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# Laodicea - Number One

Laodiceya — Nimero ya Mbere

Isaiah’s Prophecy of Doom for the Valley of Vision

Ubuhanuzi bwa Yesaya bw’Ibyago Bizagwira Ikibaya cy’Iyerekwa

Author

Jeff Pippenger

Published

August 14, 2023

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> The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.

> Umutwaro wo mu kibaya cy’iyerekwa. Ni iki kikubayeho none, ko mwese mwazamutse ku bisenge by’inzu? Wowe wari wuzuye urusaku, umudugudu uvurunganye, umudugudu wishimye: abishwe bawe ntibishwe n’inkota, kandi ntibaguye ku rugamba. Abatware bawe bose bahunganye, baboshywe n’abarashi: abagusanzeho bose baboshywe hamwe, kandi bahunze baturutse kure. Ni cyo cyatumye mvuga nti: Nimuhindukire mundeke; ndarira cyane mu mubabaro, ntimuruhire kunyihumuriza, kubera kurimbuka k’umukobwa w’ubwoko bwanjye. Kuko ari umunsi w’amakuba, n’uwo guhonyorwa, n’uwo gucanganyikirwa, utewe n’Umwami Imana Nyiringabo mu kibaya cy’iyerekwa, wo gusenya inkike, n’uwo gutakira imisozi. Yesaya 22:1–5.

In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.

Mu gitabo cya Yesaya, ijambo “umutwaro” ribonekamo incuro cumi n’umunani. Incuro cumi n’imwe muri izo zerekeza ku buryo butaziguye ku buhanuzi bw’amakuba, naho izindi ncuro zirindwi zerekeza ku mutwaro nk’ikintu gihetse ku rutugu. Hariho gusa rumwe muri izo nyandiko zahinduwemo ngo “umutwaro” rugaragaza ikintu gihetse ku rutugu kandi nanone rukaba ari ubuhanuzi bw’amakuba. Ndashaka kuvuga kuri urwo rumwe rwerekeza ku ijambo ry’Igiheburayo risobanura ikintu gihetse, ariko nanone rikaba ari ubuhanuzi bw’amakuba; ni yo mpamvu ndimo kugaragaza itandukaniro uhereye mbere na mbere, nubwo tutazagaruka kuri ibi bintu kugeza nyuma.

The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.

Iki gice ntigisobanutse nabi ku bisobanuro by’“ikibaya cy’iyerekwa,” kuko kigaragazwa ko ari “Umurwa wa Dawidi,” kandi nanone ko ari “Yerusalemu.” Ikibaya cy’iyerekwa ni ikimenyetso cy’Adiventisime y’Abalawodikiya mu mateka y’imirongo itandatu ya nyuma ya Daniyeli cumi n’umwe. Yesaya yashyizeho urwego rw’iyi mahano akoresheje amateka agaragazwa mu gice cya makumyabiri, asobanura ukuntu umwami wa Ashuri yagiye atsinda isi buhoro buhoro, uwo mwami akaba yari yarohereje umukuru w’ingabo witwaga Tartarani gufata umurwa wo muri Egiputa witwaga Ashdodi.

The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.

Itegeko ryo ku Cyumweru rigaragazwa muri Daniyeli 11:41, kandi rigaragaza amatsinda atatu “acika” ukuboko kw’ubupapa igihe cy’itegeko ryo ku Cyumweru.

> In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.

> Mu mwaka Tārutani yaje i Ashidodi, (igihe Sarugoni umwami wa Ashūri yamumutumaga,) akarwanya Ashidodi, akahafata; muri icyo gihe Uwiteka yavugishije Yesaya mwene Amozi, ati: Genda, ukureho ibigunira mu rukenyerero rwawe, kandi ukure inkweto ku kirenge cyawe. Nuko abigenza atyo, agenda yambaye ubusa kandi atambaye inkweto. Maze Uwiteka aravuga ati: Nk’uko umugaragu wanjye Yesaya amaze imyaka itatu agenda yambaye ubusa kandi atambaye inkweto, ngo bibe ikimenyetso n’igitangaza kuri Egiputa no kuri Etiyopiya; ni ko umwami wa Ashūri azajyana Abanyegiputa ari imbohe, n’Abanyetiyopiya ari iminyago, abakiri bato n’abasaza, bambaye ubusa kandi batambaye inkweto, ndetse ibibuno byabo byambaye ubusa, biba igikoza isoni Egiputa. Kandi bazatinya, bamware n’isoni kubera Etiyopiya, ibyo biringiragaho, no kubera Egiputa, ubwibone bwabo. Kandi utuye kuri iki kirwa azavuga kuri uwo munsi ati: Dore, uku ni ko ibyo twiringiraga bimeze, ari ho twahungiraga ngo bidutabare, ngo dukizwe umwami wa Ashūri; none se tuzarokoka dute? Yesaya 20:1–6.

The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.

Ikibazo kibajijwe n’abatuye icyo kirwa ni iki: bazarokoka bate umwami wa Ashuri, na we kandi ugereranywa n’umwami w’amajyaruguru muri Daniyeli icumi n’umwe.

> He [the king of the north] shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Na we [umwami wo mu majyaruguru] na we azinjira no mu gihugu cyiza, kandi ibihugu byinshi bizatsindwa rwose; ariko aba ni bo bazarokoka ukuboko kwe: Edomu, na Mowabu, n’abakuru bo mu bana ba Amoni. Daniyeli 11:41.

In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.

Muri uyu murongo hamenyekanishwa itegeko ryo ku cyumweru muri Leta Zunze Ubumwe za Amerika, kandi mu murongo wa Daniyeli harimo utunenge twihishe dukwiye kwitabwaho. Muri Daniyeli 11:40-43 harimo imirongo itatu ikurikirana yose yerekana “ibihugu.” Mu murongo wa 40 ibihugu byagereranyaga icyahoze ari Leta Zunze Ubumwe z’Abasoviyeti byarihuwe n’ubupapa na Leta Zunze Ubumwe za Amerika mu mwaka wa 1989. Abanditsi b’amateka bo muri iki gihe bemeza iyi ngingo.

Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.

Hanyuma, mu murongo wa mirongo ine n’ibiri dusangamo ijambo “ibihugu” rihagarariye ibihugu byose byo ku isi, ubwo umwami w’amajyaruguru (ubupapa) afata Egiputa, ihagarariye isi yose. Icyo ni kimwe mu bisobanuro byimbitse. Ikindi muri ibyo bisobanuro bibiri ndimo kuvuga muri iyo mirongo itatu, kijyanye n’ijambo “guhunga” riri mu murongo wa mirongo ine n’umwe, hanyuma rikongera kuboneka no mu murongo wa mirongo ine n’ibiri. Ayo ni amagambo abiri atandukanye y’Igiheburayo, nubwo yombi yahinduwemo “guhunga.” Ijambo ry’Igiheburayo ryahinduwemo “guhunga” mu murongo wa mirongo ine n’ibiri risobanura kutabona agakiza, kuko igihe “abami icumi” bahagarariye Umuryango w’Abibumbye bemeye guha ubutegetsi bwabo bw’isi imwe ububasha bw’inyamaswa ya gipapa, nta guhunga kubaho—nta gakiza kabaho.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.

> Kandi amahembe icumi wabonye ni abami icumi, batarahabwa ubwami; ahubwo bahabwa ubutware nk’abami isaha imwe hamwe n’iyo nyamaswa. Abo bahuje umutima, kandi bazaha iyo nyamaswa imbaraga n’ubushobozi bwabo. Abo bazarwana n’Umwana w’Intama, kandi Umwana w’Intama azabanesha; kuko ari Umwami w’abami n’Umutware w’abatware; kandi abari kumwe na we ni abahamagariwe, n’abatoranijwe, n’indahemuka. Nuko arambwira ati: Amazi wabonye, ya yandi indaya yicayeho, ni amoko n’imbaga n’amahanga n’indimi. Kandi amahembe icumi wabonye kuri ya nyamaswa, ayo ni yo azanga ya ndaya, kandi azayigira umusaka kandi yambaye ubusa, kandi azarya inyama zayo, maze ayitwikishe umuriro. Kuko Imana yashyize mu mitima yabo gusohoza umugambi wayo, no kugira inama imwe, no guha iyo nyamaswa ubwami bwabo, kugeza aho amagambo y’Imana azasohorerera. Ibyahishuwe 17:12–17.

