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# The Book of Daniel - Number Sixty-Two

Igitabo cya Daniyeli — Umubare wa Mirongo Itandatu n’Ibiri

Unveiling the Jewels of William Miller’s Prophetic Vision: A Critical Examination of Adventism’s Departure from the ‘Great Light’ and the Call to Return to the True Foundations

Guhishura Amabuye Y’Agaciro yo mu Iyerekwa ry’Ubuhanuzi rya William Miller: Isuzuma Risesengura Ukwitandukanya kw’Abadivantisiti n’“Umucyo Ukomeye” n’Umuhamagaro wo Kugaruka ku Mfatiro z’Ukuri

Author

Jeff Pippenger

Published

January 26, 2024

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The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.

Amabuye y’agaciro yo mu nzozi za William Miller azarabagirana inshuro icumi kurusha uko yarabagiranaga mu mateka y’Abamillerite. Uko Abamillerite basobanukiwe ubumenyi bwiyongereye mu gihe cy’amateka yabo kwari ukuri, ariko kutuzuye. Iyo uko gusobanukirwa gushyizwe mu rwego rw’amateka rurushaho kuba nyarwo, kugaragaza ingaruka zikomeye kurushaho, kuko kutagura gusa ukuri kw’ubuhanuzi gushushanywa n’ayo mabuye y’agaciro, ahubwo kandi kunatanga ikigeragezo cy’abakobwa cumi bo mu minsi y’imperuka. Imyumvire y’Abamillerite igaragarizwa ku mbonerahamwe ebyiri z’abapayoniya (1843 na 1850). Izo mbonerahamwe zombi zari isohozwa ry’imbonerahamwe zahanuwe mu gice cya kabiri cya Habakuki, kandi ko izo mbonerahamwe zari isohozwa rya Habakuki, kandi nanone ko ayo kuri nyene ari yo yari ukuri kw’ishingiro kwa Adventizimu, byamenyekanishijwe bityo n’Umwuka w’Ubuhanuzi.

The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.

Gusobanukirwa k’ukuri shingiro nke kwarushijeho kongerwa ubwiza ubwo Abamilleri bayoborwaga kugera ku gusobanukirwa ubuturo bwera bwo mu ijuru n’ukuri kujyana n’ubwo buturo bwera, nyuma yo gucika intege gukomeye ko ku wa 22 Ukwakira 1844. Ariko ihinduka ry’Abadivantisiti bajya mu mimerere y’i Lawodikiya mu 1856, no kwanga kwabo burundu “ibihe birindwi” mu 1863, byabagejeje mu butayu bw’i Lawodikiya. Nta kuri gukomeye na kumwe kwongeye kuzanwa binyuze mu Badivantisiti kuva mu myaka ya 1850. Niba ushidikanya kuri icyo kirego, noneho garagaza impamvu kitari cyo.

The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.

Abamillerite bari bafite ukuri ku gusobanukirwa kwa Daniyeli kabiri, ariko uko gusobanukirwa kwabo kwari kugufi. U-Adventisime ntiwigeze urenga ku gusobanukirwa kw’Abamillerite. Uyu munsi ubwami bwose uko ari umunani bugaragazwa muri Daniyeli igice cya kabiri bushobora kuboneka, nk’uko n’ikimenyetso cya Daniyeli asenga kugira ngo amenye ibanga ry’inzozi za Nebukadinezari gishobora kuboneka. Iryo banga rihagarariye ibanga rya nyuma ry’ubuhanuzi, (abahanuzi bose bagaragaza iminsi y’imperuka), kandi ibanga rya nyuma ry’ubuhanuzi ni ryo Yohana agaragaza ko ari Ibyahishuwe bya Yesu Kristo. Iryo banga rikurwaho ikimenyetso iyo “igihe kiri bugufi,” mbere gato y’uko igihe cy’igeragezwa gifungwa, kandi iryo banga ubu ririmo gukurwaho ikimenyetso, ku bahitamo kureba.

The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.

Ubusobanuro bw’Abamilerite ku “bya buri munsi” mu gitabo cya Daniyeli bwamenyekanishijwe n’ihishurirwa ko ari bwo bukwiriye, ariko guhera mu 1901, Adiventisime yatangiye inzira yo kwanga uko kuri kw’ifatizo, maze mu myaka ya 1930 Adiventisime iba isubiye ku myumvire ya kera y’Abaporotesitanti, ivuga ko “ibya buri munsi” bigereranya igice runaka cy’umurimo wa Kristo mu buturo bwera. Uwo mwumvire wa satani, Umwuka w’Ubuhanuzi uvuga ko waturutse ku “bamarayika birukanywe mu ijuru.” Muri iki gihe, imyumvire ikwiriye y’Abamilerite ku “bya buri munsi” ishobora kugaragara ko atari ikimenyetso cy’ubupagani gusa, ahubwo ari n’ikimenyetso cy’ubwigomeke bwa Adiventisime, buzana ubushukanyi bukomeye ku batakunda ukuri.

The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.

