanditswe rikoreshwa gusa mu kwerekana ubuturo bwera bw’Imana; ariko mu murongo wa cumi n’umwe, Daniyeli yakoresheje ijambo rusange ry’Igiheburayo rishobora kwerekeza ku buturo bwera bw’Imana, cyangwa rikaba ryerekeza ku buturo bwera bw’abapagani.

If Daniel had wanted to identify the “sanctuary” in verse eleven, as God’s sanctuary, he would have used the same Hebrew word that he used twice within the next three verses. It is absolutely clear that Daniel was making a distinction between a pagan sanctuary in verse eleven, and God’s sanctuary in verses thirteen and fourteen! But the drunkards of Ephraim argue that the “place of his sanctuary” that was “cast down,” in verse eleven, was the place of God’s sanctuary, though they avoid the word “place.”

Iyo Daniyeli aza kuba yashatse kugaragaza ko “aheranda” kavugwa mu murongo wa cumi n’umwe ari aheranda h’Imana, aba yarakoresheje ijambo rimwe ry’Igiheburayo yakoresheje incuro ebyiri mu mirongo itatu ikurikiraho. Biragaragara rwose ko Daniyeli yashyiraga itandukaniro hagati y’aheranda h’abapagani mu murongo wa cumi n’umwe n’aheranda h’Imana mu mirongo ya cumi na gatatu n’uwa cumi na kane! Ariko abasinzi ba Efurayimu bajya impaka bavuga ko “ahantu h’aheranda hayo” “hajugunywe hasi” mu murongo wa cumi n’umwe, ari ho hantu h’aheranda h’Imana, nubwo birinda ijambo “ahantu.”

They teach that the papacy took away Christ’s ministry of intercession and cast down the truth of the heavenly sanctuary. But Daniel was clear that the “sanctuary” in verse eleven, was not God’s sanctuary, but a pagan sanctuary. Daniel was just as clear that it was not the “sanctuary” that was cast down, but “the place” of his sanctuary.

Bigisha ko ubupapa bwakuyeho umurimo wa Kristo wo kwinginga no guhirika ukuri kw’ubuturo bwera bwo mu ijuru. Ariko Daniyeli yagaragaje neza ko “ubuturo bwera” buvugwa mu murongo wa cumi n’umwe, butari ubuturo bwera bw’Imana, ahubwo ko bwari ubuturo bwera bw’abapagani. Kandi Daniyeli nanone yagaragaje neza ko atari “ubuturo bwera” bwahirikijwe, ahubwo ko ari “ahantu” h’ubuturo bwe bwera.

Refusing to acknowledge the purposeful gender oscillation of verses nine through twelve, the modern theologians adopted the definition of “the daily” that originated within apostate Protestantism, and began to construct a foundation upon the sand of human conjecture, tradition and custom. When they arrive at verse eleven, they even reject the inspired counsel of Sister White that identified that Miller’s understanding of “the daily” as paganism was correct, and begin to employ the art of misdirection and conjecture to defend their love of Catholic and Protestant theology.

Banze kwemera ihindagurika rifite umugambi ry’uburinganire ryo mu mirongo ya cyenda kugeza ku ya cumi n’ebyiri, abahanga ba tewolojiya b’iki gihe bemeye insobanuro ya “ibya buri munsi” yakomotse muri Porotesitanti y’ubuhakanyi, maze batangira kubaka urufatiro ku musenyi w’ibyo umuntu akeka, umugenzo n’umuco. Bageze ku murongo wa cumi n’umwe, ndetse banga n’inama yahumetswe ya Mushiki wa White yagaragaje ko uko Miller yumvaga “ibya buri munsi” nk’ubupagani kwari ukuri, maze bagatangira gukoresha ubuhanga bwo kuyobya no gukekeranya kugira ngo barengere urukundo bakunda tewolojiya ya Gatolika n’iya Porotesitanti.