These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.

Aba “bami icumi” bavugwa kenshi mu Ijambo ry’Imana no mu nkuru ya Eliya; Ahabu, umwami wa Isirayeli, yari umutware w’imiryango icumi, kandi yari yarashakanye na Yezebeli. Yezebeli ni ubupapa ku iherezo ry’isi, Eliya ni intumwa z’ubutumwa bw’umumarayika wa gatatu, kandi Ahabu ni umutware w’ishyirahamwe ry’abami icumi. Ahabu agereranya Leta Zunze Ubumwe za Amerika nk’umuyobozi w’Umuryango w’Abibumbye mu mateka y’ubuhanuzi ajyanye n’itegeko ryo ku Cyumweru. Igihe Egiputa ifashwe na Ashuri, umwami wo mu majyaruguru uvugwa muri Daniyeli 11:42 aba amaze guhatira abo bami icumi kwemera kwegurira ubwami bwabo ubutware bw’ubupapa.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Mu gihe twegereza iherezo ry’akaga gakomeye, ni ingenzi cyane ko habaho ubwumvikane n’ubumwe hagati y’ibikoresho by’Umwami. Isi yuzuye imihengeri, intambara n’amakimbirane. Ariko kandi, iyobowe n’umutwe umwe—ububasha bwa gipapa—abantu bazishyira hamwe kugira ngo barwanye Imana ibonerwa mu bo ihamya bayo. Ubu bumwe bushimangirwa n’uwo muhakanyi mukuru. Mu gihe ashaka guhuza intumwa ze kugira ngo zirwanye ukuri, azakora no kugira ngo atandukanye kandi atatanye ababuharanira. Ishyari, gukeka nabi, gusebanya, byose abiterwa na we kugira ngo bizane kutumvikana n’amacakubiri.” Testimonies, volume 7, 182.

In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.

Mu murongo wa mirongo ine n’umwe dusangamo ijambo “guhunga,” kandi no mu murongo wa mirongo ine n’ibiri dusangamo iryo jambo “guhunga,” ariko ayo ni amagambo abiri atandukanye y’Igiheburayo. Ijambo ryahinduwemo “guhunga” mu murongo wa mirongo ine n’umwe risobanura guhunga nk’uwacitse kubera kunyerera. Iryo ni ryo jambo ryahinduwemo “guhunga” mu murongo wa gatandatu w’igice cya makumyabiri cya Yesaya. “Muri uwo munsi” “umuturage w’iki kirwa” abaza uko bashobora guhunga Umwashuri, we “muri uwo munsi” agenda atsinda isi buhoro buhoro nk’uko bigaragazwa muri Daniyeli igice cya cumi na kimwe no mu yindi mirongo myinshi y’Ibyanditswe Byera.

In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.

Muri Daniyeli 11:41, igihe ubupapa, cyangwa nk’uko Daniyeli amugaragaza, umwami w’akarere ko mu majyaruguru, cyangwa nk’uko Yesaya amugaragaza, Umunyasiriya, burimo bunesha “igihugu cy’ikuzo” kigereranya Leta Zunze Ubumwe z’Amerika, hamenyekana amatsinda abiri.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Azinjira no mu gihugu cy’ikuzo na cyo, kandi ibihugu byinshi bizahirikwa; ariko aba ni bo bazacika mu kuboko kwe: Edomu, na Mowabu, n’abatware b’abana ba Amoni. Danieli 11:41.

One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”

Hariho “benshi” bazarimburwa, kandi irindi tsinda rigereranywa na “Edomu, Mowabu n’indashyikirwa zo mu bana ba Amoni.” Mu itegeko ryo ku Cyumweru, Ibyahishuwe 18:4 hahamagarira abacyari i Babuloni “gusohokamo.”

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:4.

> Nuko numva irindi jwi rivuye mu ijuru, rivuga riti: Nimusohoke mumve muri we, bantu banjye, kugira ngo mutifatanya n’ibyaha bye, kandi kugira ngo mutazakubitwa n’ibyorezo bye. Ibyahishuwe 18:4.

Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.

Edomu, Mowabu n’abakuru b’abana ba Amoni ni bo bacika ku bw’ubwiyorobetsi, nk’uko amahanga yo ku kirwa avugwa muri Yesaya makumyabiri yiringira kubigenza.

In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.

Mu murongo wa mirongo ine n’umwe, indi nyito ndimo kuvugaho ni uko mu mirongo ya mirongo ine, mirongo ine n’umwe, na mirongo ine n’ebyiri dusangamo ijambo “ibihugu,” ariko mu murongo wa mirongo ine n’umwe ni ijambo ryongerewemo, ritari mu magambo y’umwimerere ya Daniyeli kandi ntiryagombye kuba rihari. Ibihugu byinshi byaratsinzwe mu gusohozwa k’umurongo wa mirongo ine igihe Leta Zunze Ubumwe z’Abasoviyeti zasenyukaga, kandi ibihugu byinshi birafatwa igihe ubupapa bufata ubutegetsi bw’Umuryango w’Abibumbye. Ariko ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika, abo “benshi” batsindwa si ibihugu byinshi, ahubwo bashobora kuba gusa Abadivantisiti b’Umunsi wa Karindwi.

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.

> “Niba urumuri rw’ukuri rwarabagejejweho, rukabahishurira Isabato y’itegeko rya kane, kandi rukerekana ko mu Ijambo ry’Imana nta shingiro na rimwe rihari ryo kuziririza ku Cyumweru, nyamara mugakomeza gutsimbarara ku isabato y’ibinyoma, mwanga kweza Isabato Imana yita ‘umunsi Wanjye wera,’ mwakira ikimenyetso cya ya nyamaswa. Ibyo bibaho ryari? Bibaho igihe mwumviye itegeko ribategeka guhagarika imirimo ku Cyumweru no kuramya Imana, kandi muzi ko muri Bibiliya hatarimo n’ijambo na rimwe ryerekana ko ku Cyumweru hari undi murimo ugenewe uretse kuba umunsi usanzwe wo gukora, bityo mukemera kwakira ikimenyetso cya ya nyamaswa, mukanga ikidodo cy’Imana.” Review and Herald, July 13, 1897.

Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.

Umunyamuryango uwo ari we wese w’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi yemeye inyigisho y’Isabato igihe yabaga umunyamuryango w’itorero binyuze mu mubatizo bwa mbere, kandi abazwa ibyo yakoze hakurikijwe “umucyo w’ukuri” werekeye Isabato.

> “The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “Ihindurwa ry’Isabato ni ikimenyetso cyangwa akara k’ububasha bw’itorero ry’Abaroma. Abumva ibyo itegeko rya kane risaba, nyamara bagahitamo kwitondera isabato y’ikinyoma mu cyimbo cy’iy’ukuri, baba bityo bahaye icyubahiro ubwo butware ari bwo bwonyine bwategetse iyo sabato. Ikimenyetso cya ya nyamaswa ni isabato ya gikipapa, iyo isi yemeye mu cyimbo cy’umunsi Imana yashyizeho.

> “No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.

