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# Rome Establishes the Vision - Number One

Roma Ishyiraho Iyerekwa — Umubare Wa Mbere

A Private Interpretation

Isobanuro Ryihariye

Author

Jeff Pippenger

Published

June 28, 2024

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> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Kandi muri ibyo bihe benshi bazahagurukira kurwanya umwami w’ikusi; kandi n’ab’abanyazi bo mu bwoko bwawe bazishyira hejuru kugira ngo bashyigikire iyerekwa; ariko bazagwa. Daniyeli 11:14.

The word “doctrine” in the context of Christianity represents the established truths of the Bible. Various professedly Christian organizations possess different sets of what they define as biblical doctrines, but there is only one Truth. The distinction between “absolute truth” and “pluralism” is a subject outside our consideration at this juncture.

Ijambo “inyigisho” mu rwego rw’Ubukristo risobanura ukuri gushinze imizi kwa Bibiliya. Imiryango inyuranye yiyita iya Gikristo ifite amatsinda atandukanye y’ibyo isobanura ko ari inyigisho za Bibiliya, ariko Ukuri ni kumwe gusa. Itandukaniro riri hagati y’“ukuri kutajegajega” na “ubunyuragurike bw’ukuri” ni ingingo itari mu byo dusuzuma muri iki gihe.

> Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

> Nuko Pilato aramubaza ati: Mbese noneho uri umwami? Yesu aramusubiza ati: Ni wowe ubivuze ko ndi umwami. Icyatumye mvuka, kandi icyatumye nza mu isi, ni ukugira ngo mpamye ukuri. Umuntu wese ukomoka ku kuri yumva ijwi ryanjye. Pilato aramubaza ati: Ukuri ni iki? Amaze kuvuga atyo, yongera gusohokera ajya ku Bayuda, arababwira ati: Nta cyaha na kimwe mubonaho. Yohana 18:37, 38.

Truth is God’s Word; it is His voice and it is Christ Himself.

Ukuri ni Ijambo ry’Imana; ni ijwi ryayo kandi ni Kristo ubwe.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.

> “Dukwiriye ubwacu kumenya icyo Ubukristo bugizwe na cyo, icyo ukuri ari cyo, icyo kwizera twahawe ari cyo, n’amategeko ya Bibiliya ayo ari yo—amategeko twahawe n’ubutware busumba ubundi bwose. Hariho benshi bizera badafite impamvu bashingiraho ukwizera kwabo, badafite ibihamya bihagije byerekeye ukuri kw’icyo kibazo. Iyo hatanzwe igitekerezo gihuje n’ibyo bari basanzwe babona mbere, baba biteguye rwose kucyakira. Ntibatekereza bahereye ku mpamvu ngo bagere ku ngaruka, ukwizera kwabo nta rufatiro nyakuri gufite, kandi mu gihe cy’ikigeragezo bazasanga barubatse ku musenyi.”

> “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.

> “Uwihugikaho anyuzwe n’ubumenyi bwe bw’ubu budatunganye afite ku Byanditswe Byera, atekereza ko bumuhagije ku bw’agakiza ke, aba yishingikirije ku bushukanyi bwica. Hari benshi batuzuye rwose ibihamya byo mu Byanditswe, ku buryo bashobora gutahura ikinyoma no gucira urubanza imigenzo yose n’imiziririzo byose byamamazwaga nk’ukuri. Satani yinjije ibitekerezo bye bwite mu kuramya Imana, kugira ngo yonone ubworoherane bw’ubutumwa bwiza bwa Kristo. Umubare munini w’abavuga ko bizera ukuri kw’iki gihe ntibazi icyigize ukwizera kwahawe abera rimwe na rizima—Kristo muri mwe, ibyiringiro by’ubwiza. Batekereza ko barengera ibimenyetso bya kera, nyamara bari akazuyazi kandi batitayeho. Ntibazi icyo ari cyo kuboha mu mibereho yabo no kugira rwose imbaraga nyakuri z’urukundo n’ukwizera. Ntabwo ari abanyeshuri ba Bibiliya bayiga byimbitse, ahubwo ni abanebwe kandi batabigiramo umwete. Iyo havutse kutumvikana ku mirongo y’Ibyanditswe, aba batigeze biga bafite intego kandi badahagaze bashikamye ku byo bizera, bagwa bava mu kuri. Dukwiriye gutsindagira kuri bose ko ari ngombwa gushakashaka ukuri kw’Imana bashyizeho umwete, kugira ngo bamenye ko bazi neza icyo ukuri ari cyo. Hari abiyitirira kugira ubumenyi bwinshi, kandi bakanyurwa n’imimerere yabo, nyamara badafite umwete urenze ku murimo, nta n’urukundo rukomeye kurushaho bakunda Imana, cyangwa imitima Kristo yapfiriye, kurusha uko byari kugenda iyo baba batarigeze bamenya Imana. Ntabwo basoma Bibiliya [kugira ngo] begereze imitima yabo umusokoro n’umubyibuho byayo. Ntabwo bumva ko ari ijwi ry’Imana rivugana na bo. Ariko niba dushaka gusobanukirwa inzira y’agakiza, niba dushaka kubona imirasire y’Izuba ryo gukiranuka, tugomba kwiga Ibyanditswe dufite intego, kuko amasezerano n’ubuhanuzi byo muri Bibiliya bisakaza imirasire isobanutse y’ubwiza ku mugambi mvajuru w’agakiza, ukuri gukomeye kutarasobanukiwe neza.” The 1888 Materials, 403.

We are required to know what those doctrines are, and how to present, establish and defend those truths.