They change pagan Rome into papal Rome in the verse, and they force the definition of “remove” upon the word that means “lift up and exalt”. They define the satanic symbol of “the daily”, as a godly symbol, and then insist that a pagan temple is God’s temple, while avoiding the direct reference to “the place” of the sanctuary. And the “unlearned” (as Isaiah identifies them), who will only understand if the “learned” tell them it is so, accept the dish of fables unto their own destruction.

Bahindura Roma ya gipagani bakayigira Roma ya papa muri uwo murongo, kandi bagahatiriza ijambo ibisobanuro byo “gukuraho” ku ijambo risobanura “kuzamura no gushyira hejuru.” Basobanura ikimenyetso cya satani cy’“igitambo gihoraho” nk’ikimenyetso cy’Imana, hanyuma bagashimangira ko urusengero rwa gipagani ari urusengero rw’Imana, ari na ko birinda kuvuga mu buryo butaziguye iby’“ahantu” h’ubuturo bwera. Kandi “abatize” (nk’uko Yesaya abita), bumva gusa ari uko “abize” babibabwiye ko ari ko biri, bemera icyo kiryo cy’imigani kigana ku kurimbuka kwabo ubwabo.

We will continue our consideration of the increase of the knowledge represented as the jewels in Miller’s dream in the next article.

Mu nyandiko ikurikiyeho tuzakomeza kuzirikana ku kwiyongera k’ubumenyi bugereranywa n’amabuye y’agaciro ari mu nzozi za Miller.

> “The apostle Paul warns us that ‘some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.’ This is what we may expect. Our greatest trials will come because of that class who have once advocated the truth, but who turn from it to the world, and trample it under their feet in hate and derision. God has a work for his faithful servants to do. The attacks of the enemy must be met with the truth of his word. Falsehood must be unmasked, its true character must be revealed, and the light of the law of Jehovah must shine forth into the moral darkness of the world. We are to present the claims of his word. We shall not be held guiltless if we neglect this solemn duty. But while we stand in defense of the truth, let us not stand in defense of self, and make a great ado because we are called to bear reproach and misrepresentation. Let us not pity ourselves, but be very jealous for the law of the Most High.

> Intumwa Pawulo aratuburira ati: “bamwe bazava mu byo kwizera, bumvira imyuka iyobya n’inyigisho z’abadayimoni.” Ibi ni byo dushobora kwitega. Ibigeragezo byacu bikomeye kurusha ibindi bizaturuka kuri ba bandi bigeze kwamamaza ukuri, ariko bakagutererana bakagana isi, maze bakakandagira munsi y’ibirenge byabo babigiranye urwango no kubakerensa. Imana ifitiye umurimo abagaragu bayo b’indahemuka. Ibitero by’umwanzi bigomba guhangwa n’ukuri kw’ijambo ryayo. Ikinyoma kigomba gushyirwa ahagaragara, kamere yacyo nyakuri igahishurwa, kandi umucyo w’amategeko ya Yehova ugakwirakwira mu mwijima w’umuco mboneragihugu w’isi. Tugomba kugaragaza ibisabwa n’ijambo ryayo. Ntidushobora kubarwaho kuba abere nitw neglect uwo murimo ukomeye kandi ukomeye. Ariko kandi, mu gihe duhagaze turwanira ukuri, ntitugahagarare twirwanirira ubwacu, cyangwa ngo dukabye ibintu cyane kuko duhamagawe kwihanganira umugayo no kugorekwa. Ntidukiyumvire impuhwe, ahubwo tugire ishyaka rikomeye cyane ku bw’amategeko y’Isumbabyose.

> “Says the apostle, ‘The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’ On every side we see men easily led captive by the delusive imaginations of those who make void the word of God; but when the truth is brought before them, they are filled with impatience and anger. But the exhortation of the apostle to the servant of God is, ‘Watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.’ In his day some left the cause of the Lord. He writes, ‘Demas hath forsaken me, having loved this present world;’ and again, he says, ‘Alexander the coppersmith did me much evil: the Lord reward him according to his works: of whom be thou ware also; for he hath greatly withstood our words.’