> “Nta muntu n’umwe urahabwa ikimenyetso cy’inyamaswa. Igihe cy’igeragezwa ntikiragera. Muri buri torero harimo Abakristo b’ukuri, hatarimo no gusiga inyuma umuryango wa Kiliziya Gatolika y’i Roma. Nta n’umwe acirwaho iteka kugeza igihe ahawe umucyo kandi akabona ko itegeko rya kane rimureba nk’inshingano. Ariko igihe itegeko rizasohoka rihatira abantu gukurikiza isabato y’impimbano, kandi ijwi riranguruye ry’umumarayika wa gatatu rikaburira abantu kwirinda kuramya inyamaswa n’igishushanyo cyayo, umurongo uzaba ushyizweho neza hagati y’ikinyoma n’ukuri. Ni bwo abazaba bagikomeje kugendera mu kurenga amategeko bazahabwa ikimenyetso cy’inyamaswa.”

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.

> “N’intambwe zihuta turi kwegera iki gihe. Igihe amatorero y’Abaporotesitanti azifatanya n’ubutegetsi bw’isi kugira ngo ashyigikire idini ry’ibinyoma, iryo ba sekuruza babo bihanganiye itotezwa rikomeye cyane bazira kurirwanya, icyo gihe Isabato ya gipapa izashyirwa mu bikorwa ku bw’ububasha buhuriweho bw’itorero na Leta. Hazabaho ubuhakanyi bw’ishyanga, kandi buzarangira gusa mu kurimbuka kw’ishyanga.” Manuscript 51, 1899.

At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”

Ku itegeko ryo ku Cyumweru, abantu bonyine bazaryozwa umucyo w’umumarayika wa gatatu ni Abadivantisiti b’Umunsi wa Karindwi, kuko ari bwo gusa abari hanze y’Ubudivantisiti bazashyikirizwa ikigeragezo cy’umumarayika wa gatatu. “Benshi” bazagwa ku itegeko ryo ku Cyumweru ni Abadivantisiti b’i Lawodikiya, kuko “urubanza rutangirira ku nzu y’Imana.”

> So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.

> Nuko aba nyuma bazaba aba mbere, n’aba mbere babe aba nyuma; kuko benshi bahamagawe, ariko bake baratoranyijwe. Matayo 20:16.

Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.

Yesaya ni “ikimenyetso n’igitangaza” ku Misiri na Etiyopiya ku byerekeye uburyo ubupapa bugenda bwigarurira isi buhoro buhoro. Misiri ni Umuryango w’Abibumbye; Etiyopiya ni Leta Zunze Ubumwe za Amerika, kandi Ashuri ni ubupapa. Mu rwego rw’ayo mateka y’ubuhanuzi, Yesaya atangira gushyira ahagaragara urukurikirane rw’ubuhanuzi bw’amakuba. Igice cya makumyabiri na kabiri kivuga iby’Abalawodikiya batsindwa ku itegeko ryo ku cyumweru n’Abafiladelifiya bahamagara “Edomu, Mowabu n’indobanure zo mu bana ba Amoni” ngo basohoke i Babuloni.

Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.

Uwadiventisiti bw’i Lawodikiya bubuze imico ikenewe kugira ngo bukizwe, kandi burarutswa buvanwa mu kanwa k’Umwami ku itegeko ry’icyumweru. Ndavuga iki kintu kugira ngo nshimangire gusa ingingo ikurikiraho. Yesaya makumyabiri na kabiri ihagararira indi mpamvu ituma Lawodikiya izimira, kuko ubuhanuzi bw’akaga buri ku kibaya cy’“iyerekwa.” Hari amagambo abiri y’ingenzi y’Igiheburayo ahindurwa ngo “iyerekwa.” Rimwe rihagararira urukurikirane rw’ibyabaye by’ubuhanuzi, irindi na ryo rigahagararira iyerekwa rya Kristo. Rimwe riba hanze y’itorero, irindi rikaba imbere mu itorero. Ijambo riri mu gice cya makumyabiri na kabiri ni rya yerekwa rihagarariye ibyabaye by’ubuhanuzi, kandi ni ryo jambo nyine rihindurwa ngo “iyerekwa” mu gitabo cy’Imigani.

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

> Aho iyerekwa ritari, abantu bararimbuka; ariko uwitondera amategeko, ahirwa ni we. Imigani 29:18.

The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.

“Umutwaro w’ikibaya cy’iyerekwa” ni ubuhanuzi bugaragaza ibyiciro bibiri by’abaramya bo mu itorero ry’Imana ku mperuka y’isi. Icyiciro kimwe gihagarariwe na Shebuna ni Lawodikiya, naho ikindi cyiciro ni Filadelifiya gihagarariwe na Eliyakimu mwene Hilukiya. Itandukaniro riri hagati y’ibyo byiciro byombi muri icyo gice ni, koko, rya tandukaniro nyine riri mu mugani w’abakobwa cumi b’isugi. Icyiciro kimwe gifite amavuta saa sita z’ijoro, ikindi ntikiyafite. “Amavuta,” nk’ikimenyetso, ahagararira ukuri kunyuranye bitewe n’aho agaragara, ariko muri Yesaya makumyabiri na kabiri, “amavuta” y’abo bakobwa cumi b’isugi ahagarariwe n’ijambo “iyerekwa.” Icyiciro kimwe gifite “amavuta,” ikindi ntikiyafite.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Abasizwe bahagaze iruhande rw’Umwami w’isi yose bafite umwanya Satani yigeze guhabwa wo kuba kerubi utwikira. Binyuze mu biremwa byera bikikije intebe ye y’ubwami, Umwami akomeza itumanaho ridacogora n’abatuye isi. Amavuta ya zahabu ashushanya ubuntu Imana ikomeza kugaburizamo amatara y’abizera, kugira ngo adatigita ngo azime. Iyo aya mavuta yera atamenwa ava mu ijuru anyujijwe mu butumwa bw’Umwuka w’Imana, ibikoresho by’ikibi byaba bifite ububasha busesuye ku bantu.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Imana isuzugurwa iyo tutakiriye ubutumwa itwoherereza. Bityo twanga amavuta ya zahabu yashaka kudusukamo mu bugingo bwacu kugira ngo agezwe ku bari mu mwijima. Igihe umuhamagaro uzaza uvuga uti: ‘Dore umukwe araje; nimusohoke mumusanganire,’ abatarakiriye ayo mavuta yera, abatabungabunze ubuntu bwa Kristo mu mitima yabo, bazasanga, nk’ abābikira b’abapfapfa, ko batiteguye guhura n’Umwami wabo. Nta bushobozi bafite muri bo ubwabo bwo kubona ayo mavuta, kandi imibereho yabo irasenyuka. Ariko niba dusabye Umwuka Wera w’Imana, niba dutakambye nk’uko Mose yabigenje, tuti: ‘Nyereka ubwiza bwawe,’ urukundo rw’Imana ruzasukwa mu mitima yacu. Binyuze mu miyoboro ya zahabu, ayo mavuta ya zahabu azatugeraho. ‘Si ku bw’ubushobozi, kandi si ku bw’imbaraga, ahubwo ni ku bw’Umwuka wanjye, ni ko Uwiteka Nyiringabo avuga.’ Mu kwakira imirasire irabagirana y’Izuba ryo Gukiranuka, abana b’Imana bamurika nk’amatabaza mu isi.” Review and Herald, July 20, 1897.

The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.

Imyuka y’abahanuzi ihuriza hamwe, kandi abo babiri basutsweho amavuta bavugwa na Zekariya ni na bo bahamya babiri bo mu Byahishuwe igice cya cumi na kimwe.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.