Dusabwa kumenya ayo mahame icyo ari cyo, no kumenya uburyo bwo kugaragaza, gushinga no kurwanirira ayo kuri.

> “It does not seem possible to us now that any should have to stand alone; but if God has ever spoken by me, the time will come when we shall be brought before councils and before thousands for his name’s sake, and each one will have to give the reason of his faith. Then will come the severest criticism upon every position that has been taken for the truth. We need, then, to study the word of God, that we may know why we believe the doctrines we advocate. We must critically search the living oracles of Jehovah.” Review and Herald, December 18, 1888.

> “Ubu ntibisa n’ibishoboka kuri twe ko hari uwo byasaba guhagarara wenyine; ariko niba Imana yarigeze kuvugira muri jye, igihe kizaza ubwo tuzazanwa imbere y’inama z’abakuru n’imbere y’ibihumbi kubera izina ryayo, kandi buri muntu wese azasabwa gutanga impamvu y’ukwizera kwe. Ubwo ni bwo hazaza igenzura rikomeye kurusha ayandi ku mwanya wose wafashwe ku bw’ukuri. Bityo rero, dukeneye kwiga Ijambo ry’Imana, kugira ngo tumenye impamvu twizera inyigisho dushyigikira. Tugomba gushakashaka mu buryo busesuye amagambo mazima ya Yehova.” Review and Herald, December 18, 1888.

In order to be brought before “thousands” it is evident that some of the defenders of truth in the last days will be forced to defend the truth in a medium such as television or web broadcasts. How else could thousands watch the testimony given by the one hundred and forty-four thousand? The doctrines we advocate identify the basis of our faith.

Kugira ngo bazanwe imbere y’“ibihumbi,” biragaragara ko bamwe mu barwanira ukuri bo mu minsi y’imperuka bazahatirwa kuburanira ukuri mu buryo nk’ubwa televiziyo cyangwa ibiganiro bitambutswa ku rubuga rwa interineti. Ni mu buhe bundi buryo ibihumbi byashoboraga kubona ubuhamya butangwa n’abihumbi ijana na mirongo ine na bine? Inyigisho dukomeraho zigaragaza urufatiro rw’ukwizera kwacu.

> “The members of the church will individually be tested and proved. They will be placed in circumstances where they will be forced to bear witness for the truth. Many will be called to speak before councils and in courts of justice, perhaps separately and alone. The experience which would have helped them in this emergency they have neglected to obtain, and their souls are burdened with remorse for wasted opportunities and neglected privileges.” Testimonies, volume 5, 463.

> “Abagize itorero bazageragezwa kandi bagerweho ikizamini buri wese ku giti cye. Bazashyirwa mu bihe n’imimerere bazahatirwa guhamya ukuri. Benshi bazahamagarirwa kuvugira imbere y’inama no mu nkiko, wenda buri wese ukwacyo kandi ari wenyine. Ibyabaye byari kubafasha muri icyo gihe cy’amage byirengagije kubibona, kandi imitima yabo iremerewe no kwicuza ku bw’amahirwe bapfushije ubusa n’uburenganzira birengagije.” Testimonies, volume 5, 463.

God’s Word never fails, and therefore if we are to be numbered with the one hundred and forty-four thousand, we must know what believe based upon what is written in God’s Word. Before the testing time arrives when God’s people are forced to explain the doctrines they believe, God allows errors to be introduced in order to force God’s people to critically study His Word.

Ijambo ry’Imana ntiryigera rinanirwa; bityo rero, niba tugomba kubarirwa mu bihumbi ijana na mirongo ine na bine, tugomba kumenya ibyo twizera dushingiye ku byanditswe mu Ijambo ry’Imana. Mbere y’uko hagera igihe cy’igeragezwa ubwo ubwoko bw’Imana buzahatirwa gusobanura inyigisho bwizera, Imana yemera ko amakosa yinjizwa kugira ngo ihatire ubwoko bwayo kwiga Ijambo ryayo mu buryo bwimbitse kandi busesenguye.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> Kuba mu bwoko bw’Imana hatabamo impaka cyangwa imivurungano ntibikwiriye gufatwa nk’ikimenyetso ndakuka cy’uko bafatanye ubudohoka inyigisho nzima. Hari impamvu yo gutinya ko bashobora kuba batandukanya ukuri n’ikinyoma mu buryo busobanutse. Iyo nta bibazo bishya bitangijwe n’igenzura ry’Ibyanditswe, iyo nta tandukaniro ry’ibitekerezo rivuka rizatuma abantu bashakashaka Bibiliya ubwabo kugira ngo bamenye neza ko bafite ukuri, benshi bo muri iki gihe, nk’uko byari bimeze no mu bihe bya kera, bazakomeza kwizirika ku migenzo no gusenga icyo batazi.

