Article

# The Book of Daniel - Number Twenty-One

Igitabo cya Daniyeli — Umubare wa Makumyabiri na Rimwe

In Measure

Mu Rugero

Author

Jeff Pippenger

Published

December 16, 2023

Formats

PDF
Word
Song MP3

We are working through Isaiah chapter twenty-seven, for it establishes the context for the following chapters of Isaiah. Those following chapters identify the latter rain as the correct biblical methodology. The methodology, when recognized and employed, reveals the prophetic message that if accepted produces a corresponding experience.

Turimo gusuzuma Yesaya igice cya makumyabiri na karindwi, kuko ari cyo gishyiraho urusobe rw’ibisobanuro by’ibice bikurikiraho bya Yesaya. Ibyo bice bikurikiraho byerekana imvura y’itumba ya nyuma nk’uburyo bukwiye bwa Bibiliya. Uburyo ubwo, iyo bumenyekanye kandi bugashyirwa mu bikorwa, buhishura ubutumwa bw’ubuhanuzi, kandi iyo bwakiriwe butanga ubunararibonye bujyanye na bwo.

On September 11, 2001 the song that is to be sung unto the former covenant people of God, who are the Seventh-day Adventist people, is that they are being passed by as God’s people, for they have not brought forth the fruits that were intended by God for His vineyard to produce. The song was to be premised on the covenant relationship, represented by the vineyard which God had planted and also by their rejection of the stone of stumbling in 1863. They had become Laodicea in 1856, and for seven years, or “seven times”, or twenty-five hundred and twenty days, God sought entrance, but they closed the door against Him in 1863.

Ku wa 11 Nzeri 2001, indirimbo igomba kuririmbirwa abantu b’Imana bo mu isezerano rya kera, ari bo bantu b’Abadivantisiti b’Umunsi wa Karindwi, ni iy’uko bari gusimburwa ntibakomeze kuba abantu b’Imana, kuko batabyaye imbuto Imana yari yarageneye uruzabibu rwayo kwera. Iyo ndirimbo yagombaga gushingira ku isano ry’isezerano, ryagereranyijwe n’uruzabibu Imana yari yarateye, kandi no ku kwanga kwabo ibuye risitaza mu mwaka wa 1863. Bari barabaye Lawodikiya mu mwaka wa 1856, maze mu gihe cy’imyaka irindwi, cyangwa “ibihe birindwi”, cyangwa iminsi ibihumbi bibiri na magana atanu na makumyabiri, Imana ishaka kwinjira, ariko bayikingira urugi mu mwaka wa 1863.

Since September 11, 2001 they are being bound into bundles in advance of being spewed fully out of His mouth at the Sunday law. The message to be sung to Adventism since September 11, 2001 is the Laodicean message, which is the message of the vineyard that contains the stumbling stone that crushes any who refuse to “see” and “taste” the precious stone. The promise to the Laodiceans in Isaiah’s passage is that any Adventist who chooses to accept this final warning, still has time to “take hold of” Christ’s “strength, that” they “may make peace with” Christ, for Christ is still willing “to make peace with” them. But at the cry at midnight, just before the soon-coming Sunday law, that opportunity is forever over.

Kuva ku wa 11 Nzeri 2001 barimo guhambirizwa mu miba y’ingemeri mbere y’uko bacirwamo rwose n’akanwa ke igihe cy’itegeko ryo ku cyumweru. Ubutumwa bugomba kuririmbirwa Abadiventisime kuva ku wa 11 Nzeri 2001 ni ubutumwa bw’i Lawodikiya, ari bwo butumwa bw’uruzabibu bukubiyemo ibuye risitaza, rimenagura umuntu wese wanga “kubona” no “gusogongera” ibuye ry’agaciro. Isezerano ryahawe Ab’i Lawodikiya muri uwo murongo wa Yesaya ni iri: ko Umudiventisiti wese uhisemo kwemera uyu muburo wa nyuma agifite igihe cyo “gufata” ku “mbaraga” za Kristo, kugira ngo “agire amahoro na” Kristo, kuko Kristo akiri witeguye “kugirana amahoro na” bo. Ariko mu gutaka kwa saa sita z’ijoro, mbere gato y’itegeko ryo ku cyumweru rigiye kuza vuba, ayo mahirwe azaba arangiye iteka ryose.