> “Ku byerekeye abo bahamya bombi, umuhanuzi arongera akavuga ati: ‘Aba ni bo biti by’imyelayo bibiri, n’ibitereko by’amatabaza bibiri bihagaze imbere y’Imana y’isi.’ Umwanditsi wa Zaburi aravuga ati: ‘Ijambo ryawe ni itabaza ry’ibirenge byanjye, kandi ni umucyo umurikira inzira yanjye.’ Ibyahishuwe 11:4; Zaburi 119:105. Abo bahamya bombi bagereranya Ibyanditswe Byera by’Isezerano rya Kera n’iby’Isezerano Rishya. Byombi ni ubuhamya bukomeye bwerekeye inkomoko n’ihoraho ry’amategeko y’Imana. Byombi kandi ni abahamya b’umugambi w’agakiza. Ibishushanyo, ibitambo, n’ubuhanuzi byo mu Isezerano rya Kera byerekana mbere Umukiza wagombaga kuza. Amavanjiri n’Inzandiko byo mu Isezerano Rishya bitubwira iby’Umukiza wamaze kuza mu buryo nyakuri nk’uko byari byarahanuwe mu bishushanyo no mu buhanuzi.” Intambara Ikomeye, 267.

Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.

Abo basizwe amavuta babiri ba Zekariya bahagarariye uburyo bw’itumanaho bugaragazwa mu Ibyahishuwe igice cya mbere. “Amavuta” ari yo “yerekwa” ry’ubuhanuzi ry’ibyabaye mu mateka anyuzwa mu Isezerano rya Kera n’Isezerano Rishya. Mu Ibyahishuwe 11, aba bagabo babiri b’abahamya bamenyekanishwa n’imvugiro y’umwandiko ko ari Mose na Eliya. Mose na Eliya ni ikimenyetso ubwacyo.

When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.

Iyo bagereranyijwe bari kumwe, nko ku Musozi wo Guhindurirwaho cyangwa mu Ibyahishuwe igice cya cumi n’imwe, baba ari ibimenyetso by’ukuri kubiri gutandukanye. Kuri uwo musozi bagereranya abahowe ukwizera bo mu gihe cy’ingorane y’itegeko ryo ku cyumweru hamwe n’abo ijana na mirongo ine na bane. Ariko mu Ibyahishuwe igice cya cumi n’imwe, bagereranya Isezerano rya Kera n’Isezerano Rishya. Nyamara ku Bwadiventisiti bisobanura ibirenze ibyo. Abahamya babiri ku Bayuda bari “amategeko n’abahanuzi,” bagereranya Isezerano rya Kera; kandi abahamya babiri ku Bakristo bari Isezerano rya Kera n’Isezerano Rishya; ariko ku Bwadiventisiti, abahamya babiri ni ijambo ry’Imana n’ubuhamya bwa Yesu. Ni yo mpamvu Yohana yari i Patimo.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Jyewe Yohana, mwene so ndi mwene so umuvandimwe wanyu, kandi dusangiye amakuba n’ubwami no kwihangana bya Yesu Kristo, nari ku kirwa cyitwa Patimo, mpōrayo Ijambo ry’Imana no guhamya kwa Yesu Kristo. Ibyahishuwe 1:9.

In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.

Muri Yesaya makumyabiri n’abiri hahagarariwe abahamya babiri ba Mose na Eliya, nubwo ibyo bishobora gusa kumenyekana gusa iyo ukoresheje ihame rya Alufa na Omega kuri uwo mutwe. Tekereza aho Yesu yatangiriye asobanurira abigishwa be “iyerekwa” ry’ibyabaye by’ubuhanuzi igihe bari mu nzira ijya i Emawusi.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.

> “Uhereye kuri Mose, ari we Alfa ubwe w’amateka ya Bibiliya, Kristo yasobanuye mu Byanditswe byose ibimwerekeyeho.” _Uwifuzwa Ibihe Byose_, p. 796.

Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.

Eliya ni we muhanuzi uboneka mbere y’umunsi ukomeye kandi uteye ubwoba w’Umwami, azanye ubutumwa bushingiye ku ihame rya Alufa na Omega, ahindurira imitima ya ba se (alufa) ku bana (omega). Mose na Eliya bahagarariye alufa na omega by’ubuhanuzi bwa Bibiliya. Niba ushobora kubyumva, Mose yari William Miller. Mose na Miller bombi barapfuye, kandi bombi bamenyekanishijwe n’ihishurirwa ko bakijijwe. Mose, koko, yazutse ako kanya nyuma y’urupfu rwe, ariko abamarayika bategereje hafi y’imva ya Miller kugeza ku kuzuka kwe. Eliya ahagarariye intumwa ya nyuma mbere yo kuza kw’umunsi ukomeye kandi uteye ubwoba w’Umwami.

> “The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’

> “Abayuda bagerageje guhagarika kwamamaza ubutumwa bwari bwarahanuwe mu Ijambo ry’Imana; ariko ubuhanuzi bugomba gusohozwa. Umwami aravuga ati: ‘Dore, nzaboherereza Eliya umuhanuzi, umunsi w’Uwiteka ukomeye kandi uteye ubwoba utaragera’ (Malaki 4:5). Hari ugomba kuza afite umwuka n’imbaraga bya Eliya, kandi igihe azaba agaragaye, abantu bashobora kuvuga bati, ‘Urakabya gukabya ubishyiramo umwete, ntabwo usobanura Ibyanditswe mu buryo bukwiriye. Reka nkubwire uko ukwiriye kwigisha ubutumwa bwawe.’”

> “There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.

> “Harahari benshi badashobora gutandukanya umurimo w’Imana n’uw’umuntu. Nzavuga ukuri nk’uko Imana ikumpa, kandi ndavuga ubu nti: nimukomeza kunenga, mukagira umwuka wo kutavuga rumwe no guterana impaka, ntimuzigera mumenya ukuri. Yesu yabwiye abigishwa Be ati: ‘Ndacyafite byinshi byo kubabwira, ariko ubu ntimubibasha’ (Yohana 16:12). Ntibari mu mimerere ibashoboza guha agaciro ibintu byera kandi by’iteka ryose; ariko Yesu yasezeranye kuzaboherereza Umufasha, wari kuzabigisha byose, kandi akabibutsa byose ibyo yababwiye byose. Bene Data, ntitugomba gushyira ibyiringiro byacu mu muntu. ‘Nimureke umuntu, umwuka we uri mu mazuru ye; kuki yakwitabwaho?’ (Yesaya 2:22). Mugomba kumanika ubugingo bwanyu butagira uwo bwikingikiriza kuri Yesu. Ntibidukwiriye kunywera ku isoko ryo mu kibaya, kandi hari isoko riri ku musozi. Reka tureke imigezi yo hasi; nimucyo tujye ku masoko yo hejuru. Niba hari ingingo y’ukuri mutumva, mutemeranyaho, muyisuzume, mugereranye ibyanditswe n’ibyanditswe, mucukure umwobo w’ukuri mugeza kure mu kirombe cy’Ijambo ry’Imana. Mugomba kwishyira mwe ubwanyu n’ibitekerezo byanyu ku gicaniro cy’Imana, mukureho ibitekerezo mwabanje kwihitiramo, kandi mureke Umwuka wo mu Ijuru abayobore abajyane mu kuri kose.” Selected Messages, igitabo cya 1, 412.

In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.

Muri Yesaya makumyabiri na kabiri, Shebuna na Eliyakimu bahagarariye abanyabwenge n’abapfapfa bo mu Bwadiventisiti ku mperuka y’isi, igihe umwami w’amajyaruguru agenda atera Yerusalemu. Eliyakimu mwene Hilikiya yari afite “iyerekwa,” Shebuna we atarifite.

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

> Aho kutari iyerekwa, abantu bararimbuka; ariko ukomeza amategeko arahirwa. Imigani 29:18.

The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.

Ubutumwa bw’ubuhanuzi, ari bwo “iyerekwa” ry’uyu murongo, buvuga ku bintu bibiri. Usobanukirwa no kwiyongera k’umucyo w’ubuhanuzi maze ukabaho, kandi nutabigenza utyo—ugapfa. Niba udasobanukiwe, ntushobora rero gutegurwa kugira ngo uzashobore gukomeza kwezwa Isabato mu kigeragezo cy’itegeko ryo ku Cyumweru. Bizaba “byarenze igihe.” Igihe Abadivantisiti b’i Lawodikiya bazarimburwa n’itegeko ryo ku Cyumweru, bazanga amategeko kuko banze “iyerekwa ry’ukuri.” Nta mavuta bafite; ntibasobanukiwe no kwiyongera kw’ubumenyi guhishurwa bundi bushya mbere gato y’uko igihe cy’imbabazi kirangira.