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> Neretswe ko benshi bavuga ko bazi ukuri kw’iki gihe batamenya ibyo bizera. Ntibasobanukirwa ibihamya by’ukwizera kwabo. Nta gusobanukirwa nyakuri bafite ku murimo w’iki gihe. Igihe cy’ikigeragezo nikigera, hari abantu ubu babwiriza abandi bazasanga, nibasuzuma imyanya bahagazeho, ko hari ibintu byinshi batabasha gutangira impamvu ishimishije. Kugeza igihe bageragerejwe batyo, ntibamenyaga ubujiji bwabo bukomeye. Kandi no mu itorero harimo benshi biyumvisha ko basobanukiwe ibyo bizera; ariko, kugeza igihe impaka zivutse, ntibamenya intege nke zabo bwite. Iyo batandukanijwe n’abahuje ukwizera na bo kandi bagahato bagahagarara umwe umwe, bonyine kandi bonyine, kugira ngo basobanure ibyo bizera, bazatungurwa no kubona ukuntu ibitekerezo byabo byerekeye ibyo bemeye nk’ukuri bivanze kandi bitanoze. Ni ukuri kudashidikanywaho ko muri twe habayeho kuva ku Mana Nzima no guhindukirira abantu, hagasimbuzwa ubwenge bwa kimuntu ubwenge bw’Imana.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> Imana izakangura ubwoko bwayo; niba ubundi buryo bunaniwe, ubuyobe buzinjira muri bo, bubungurure, butandukanya umushwaro n’ingano. Uwiteka arahamagara abizera ijambo rye bose ngo bakanguke bave mu bitotsi. Umucyo w’igiciro cyinshi waraje, ukwiriye iki gihe. Ni ukuri kwa Bibiliya, kugaragaza ibyago biri kutwegereye cyane. Uwo mucyo ukwiriye kutuyobora ku kwiga Ibyanditswe twitonze no gusuzuma mu buryo bukomeye cyane imyanya dufata. Imana ishaka ko impande zose n’imyanya yose by’ukuri bisuzumwa mu buryo bwuzuye kandi budacogora, hamwe n’isengesho no kwiyiriza ubusa. Abizera ntibagomba kuruhukira ku byo bakeka no ku bitekerezo bitasobanutse neza byerekeye icyo ukuri ari cyo. Ukwizera kwabo kugomba gushingira neza ku ijambo ry’Imana kugira ngo igihe cy’igeragezwa nikigera kandi bakagezwa imbere y’inkiko ngo bisobanure ku byo bizera, bazabashe gutanga impamvu y’ibyiringiro biri muri bo, babikoranye ubugwaneza n’ubwoba.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Mushishikarize, mushishikarize, mushishikarize. Ingingo dushyikiriza isi zigomba kutubera ukuri kuzima. Ni iby’ingenzi ko, mu kurengera inyigisho dufata nk’ingingo z’ifatizo z’ukwizera, tutigera twiyemerera gukoresha impamvu zidashingiye ku kuri mu buryo bwuzuye. Izo zishobora gufasha gucecekesha utavuga rumwe natwe, ariko ntiziha ukuri icyubahiro. Dukwiriye gutanga impamvu zikomeye, zitazacecekesha gusa abatugisha impaka, ahubwo zizashobora no kwihanganira igenzurwa rikomeye cyane kandi risesenguye cyane. Mu bantu bihuguriye kujya impaka harimo akaga gakomeye ko batakoresha Ijambo ry’Imana mu butabera. Mu guhura n’utavuga rumwe natwe, ukwihatira kwacu gukomeye gukwiriye kuba ugushyikiriza ingingo mu buryo butuma mu mutima we havuka ukwemezwa n’ukuri, aho gushaka gusa guha uwizera icyizere.”

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, volume 5, 708.

> “N’uko umuntu yaba yarageze ku rugero uruhe rwose rw’iterambere mu bwenge, ntakatekereze na gato ko atagikeneye gushakashaka mu Byanditswe Byera mu buryo bwimbitse kandi budahwema, kugira ngo abone umucyo urushijeho kuba mwinshi. Twebwe nk’ubwoko, duhamagarirwa umwe wese ku giti cye kuba abanyeshuri b’ubuhanuzi. Tugomba kuba maso dushikamye, kugira ngo tubashe gutahura imirasire iyo ari yo yose y’umucyo Imana izatwereka. Tugomba kwakira ibimenyetso bya mbere by’ukuri; kandi binyuze mu kwiga tuyobowe n’isengesho, dushobora guhabwa umucyo urushijeho gusobanuka, ushobora gushyirwa imbere y’abandi.” Testimonies, volume 5, 708.

The “students of prophecy” that ultimately makeup the one hundred and forty-four thousand will be “individually tested and proved,” in advance of their confrontation with the earthly powers who bring about the soon-coming Sunday law crisis and persecution. The faithful will first be “aroused” by God. The sleeping virgins will be “aroused” from the slumber they have fallen into during the tarrying time. If they will not awaken by the message that God has presented through the articles that have been sent forth since July of 2023, then God will allow “heresies” to “come in among them” which will finish the separation of the wheat and tares through a sifting process. We are now in that sifting process.

“Abanyeshuri b’ubuhanuzi” amaherezo bazagira igihumbi ijana na mirongo ine na bine bazabanza “kugeragezwa no kwemezwa buri wese ku giti cye,” mbere y’uko bahangana n’ububasha bwo ku isi buzateza ibibazo by’itegeko ryo ku Cyumweru rigiye kuza vuba n’itotezwa. Abakiranutsi bazabanza “gukangurwa” n’Imana. Abakobwa b’inkumi bari basinziriye “bazakangurwa” bave mu bitotsi baguyemo mu gihe cyo gutinda. Nibatemera gukangurwa n’ubutumwa Imana yatanze binyuze mu nyandiko zatangiye koherezwa kuva muri Nyakanga 2023, Imana izemera ko “ubuyobe” “bwinjira muri bo,” maze busohoze gutandukanya ingano n’urumamfu binyuze mu gikorwa cyo kuyungurura. Ubu turi muri icyo gikorwa cyo kuyungurura.

There are three options available to those who have been following in the controversy of the correct identification of Modern Rome. One option is that the United States is Modern Rome, the other is that the papal power is Modern Rome and the third option is that both of the previous positions are incorrect and some other power is represented by the robbers of Daniel’s people who exalt themselves, fall, and establish the vision in verse fourteen of Daniel chapter eleven.