In the time period that began on September 11, 2001 God promised to make those who “in time past were not a people”, “a root out of a dry ground”, to “take root” “blossom and bud, and fill the face of the world with fruit.” What causes the root of Jesse to blossom and bud is the latter rain, for the root that is to blossom and bud is destined prophetically to be the ensign that is lifted up, and the ensign is the root of Jesse.

Mu gihe cyatangiye ku wa 11 Nzeri 2001, Imana yasezeranye ko abo “mu bihe byahise batari ubwoko,” “umuzi uvumbuka mu butaka bwumye,” bazatinda “gushinga imizi,” “kurabya no gushinga uturabo, no kuzuza isi yose imbuto.” Igituma umuzi wa Yesayi urabya kandi ugashinga uturabo ni imvura y’itumba ya nyuma, kuko uwo muzi ugenewe kurabya no gushinga uturabo wagenewe mu buhanuzi kuzaba ikimenyetso cyubikijwe hejuru, kandi icyo kimenyetso ni cyo muzi wa Yesayi.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.

> Kandi kuri uwo munsi hazaboneka igitsinsi cya Yesayi, kizahagarara nk’ibendera ry’amahanga; amahanga azacyegēra, kandi ikiruhuko cyacyo kizaba icy’icyubahiro. Yesaya 11:10.

The latter rain caused the root of Jesse to blossom and bud beginning on September 11, 2001 and at the soon-coming Sunday law the root will fill the whole earth with fruit. The Sunday law in Isaiah chapter twenty-seven is the progressive history that is also represented in chapters one through three in the book of Daniel. The latter rain began to sprinkle when the nations were angered on September 11, 2001 with the release and then immediate restraint of Islam of the third Woe.

Imvura y’itumba yatumye umuzi wa Yesayi ushibuka kandi uterera, guhera ku wa 11 Nzeri 2001, kandi ku itegeko rya ku Cyumweru rigiye kuza vuba, uwo muzi uzuzisha isi yose imbuto. Itegeko rya ku Cyumweru rivugwa muri Yesaya igice cya makumyabiri na karindwi ni amateka agenda atera imbere, kandi ni yo agaragazwa no mu bice bya mbere kugeza ku bya gatatu mu gitabo cya Daniyeli. Imvura y’itumba yatangiye kuminjagira igihe amahanga yarakazwaga ku wa 11 Nzeri 2001, ubwo Islamu yo mu byago bya gatatu yarekurwaga hanyuma igahita ikumirwa.

> “‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “‘Itangira ry’icyo gihe cy’amakuba,’ kivugwa hano, nticyerekeza ku gihe ibyago bizatangira gusukwa, ahubwo cyerekeza ku gihe gito kibanziriza isukwa ryabyo, igihe Kristo ari ahera. Muri icyo gihe, ubwo umurimo w’agakiza uzaba urimo kugera ku musozo, amakuba azaba aje ku isi, kandi amahanga azarakara, nyamara azafatwa ngo atabangamira umurimo wa marayika wa gatatu. Muri icyo gihe ni ho ‘imvura y’itumba,’ ari yo kugarurirwa ubuyanja guturuka imbere y’Umwami, izaza, kugira ngo iha imbaraga ijwi rirenga rya marayika wa gatatu, kandi itegure abera guhagarara mu gihe ibyago birindwi bya nyuma bizaba bisukwa.” Early Writings, 85.

In the passage Sister White is clarifying that there is a short period when salvation is still open. The “time of trouble” she is addressing is distinct from the great time of trouble, that begins when probation fully closes. In Adventism it is rightly referred to as “the little time of trouble” in relation to the great time of trouble that begins when Michael stands up. The “little time of trouble” represents the period when national ruin begins at the soon-coming Sunday law, and continues until probation closes.

Muri uwo mwandiko, Mushiki wa White arimo asobanura ko hari igihe gito agakiza kaba kakigifunguye. “Igihe cy’amakuba” arimo kuvuga gitandukanye n’igihe gikomeye cy’amakuba, gitangira igihe igihe cy’igeragezwa gifunzwe burundu. Mu Itorero ry’Abadivantisiti, mu buryo bukwiriye cyitwa “igihe gito cy’amakuba” ugereranyije n’igihe gikomeye cy’amakuba gitangira igihe Mikayeli ahagurutse. “Igihe gito cy’amakuba” kigereranya igihe irimbuka ry’amahanga ritangirira ku itegeko ry’Umunsi wa Kucyumweru rigiye kuza vuba, kandi kigakomeza kugeza igihe cy’igeragezwa gifunze.