Abamillerite bayobowe ku itariki nyayo yo kurangira kw’imyaka ibihumbi bibiri na magana atatu, kandi Ubugarukabutumwa, bukimara kugerwaho n’Ihungabana Rikomeye, bwahise bumenya umucyo wongerewe ufitanye isano n’ubwo buhanuzi; ariko kubera kwanga kwabo “ibihe birindwi,” kuva mu 1856 kugeza mu 1863, ndetse no kugeza kuri uyu munsi nyir’izina, nta mucyo ugenda urushaho kwaguka babonye uturutse kuri iyo nyigisho bavuga ko ari yo nkingi yabo nkuru n’ishingiro ryabo. Uyu munsi “ibihe birindwi” bishobora kubonwa, (n’abashaka kubona), ko bifitanye isano itaziguye na buri gihe cyose cyo mu buhanuzi bw’imyaka ibihumbi bibiri na magana atatu.

The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.

Imyaka mirongo ine n’icyenda ya mbere igereranya uruziga rw’igihe igihugu kiruhukamo buri mwaka wa karindwi, rusubirwamo incuro zirindwi. Imyaka magana ane na mirongo cyenda ntigereranya gusa igihe cy’igeragezwa cya Isirayeli ya kera, ahubwo inagaragaza umubare w’imyaka y’ubwigomeke ku itegeko ryo kureka igihugu kikaruhuka wari kuzabaho kugira ngo haterane igiteranyo cy’imyaka mirongo irindwi igihugu cyabujijwe kuruhuka (kandi iyo ni yo gihe cy’ubunyage bwatewe n’ubwo bwigomeke ubwabwo). Icyumweru Kristo yahamije isezerano cyubatswe ku myaka itatu n’igice kugeza ku musaraba, n’indi myaka itatu n’igice nyuma y’umusaraba. Muri icyo cyumweru Kristo yari arimo akoranya abantu bose, kuko yavuze ko naramuka amanitswe hejuru, yakoranya abantu bose.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.

> Ubu ni bwo gucirwaho iteka kw’iyi si; ubu ni bwo umutware w’iyi si agiye kwirukanwa. Nanjye, nimaramara kuzamurwa ngakuwe mu isi, abantu bose nzabireherezaho. Yohana 12:31, 32.

The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.

Iminsi ibihumbi bibiri magana atanu na makumyabiri Kristo yamaze yemeza isezerano kandi akoranya abantu abazanira kuri We, ishushanya imyaka ibihumbi bibiri magana atanu na makumyabiri Imana yamaze itatanya ubwoko bwayo bwigometseho, bitewe n’intonganya y’isezerano ryayo. “Ibihe birindwi” byasohojwe ku bwami bw’amajyaruguru bwa Isirayeli, byashushanyaga gutatanywa kw’imyaka ibihumbi bibiri magana atanu na makumyabiri byatangiye mu wa 723 mbere ya Kristo bikarangira mu wa 1798. Umwaka wa 538 ugabanya ibyo bihe byombi kandi ugashyiraho ibihe bibiri bikurikirana by’imyaka igihumbi na magana abiri na mirongo itandatu. Igihe cya mbere gishushanya gukandagirizwa kw’ubuturo bwera n’ingabo n’ubupagani, naho icya kabiri kikaba gishushanya ugukandagirizwa kwakozwe n’ubupapa.

The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.

“Ibihe birindwi” by’imyaka ibihumbi bibiri na magana atanu na makumyabiri byaciwe ku bwami bwo mu majyepfo, byatangiye mu 677 M.K. kandi birangira mu 1844, byarangiye ku wa 22 Ukwakira 1844. Ni ikimenyetso cy’umuvumo w’isezerano, kandi byasojwe no kuvuza impanda ya yubili yagombaga kuvuza ku Munsi w’Impongano. Umunsi w’Impongano w’ikigereranyo nyakuri watangiye ku wa 22 Ukwakira 1844 ugereranya igihe runaka. Icyo ni igihe cy’Urubanza rw’Iperereza, kandi muri icyo gihe impanda ya yubili ifitanye isano n’inzinguzingo yera ya karindwi yagombaga kuvuza.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Ahubwo mu minsi y’ijwi ry’umumarayika wa karindwi, igihe azatangira kuvuza impanda, ibanga ry’Imana rizaba risohoye, nk’uko yabibwiye abagaragu be b’abahanuzi. Ibyahishuwe 10:7.

The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.

Ukuvuza kw’Impanda ya karindwi, kwatangiye ku wa 22 Ukwakira 1844, kugereranya Impanda ya Yubile yo mu muzenguruko wera wa karindwi, nk’uko byashyizweho mu gitabo cy’Abalewi igice cya makumyabiri na gatanu. Mu iherezo, Abamillerite bari bafite ukuri ku igenwa ry’igihe ry’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu, kandi nyuma gato y’Ihungabana Rikomeye, Abadiventisime baje kurushaho kubusobanukirwa; nyamara “ibuye ry’agaciro” rya Miller ry’icyo gihe cy’imyaka ibihumbi bibiri na magana atatu, uyu munsi rirabagirana kurushaho inshuro icumi. Buri kamenyetso kose k’ubuhanuzi k’ibihe birindwi bigereranywa muri icyo gihe cy’imyaka ibihumbi bibiri na magana atatu, gifitanye isano itaziguye y’ubuhanuzi n’imyaka ibihumbi bibiri na magana atanu na makumyabiri (“inshuro zirindwi”), yo mu bice bya makumyabiri na gatanu na makumyabiri na gatandatu by’igitabo cy’Abalewi.