Hari uburyo butatu bushoboka ku bakurikiranye impaka zerekeye kumenya neza uwo Roma ya Kiyega ari we. Uburyo bumwe ni uko Leta Zunze Ubumwe z’Amerika ari zo Roma ya Kiyega, ubundi ni uko ububasha bwa papa ari bwo Roma ya Kiyega, naho uburyo bwa gatatu ni uko ayo myumvire yombi yavuzwe mbere atari yo, kandi ko hari ubundi bubasha bugaragazwa n’abanyazi b’ubwoko bwa Daniyeli, abishyira hejuru, bakagwa, kandi bagashyiraho iyerekwa rivugwa mu murongo wa cumi na kane w’igice cya cumi na kimwe cya Daniyeli.

I contend that the disagreement of whether Modern Rome is the papal power or the United States, has been allowed to be introduced into this movement for the purpose of forcing His people to study His prophetic word. God has brought about this controversy in a manifestation of His mercy. I contend the disagreement is more about preparing His people for the coming crisis than simply identifying who is right and who is wrong about Modern Rome. The disagreement was allowed and designed by God to demonstrate, for any who wish to see, that their own personal understanding of His prophetic word is incomplete or incorrect. The controversy is therefore evidence of God’s mercy.

Ndemeza ko ukutumvikana ku birebana n’icyo Roma y’iki gihe ari cyo—niba ari ubutware bwa gipapa cyangwa Leta Zunze Ubumwe za Amerika—kwemerewe kwinjizwa muri uyu murimo kugira ngo bihate ubwoko Bwe kwiga ijambo Rye ry’ubuhanuzi. Imana yazanye iyi mpaka nk’ukugaragaza imbabazi Zayo. Ndemeza ko uku kutumvikana kurebana cyane no gutegurira ubwoko Bwe ikibazo gikomeye kigiye kuza, kuruta kuba gusa ugushaka kumenya uwuri mu kuri n’uwuri mu ikosa ku birebana na Roma y’iki gihe. Uku kutumvikana kwemererwe kandi guteganyijwe n’Imana kugira ngo kugaragarize, ku muntu wese ushaka kubona, ko uko umuntu ubwe asobanukiwe ijambo Ryayo ry’ubuhanuzi kutuzuye cyangwa kutari uk’ukuri. Bityo rero, iyi mpaka ni ikimenyetso cy’imbabazi z’Imana.

The controversy not only involves the identification of who is the power represented by the robbers of thy people, but also whether the methodology of line upon line that both sides of the controversy profess to uphold is being properly applied. The prophetic rules associated with the methodology of line upon line includes special prophetic principles which will be part of the sifting process of the wheat and tares. Three elements of the methodology of line upon line which I contend are being misunderstood in this current controversy are Christ as the Truth, and Christ as Alpha and Omega, and a triple application of prophecy.

Impaka ntikubiyemo gusa kumenya uwo ari we butegetsi bugereranywa n’abanyazi b’ubwoko bwawe, ahubwo inabaza niba uburyo bw’“umurongo ku murongo” impande zombi z’iyi mpaka zivuga ko zishyigikiye burimo gukoreshwa uko bikwiye. Amategeko y’ubuhanuzi ajyanirana n’uburyo bw’“umurongo ku murongo” akubiyemo amahame yihariye y’ubuhanuzi azaba umwe mu migabane y’igikorwa cyo kurobanura ingano n’urumamfu. Ibintu bitatu by’uburyo bw’“umurongo ku murongo” mvuga ko biri gusobanurwa nabi muri iyi mpaka y’ubu ni ibi: Kristo nk’Ukuri, na Kristo nk’Alufa na Omega, no gukoresha ubuhanuzi mu buryo butatu.

Ultimately those who hold to an incorrect understanding of verse fourteen of Daniel eleven will be found to be basing their doctrinal position upon a private interpretation.

Amaherezo, abazatsimbarara ku busobanuro butari bwo bw’umurongo wa cumi na kane wa Daniyeli cumi n’umwe bazasangwa bashingiye imyizerere yabo y’inyigisho ku busobanuro bwihariye.

> We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

> Kandi dufite n’ijambo ry’ubuhanuzi rirushaho gukomera; mukora neza kuritaho, nk’aho mwitaye ku rumuri rumurikira ahantu hijimye, kugeza igihe umuseke uzaserukira, n’inyenyeri yo mu gitondo ikazavukira mu mitima yanyu: Mumenye ibi mbere ya byose, yuko nta buhanuzi bwo mu Byanditswe bwisobanurira ku bwabwo. Kuko ubuhanuzi butigeze buzanwa kera n’ubushake bw’umuntu; ahubwo abantu bera b’Imana bavuze bayobowe na Mwuka Wera. 2 Petero 1:19–21.

In the controversy over verse fourteen, an example of what I understand to be a “private interpretation” is found in The Great Controversy.

Mu mpaka ku murongo wa cumi na kane, akarorero k’ico mbona ko ari “insiguro y’umwihariko” kaboneka mu The Great Controversy.

> “As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the ‘rulers of the people.’ ‘It is expedient for us,’ said the wily Caiaphas, ‘that one man should die for the people, and that the whole nation perish not.’ John 11:50. This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.