In the history from September 11, 2001 through to the Sunday law the final cleansing and judgment of Adventism is illustrated as occurring during the “sprinkling” of the latter rain. That period when the latter rain, which is also the “refreshing,” begins as a “sprinkling”, but progresses unto the full outpouring at the Sunday law. In that period, which begins when Islam of the third Woe makes the nations angry, the latter rain begins to fall, and some recognize the latter rain and receive it, and some do not recognize the latter rain. Some recognize that something is happening, but they don’t understand what it is, and brace themselves against it.

Mu mateka atangira ku wa 11 Nzeri 2001 kugeza ku itegeko ryo ku Cyumweru, kwezwa kwa nyuma n’urubanza rw’Abadiventisiti byerekanwa nk’ibibaho mu gihe cy’“isukwaho” ry’imvura y’itumba. Icyo gihe imvura y’itumba, ari na yo “kuruhura,” itangira nk’“isukwaho”, ariko igakomereza kugeza ku isukwa ryuzuye ku itegeko ryo ku Cyumweru. Muri icyo gihe, gitangira igihe Isilamu y’Ishyano rya gatatu itumye amahanga arakara, imvura y’itumba itangira kugwa, kandi bamwe bamenya imvura y’itumba bakayakira, naho abandi ntibamenye imvura y’itumba. Bamwe bamenya ko hari ikintu kiri kuba, ariko ntibasobanukirwe icyo ari cyo, maze bakacyitambika.

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> “Benshi bananiwe ku rugero runini kwakira imvura y’umuhindo wa mbere. Ntabwo babonye inyungu zose Imana yabateganyirije muri ubwo buryo. Biringira ko icyo kibuze kizuzuzwa n’imvura y’umuhindo wa nyuma. Igihe ubuntu buzaba butanzwe mu bwinshi busesuye kurusha ibindi, ni bwo batekereza ko bazakingura imitima yabo kugira ngo babwakire. Bari gukora ikosa riteye ubwoba. Umurimo Imana yatangiye mu mutima w’umuntu, ubwo yamuhaga umucyo n’ubumenyi bwayo, ugomba gukomeza kujya mbere ubudasiba. Buri muntu wese agomba kumenya neza ko akeneye ibi ku giti cye. Umutima ugomba gukurwamo umwanda wose, ugahanagurirwa kuba ubuturo bwa Mwuka. Abigishwa ba mbere biteguye gusukwaho Mwuka Wera ku Munsi wa Pentekote binyuze mu kwatura no kureka ibyaha, binyuze mu masengesho avuye ku mutima no kwiyegurira Imana. Uwo murimo nyine, ariko ku rugero runini kurushaho, ni wo ugomba gukorwa ubu. Icyo gihe, intumwa y’umuntu yagombaga gusa gusaba uwo mugisha, no gutegereza ko Umwami asohoza umurimo umureba. Ni Imana yatangiye uwo murimo, kandi ni Yo izayuzuza, igira umuntu uwuzuye muri Yesu Kristo. Ariko ntihakagire uburangare ku buntu bushushanywa n’imvura y’umuhindo wa mbere. Ababaho bakurikije umucyo bafite ni bo bonyine bazahabwa umucyo urushijeho kuba mwinshi. Keretse niba buri munsi dutera imbere mu kugaragaza ingeso nziza za Gikristo zikora, ntituzamenya ibikorwa byo kwiyerekana kwa Mwuka Wera mu mvura y’umuhindo wa nyuma. Ishobora kuba igwa ku mitima ituzengurutse impande zose, ariko ntituzayitahura cyangwa ngo tuyakire.” Testimonies to Ministers, 506, 507.

The latter rain is now falling and there are those who recognize it and therefore receive it, and there are those who do not recognize it, and therefore do not receive it. The latter rain must be recognized to be received. The latter rain is not just an experience only, it is an experience that is produced by a message, but the message can only be received when the correct methodology is employed to establish the message. Without recognizing the methodology which establishes the message of the latter rain, it is virtually impossible to understand the prophetic lessons that are represented in the rise and fall of kingdoms set forth in the books of Daniel and Revelation.