The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.

Abayobokeza inyigisho za Miller banze ikirego cy’Abaporotesitanti bateshutse na Gatolika kivuga ko “abambuzi bo mu bwoko bwawe,” “bihimbye,” kandi “baguye” byari ikimenyetso cya Antiyokusi Epifane, kandi bari bafite ukuri. Bari bazi kandi barenganura ukuri ko ari Roma ari yo mu ijambo ry’ubuhanuzi bw’Imana ishushanywa nk’“abambuzi bo mu bwoko bwawe bashyizeho ibyo yeretswe”, atari umwami w’i Siriya utazwi kandi udafite akamaro mu mateka washimangiye ibyo yeretswe.

Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.

Uyu munsi abahanga mu bya tewolojiya b’Abadiventisiti bigisha ko “abambuzi bo mu bwoko bwawe” ari Antiochus Epiphanes. Uyu munsi, ingingo y’impaka mu mateka y’Abamilerite yagaragazaga ko abantu b’isezerano rya mbere barengwagaho batasobanukiwe kandi batashoboraga gusobanukirwa n’iyerekwa (kandi ibyo bishimangirwa no gusobanukirwa neza “abambuzi bo mu bwoko bwawe”), yongeye gusubirwamo n’abantu b’isezerano rya mbere bongeye kurengwaho.

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

> Aho kutari iyerekwa, abantu barayoba; ariko uwitondera amategeko, arahiriwe. Imigani 29:18.

The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.

Abayoboke ba Miller bigishije neza ko imyaka ibihumbi bibiri na magana atanu na makumyabiri (“ibihe birindwi”), ivugwa mu gitabo cy’Abalewi makumyabiri na gatandatu, ari yo buhanuzi bw’igihe burebure kurusha ubundi bwose kandi bwa nyuma muri Bibiliya; ariko U-Adivantisimu bw’i Lawodikiya yanze iyo “diyama” mu mwaka wa 1863, kandi uyu munsi biragaragara, (ku bifuza kubona), ko Abayoboke ba Miller batari bafite ukuri gusa mu kumenya ko “ibihe birindwi” ari bwo buhanuzi bw’igihe burebure kurusha ubundi bwose muri Bibiliya, ahubwo ko no “umuvumo”, ari wo burakari bw’Imana, washyizwe mu bikorwa ku bwami bwombi bwa Isirayeli, ubwa ruguru n’ubwa majyepfo.

Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.

Uyu munsi, iherezo ryihariye rya ubwo burakari bubiri igitabo cya Daniyeli kivugaho (nk’uko n’abandi bahanuzi babivuga) rishobora kugaragara ko ari nk’impera ebyiri (iya mbere n’iya nyuma) z’igihe cy’imyaka mirongo ine n’itandatu, igihe Kristo yubatse urusengero rw’Abamilerite, nk’uko byagereranyijwe n’iminsi mirongo ine n’itandatu Mose yamaze ku musozi ahabwa amabwiriza yo kubaka ihema ryo mu butayu; ndetse no n’imyaka mirongo ine n’itandatu ivugururwa ry’urusengero rya Herode ryamaze, iryo Abafarizayo bavuzeho mu kiganiro bagiranye na Kristo ku byerekeye “kuzuka” kwe binyuze mu kweza urusengero rwari “rwararimbuwe” n’abacuruzi n’abavunjaga amafaranga, kandi nanone no ku byerekeye kuzuka k’urusengero rwe rw’umubiri rwaremanywe kromozomu mirongo ine n’itandatu. Uyu munsi, ukuri kw’ishingiro kwo kwa Milerite kuracyari nyakuri nk’uko kwahoze, ariko ubu gufite ubujyakuzimu burutaho inshuro icumi.

Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.

Uyu munsi birashobora kugaragara (n’abashaka kubona), ko igihe Kristo yigaragazaga nk’uwo bise Palmoni (Ubarura w’igitangaza, cyangwa Ubarura amayobera) mu murongo wa cumi na gatatu w’igice cya munani cya Daniyeli, yerekanaga isano iri hagati y’iyerekwa ryashushanyaga igihe cy’imyaka ibihumbi bibiri na magana atatu n’irindi yerekwa ryashushanyaga imyaka ibihumbi bibiri na magana atanu na makumyabiri. Iyo isano y’ibi bihe byombi by’ubuhanuzi imenyekanye, birashobora kugaragara ko bifitanye isano itaziguye n’imyaka igihumbi magana abiri na mirongo itandatu y’ubutegetsi bwa papa, na yo ikaba ifitanye isano n’imyaka igihumbi magana abiri na mirongo icyenda yo muri Daniyeli 12, kandi n’imyaka igihumbi magana atatu na mirongo itatu n’itanu yo muri uwo murongo nyine.