> “Nk’uko Isabato yahindutse ingingo yihariye y’impaka mu Bakristo bose, kandi abategetsi b’amadini n’ab’isi bagahuriza hamwe mu guhatira abantu kuziririza Ku Cyumweru, ukwanga ubutaruhuka kw’itsinda rito cyane kwemera ibyo rubanda basaba kuzatuma bahinduka abanzwe n’abantu bose. Hazashimangirwa ko abo bake bahagaze barwanya ikintu cyashyizweho n’itorero n’itegeko ry’igihugu batagomba kwihanganirwa; ko ari byiza ko ari bo bababara aho gutuma amahanga yose ajyanwa mu rujijo no mu busumbane. Uwo mwanzuro ni wo nanone washyizwe imbere hashize ibinyejana byinshi urwanywa Kristo n’‘abatware b’ubwoko.’ Kayifa w’umunyaburiganya yaravuze ati, ‘Biratubereye yuko umuntu umwe apfira abantu, kugira ngo ishyanga ryose ritazarimbuka.’ Yohana 11:50. Uwo mwanzuro uzagaragara nk’udashidikanywaho rwose; kandi amaherezo hazasohorwa itegeko rirwanya abezereza Isabato yo mu itegeko rya kane, ribatangaza ko bakwiriye igihano gikomeye cyane kandi riha abantu uburenganzira, nyuma y’igihe runaka, bwo kubica. Ubupapa bwo mu Isi ya Kera n’Abaporotesitanti b’ubuhakanyi bo mu Isi Nshya bazakurikiza inzira nk’iyo ku bantu bubahiriza amategeko yose y’Imana.” Intambara Ikomeye, 615.

“Christendom” represents the worldwide community of Christians or the collective body of Christian-majority countries and cultures. The term is often used to denote the parts of the world where Christianity is the dominant religion and has significantly influenced the culture, laws, and social norms. Christendom encompasses the global expanse of Christianity in terms of its followers, cultural impact, and historical significance. Without removing the repetition that exists in the Ellen White CD-ROM, the word Christendom occurs one hundred and seventy-six times. Geographically Sister White identifies that Christendom in general represents Europe and the Americas. In the context of Sister White Europe is identified as the Old World and the Americas are the New world.

“Ubukirisitu” bugaragaza umuryango mpuzamahanga w’Abakristo cyangwa ihuriro rusange ry’ibihugu n’imico bifite ubwinshi bw’Abakristo. Iri jambo rikunze gukoreshwa mu kwerekana ibice by’isi aho Ubukristo ari ryo dini ryiganje kandi rikaba ryaragize uruhare rukomeye mu muco, mu mategeko, no mu mahame agenga imibereho y’abantu. Ubukirisitu bukubiyemo ukwaguka kw’Ubukristo ku isi hose mu birebana n’ababukurikira, ingaruka zabwo ku muco, n’akamaro kabwo mu mateka. Tudakuyeho isubiramo riri muri CD-ROM ya Ellen White, ijambo “Ubukirisitu” ribonekamo inshuro ijana na mirongo irindwi n’esheshatu. Mu by’akarere, Mushiki wa White agaragaza ko Ubukirisitu muri rusange buhagarariye Uburayi n’Amajyepfo n’Amajyaruguru ya Amerika. Mu rwego rw’imvugo ya Mushiki wa White, Uburayi bugaragazwa nk’Isi ya Kera, naho Amerika zikaba Isi Nshya.

> “But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.

> “Ariko inyamaswa ifite amahembe ameze nk’ay’umwana w’intama yabonywe ‘izamuka iva mu isi.’ Aho gukuraho izindi mbaraga kugira ngo yishyireho, igihugu gihagarariwe muri ubwo buryo kigomba kuvuka mu karere kari kataraturwamo maze kigakura buhoro buhoro kandi mu mahoro. Bityo rero, nticyashoboraga kuvukira mu moko y’ibihugu byinshi kandi byuzuye abantu byo mu Isi ya Kera—iyo nyanja ivurunganye y’‘amoko, n’imbaga nyamwinshi, n’amahanga, n’indimi.’ Kigomba gushakirwa ku Mugabane w’Iburengerazuba.”

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.’ The Great Controversy, 441.

> “Ni ikihe gihugu cyo mu Isi Nshya mu mwaka wa 1798 cyari kirimo kuzamukamo ububasha, gitanga isezerano ry’imbaraga n’ubuhangange, kandi gikurura amaso y’isi? Guhuza iyo kimenyetso n’ukuri ntibisigira umwanya ugushidikanywaho. Igihugu kimwe, kandi kimwe gusa, ni cyo cyuzuza ibisobanuro by’ubu buhanuzi; bwerekeza mu buryo budashidikanywaho kuri Leta Zunze Ubumwe za Amerika.” The Great Controversy, 441.

The last sentence in the paragraph we are considering has been employed to suggest that “Romanism in the Old World and apostate Protestantism in the New” is identifying “Romanism of the Old World” as the papacy during the Dark Ages, and the United States (apostate Protestantism) as Modern Rome, represented by the phrase “apostate Protestantism in the New.” The “Old” is defined as past history, and the “New” is defined as modern or current history. That application wrest Sister White’s established understanding of both Christendom and the Old and New world.

Interuro ya nyuma mu gika turimo gusuzuma yakoreshejwe mu kwerekana ko “Uburoma mu Isi ya Kera n’Ubuprotestanti bw’ubuhakanyi mu Isi Nshya” bisobanura ko “Uburoma bw’Isi ya Kera” ari ubupapa bwo mu bihe by’Umwijima, naho Leta Zunze Ubumwe za Amerika (Ubuprotestanti bw’ubuhakanyi) zikaba ari Roma yo Muri Iki Gihe, ihagarariwe n’interuro “Ubuprotestanti bw’ubuhakanyi mu Isi Nshya.” “Kera” hasobanuwe nk’amateka yahise, kandi “Nshya” igasobanurwa nk’amateka ya none cyangwa ay’iki gihe. Iyo mikoreshereze igoreka imyumvire yashyizweho na Sister White ku birebana n’Ubukristo bwose ndetse n’Isi ya Kera n’Isi Nshya.