> Because 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. Revelation 3:17.

> Kuko uvuga uti: Ndi umutunzi, kandi nungutse ubutunzi bwinshi, kandi nta cyo nkennye; nyamara ntuzi yuko uri umugorwa, kandi uri uwo kugirirwa impuhwe, kandi uri umukene, kandi uri impumyi, kandi uri umutamire. Ibyahishuwe 3:17.

Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.

Ikimenyetso cya Yesaya ni uko yamaze imyaka itatu agenda yambaye ubusa kandi ari ibirenge. Yabikoze kugira ngo aburire abashaka kuburirwa n’ubutumwa bwe bw’ubuhanuzi, ko niba mudasobanukiwe iyerekwa ry’ibyabaye by’ubuhanuzi, muzagera ku itegeko ryo ku Cyumweru maze muhinduke imbohe ziyoborwa zijyanwa mu mimerere y’agahinda, y’ubunyagupfura buke, y’ubukene, y’ubuhumyi n’ubwambure. Yesaya yari ikimenyetso n’igitangaza ku mateka ya Yesaya, ariko cyane kurushaho ku mperuka y’isi.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Noneho ibyo byose byababereyeho ngo bibe ingero; kandi byanditswe kugira ngo bitubere umuburo, twebwe abo impera z’ibihe zasohorejweho. 1 Abakorinto 10:11.

In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”

Mu mirongo itanu ya mbere y’igice cya makumyabiri na bibiri, Yerusalemu, umujyi wa Dawidi, yerekanwa nk’“umujyi urimo urusaku,” “umujyi w’ibyishimo,” wuzuye “imivurungano.” Muri iki gice hakoreshwa imvugo ya kera yo muri Bibiliya, ndetse n’ab’isi barayikoresha, kugira ngo ihagararire uwo “mujyi w’ibyishimo,” “urimo urusaku,” wuzuye “imivurungano,” igihe abo mu murongo wa cumi na gatatu bavuga bishimye bati: “nidurye kandi tunywe; kuko ejo tuzapfa.” Nyamara, nubwo bafite ibyishimo, abagabo babo baricwa, ariko ntibicishwa inkota, kandi si no ku rugamba; ni cyo gituma Yesaya abaza ati: “Urwaye iki?”

Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.

Icyo ari cyo cyose kibarembeje, cyabateye kuzamuka ku bisenge by’inzu. Ibisenge by’inzu ni ikimenyetso cyo kuramya izuba, ukwezi n’inyenyeri; ni ikimenyetso cya spiritizimu. Mu gika kivugwa, Abadiventisiti bari mu buriganya bw’umwuka.

> And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.

> Kandi abaramya ingabo zo mu ijuru ku bisenge by’inzu; kandi n’abaramya, bakarahirira Uwiteka, kandi bakarahirira Malukamu; n’abasubiye inyuma bakareka Uwiteka; n’abatarashatse Uwiteka, kandi bataramubajijeho.

> Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.

> Tuza imbere y’Umwami Imana: kuko umunsi w’Uwiteka uri hafi; kuko Uwiteka yateguye igitambo, kandi yatumiye abashyitsi be. Kandi ku munsi w’igitambo cy’Uwiteka, nzahana abatware, n’abana b’umwami, n’abambaye imyambaro y’abanyamahanga bose. Kuri uwo munsi kandi nzahana abasimbuka ku rugi bose, buzuza amazu ya ba shebuja urugomo n’uburiganya. Zefaniya 1:5–9.

At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.

Mu gihe cy’ikibazo cy’itegeko ry’Icyumweru, Abadiventisiti, bagereranywa na Yerusalemu, baba bari mu “kibaya cy’iyerekwa.” Abanga ubutumwa bw’ubuhanuzi bugereranywa na “amavuta” cyangwa “iyerekwa” bakora ubupfumu bwo mu by’umwuka, Pawulo avugaho muri 2 Abatesalonike. Aho ni ho kandi tubona abadafashwe n’urukundo rw’ukuri (Shebna).

> And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.

> Ni cyo gituma Imana izaboherereza ubuyobe bukomeye, kugira ngo bizere ikinyoma; kugira ngo bose badizezwa, abatizeye ukuri, ahubwo bakishimira gukiranirwa. 2 Abatesalonike 2:11, 12.

Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.

Birumvikana ko ijambo “ukuri” Pawulo akoresha ari ijambo ry’Ikigiriki rikomoka ku ijambo ry’Igiheburayo “ukuri,” ryaremwe no guhuza inyuguti eshatu z’Igiheburayo zigereranya Alufa na Omega. Kwanga “ukuri” kugereranywa nk’ihame rya Alufa na Omega bizanira Abalawodikiya ubushukanyi bukomeye, kandi ubwo bushukanyi ni ubupfumu bwo mu by’umwuka.

> “Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.

> “Umuhanuzi Yesaya aravuga ati: ‘Kandi nibababwira bati: Nimushake abafite imyuka y’abazimu n’abapfumu bavuga bahwihwisa kandi bitotomba; mbese abantu ntibakwiriye gushaka Imana yabo? Mbese bazashakira abazima ku bapfuye? Mujye ku mategeko no ku buhamya; nibatavuga bakurikije iri jambo, ni uko muri bo hatari umucyo.’ Yesaya 8:19, 20. Iyo abantu baba barashatse kwemera ukuri kuvugwa mu Byanditswe byera mu buryo busobanutse cyane, ku byerekeye kamere y’umuntu n’imimerere y’abapfuye, babona mu byo ubupfumu bwa roho buvuga no mu byo bugaragaza imikorere ya Satani iherekejwe n’imbaraga n’ibimenyetso n’ibitangaza by’ibinyoma. Ariko aho kwemera kureka umudendezo ushimisha umutima wa kamere no kwihakana ibyaha bakunda, abantu benshi bahuma amaso ku mucyo maze bagakomeza inzira yabo badashingiye ku miburo, mu gihe Satani abakikiza imitego ye, na bo bakamubera umuhigo. ‘Kubera ko batemeye gukunda ukuri ngo bakizwe,’ ni cyo gituma ‘Imana izaboherereza ubushukanyi bukomeye, kugira ngo bizere ibinyoma.’ 2 Abatesalonike 2:10, 11.” Intambara Ikomeye, 559.

In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.

Muri Yesaya makumyabiri na kabiri, abagabo b’umurwa w’ibyishimo baricwa, ariko si mu rugamba cyangwa n’inkota; bahambirwa hamwe bakicwa hamwe n’abatware bahunze.

> “If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.

> “Niba itorero rikurikira inzira imeze nk’iy’isi, rizagabana na yo iherezo rimwe. Ahubwo, kubera ko ryakiriye umucyo urushijeho kuba mwinshi, igihano cyaryo kizaba gikomeye kurusha icy’abatihana.

> “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 kutangiranye n’abantu bose bo ku isi. Bityo rero imibereho yacu n’imico yacu bikwiriye kuba bihuje n’ukwizera nk’uko. Umunsi uri hafi cyane ubwo abakiranutsi bazaboherwa hamwe nk’ingano y’agaciro mu mipfunyika, bagashyirwa mu bubiko bwo mu ijuru, mu gihe abanyabyaha bo, nk’urumamfu, bazateranirizwa umuriro wo ku munsi wa nyuma ukomeye. Ariko ingano n’urumamfu ‘bikurana kugeza igihe cy’isarura.’” Testimonies, volume 5, 100.

The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.