The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.

Hariho amasano menshi cyane y’ako kanya y’ibihe by’ubuhanuzi afitanye isano n’ayo mayerekwa yombi yo muri Daniyeli 8:13–14, ariko amenyekana gusa n’abashaka kubona. Ariko uyu munsi, birenze amasano y’ibihe byose byashyizwe hamwe n’ayo mayerekwa yombi, hari ihishurwa ry’izina rya Palmoni (Umubaruri w’Ibitangaza, cyangwa Umubaruri w’Amabanga). Abamilerite bari bafite ukuri kuri iyo mirongo yombi, ariko bari bagarukira aho; kandi uyu munsi, Abadiventisime buri mu mwijima wuzuye rwose kandi ukabije.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 29:9–12.

> Nimuhagarare mwiyumanganye, mutangare; nimuboroge, mutakambwe: basinze, ariko si divayi; baradandabirana, ariko si ibinyobwa bikaze. Kuko Uwiteka yabasutseho umwuka w’ibitotsi byimbitse, kandi yabahumye amaso: abahanuzi n’abatware banyu, ari bo barezi, yarabatwikiriye. Kandi ibyo yeretswe bose byababereye nk’amagambo y’igitabo gifunze ikimenyetso, abantu bagishyikiriza uwize bati: Ndakwinginze, soma ibi; na we akavuga ati: Sinabishobora, kuko gifunze ikimenyetso. Nuko igitabo kigashyikirizwa utarize bati: Ndakwinginze, soma ibi; na we akavuga ati: Sindize. Yesaya 29:9–12.

Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.

Mushiki w’Umuhanuzi White agaragaza ko William Miller yahawe “umucyo mwinshi” ku gitabo cy’Ibyahishuwe, ariko uko yasobanukiwe ibice bya cumi na bibiri, cumi na bitatu, cumi na birindwi na cumi na munani by’Ibyahishuwe, mu by’ukuri, ntikwari ukwo. Ibyo bisobanuro bitari ukwo ntibyerekanwa ku mbonerahamwe ebyiri zera, ariko icyerekanwa gikuwe mu gitabo cy’Ibyahishuwe, igice cya cyenda, ni “ibuye ry’agaciro” ry’uko Isilamu ihagarariwe n’ibyago bitatu.

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> “Ababwirizabutumwa n’abantu bafashe igitabo cy’Ibyahishuwe nk’ikintu cy’amayobera kandi kidafite akamaro kangana n’ak’utundi duce tw’Ibyanditswe Byera. Ariko nabonye yuko koko iki gitabo ari ibyahishuwe byatanzwe ku bw’inyungu yihariye y’abagombaga kubaho mu minsi y’imperuka, kugira ngo bibayobore mu kumenya neza aho bahagaze nyakuri n’inshingano yabo. Imana yayoboye intekerezo za William Miller ku buhanuzi kandi imuha umucyo mwinshi ku gitabo cy’Ibyahishuwe.” Early Writings, 231.

The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.

Imvugo ngo “umucyo mwinshi” mu nyandiko za Mushiki wa White irigisha cyane. Miller yasobanukiwe amatorero, ibimenyetso bifunga n’amakondera byo mu Ibyahishuwe, kuko abamarayika bera “bayoboye ubwenge bwe” kuri ibyo bintu. “Umucyo mwinshi” Miller yahawe wagereranyijwe ku bisate byombi byera, kandi ukuri kw’inyigisho kwari “umucyo mwinshi” kwagaragajwe mu nzozi ze nk’“imitako y’agaciro”. Idini ry’Abadiventisiti ryahawe uwo “mucyo mwinshi” maze ritangira kuwutwikiriza imitako y’agaciro y’impimbano guhera mu mwaka wa 1863. Ihame ry’“umucyo” ni uko “umucyo” ari wo Kristo akoresha gucira urubanza umuntu cyangwa ubwoko.

Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.