> “Intumwa iravuga iti: ‘Igihe kizaza ubwo batazihanganira inyigisho nzima; ahubwo, bakurikije irari ryabo bwite, baziyegeranyirizaho abigisha, kuko amatwi yabo azaba ashaka ibyo ashanjagurirwa; kandi bazakura amatwi yabo ku kuri, bayerekeze ku migani y’ibinyoma.’ Impande zose tubona abantu bayobywa bitabagoye n’ibitekerezo by’uburiganya by’abatesha agaciro ijambo ry’Imana; ariko iyo ukuri kubashyizwe imbere, buzuzwa kutihangana n’umujinya. Nyamara inama intumwa iha umugaragu w’Imana ni iyi: ‘Witonde mu bintu byose, wihanganire imibabaro, ukore umurimo w’umubwirizabutumwa, usohoze rwose umurimo wawe.’ Mu gihe cye, bamwe baretse umurimo w’Umwami. Yanditse ati: ‘Dema yarantaye, kuko yakunze iyi si y’iki gihe;’ kandi nanone aravuga ati: ‘Alekisandero umucuzi w’imiringa yangiriye nabi cyane: Umwami azamwiture ibihwanye n’imirimo ye: kandi nawe umwirinde; kuko yarwanyije cyane amagambo yacu.’”

> “Prophets and apostles experienced similar trials of opposition and reproach, and even the spotless Lamb of God was tempted in all points like as we are. He bore the contradiction of sinners against himself.

> “Abahanuzi n’intumwa banyuze mu bigeragezo bisa byo kurwanywa no kugaywa, kandi ndetse n’Umwana w’Intama w’Imana utagira inenge yageragejwe muri byose nk’uko natwe tugeragezwa. Yihanganiye kuvuguruzwa n’abanyabyaha bamurwanyaga ubwe.

> “Every warning for this time must be faithfully delivered; but ‘the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient; in meekness instructing those that oppose themselves.’ We must cherish carefully the words of our God lest we be contaminated by the deceptive workings of those who have left the faith. We are to resist their spirit and influence with the same weapon our Master used when assailed by the prince of darkness,—‘It is written.’ We should learn to use the word of God skillfully. The exhortation is, ‘Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.’ There must be diligent work and earnest prayer and faith to meet the winding error of false teachers and seducers; for ‘in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away.’ These words portray the character of the men the servants of God will have to meet. ‘False accusers,’ ‘despisers of those that are good,’ will attack those who are faithful to their God in this degenerate age. But the embassador of Heaven must manifest the spirit that was displayed in the Master. In humility and love he must labor for the salvation of men.

> “Buri burira bwose bw’iki gihe bugomba gutangazwa mu budahemuka; ariko ‘umugaragu w’Umwami akwiriye kutagira amahane; ahubwo abe umugwaneza ku bantu bose, ashoboye kwigisha, yihangana; yigishanya ubugwaneza abirwanya ubwabo.’ Tugomba kubungabunga twitonze amagambo y’Imana yacu kugira ngo tutanduzwa n’imikorere y’ubushukanyi y’abavuye mu kwizera. Tugomba kurwanya umwuka wabo n’ingaruka zabo dukoresheje intwaro imwe Umwigisha wacu yakoresheje ubwo yagabwagaho igitero n’umutware w’umwijima,—‘Byanditswe.’ Dukwiriye kwiga gukoresha ijambo ry’Imana tubigiranye ubuhanga. Ihanuro ni iri, ‘Wige cyane kugira ngo wishyire imbere y’Imana wemewe, uri umukozi utagomba kugira icyo akorwa n’isoni, ugabanya neza ijambo ry’ukuri.’ Hagomba kubaho umurimo w’umwete, n’isengesho ryo kwizera rikomeye kugira ngo hahanganywe n’ubuyobe bw’abigisha b’ibinyoma n’abayobya bugenda bugoreka inzira; kuko ‘mu minsi y’imperuka hazabaho ibihe biruhije. Kuko abantu bazaba bikunda, bakunda amafaranga, birarira, bibona, batuka, batumvira ababyeyi, badashima, batari abera, badafite urukundo rwa kavukire, abica amasezerano, abanyabinyoma, abatirinda, abanyamwaga, abanga ibyiza, abagambanyi, abanyamwaga, abibona, abakunda ibibanezeza aho gukunda Imana; bafite ishusho yo kubaha Imana, ariko bahakana imbaraga zabyo: abo ujye ubatera umugongo.’ Ayo magambo agaragaza imico y’abantu abagaragu b’Imana bazahura na bo. ‘Abanyabinyoma,’ ‘abanga ibyiza,’ bazatera abizerwa ku Mana yabo muri iki gihe cy’ubwangizi. Ariko intumwa y’ijuru igomba kugaragaza umwuka wagaragajwe n’Umwigisha. Mu kwicisha bugufi no mu rukundo agomba gukora umurimo wo gukiza abantu.”