Imvura y’itumba ubu iragwa, kandi hari abayimenya, bityo bakayakira; kandi hari abayitamenya, bityo ntibayakire. Imvura y’itumba igomba kumenyekana kugira ngo yakirwe. Imvura y’itumba si ubunararibonye gusa bwonyine; ni ubunararibonye buterwa n’ubutumwa, ariko ubwo butumwa bushobora kwakirwa gusa igihe uburyo nyabwo bukoreshwa mu gushinga ubwo butumwa. Hatabanje kumenya uburyo bushinga ubutumwa bw’imvura y’itumba, ni hafi kudashoboka gusobanukirwa amasomo y’ubuhanuzi agaragazwa no kuzamuka no kugwa kw’ubwami nk’uko byerekanwa mu bitabo bya Daniyeli n’Ibyahishuwe.

The ensign that is lifted up to the world is identified by Isaiah as the “root of Jesse”, and in chapter twenty-seven those who “come of Jacob” “take root.” Those that are the “root of Jesse” are also identified there as “Israel,” and they are those who first blossom and bud, and thereafter fill the world with fruit. The laws of nature do not contradict the laws of prophecy, for it is the same Law-Giver that produced both nature and prophecy. Before a plant bears fruit, it must first come out of dormancy as evidenced by the buds, and thereafter the blossoms. Spiritual Israel, who is the “root of Jesse” receives a progressive outpouring of rain. It begins with a “sprinkling” and escalates to a full outpouring when the world is filled with the fruit presented by the ensign.

Ibendera rishyizwe hejuru ngo ribere isi ikimenyetso ryamenyekanishijwe na Yesaya ko ari “umuzi wa Yese”, kandi mu gice cya makumyabiri na karindwi, ab “bava kuri Yakobo” ni bo “bashinga imizi.” Abo ari “umuzi wa Yese” na bo baho bamenyekanishijwe ko ari “Isirayeli,” kandi ni bo babanza kurabya no gutoha, hanyuma nyuma yaho bakuzuza isi imbuto. Amategeko ya kamere ntavuguruzanya n’amategeko y’ubuhanuzi, kuko ari Umutanga-mategeko umwe wazanye byombi, kamere n’ubuhanuzi. Mbere y’uko igihingwa cyera imbuto, kibanza kuva mu businzire bwacyo, ibyo bikagaragazwa n’udushami dutotoha, hanyuma nyuma yaho n’indabo. Isirayeli yo mu buryo bw’umwuka, ari yo “umuzi wa Yese,” ihabwa isukwa ry’imvura rigenda ryiyongera. Bitangirana no “kuminjagirwaho” maze bikagera ku isukwa ryuzuye, igihe isi yuzuye imbuto zitanzwe n’icyo kimenyetso.

In Isaiah chapter twenty-seven, the starting point of the sprinkling of the rain is represented as taking place when the buds “shooteth forth.” When they first “shooteth forth,” the rain is identified as being poured out “in measure.” “In measure, when it shooteth forth.” On September 11, 2001 the sprinkling of the latter rain began to be poured out “in measure,” for at that time the wheat and tares, or the wise and the foolish were still mixed together.

Mu gice cya makumyabiri na karindwi cy’Igitabo cya Yesaya, aho itangiriro ryo kuminjagira kw’imvura rigereranywa n’igihe udushami “tutubura.” Igihe bwa mbere “dutubura,” iyo mvura ivugwaho ko isukwa “ku rugero.” “Ku rugero, igihe gitutumburuka.” Ku wa 11 Nzeri 2001, kuminjagira kw’imvura y’itumba rya nyuma kwatangiye gusukwa “ku rugero,” kuko muri icyo gihe ingano n’urumamfu, cyangwa abanyabwenge n’abapfu, bari bakivangavanze hamwe.