Those who apply the sentence in terms of past and future history, identify “a private interpretation” in direct contradiction to Sister White’s intended meaning. The claim is that the “Old World” represents past history and the “New” represents modern or current history (New).

Abashyira uwo mugenzo mu rwego rw’amateka ya kera n’ay’ahazaza, bagaragaza “ubusobanuro bwihariye” bunyuranye mu buryo butaziguye n’icyo Sister White yashakaga kuvuga. Icyo bavuga ni uko “Isi ya Kera” igereranya amateka ya kera, naho “Nshya” ikagereranya amateka ya none cyangwa agezweho (Nshya).

The passage says, “will pursue.” Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.” The Old World in the passage is Europe and the New world is the Americas. Sister White is teaching that the entire world is to be confronted by the Sunday law test, and that Romanism will lead out in the persecutions in Europe and apostate Protestantism will lead out in persecutions in the Americas. The Americas and Europe are what is defined as “Christendom.” Both Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.”

Igice kivuga kiti: “bazakurikirana.” Uromanisimu n’Uprotestanti bwahakanye “bazakurikiza inzira nk’iyo ku bubahiriza amabwiriza yose y’Imana.” Isi ya Kera ivugwa muri icyo gice ni Uburayi, naho Isi Nshya ni Amerika. Mushiki wa White arigisha ko isi yose igomba guhangana n’ikigeragezo cy’itegeko ryo ku Cyumweru, kandi ko Uromanisimu ari wo uzakomeza imbere mu itoteza mu Burayi, naho Uprotestanti bwahakanye bukaza imbere mu itoteza muri Amerika. Amerika n’Uburayi ni byo bisobanurwa nka “Kristendomu.” Uromanisimu n’Uprotestanti bwahakanye byombi “bazakurikiza inzira nk’iyo ku bubahiriza amabwiriza yose y’Imana.”

“Will pursue” is identifying a future action by both powers, and it is grammatically impossible to suggest that Romanism of the Old World is the papal power of the Dark Ages. The persecution carried out by both powers is future tense. The definition of the phrase is “will pursue” and it means to follow or chase after something with the intention of achieving or attaining it. It implies a future action where an individual or group is committed to actively seeking a goal or objective.

“Bazakurikirana” bisobanura igikorwa kizakorwa mu gihe kizaza n’ububasha bwombi, kandi mu by’ikibonezamvugo ntibishoboka kuvuga ko Uromanisimu rwo mu Isi ya Kera ari rwo bubasha bwa papa bwo mu Bihe by’Umwijima. Irengero ryakozwe n’ububasha bwombi riri mu gihe kizaza. Insobanuro y’ayo magambo ni “bazakurikirana,” kandi bisobanura gukurikira cyangwa guhigira ikintu ugamije kukigeraho cyangwa kukibonaho. Byerekana igikorwa cyo mu gihe kizaza, aho umuntu cyangwa itsinda ryiyemeje gushaka mu buryo bukomeye intego cyangwa icyo rigamije.

The phrase can be applied in various contexts: “She will pursue a career in medicine,” meaning she plans to work towards becoming a medical professional. “He will pursue a degree in engineering,” indicating he intends to study engineering at a higher educational institution. “The team will pursue the project until completion,” suggesting the team will continue working on the project until it is finished. “They will pursue legal action against the company,” meaning they intend to take legal steps to address a grievance or seek justice. Overall, “will pursue” implies determination, commitment, and a clear intention to achieve a specific goal or outcome in the future.

Iyo mvugo ishobora gukoreshwa mu buryo bunyuranye bitewe n’imiterere y’aho yakoreshejwe: “Azakurikira umwuga w’ubuvuzi,” bisobanuye ko ateganya gukora ibimusunikira kuba umunyamwuga mu by’ubuvuzi. “Azakurikira impamyabumenyi mu by’ubuhanga,” byerekana ko afite umugambi wo kwiga ibijyanye n’ubuhanga mu kigo cy’amashuri makuru. “Itsinda rizakomeza umushinga kugeza urangiye,” byumvikanisha ko itsinda rizakomeza gukora kuri uwo mushinga kugeza igihe uzaba urangiye. “Bazakurikirana ikirego cy’amategeko barega iyo sosiyete,” bisobanuye ko bagamije gufata ingamba z’amategeko kugira ngo bakemure akarengane cyangwa bashake ubutabera. Muri rusange, “will pursue” yumvikanisha ukwiyemeza, ukwitanga, n’umugambi usobanutse wo kugera ku ntego cyangwa ku musaruro runaka mu gihe kizaza.

The private interpretation that is employed to teach that Romanism of the Old World is past history, is thereafter employed as a plank to uphold an incorrect application of a triple application of prophecy. It argues that the triple application of Rome represents pagan Rome, followed by papal Rome and then the United States as the third of the three Rome’s. A very similar flawed application was employed shortly after September 11, 2001, when a group separated from the movement over the book of Joel.