Ubuyobozi buri muri Yesaya makumyabiri na kabiri bwahujwe n’“abarashi.” Shebuna aramenyekanishwa nk’umuyobozi ushinzwe inzu, kandi umwanya we uzahabwa Eliyakimu, mwene Hilikiya. Muri Yesaya makumyabiri na kabiri, ubutumwa bw’ubuhanuzi buhagarariwe n’“iyerekwa” ry’ibintu by’ubuhanuzi bwabyaye ibyiciro bibiri by’abaramya i Yerusalemu igihe umwami wo mu majyaruguru yegereza. Icyiciro kimwe kirimo guhambirwa ku kigega cyo mu ijuru, ikindi na cyo kigahambirwa ku muriro wo mu minsi y’imperuka. Icyahambiriye abanyabyaha ni “abarashi,” kikaba ari kimwe mu bimenyetso byinshi bya Isilamu biri mu Ijambo ry’Imana.

> And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.

> N’abazasigaye bo mu mubare w’abarashi, ari bo ntwari z’abana ba Kedari, bazagabanuka; kuko Uwiteka Imana ya Isirayeli ari yo yabivuze. Yesaya 21:17.

> And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

> Kandi aya ni yo mazina y’abahungu ba Ishimayeli, hakurikijwe amazina yabo nk’uko ibisekuru byabo bikurikirana: imfura ya Ishimayeli ni Nebayoti; na Kedari, na Adibeyeli, na Mibusamu, na Mishuma, na Duma, na Masa, Hadari, na Tema, Yeturi, Nafishi, na Kedema. Abo ni bo bahungu ba Ishimayeli, kandi ayo ni yo mazina yabo, hakurikijwe imidugudu yabo n’ibihome byabo; abatware cumi na babiri bakurikije amahanga yabo. Itangiriro 25:13–16.

The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.

Ubuyobozi bw’Abadiventisiti bwaboshywe n’abarashi igihe bangaga ubutumwa buvuga ko Ubuyisilamu bwagabye igitero kuri Leta Zunze Ubumwe z’Amerika ku wa 11 Nzeri 2001, mu isohozwa ry’ubuhanuzi bwa Bibiliya. Igitero cyo ku wa 11/9 ni cyo cyemezo cy’ubutumwa bwari bwarafunguwe mu 1989, igihe Leta Zunze Ubumwe z’Abasoviyeti zasenyukaga. Igitero cy’Ubuyisilamu cyo ku wa 11/9 cyari gihuje n’italiki ya 11 Kanama 1840, igihe ubuhanuzi buvuga ko Ubuyisilamu bwagombaga gukumirwa bwahaga imbaraga ubutumwa bw’umumarayika wa mbere, bwereza ihame ry’ibanze rya gihanuzi rya Miller, ry’uko umunsi ugereranya umwaka. Ku wa 11 Kanama 1840 habayeho isohozwa ry’ikintu cyari cyarahanuwe gishingiye ku ihame ry’umunsi ungana n’umwaka. Bimaze gusohora, ubutumwa bw’umumarayika wa mbere bwagejejwe kuri buri gice cy’ubutumwa bwiza mu isi yose.

9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.

9/11 yemeje ihame ry’ibanze ry’“iyerekwa” ryahawe Abadivantisiti ngo baritangaze. Iryo hame ni uko amateka yisubiramo. Igihe ihame ry’umunsi ku mwaka ryemezwaga ku wa 11 Kanama 1840, marayika ukomeye wo mu Ibyahishuwe icumi yaramanutse, aranga guhabwa imbaraga kw’ubutumwa bwa Miller bw’isaha y’urubanza; bityo agaragaza mbere igihe marayika wo mu Ibyahishuwe cumi n’umunani yamanutse kuri 9/11.

> “How 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.

> “Ni hehe irihe jambo navuze rivuga ko New York izasukurwa n’umuhengeri ukomeye? Ibyo sinigeze mbivuga. Icyo navuze ni uko, igihe nitegerezaga inyubako nini zirimo kuzamukayo, igorofa ku rindi, navuze nti: ‘Mbega ibintu biteye ubwoba bizabaho igihe Uwiteka azahaguruka kugira ngo anyeganyeze isi bikomeye!’ Ubwo ni bwo amagambo yo mu Ibyahishuwe 18:1–3 azasohora. Igice cya cumi n’umunani cyose cy’Ibyahishuwe ni umuburo w’ibizaza ku isi. Ariko nta mucyo wihariye mfite ku birebana n’ibizagera kuri New York, uretse ko nzi yuko umunsi umwe izo nyubako zikomeye zaho zizagushwa hasi no guhindukiza no guhirika by’imbaraga z’Imana. Mu mucyo nahawe, nzi ko kurimbuka kuri mu isi. Ijambo rimwe rivuye ku Mwami, ugukora kumwe kw’imbaraga ze zikomeye, kandi izo nyubako zihambaye zizagwa. Ibizabaho bizaba biteye ubwoba ku buryo tudashobora kubwiyumvisha.” Review and Herald, July 5, 1906.

There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.

Birumvikana ko hari byinshi cyane byo kuvuga ku byerekeye Islamu, ariko Shebuna ahagarariye abanga “iyerekwa” ry’amateka y’ubuhanuzi rishingiye ku isubiramo ry’amateka, rijyana n’ukuri kw’ibanze k’irisubiramo ry’amateka—ko intangiriro y’ikintu igaragaza iherezo ry’ikintu. Gukumirwa kwa Islamu ku wa 11 Kanama 1840 kwazanye marayika wo mu Ibyahishuwe igice cya cumi amanuka, kandi kurekurwa kwa Islamu ku wa 9/11 kwazanye marayika wo mu Ibyahishuwe igice cya cumi n’umunani amanuka.

> And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.

> Nuko ndavuga nti: Nimwumve, ndabinginze, mwa batware ba Yakobo, namwe batware b’inzu ya Isirayeli; mbese si mwe mukwiriye kumenya ubutabera? Mwebwe mwanga ibyiza mugakunda ibibi; mukuraho uruhu rwabo, n’inyama zabo ku magufwa yabo; kandi murya inyama z’ubwoko bwanjye, mukabakuraho uruhu rwabo; mukavuna amagufwa yabo, mukayacagaguramo ibisate, nk’ibishyirwa mu nkono, kandi nk’inyama zishyirwa mu isafuriya. Icyo gihe bazataka batakira Uwiteka, ariko ntazabumva; ndetse azabahisha mu maso he muri icyo gihe, nk’uko bitwaye nabi mu bikorwa byabo. Uwiteka avuga atya ku byerekeye abahanuzi bayobya ubwoko bwanjye, bahekenya n’amenyo yabo bakarangurura bati: Amahoro; ariko utashyira ikintu mu kanwa kabo, bamutegurira intambara. Ni cyo gituma ijoro rizababaho, kugira ngo mutabona ibyerekwa; kandi umwijima uzababaho, kugira ngo mutaraguza; izuba rizarengera abahanuzi, kandi amanywa azababera umwijima. Nuko abereke b’ibyerekwa bazakozwa isoni, n’abaraguzi bazajijishwa; koko bose bazitwikira ku minwa yabo, kuko nta gisubizo giturutse ku Mana kiriho. Ariko jyeweho nuzuye imbaraga kubw’Umwuka w’Uwiteka, nuzuye urubanza n’ubutwari, kugira ngo menyeshe Yakobo igicumuro cye, na Isirayeli icyaha cyayo. Nimwumve ibi, ndabinginze, mwa batware b’inzu ya Yakobo, namwe batware b’inzu ya Isirayeli, mwanga urubanza, mukagoreka gukiranuka kose. Bubaka Siyoni bakoresheje amaraso, na Yerusalemu bayubakisha gukiranirwa. Abatware bayo baca imanza ku ngororano, abatambyi bayo bakigisha ku gihembo, n’abahanuzi bayo bakaraguza ku mafaranga; nyamara bakishingikiriza ku Uwiteka bakavuga bati: Mbese Uwiteka ntari muri twe? Nta kibi kizadutera. Mika 3:1–11.