> “The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> “Gusukwa gukomeye kwa Mwuka w’Imana, kumurikisha isi yose ubwiza bwe, ntikuzaza tutarabona ubwoko bumurikiwe, buzi binyuze mu mibereho yabwo icyo bisobanura kuba abafatanyabikorwa n’Imana mu murimo. Ubwo tuzaba dufite kwiyegurira rwose, n’umutima wose, umurimo wa Kristo, Imana izemera icyo kintu binyuze mu gusuka Mwuka wayo nta rugero; ariko ibyo ntibizabaho mu gihe igice kinini cy’itorero kitari abafatanyabikorwa n’Imana mu murimo. Imana ntishobora gusuka Mwuka wayo igihe kwikunda no kwinezeza bikigaragara cyane; igihe umwuka wiganje ku buryo, uramutse ushyizwe mu magambo, wagaragaza cya gisubizo cya Kayini ngo: ‘Ndi umurinzi wa murumuna wanjye se?’ Niba ukuri kw’iki gihe, niba ibimenyetso birushaho kwiyongera impande zose, bihamya ko iherezo rya byose riri bugufi, bidahagije gukangura imbaraga zisinziriye z’abavuga ko bazi ukuri, ubwo umwijima uhwanye n’umucyo wabamurikiraga uzafata ayo matwi. Nta n’igisa n’urwitwazo rwo kutita kwabo bazashobora kugaragariza Imana ku munsi ukomeye wo kubarurwaho kwa nyuma. Nta mpamvu bazatanga isobanura impamvu batabayeho, ntibagendere, kandi ntibakore mu mucyo w’ukuri kwera kw’ijambo ry’Imana, bityo bakerekana abari mu isi yijimye kubera icyaha, binyuze mu myitwarire yabo, impuhwe zabo, n’umwete wabo, ko imbaraga n’ukuri nyakuri kw’ubutumwa bwiza bitashoboraga kunyomozwa.” Review and Herald, July 21, 1896.

Isaiah twenty-seven identifies the history of the beginning of the outpouring of the latter rain, when the root buds out of a dry ground, and then all the way through until the earth is filled with fruit. The chapter identifies that “in measure, when it shooteth forth, thou wilt debate with it.” When the latter rain is being measured as a “sprinkling”, Sister White states that the latter rain, “may be falling on hearts all around us, but we shall not discern or receive it.”

Yesaya makumyabiri n’irindwi hagaragaza amateka y’itangiriro ry’isukwa ry’imvura y’itumba rya nyuma, igihe umuzi ushibukira mu butaka bwumye, maze ugakomeza kugeza ubwo isi yuzuye imbuto. Icyo gice kigaragaza ko “mu rugero, igihe ishoreye, uzajya impaka na yo.” Igihe imvura y’itumba rya nyuma iba irimo kugereranywa nk’“igishishi”, Mushiki wacu White avuga ko imvura y’itumba rya nyuma, “ishobora kuba irimo kugwa ku mitima y’abadukikije impande zose, ariko ntituzayimenya cyangwa ngo tuyakire.”

In so doing she identifies a church that is mixed with those that recognize and others who do not recognize the falling of the rain. In the previous passage she identifies that when God pours the latter rain out without measure it marks when there is no longer a mixture of wise and foolish virgins by stating, “When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God.”

Muri ubwo buryo, agaragaza itorero rivanzemo abemera ndetse n’abatemera kugwa kw’imvura. Mu gice kibanziriza iki, agaragaza ko igihe Imana isuka imvura y’itumba ku rugero rutagira ikigero, biba ari ikimenyetso cy’uko hatakiriho ukongera kubamo uruvange rw’inkumi z’abanyabwenge n’iz’abapfu, abivuga atya: “Igihe tuzaba dufite ukwiyegurira umurimo wa Kristo kuzuye kandi kw’umutima wose, Imana izamenya iyo ngingo binyuze mu isukwa ry’Umwuka wayo ku rugero rutagira ikigero; ariko ibi ntibizabaho igihe umugabane munini w’itorero utari abakorana n’Imana.”

The larger portion of the church, or the majority of the church, are represented in Matthew twenty-five as foolish virgins, for biblically “many” are called but “few” are chosen. The wise and the foolish are providentially separated at the crisis at midnight, that precedes the soon-coming Sunday law. The separation creates a people who can then receive the full outpouring of the Spirit in the latter rain and become the “nation that is born in a day”. Then the root of Jesse will be lifted up as an ensign and fill the world with fruit.

Igice kinini cy’itorero, cyangwa se benshi bo mu itorero, bagaragajwe muri Matayo makumyabiri n’itanu nk’abakobwa b’abapfu, kuko mu Byanditswe “benshi” barahamagarwa ariko “bacye” ni bo batoranywa. Abanyabwenge n’abapfu batandukanwa n’ubuyobozi bw’Imana mu gihe cy’amage, mu gicuku, kibanziriza itegeko rya Sunday rigiye kuza vuba. Iryo tandukaniro rirema abantu bashobora noneho kwakira isukwa ryuzuye rya Mwuka mu mvura y’itumba, maze bakaba “ihanga rivukiye umunsi umwe”. Hanyuma umuzi wa Yesayi uzazamurwa nk’ibendera, wuzuze isi imbuto.