Ubusobanuro bwihariye bukoreshwa mu kwigisha ko Uromani Gatolika bwo mu Isi ya Kera ari amateka yarangiye, nyuma bugakoreshwa nk’ishingiro ryo gushyigikira ishyirwa mu bikorwa ritari ryo ry’imikoreshereze itatu y’ubuhanuzi. Buvuga ko imikoreshereze itatu ya Roma igereranya Roma ya gipagani, igakurikirwa na Roma ya papa, hanyuma Leta Zunze Ubumwe za Amerika zikaba iza gatatu muri za Roma eshatu. Ishyirwa mu bikorwa rifite inenge risa cyane n’iryo ryakoreshejwe nyuma gato y’itariki ya 11 Nzeri 2001, igihe itsinda ryitandukanyaga n’umuryango kubera igitabo cya Yoweli.

The controversy then began at a camp meeting in Canada where the triple application of the three woes was incorporated into the book of Joel to teach that Islam of the third woe was the nation that came against the land in verse six of chapter one. That nation is papal Rome, but a private interpretation was introduced claiming the nation was Islam. The triple application of three woes had established Islam as the power of September 11, 2001, and the new private interpretation insisted the papal power of Joel chapter one was actually Islam. A private interpretation that rejected the correct identification of papal power in the book of Joel was bolstered up by an incorrect application of the three woes. Now a private interpretation setting aside the papal power for the United States is being introduced.

Impaka rero yatangiriye mu materaniro y’inkambi yabereye muri Kanada, aho ishyirwa mu byiciro bitatu ry’amakuba atatu ryinjijwe mu gitabo cya Yoweli kugira ngo bigishwe ko Isilamu yo mu kababaro ka gatatu ari yo mahanga yaje kurwanya igihugu kivugwa mu murongo wa gatandatu w’igice cya mbere. Iryo hanga ni Roma ya gipapa, ariko haninjijwe ubusobanuro bwihariye buvuga ko iryo hanga ari Isilamu. Ishyirwa mu byiciro bitatu ry’amakuba atatu ryari ryarashyizeho Isilamu nk’ubutegetsi bwo ku wa 11 Nzeri 2001, kandi ubwo busobanuro bushya bwihariye bwakomeje gutsimbarara ko ububasha bwa gipapa buvugwa muri Yoweli igice cya mbere mu by’ukuri ari Isilamu. Ubusobanuro bwihariye bwahakanaga kumenya neza ububasha bwa gipapa mu gitabo cya Yoweli bwakomejwe n’imikoreshereze itari yo y’amakuba atatu. Noneho harimo kwinjizwa ubundi busobanuro bwihariye bushyira ku ruhande ububasha bwa gipapa bugasimbuzwa Leta Zunze Ubumwe za Amerika.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us. Ecclesiastes 1:9, 10.

> Ikintu cyabaye ni cyo kizaba; kandi icyakozwe ni cyo kizakorwa: nta kintu gishya kiri munsi y’izuba. Mbese hari ikintu umuntu yavugaho ati: Dore, iki ni gishya? Cyarabaye kera cyane, mbere yacu. Umubwiriza 1:9, 10.

The controversies of the last days include the repetition of old controversies, and Daniel chapter eleven has the controversy of Uriah Smith placing his private interpretation upon the symbol of the king of the north. In so doing he manufactured an understanding of Daniel chapter eleven that only produced darkness. In these last days the controversies that are repeated are especially identifying the fruit of applying private interpretations to established truth. This is what Smith did in his book, Daniel and the Revelation. This is what was done in the controversy in the book of Joel, and it is the same dynamics that are being employed when one paragraph from The Great Controversy avoids the definition within the world and within the writings of Ellen White as to what “Christendom” represents, along with the rejection of the basic rules of grammar that identify the phrase “will pursue” identifies a future event. From that point of reference, the flawed concept that the “Old World” is the history of the papal power from 538 unto 1798, is then used to argue against the established understanding of the definition of a triple application of prophecy.

Impaka zo mu minsi y’imperuka zikubiyemo isubirwamo ry’impaka za kera, kandi mu gice cya cumi na kimwe cya Daniyeli harimo impaka zerekeye Uuriah Smith, aho yashyize ubusobanuro bwe bwite ku kimenyetso cy’umwami w’amajyaruguru. Mu kubigenza atyo, yahimbye imyumvire y’igice cya cumi na kimwe cya Daniyeli yabyaye umwijima gusa. Muri iyi minsi y’imperuka, impaka zisubirwamo zigaragaza by’umwihariko imbuto zo gushyira ubusobanuro bwite ku kuri kwamaze gushingwa. Ibi ni byo Smith yakoze mu gitabo cye, Daniel and the Revelation. Ibi ni na byo byakozwe mu mpaka zo mu gitabo cya Yoweli, kandi ni na zo ngengabitekerezo zikoreshwa igihe igika kimwe cyo mu gitabo The Great Controversy kirengagiza insobanuro iri mu isi no mu nyandiko za Ellen White yerekeye icyo “Christendom” ihagarariye, hamwe no kwanga amategeko shingiro y’ikibonezamvugo agaragaza ko interuro “will pursue” yerekana igikorwa kizaba mu gihe kizaza. Uhereye kuri iyo ngingo fatizo, igitekerezo gifite inenge cy’uko “Old World” ari amateka y’ububasha bwa papa kuva mu wa 538 kugeza mu wa 1798, ni bwo gihita gikoreshwa mu kujya impaka n’imyumvire yamaze gushingwa y’insobanuro y’ishyirwa mu bikorwa ry’ubuhanuzi inshuro eshatu.

> “All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.