Si “umucyo” ari wo uca urubanza ku bwoko runaka, si uwo gusa, ahubwo n’“umucyo” bagombaga kuba baragize iyo bataba barawurwanyije (nk’uko babigenje mu 1856, urugero rumwe gusa mu ngero nyinshi). Indi miterere ifitanye isano n’“umucyo” ni uko “umucyo” wanze kwakirwa ubyara urugero rungana rw’umwijima. Abadiventisiti banze kandi bahishira “umucyo ukomeye” Imana yahaye Miller, uwo mucyo ukaba ugereranya imfatiro z’Abadiventisiti.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had “great light:” ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Ureba ibiri munsi y’ibigaragara, usoma imitima y’abantu bose, avuga iby’abahawe ‘umucyo mwinshi’ ati: ‘Ntibababazwa kandi ntibatangazwa n’imimerere yabo y’imico n’iy’umwuka.’ Ni ukuri, bihitiyemo inzira zabo ubwabo, kandi umutima wabo unezezwa n’ibizira byabo. ‘Nanone nzabatoranyiriza ibibayobya, kandi nzabagezaho ibyo batinya; kuko ubwo nahamagara, nta wasubije; ubwo navugaga, ntibumvise: ahubwo bakoreye ibibi imbere y’amaso Yanjye, kandi bitoranyiriza ibyo ntagira ibyishimo mo.’ ‘Imana izaboherereza ubushukanyi bukomeye, ngo bizere ibinyoma,’ kuko ‘batemeye gukunda ukuri, ngo bakizwe,’ ‘ahubwo bishimira gukiranirwa.’ Yesaya 66:3, 4; 2 Abatesalonike 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have “once known the truth,” mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Umwigisha wo mu ijuru yarabajije ati: ‘Ni ubuhe buyobe bukomeye kurushaho bushobora kuyobya ubwenge kuruta ukwiyitirira ko mwubakiye ku rufatiro rukwiriye kandi ko Imana yemera imirimo yanyu, nyamara mu by’ukuri mukaba mukora ibintu byinshi mukurikije imigambi y’isi kandi mugacumura kuri Yehova? Mbega, ni uburiganya bukomeye, ni ubuyobe bushukana cyane, bwigarurira imitima igihe abantu bahoze “barigeze kumenya ukuri,” bibeshya ko ishusho yo kubaha Imana ari yo Mwuka n’imbaraga byabyo; igihe bibwira ko bakize kandi biyongereyeho ubutunzi, kandi ko nta cyo bakeneye, nyamara mu by’ukuri baba bakeneye byose.’” Testimonies, volume 8, 249, 250.

Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.

Lawodokiya, ari yo Adiventisime yahindutsemo mu 1856, igereranya abigeze guhabwa “umucyo mwinshi,” ariko bakagenewe kwakira “ubuyobe bukomeye” bwo muri Abatesalonike ba Kabiri, mu gihe cyose bizeye ko urufatiro rw’ibinyoma bubatse binyuze mu kwinjiza ibiceri by’impimbano n’imitako y’agaciro y’impimbano rwashyizweho n’Imana, nyamara mu by’ukuri ari urufatiro rwubatswe ku musenyi. Adiventisime ni “itorero ryagize umucyo mwinshi, ibihamya byinshi,” ariko ni “itorero” ryaretse “ubutumwa Uwiteka” yari “yararohereje,” kandi kuva icyo gihe ryakiriye “amagambo yemezwa atagira ishingiro na busa n’ibitekerezo by’ibinyoma n’inyigisho z’ibinyoma.”

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.

> “Ababwirizabutumwa batatunganyijwe bera bihagurukiye kurwanya Imana. Bashimagiza Kristo n’imana y’iyi si mu guhumeka kumwe. Nubwo bavuga ko bemera Kristo, bahitamo Baraba, kandi mu bikorwa byabo bakavuga bati, ‘Si Uyu Muntu, ahubwo ni Baraba.’ Abasoma aya magambo bose nibyitondere. Satani yiratana ibyo ashobora gukora. Atekereza ko ashobora gusenya ubumwe Kristo yasabiye ko bwabaho mu Itorero Rye. Aravuga ati, ‘Nzasohoka mbe umwuka w’ibinyoma wo kuyobya abo nshobora kuyobya, wo kunenga, no gucira ho iteka, no kugoreka ukuri.’ Umwana w’uburiganya n’ubuhamya bw’ikinyoma niyakirwe n’“itorero ryahawe umucyo mwinshi,” ibihamya byinshi, iryo torero rizata ubutumwa Uwiteka yaritumyeho, kandi ryakire amagambo adafite ishingiro na gato n’ibitekerezo bitari byo n’inyigisho z’ibinyoma. Satani aseka ubupfu bwabo, kuko azi ukuri icyo ari cyo.”

> “Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’

> “Benshi bazahagarara mu mpando zacu zo kubwirizamo bafite mu ntoki itoroshi y’ubuhanuzi bw’ibinyoma, ryakijwe n’itoroshi rya Satani ryo mu muriro w’ikuzimu. Niba gushidikanya no kutizera bibungabungwa, abakozi b’indahemuka bazavanwa muri abo bantu batekereza ko bazi byinshi cyane. Kristo yaravuze ati: ‘Iyo uza kuba waramenye, ndetse nawe ubwawe, nibura kuri uyu munsi wawe, ibyari ibya amahoro yawe! Ariko none bihishwe amaso yawe.’”

> “Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.