> And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. 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. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.

> Kandi imbaga y’amahanga yose arwana na Ariyeli [Yerusalemu], ari yo yose arwana na yo n’igihome cyayo, kandi akayibabaza, izamera nk’inzozi zo mu iyerekwa rya nijoro. Bizamera nk’igihe umuntu ushonje arota, maze akabona ararya; ariko akangutse, agasanga umutima we uri ubusa; cyangwa nk’igihe umuntu ufite inyota arota, maze akabona aranywa; ariko akangutse, maze akabona acitse intege, kandi umutima we ugifite irari: ni ko imbaga y’amahanga yose izamera, arwana n’umusozi wa Siyoni. Nimwihagarike, mutangare; nimurire, mutakaze; basinze, ariko si divayi; barandagatira, ariko si igisindisha. Kuko Uwiteka yabasutsweho umwuka w’ibitotsi byinshi, kandi yahumye amaso yanyu: abahanuzi n’abatware banyu, ari bo bareba, yabatwikirije. Kandi ibyerekanywe byose byababereye nk’amagambo y’igitabo gifatanijwe ikimenyetso, abantu bagashyikiriza uwize bavuga bati, Ndakwinginze, soma iki: na we akavuga ati, Sinabishobora; kuko gifatanijwe ikimenyetso: kandi igitabo kigashyikirizwa utarize, bavuga bati, Ndakwinginze, soma iki: na we akavuga ati, Sinize. Ni cyo cyatumye Uwiteka avuga ati, Kubera ko ubu bwoko bunyegera n’akanwa kabwo, kandi bukanyubahisha iminwa yabwo, ariko bukanshyize kure n’umutima wabwo, kandi gutinya kwabo kuntinya ari ukwigiye mu mategeko y’abantu: ni cyo gituma, dore, nzakomeza gukorera muri ubu bwoko umurimo utangaje, koko umurimo utangaje n’igikorwa gitera ubwoba: kuko ubwenge bw’abanyabwenge babo buzashira, kandi kujijuka kw’abajijutse babo kuzahishwa. Bazabona ishyano abashaka guhisha inama zabo kure y’Uwiteka, kandi imirimo yabo ikabera mu mwijima, bakavuga bati, Ni nde utubona? kandi ni nde utumenya? Mu by’ukuri guhindura ibintu byanyu mukabicurika bizabarwaho nk’ibumba ry’umubumbyi: ese igihangano cyabwira uwakiremye kiti, Ntiyandemye? cyangwa ikibajwe cyabwira uwakibaje kiti, Nta bwenge yari afite? Yesaya 29:7–16.

The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.

Ikibaya cy’iyerekwa, nk’uko Yesaya abivuga, ni “umunsi w’amakuba, n’uwo gucagagurwa, n’uwo guhagarikwa umutima n’Umwami Imana Nyiringabo mu kibaya cy’iyerekwa, cyo gusenya inkuta, n’uwo gutakira imisozi.” Nuko rero Yesaya ararira cyane rwose, nk’uko na Yesu yarize.

> “The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?

> Amarira ya Yesu ntiyari ayo gutegereza kubabazwa Kwe ubwe. Imbere Ye gato hari Getsemani, aho bidatinze igiteye ubwoba cy’umwijima mwinshi cyari kumutwikira. N’irembo ry’intama na ryo ryari rigaragara, iryanyujijwemo mu binyejana byinshi amatungo yajyanwaga gutambwaho ibitambo. Iryo rembo na ryo ryari hafi kumukingukira We, wa Gishushanyo nyakuri gikomeye, icyo ibyo bitambo byose byerekezagaho mu gitambo Cye cyo guhongerera ibyaha by’abari mu isi bose. Hafi aho hari Kaluvari, ahari kubera kubabarizwa Kwe kwari kwegereje. Nyamara si ukubera ibyo byibutsaga urupfu rwe rw’agashinyaguro ari byo byatumye Umucunguzi arira kandi asuhuza umutima ufite umubabaro mwinshi. Agahinda Kwe ntikari ako kwikunda. Igitekerezo cyo kubabara Kwe ubwe nticyateye ubwoba uwo mutima w’icyubahiro, wirunduraga mu kwitanga. Icyacumise umutima wa Yesu ni ukubona Yerusalemu—Yerusalemu yari yaranze Umwana w’Imana kandi igasuzugura urukundo Rwe, yari yaranze kwemera ibihamya by’ibitangaza Bye bikomeye, kandi yari hafi kumwica. Yabonaga uko yari imeze mu cyaha cyayo cyo kwanga Umucunguzi wayo, kandi akabona n’icyo yashoboraga kuba yarabaye iyo yemera Uwo wenyine washoboraga gukiza uruguma rwayo. Yari yaraje kuyikiza; ni gute yari kuyirekura?

> “Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.

> Isirayeli yari yarabaye ubwoko bwatoranyijwe; Imana yari yaragize urusengero rwabo ubuturo bwayo; rwari “rurimbishijwe n’aho ruri, ibyishimo by’isi yose.” Zaburi 48:2. Aho ni ho hari amateka y’imyaka irenga igihumbi y’uburinzi bwa Kristo n’urukundo rwe rwuje impuhwe, nk’urw’umubyeyi akunda umwana we w’ikinege. Muri urwo rusengero ni ho abahanuzi batangarije imiburo yabo ikomeye. Aho ni ho ibyotero byaka byajungunywaga, maze umubavu, uvanze n’amasengesho y’abaramyaga, ukazamukira ku Mana. Aho ni ho amaraso y’amatungo yatambwaga yamenekaga, ari ikigereranyo cy’amaraso ya Kristo. Aho ni ho Yehova yari yagaragaje icyubahiro cye hejuru y’intebe y’imbabazi. Aho ni ho abatambyi bakoreraga umurimo, kandi icyubahiro cy’ibimenyetso n’imihango byari byarakomeje ibihe byinshi. Ariko ibyo byose byagombaga kugera ku iherezo.

> “Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.

> “Yesu yazamuye ikiganza Cye,—cyari cyaragiye gihesha umugisha abarwayi n’abababaye kenshi cyane,—maze agitunga ku murwa wari ugiye kurimbuka, avuga amagambo acikaguritse y’agahinda ati: ‘Iyaba nawe wari uzi, nibura muri uyu munsi wawe, ibikugenewe by’amahoro yawe!—’ Aha Umukiza arahagarara, ntiyavuga uko i Yerusalemu iba imeze iyo iza kwemera ubufasha Imana yifuzaga kuyiha,—ari bwo mpano y’Umwana Wayo ikunda. Iyo Yerusalemu imenya ibyo yari ifite amahirwe yo kumenya, kandi ikumvira umucyo Ijuru ryayohererezaga, yari gushobora guhagarara mu bwiza bw’ubutunzi bwayo, ari umwamikazi w’ubwami, ifite umudendezo mu mbaraga z’ubushobozi yahawe n’Imana. Nta basirikare bitwaje intwaro baba bahagaze ku marembo yayo, nta n’amabendera y’Abaroma aba ahungabana ku nkike zayo. Iherezo ry’ikuzo ryari gushobora guhesha umugisha i Yerusalemu iyo iba yarakiriye Umucunguzi wayo ryahagaze imbere y’Umwana w’Imana. Yabonaga ko kubwe yari gushobora gukizwa indwara yayo ikomeye, igakurwaho uburetwa, kandi igashingwa nk’umurwa mukuru ukomeye w’isi. Uhereye ku nkike zayo, inuma y’amahoro yari gusohokera amahanga yose. Yari kuba ikamba ry’ikuzo ry’isi.”