> “Ibyo byose Imana yagaragaje mu mateka y’ubuhanuzi ko byagombaga gusohora mu gihe cyahise, byarasohoye; kandi n’ibikiri imbere bizasohora mu buryo bwabyo bukurikirana. Daniyeli, umuhanuzi w’Imana, ahagaze mu mwanya we. Yohana ahagaze mu mwanya we. Mu Byahishuwe Intare yo mu muryango wa Yuda yafunguriye abanyeshuri b’ubuhanuzi igitabo cya Daniyeli, bityo Daniyeli akaba ahagaze mu mwanya we. Atanga ubuhamya bwe, ari bwo Uwiteka yamuhishuriye mu iyerekwa ry’ibyabaye bikomeye kandi bikomeye ubwoba tugomba kumenya, ubwo duhagaze ku rugi nyir’izina rw’isohozwa ryabyo.”

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.

> “Mu mateka no mu buhanuzi, Ijambo ry’Imana rigaragaza intambara yamaze igihe kirekire iri hagati y’ukuri n’ikinyoma. Iyo ntambara iracyakomeza. Ibintu byabayeho bizongera kuba. Impaka za kera zizongera kubyutswa, kandi inyigisho nshya zizahora zivuka. Ariko ubwoko bw’Imana, bwo mu kwizera kwabwo no mu gusohora ubuhanuzi bwagize uruhare mu kwamamaza ubutumwa bw’abamarayika ba mbere, uwa kabiri, n’uwa gatatu, bumenya aho buhagaze. Bafite ubunararibonye burusha izahabu nziza agaciro. Bagomba guhagarara bashikamye nk’urutare, bakomeje badakebakeba ibyiringiro byabo bya mbere kugeza ku iherezo.” Selected Message, book 2, 109.

It can be easily demonstrated that Sister White identifies Paul’s “beginning of their confidence,” as the foundational truths of Adventism. The Millerites taught the robbers of thy people was the papal power, and from 1989 onward the movement of the one hundred and forty-four thousand has repeatedly identified the same understanding of the symbol as did the Millerites. There is now a “new theory” as to who the robbers of thy people are, and it has revived an old controversy in the sense that it uses an incorrect identification of an established prophetic symbol to build a prophetic model that is erected upon sand. Whether it was Smith’s private interpretation, or the false application of the nation in Joel chapter one, or the identification of the United States as Modern Rome; all three fallacies attack the correct understanding of papal Rome in the last days, and in so doing they attack the symbol that establishes the prophetic vision that identifies whether God’s people perish or live.

Biroroshye kugaragaza ko Mushiki wa White yerekana ko “intangiriro yo kwiringira kwabo” kwa Pawulo ari ukuri shingiro kw’Idiventisime. Abamilerite bigishaga ko “abambuzi bo mu bwoko bwawe” ari ubutware bwa gipapa, kandi kuva mu 1989 kuzamura, urugendo rw’abihumbi ijana na mirongo ine na bine rwagiye rugaragaza kenshi iyo miterere imwe y’icyo kimenyetso nk’uko Abamilerite babisobanukirwaga. Ubu hariho “inyigisho nshya” yerekeye abo “bambuzi bo mu bwoko bwawe” abo ari bo, kandi yongeye kubyutsa impaka ya kera, mu buryo bw’uko ikoresha kwitiranya nabi ikimenyetso cy’ubuhanuzi cyari gisanzwe cyarumvikanyweho kugira ngo yubake urugero rw’ubuhanuzi rwubatswe ku musenyi. Yaba yarabaye ubusobanuro bwite bwa Smith, cyangwa gukoresha nabi iby’ubwo bwoko mu gice cya mbere cya Yoweli, cyangwa kwita Leta Zunze Ubumwe z’Amerika Roma y’iki gihe; ibyo binyoma uko ari bitatu bigaba igitero ku gusobanukirwa nyako kwa Roma ya gipapa mu minsi y’imperuka, kandi mu kubikora bigaba igitero ku kimenyetso gishyiraho iyerekwa ry’ubuhanuzi rigaragaza niba ubwoko bw’Imana burimbuka cyangwa bukabaho.

In the future Romanism in Europe and apostate Protestantism in the Americas “will pursue” persecution of Sabbath-keepers as has been done throughout sacred history.

Mu gihe kizaza, Uromanizimu mu Burayi n’Uprotestanti bw’ubuhakanyi mu bihugu by’Amerika “bizakurikirana” gutoteza abitondera Isabato, nk’uko byakozwe mu mateka matagatifu yose.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.” Gospel Workers, 299.

> “Imana izakangura ubwoko bwayo; niba ubundi buryo bwose bwananirwa, ubuyobe buzinjira muri bo, buzabatunganya mu kubungurura, butandukanye umurama n’amasaka. Umwami ahamagarira abemera bose ijambo rye gukanguka bave mu bitotsi. Umucyo w’igiciro cyinshi waraje, ubereye iki gihe. Ni ukuri kwa Bibiliya, kugaragaza akaga kari hafi cyane yacu. Uwo mucyo ukwiriye kutuyobora ku kwiga Ibyanditswe twitondeye cyane no gusuzuma mu buryo bukomeye rwose imyanya dufite. Imana ishaka ko impande zose n’imyanya yose by’ukuri bishakishwa mu buryo bwimbitse kandi butadohoka, hamwe n’isengesho no kwiyiriza ubusa. Abizera ntibagomba kuruhukira mu bitekerezo bikingiwe n’ibisobanuro bidatomoye by’ibigize ukuri.” Gospel Workers, 299.

We will continue these thoughts in the next article.

Tuzakomeza ibi bitekerezo mu nyandiko ikurikira.

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