> “Nyamara urufatiro rw’Imana ruhagaze rwemejwe. Uwiteka azi abe. Umukozi wejejwe ntakwiriye kugira uburiganya mu kanwa ke. Agomba kuba agaragara nk’amanywa y’ihangu, adafite ikizinga na kimwe cy’ikibi. Ubuyobozi n’itangazamakuru byejejwe bizaba imbaraga zo kumurikira umucyo w’ukuri iki gisekuru kigoretse. Mucyo, bene Data, dukeneye umucyo mwinshi kurushaho. Muvuza impanda i Siyoni; mutere impuruza ku musozi wera. Mukoranye ingabo z’Uwiteka, zifite imitima yejejwe, kugira ngo zumve icyo Uwiteka azabwira ubwoko bwe; kuko yongereye umucyo ku bazemera kuwumva bose. Nibitwaze intwaro kandi bitegure, bazamuke bajye ku rugamba—gutabara Uwiteka kurwanya abanyambaraga. Imana ubwayo izakorera Isirayeli. Ururimi rwose rw’ibinyoma ruzacecekeshwa. Amaboko y’abamarayika azasenya imigambi y’uburiganya iri gutegurwa. Ibihome bya Satani ntibizigera bitsinda. Intsinzi izaherekeza ubutumwa bw’umumarayika wa gatatu. Nk’uko Umugaba w’ingabo z’Uwiteka yasenye inkuta z’i Yeriko, ni ko abantu b’Uwiteka bitondera amategeko ye bazanesha, kandi ibibahagurukiye byose bizatsindwa. Nta muntu n’umwe ukwiye kwinubira abagaragu b’Imana babazaniye ubutumwa bwoherejwe n’ijuru. Ntimukomeze kubashakamo amakosa, muvuga muti, ‘Barakakaye cyane; bavuga ibikomeye cyane.’ Bashobora kuvuga ibikomeye; ariko se si ngombwa? Imana izatuma amatwi y’ababyumva aribwa, nibatazumvira ijwi ryayo cyangwa ubutumwa bwayo. Izaciraho iteka abarwanya ijambo ry’Imana.”

> “Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.

> “Satani yashyizeho ingamba zose zishoboka kugira ngo hatagira ikintu na kimwe kiza hagati muri twe nk’ubwoko cyatwihanangiriza kandi kikaducyaha, ndetse kikaduhugurira kureka amakosa yacu. Ariko hariho ubwoko buzaterura isanduku y’Imana. Hari bamwe bazava muri twe batagiterura isanduku ukundi. Ariko abo ntibashobora kubaka inkuta zo gukingira ukuri ngo kurengerwe; kuko kuzagenda gukomeza imbere no kuzamuka kugeza ku mperuka. Mu bihe byahise Imana yagiye ihagurutsa abantu, kandi n’ubu iracyafite abantu b’ibyiringiro bategereje, biteguye gukora ibyo ibategeka—abantu bazanyura mu mbogamizi zimeze gusa nk’inkuta zisizwe isima itavanze neza. Iyo Imana ishyize Umwuka wayo ku bantu, bazakora. Bazatangaza ijambo ry’Uwiteka; bazarangurura ijwi ryabo nk’impanda. Ukuri ntikuzacibwa intege cyangwa ngo gutakaze imbaraga zako mu maboko yabo. Bazereka abantu ibicumuro byabo, n’inzu ya Yakobo ibyaha byayo.” Testimonies to Ministers, 409–411.

To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.

Kumenya ikimenyetso cya Satani cyitwa “ibya buri munsi” nk’ikimenyetso cya Kristo ni ugusingiza “Kristo n’imana y’iyi si mu mwuka umwe. Nubwo bavuga ko bemera Kristo, bahobera Baraba, kandi mu bikorwa byabo bakavuga bati: ‘Si Uyu Mugabo, ahubwo ni Baraba.’” Ukuri kwagaragajwe mu nzozi za Miller nk’“imitako y’agaciro”, kandi kwanasobanuwe mu buryo bw’ishusho ku bisate bibiri byera, ni ko “mucyo mwinshi” Miller yahawe, kandi ni wo Ubadivantisiti bwanze.

They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.

Bavuga ko bahimbaza Kristo bakoresheje ikimenyetso cya Satani, kandi bakavuga ko bahagaze ku rufatiro rw’Imana, nyamara ari urufatiro rw’impimbano ruzanira ubuyobe bukomeye abantu bose barwishingikirizaho muri iyo nyubako y’inyigisho ifite inenge. Nta gishya kiri munsi y’izuba, kandi Isirayeli ya none irimo gusa kugendera mu birenge by’ubuhanuzi bya Isirayeli ya kera.

> “One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?