> “Paul continues concerning those who oppose the work of God, comparing them to the men who made war against the faithful in the time of ancient Israel. He says: ‘Now as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.’ We know that the time is coming when the folly of warring against God will be revealed. We can afford to wait in calm patience and trust, no matter how much maligned and despised; for ‘nothing is secret, that shall not be made manifest,’ and those who honor God shall be honored by him in the presence of men and angels. We are to share in the sufferings of the reformers. It is written, ‘The reproaches of them that reproached thee fell on me.’ Christ understands our grief. Not one of us is called to bear the cross alone. The suffering Man of Calvary is touched with the feeling of our woes, and as he has suffered being tempted, he is able also to succor them that are in sorrow and trial for his sake. ‘Yea, and all that will live godly in Christ Jesus shall suffer persecution. But evil men and seducers shall wax worse and worse, deceiving, and being deceived. But continue thou in the things which thou hast learned.’” Review and Herald, January 10, 1888.

> “Pawulo akomeza avuga ibyerekeye abarwanya umurimo w’Imana, ababigereranya n’abagabo barwanye abizerwa mu gihe cya Isirayeli ya kera. Aravuga ati: ‘Kandi nk’uko Yane na Yambure barwanyije Mose, ni ko n’aba na bo barwanya ukuri; abantu bononekaye mu bwenge, batemewe ku byerekeye kwizera. Ariko ntibazarushaho gukomeza; kuko ubupfapfa bwabo buzagaragarira abantu bose, nk’uko ubwapfu bw’abo na bwo bwagaragaye.’ Tuzi yuko igihe kigiye kuza ubwo ubupfapfa bwo kurwanya Imana buzahishurwa. Dushobora gutegereza dufite kwihangana gutuje no kwiringira, uko twaba dusebanywa kandi tugasuzugurwa kose; kuko ‘nta gihishwe kitazahishurwa,’ kandi abaha Imana icyubahiro bazayihabwa na yo imbere y’abantu n’abamarayika. Tugomba gusangira imibabaro y’abavugurura. Byanditswe ngo: ‘Ibitutsi by’abagututse byanguyeho.’ Kristo asobanukiwe agahinda kacu. Nta n’umwe muri twe uhamagarirwa kwikorera umusaraba wenyine. Umuntu w’imibabaro w’i Kaluvari akora ku mutima ku bwo kumva intimba zacu, kandi nk’uko yababajwe igihe yageragezwaga, ni na ko abasha gufasha abari mu gahinda no mu bigeragezo ku bwe. ‘Ni ukuri, kandi abashaka bose kubaho bubaha Imana muri Kristo Yesu bazarenganywa. Ariko abantu babi n’abashukanyi bazarushaho kuba babi, bashuka kandi na bo bashutswe. Ariko wowe ukomere ku byo wize.’” Review and Herald, January 10, 1888.

Back to Articles