Isaiah twenty-seven identifies that when the latter rain began to be poured out “in measure”, on September 11, 2001, “thou will debate with it.” “In measure, when it shooteth forth, thou wilt debate with it.” The event of September 11, 2001 became an immediate debate in the world and the church. To this very day–over twenty years later–there are still arguments against assigning those events to an act of Islam, as opposed to some form of a globalist conspiracy. The debate associated with the arrival of the sprinkling of the latter rain began on September 11, 2001, but the debates that are carried on in the world, are not the “debate” that is identified in God’s prophetic Word. The debate is about predictions such as the one that follows.

Yesaya makumyabiri n’irindwi hagaragaza ko igihe imvura y’itumba yatangiraga gusukwa “mu rugero”, ku wa 11 Nzeri 2001, “uzayijyaho impaka.” “Mu rugero, igihe itangiye kurabuka, uzayijyaho impaka.” Icyabaye ku wa 11 Nzeri 2001 cyahise kiba impaka zikomeye mu isi no mu itorero. Kugeza n’uyu munsi—nyuma y’imyaka irenga makumyabiri—haracyariho impaka zirwanya kwemeza ko ibyo byabaye byari igikorwa cya Islamu, aho kubifata nk’uburyo runaka bw’umugambi mubisha w’abashaka gutegeka isi. Impaka zijyanye no kuza kw’isabagizwa ry’imvura y’itumba zatangiye ku wa 11 Nzeri 2001, ariko impaka zikomeje kubaho mu isi si zo “mpaka” zivugwa mu Ijambo ry’ubuhanuzi ry’Imana. Impaka ni izerekeye ubuhanuzi nk’ubukurikira.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “Igihe kimwe, ubwo nari mu Mujyi wa New York, nijoro nahamagawe kureba inyubako zizamuka urugereko ku rundi zerekeza mu ijuru. Izo nyubako zari zemejwe ko zidashobora gushya, kandi zubatswe kugira ngo ziheshe icyubahiro abazifite n’abazubatse. Zarushagaho kuzamuka hejuru no kurushaho, kandi muri zo hakoreshwaga ibikoresho bihenda cyane. Abari bafite izo nyubako ntibabazaga ubwabo bati: ‘Ni mu buhe buryo twarushaho guhesha Imana icyubahiro?’ Uwiteka ntiyari mu bitekerezo byabo.”

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> Natekereje nti: “Iyaba abari gushyira amatungo yabo muri ubu buryo babashaga kubona inzira yabo nk’uko Imana iyibona! Bariho begeranya inyubako z’akataraboneka, ariko mbega ukuntu igenamigambi ryabo n’imigambi yabo ari ubupfapfa mu maso y’Umutegetsi w’isi n’ijuru! Ntibiga bakoresheje imbaraga zose z’umutima n’iz’ubwenge uko bashobora guhimbaza Imana. Batakaje iyi ngingo mu maso yabo, ari yo nshingano ya mbere y’umuntu.”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Nuko izo nyubako ndende zagendaga zubakwa, ba nyirazo bishimiraga bafite ubwibone bwuzuye irari ryo kwikuza, ko bafite amafaranga yo gukoresha mu kwinezeza no mu gukangura ishyari mu baturanyi babo. Igice kinini cy’amafaranga bashoyemo muri ubwo buryo cyari cyarabonetse binyuze mu kwaka birenze urugero no mu gukandamiza abakene. Bibagiwe ko mu ijuru habikwa imibare y’ibyakozwe byose mu by’ubucuruzi; ko buri masezerano arimo akarengane, buri gikorwa cy’uburiganya, byose byandikwamo. Igihe kiraza ubwo abantu, mu buriganya bwabo no mu bwibone bwabo, bazagera aho Uwiteka atazabemerera kurenga, kandi bazamenya ko ukwihangana kwa Yehova gufite aho kugarukira.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: “They are perfectly safe.” But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 12, 13.

> “Ibyabaye byakurikiyeho byanyeretswe byari impuruza y’umuriro. Abantu barebaga inyubako ndende kandi bakekaga ko zidashobora gushya maze bakavuga bati: ‘Zitekanye rwose.’ Ariko izo nyubako zarakongotse nk’aho zari zikozwe mu kabutare. Imodoka z’imizimyamuriro ntizashoboye kugira icyo zikora ngo zihagarike irimbuka. Abazimyamuriro ntibashoboye gukoresha ibyo bikoresho.” Testimonies, volumu ya 9, 12, 13.