> “Hari ikintu kimwe kiremereye umutima wanjye: ukubura gukomeye kw’urukundo rw’Imana, urwakomwe mu nkokora no kurwanywa ubutitsa k’umucyo n’ukuri, ndetse n’ingaruka z’abagiye bakora umurimo bashishikaye, bo, imbere y’ibihamya byegeranijwe hejuru y’ibihamya, bakoresheje imbaraga z’ingaruka zabo kugira ngo bahagarike umurimo w’ubutumwa Imana yohereje. Mberekeza ku ishyanga ry’Abayuda kandi nkabaza nti, Mbese tuzareka bene Data kunyura muri uwo muhanda nyine wo kurwanywa buhumyi, kugeza ku iherezo nyir’izina ry’igihe cy’igeragezwa? Niba hariho igihe abantu bakennye abarinzi b’ukuri kandi b’indahemuka, abatazicecekera, abazataka ku manywa na nijoro, bavuza amahoni y’imiburo Imana yatanze, ni Abadiventisti b’Umunsi wa Karindwi. Abahawe umucyo mwinshi, amahirwe ahiriwe, bo, nk’i Kaperinawumu, bashyizwe hejuru kugeza mu ijuru ku byerekeye amahirwe, mbese kubera kutayabyaza umusaruro bazasigirwa umwijima uhwanye n’ubunini bw’umucyo bahawe?”

> “I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.

> “Nifuje kwinginga bene Data bacu bazateranira mu Nama Nkuru y’Inteko Rusange, ngo bumvire ubutumwa bwahawe Abanyolawodikiya. Mbega ukuntu bari mu mimerere y’ubuhumyi! Iyi ngingo yongeye kubashyirwa imbere incuro nyinshi, ariko kutanyurwa mufite ku mimerere yanyu y’umwuka ntikwabaye kwimbitse kandi kubabaza bihagije ngo kubyare ivugurura. ‘Kuko uvuga uti: Ndi umukire, ndatunganiwe, kandi nta cyo nkennye; nyamara ntuzi yuko uri umutindi wo kubabarirwa, kandi uteye agahinda, kandi uri umukene, n’impumyi, kandi wambaye ubusa.’ Umutwaro wo kwishuka uri ku matorero yacu. Ubugingo bw’idini bwa benshi ni ikinyoma.” Manuscript Releases, volume 16, 106, 107.

“Capernaum” was the city which Jesus chose as his own city.

“Kapenawumu” ni wo mujyi Yezu yitoranyirije kuba umujyi wiwe bwite.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> “I Kaperinawumu ni ho Yesu yabaga mu bihe by’ikiruhuko hagati y’ingendo Ze zo kujya no kugaruka, maze iza kumenyekana ko ari ‘umujyi We bwite.’ Yari ku nkombe z’Inyanja ya Galilaya, kandi hafi y’imbibi z’ikibaya cyiza cya Genesareti, niba itari no kuri cyo ubwacyo.” The Desire of Ages, 252.

Christ chose Capernaum as he had chosen Jerusalem of old.

Kristo yahisemo Kaperinawumu nk’uko kera yari yarahisemo Yerusalemu.

> And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.

> Kandi umuhungu we nzamuha umuryango umwe, kugira ngo Dawidi umugaragu wanjye ahore afite itabaza imbere yanjye i Yerusalemu, umurwa natoranyije ngo nshyireyo izina ryanjye. 1 Abami 11:36.

Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.

Kristo yahisemo Uadiventisime nk’umurwa we mu 1844, kandi mu 1863, Uadiventisime yari yarasubiye kubaka umurwa wa “Yeriko”, ikimenyetso cy’ihumure n’ubutunzi bya Lawodikiya. Nk’uko byagendekeye Isirayeli ya kera, ni ko bimeze no kuri Isirayeli ya none. Uadiventisime yizera ko ari bo baturage b’umurwa wihariye w’Imana, ariko banze “umucyo ukomeye” utanga gihamya y’ubwenegihugu. Nk’uko byari i Shilo mu gihe cya Eli, Hofuni na Finehasi, Uadiventisime izacirwa urubanza hakurikijwe “umucyo ukomeye” bahawe amahirwe yo kwakira.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “Mu bavuga ko ari abana b’Imana, ukwihangana kwagaragaye ni guke cyane, amagambo menshi y’uburakari yaravuzwe, kandi kwamagana kwinshi kwavuzwe ku batari abo kwizera kwacu. Benshi barebye abari mu yandi matorero nk’abanyabyaha bakomeye, nyamara Uwiteka ntabareba atyo. Abareba batyo abagize amatorero yandi, bakeneye kwicisha bugufi munsi y’ukuboko gukomeye kw’Imana. Abo baciraho iteka bashobora kuba baragize umucyo muke gusa, amahirwe make n’imigisha mike. Iyo baza kuba barahawe umucyo benshi mu bagize amatorero yacu bahawe, bashoboraga kuba barateye imbere ku rugero ruruta kure, kandi bakarushaho kugaragariza isi neza ukwizera kwabo. Ku birebana n’abirata umucyo wabo, nyamara ntibawugenderemo, Kristo aravuga ati: ‘Ariko ndababwira yuko ku munsi w’urubanza i Tiro n’i Sidoni bizarushya kwihanganirwa bike kukurusha. Nawe Kaperinawumu [Abadiventisti b’Umunsi wa Karindwi, bahawe umucyo mwinshi], wazamuwe ukagezwa mu ijuru [mu byerekeye amahirwe], uzamanurwa ukagezwa ikuzimu: kuko iyo imirimo ikomeye yakorewe muri wowe iza gukorerwa i Sodomu, iba ikiriho kugeza n’uyu munsi. Ariko ndakubwira yuko ku munsi w’urubanza igihugu cy’i Sodomu kizarushya kwihanganirwa bike kukurusha.’ Muri icyo gihe Yesu arasubiza ati: ‘Ndagushima, Data, Mwami w’ijuru n’isi, kuko wahishe ibyo bintu abanyabwenge n’abahanga [mu kwitekerezaho kwabo], ukabihishurira impinja.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> “‘Noneho, kuko mwakoze iyo mirimo yose, ni ko Uwiteka avuga, kandi narababwiye, nkazinduka mvuga, ariko ntimwumva; kandi nabahamagaye, ariko ntimwansubiza; ni cyo gituma iyi nzu yitiriwe izina ryanjye, iyo mwiringiramo, n’aha hantu nabahaye mwe na ba sogokuruza banyu, nzahagirira nk’ibyo nagiriye i Shilo. Kandi nzabirukana mbakure imbere yanjye, nk’uko nirukanye bene wanyu bose, ari bo rubyaro rwose rwa Efurayimu.’