The Adventist church immediately after September 11, 2001 sought to hide passages such as this from the world. How could this not be about New York City, and the enormously high buildings which the fire engines could not stop the ensuing fires? How could a passage such as this from the writings that the Adventist church professes to be written by a prophetess not be proclaimed from the rooftops after such a fulfillment as that?

Itorero ry’Abadivantisiti ako kanya nyuma ya tariki ya 11 Nzeri 2001 ryashatse guhisha ab’isi amagambo nk’aya. Byashobokaga bite ko ibi bitaba bivuga Umujyi wa New York, n’inyubako ndende cyane imodoka z’abazimya umuriro zitabashije guhagarika inkongi zakurikiyeho? Byashobokaga bite ko amagambo nk’aya yo mu nyandiko itorero ry’Abadivantisiti ryemera ko yanditswe n’umuhanuzikazi atatangazwa hejuru y’inzu nyuma y’isohozwa nk’iryo?

The arrival of the sprinkling of the latter rain, that marks the arrival of the prophetic “debate,” also identifies the final rebellion of Adventism, for it is there that they fully reject the clear and simple words of the one they identify as the prophetess to the remnant.

Ukuza kw’isukwa ry’imvura y’itumba, rigaragaza ukuza kw’“impaka” y’ubuhanuzi, ni na ko kugaragaza ubugome bwa nyuma bwo kwigomeka kwa Adiventisime, kuko ari ho banze byuzuye amagambo asobanutse kandi yoroshye y’uwo bo ubwabo bemera ko ari umuhanuzikazi w’intsigamigambi.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Satani ahora... ahora ahatira imbere ibihimbano—kugira ngo ayobye abantu abakure ku kuri. Ubuyobe bwa nyuma cyane bwa Satani buzaba ubwo gutesha agaciro ubuhamya bwa Mwuka w’Imana. ‘Aho kutabona ibyerekwa, abantu bararimbuka’ (Imigani 29:18). Satani azakora abigiranye ubuhanga bwinshi, mu buryo bunyuranye no mu bikoresho bitandukanye, kugira ngo ahungabanye icyizere cy’abasigaye b’ubwoko bw’Imana mu buhamya bw’ukuri.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Hazabyuka urwango ruzakangurirwa kurwanya Ubuhamya, urwango rwa Satani. Ibikorwa bya Satani bizaba ibyo guhungabanya kwizera kw’amatorero kuri bwo, kubera iyi mpamvu: Satani ntashobora kubona inzira isobanutse bene aka kageni yo kwinjizamo ibishuko bye no kuboha imitima mu buyobe bwe, niba imiburo n’ibihano n’inama by’Umwuka w’Imana byumvirwa.” Selected Messages, igitabo cya 1, 48.

The prophetic binding of both the wheat and the tares began on September 11, 2001, with the rebellion against the Spirit of Prophecy, which marked the conclusion of a progressive rebellion that began against the Bible in 1863.

Guhambira hamwe kwa gihanuzi kw’ingano n’urukungu byatangiye ku wa 11 Nzeri 2001, binyuze mu kwigomeka ku Mwuka w’Ubuhanuzi, kwaranzuye ukwivumbagatanya kwagiye gukura buhoro buhoro kwatangiriye ku kurwanya Bibiliya mu 1863.

> “We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

> “Twebwe nk’abantu tuvuga ko dufite ukuri kutubanjirije abantu bose bo ku isi. Ni cyo gituma imibereho yacu n’imico yacu bikwiriye kujyana n’ukwizera nk’uko. Umunsi uri hafi cyane ubwo abakiranutsi bazahambirwa nk’ingano y’igiciro kinini mu miba kugira ngo zibikwe mu kigega cyo mu ijuru, mu gihe abanyabyaha bo bazateranywa nk’urumamfu kugira ngo batwikirwe mu miriro y’umunsi wa nyuma ukomeye. Ariko ingano n’urumamfu ‘bikurana kugeza ku isarura.’” Testimonies, volume 5, 100.

How could Adventism ignore the following passage that states directly that when these buildings came down Revelation eighteen, verse one through three would be fulfilled?