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> “Uwiteka yashyize hagati yacu inzego zifite akamaro gakomeye, kandi zigomba kuyoborwa, atari nk’uko inzego z’isi ziyoborwa, ahubwo zikayoborwa hakurikijwe gahunda y’Imana. Zigomba kuyoborwa amaso ahanze icyubahiro cyayo gusa, kugira ngo uko byagenda kose ubugingo buri kurimbuka bukizwe. Ku bwoko bw’Imana ubuhamya bw’Umwuka bwaraje, nyamara benshi ntibitaye ku gukosorwa, ku miburo no ku nama.

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> “Nimwumve ibi, mwa bantu bapfu, kandi mudafite ubwenge; mufite amaso, ariko ntimubona; mufite amatwi, ariko ntimwumva: ntimuntinya se? ni ko Uwiteka avuga; ntimuhinda umushyitsi imbere yanjye se, jye washyizeho umusenyi kuba urubibi rw’inyanja, iteka ryose, kugira ngo itarurenga? Kandi nubwo imiraba yayo yihindagura, ntishobora kunesha; nubwo ihinda umushyitsi, ntishobora kururenga. Ariko ubu bwoko bufite umutima wigometse kandi w’inangiye; barigometse kandi barigiriye. Kandi ntibavuga mu mutima wabo bati: Nimutinye noneho Uwiteka Imana yacu, itanga imvura, iy’itangiriro n’iy’imperuka, mu gihe cyayo; ikaduharira ibyumweru byagenwe by’isarura. Ibicumuro byanyu ni byo byabakuyeho ibyo, kandi ibyaha byanyu ni byo byabimwimye.... Ntibacira urubanza urubanza rw’impfubyi, nyamara bagakomeza kugubwa neza; kandi ntibarenganura abakene. Sinzahana ibyo se? ni ko Uwiteka avuga; ubugingo bwanjye ntibwakwihorera ku ishyanga nk’iri?”

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> “Mbese Uwiteka azahatirwa kuvuga ati: ‘Ntugasabire ubu bwoko, kandi ntuzarangurure ijwi cyangwa ngo ubusabire; kandi ntuzansabire ubuvugizi, kuko ntazakwumva’? ‘Ni cyo cyatumye imvura ihagarikwa, kandi imvura y’itumba irabura.... Mbese uhereye none ntuzantakira uti: Data, uri umuyobozi w’ubuto bwanjye?’” Review and Herald, 1 Kanama 1893.

We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.

Mu kiganiro gikurikira tuzakomeza kuzirikana kuri “umucyo ukomeye” William Miller yahawe ku gitabo cy’Ibyahishuwe.

> “When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.

> “Igihe Kristo yazaga mu isi kugira ngo agaragaze idini nyakuri mu buryo bw’intangarugero, no gushyira hejuru amahame akwiriye gutegeka imitima n’ibikorwa by’abantu, ibinyoma byari byaramaze gushinga imizi cyane muri abo bari barahawe umucyo mwinshi, ku buryo batari bagisobanukirwa umucyo, kandi nta n’icyifuzo bari bafite cyo kureka imigenzo kugira ngo bemere ukuri. Banze Umwigisha wo mu ijuru, babamba Umwami w’ubwiza, kugira ngo bagumane imigenzo yabo n’ibyo bihimbiye. Uwo mwuka nyirizina ni wo ugaragara mu isi muri iki gihe. Abantu ntibashaka gusuzuma ukuri, kugira ngo imigenzo yabo itahungabana, kandi hakazanamo imiterere mishya y’ibintu. Mu bantu habamo buri gihe ubushobozi bwo kujya mu ikosa, kandi abantu ku bwa kamere yabo bakunda cyane gushyira hejuru ibitekerezo n’ubumenyi bya kimuntu, mu gihe ibiva ku Mana kandi bihoraho bitamenyekanywa cyangwa ngo bihabwe agaciro.” Counsels on Sabbath School Work, 47.

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