Ni gute Abadiventisiti bashoboraga kwirengagiza iri somo rikurikira rivuga mu buryo butaziguye ko igihe izo nyubako zasenyukaga Ibyahishuwe 18:1–3 byari gusohora?

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “None se haje ijambo navuze yuko New York igomba gukurwaho n’umuhengeri ukomeye? Ibyo sinigeze mbivuga. Icyo navuze ni uko, ubwo narebaga inyubako nini zubakwaga aho, igorofa hejuru y’igorofa, navuze nti: ‘Mbega ibintu biteye ubwoba bizabaho igihe Uwiteka azahaguruka agatigisa isi bikomeye! Ni bwo amagambo yo mu Ibyahishuwe 18:1–3 azasohora.’ Igice cya cumi n’umunani cyose cy’Ibyahishuwe ni umuburo w’ibigiye kuza ku isi. Ariko nta mucyo wihariye mfite werekeye ibigiye kuza kuri New York, keretse ko nzi yuko umunsi umwe inyubako nini zaho zizahirikwa no guhindukira no guhirikwa k’ububasha bw’Imana. Uhereye ku mucyo nahawe, nzi yuko kurimbuka kuri mu isi. Ijambo rimwe riturutse ku Mwami, ugukorwaho kumwe kw’ububasha bwe bukomeye, kandi izo nyubako z’igikomere zizagwa. Hazabaho ibintu biteye ubwoba ku buryo tudashobora kubyiyumvisha.” Review and Herald, July 5, 1906.

The issue we are addressing here is not whether these passages were fulfilled on September 11, 2001, for they absolutely were, but the issue we are seeking to address is the “debate” that would begin at that time. The debate was over correct or incorrect methodology. The Adventist church began its rejection of the fourteen rules of prophetic interpretation of William Miller in 1863, and they have progressed to the point now where you cannot purchase a book of biblical study written by Adventist theologians that isn’t repeatedly endorsed by the theologians of apostate Protestantism and Roman Catholicism. From 1863 to 2001, and still today, the methodology that was originally represented by William Miller’s rules of prophetic interpretation were set aside for the methodology of Roman Catholicism and apostate Protestantism. The prophetic “debate” that began when Revelation eighteen, verses one through three were fulfilled was over true or false methodology.

Ikibazo turimo gukemura hano si ukumenya niba iyi mirongo yarasohojwe ku wa 11 Nzeri 2001, kuko rwose yarasohojwe; ahubwo ikibazo dushaka gukemura ni “impaka” zari gutangira muri icyo gihe. Izo mpaka zari zerekeye uburyo nyabwo cyangwa butari bwo bw’imyumvire n’isobanura. Itorero ry’Abadivantisiti ryatangiye kwanga amategeko cumi n’ane yo gusobanura ubuhanuzi ya William Miller mu 1863, kandi bakomeje kugera aho ubu udashobora kugura igitabo cy’inyigisho za Bibiliya cyanditswe n’abahanga mu by’iyobokamana b’Abadivantisiti kidahabwa ishimwe kenshi n’abahanga mu by’iyobokamana b’Abaporotesitanti bayobye na Kiliziya Gatolika ya Roma. Kuva mu 1863 kugeza mu 2001, kandi n’uyu munsi biracyari uko, uburyo bwari bwarahagarariwe mbere na mbere n’amategeko ya William Miller yo gusobanura ubuhanuzi bwasunikiwe ku ruhande kugira ngo hahabwe umwanya uburyo bwa Kiliziya Gatolika ya Roma n’Abaporotesitanti bayobye. “Impaka” z’ubuhanuzi zatangiye ubwo Ibyahishuwe igice cya cumi n’umunani, umurongo wa mbere kugeza ku wa gatatu, byasohoraga, zari impaka zerekeye uburyo nyakuri cyangwa ubw’ibinyoma.

We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.

Tuzakomeza mu nyandiko ikurikira gusuzuma kwacu “impaka” zo mu gice cya makumyabiri na karindwi cya Yesaya.

> “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.” The 1888 Materials, 403.

> “Tugomba kumenya ubwacu icyo Ubukristo ari cyo, icyo ukuri ari cyo, icyo kwizera twakiriye ari cyo, n’amategeko ya Bibiliya ayo ari yo—amategeko twahawe n’ububasha busumba ubundi bwose.” The 1888 Materials, 403.

Back to Articles