> “But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’

> Ariko ishusho ibengerana y’icyo Yerusalemu yashoboraga kuba cyo irazimira imbere y’amaso y’Umukiza. Amenya icyo ubu iri cyo munsi y’ingogo y’Abaroma, itwaje uburakari bw’Imana, kandi yaciriweho urubanza rw’ihōreragihano rwayo. Yongera gufata urudodo rwacitse rw’icyunamo cye ati: “Ariko noneho ibyo bihishwe amaso yawe. Kuko iminsi izakugeraho, ubwo abanzi bawe bazagukikiza urukuta rw’ibirindiro, bakakugota impande zose, bakagufungira impande zose, kandi bazakuringaniza n’ubutaka, bo n’abana bawe bakurimo; kandi ntibazasiga muri wowe ibuye rigeretse ku rindi; kuko utamenye igihe cyo kugusurwa kwawe.”

> “Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.

> “Kristo yaje gukiza Yerusalemu n’abana bayo; ariko ubwibone bw’Abafarisayo, uburyarya, ishyari n’ubugome byari byaramubujije gusohoza umugambi We. Yesu yari azi igihano giteye ubwoba cyari kigiye kuzasukirwa kuri uwo murwa waciriweho iteka. Yabonye Yerusalemu ikikijwe n’ingabo, abayituye bagoswe n’umwanzi basunikirwa mu nzara no mu rupfu, ababyeyi b’abagore barya intumbi z’abana babo bwite, kandi ababyeyi n’abana banyaganya hagati yabo agace ka nyuma k’ibyo kurya, urukundo rwa kamere rwarimbuwe n’imibabaro iryana y’inzara. Yabonye ko kwinangira kw’Abayahudi, nk’uko kwigaragaje mu kwanga agakiza ke, kwari no kubayobora kwanga kwemera kugandukira ingabo zateye. Yitegereje Kaluvari, aho yagombaga kuzamurirwa, huzuye imisaraba nk’uko ibiti by’inganzamarumbo byuzuye ishyamba. Yabonye abari batuye uwo murwa mu kaga no mu mibabaro bakorerwa iyicarubozo ku mbago no ku musaraba, ingoro nziza zisenywa, urusengero rubaye amatongo, kandi ku nkuta zarwo zikomeye hatasigaye ibuye rigeretse ku rindi, mu gihe umurwa warimwaga nk’umurima. Birakwiye rwose ko Umukiza yariraga mu mibabaro ikomeye abonye mbere y’igihe iyo shusho iteye ubwoba.

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.

> “Yerusalemu yari umwana w’ubwitonzi Bwe, kandi nk’uko umubyeyi wuje urukundo aririra umwana wayobye, ni ko Yesu yaririye uwo murwa yakundaga. Nakwigomwa nte? Nabasha nte kukureba ushyikirijwe kurimbuka? Mbese ngomba kukureka ngo wuzuze igikombe cy’ibicumuro byawe? Ubugingo bumwe bufite agaciro gakomeye cyane ku buryo, ubigereranyije na bwo, isi zose ziba ari ubusa; ariko hano hari igihugu cyose cyari kigiye kurimbuka. Igihe izuba ryihutiraga kurenga iburengerazuba ryari kuzimira mu ijuru, umunsi w’ubuntu bwa Yerusalemu wari kuba urangiye. Mu gihe urugendo rwari ruhagaze ku musozi wa Elayono, Yerusalemu ntiyari iracyakererewe ngo yihane. Muri ako kanya marayika w’imbabazi yari akubitanye amababa ye kugira ngo amanuke ava ku ntebe y’ubwami ya zahabu, aha umwanya ubutabera n’urubanza rwihutaga kuza. Ariko umutima munini wa Kristo wuzuye urukundo wari ugikomeje kwinginga Yerusalemu, yo yasuzuguye imbabazi Ze, igahinyura imiburo Ye, kandi yari igiye kwanduza amaboko yayo amaraso Ye. Iyo Yerusalemu iza kuba yihana gusa, ntibyari biracyakererewe. Mu gihe imirasire ya nyuma y’izuba rirenga yari ikigera ku rusengero, ku minara no ku masongero y’inyubako, mbese nta marayika mwiza n’umwe wari kuyiyobora ku rukundo rw’Umukiza, maze agakuraho kurimbuka kwayo? Wa murwa mwiza kandi wanduye, wari warateye amabuye abahanuzi, wari waranze Umwana w’Imana, wari uri kwizirika ubwawe, kubera kutihana kwawo, mu ngoyi y’ububata,—umunsi w’imbabazi zawo wari hafi kurangira!” Desire of Ages, 576–578.

As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.

Nk’uko Yesaya abisobanura mu gice cya makumyabiri na kabiri ku byerekeye intambara yo kurwanya Yerusalemu, abayigabaho “bashinga imirongo y’urugamba ku irembo.” Elamu na Kiri bari ku irembo bafite intwaro ziteguye, maze nyuma bavumbura igikingiro cya Yerusalemu. Muri Yesaya, “igikingiro” abanzi bari ku irembo bavumbuye ni igicucu cya Egiputa.

> Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.

> Bazabona abana b’abagome, ni ko Uwiteka avuga, bagira imigambi ariko itavuye kuri jye; kandi bikingiriza igikingiro, ariko kitari icy’Umwuka wanjye, kugira ngo bongere icyaha ku kindi: bo bagenda bamanuka bajya mu Egiputa, batabanje kubaza ku kanwa kanjye; kugira ngo bikomereze mu mbaraga za Farawo, kandi biringire mu gicucu cy’Egiputa! Yesaya 30:1, 2.

It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”

Bimenyekana n’abanzi ba Yerusalemu ko abagereranywa na Shebuna bashyize ibyiringiro byabo muri Egiputa, bibwira ko Egiputa izabarinda; naho abagereranywa na Eliyakimu mwene Hilikiya bo ntibiringira “igicucu cya Egiputa,” ahubwo batwikiriwe n’igitwikiro cy’Umwuka w’Imana kandi biringira “igicucu cy’Isumbabyose.”

> He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.

> Uba ahantu hihishwe h’Isumbabyose azaguma munsi y’igicucu cy’Ishoborabyose. Nzavuga iby’Uwiteka nti: Ni we buhungiro bwanjye n’igihome cyanjye: Imana yanjye; ni yo nziringira. Zaburi 91:1, 2.

At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.

Mu gihe cy’amage y’itegeko ryo ku Cyumweru, abakobwa b’abanyabwenge bagereranywa na Eliyakimu mwene Hilukiya bizeye igicucu cy’Isumbabyose, naho abakobwa b’abapfapfa bagereranywa na Shebuna bizeye igicucu cya Egiputa. Ijambo ryahinduwemo ngo “yahishuwe” risobanura kwambura no kujyana mu bunyage. Abanzi bari ku irembo bamenya ko uburinzi bwa Yerusalemu bwakuweho, maze Shebuna n’abo bari kumwe batangira kugerageza kwikiza, kuko babona “ibitenguka by’umurwa wa Dawidi” kandi bakabona ko hari ibitenguka byinshi bizatuma umwanzi yinjira. Mu bwoba bukabije, nk’uko bigereranywa mu mugani w’abakobwa icumi, abapfapfa batangira gushaka uburinzi, ariko ntibabufite.

Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.

Shebuna yiringira “intwaro z’ishyamba” ngo zimukize, ariko byari byatinze. Abara amazu yo muri Yerusalemu maze atangira kuyasenya kugira ngo akomeze urukuta, ariko byari byatinze. Bakoranya amazi yo mu kidendezi cyo hasi kandi bagerageza kuyahuza n’amazi y’ikidendezi cya kera, ariko byari byatinze. Kuba amazi ari ikimenyetso cy’ibanze cya Mwuka Wera, bigaragaza ko bashakishaga amavuta babuze uko bangana kose, ariko byari byatinze. Mu mihati yabo yose bibagiwe Umuremyi w’ibidendezi, kandi ko ari we wakoze ibyo “bidendezi” by’ukuri kera cyane. Bibagiwe ko ari we Gitare cy’Ibihe watanze ubutumwa mu bihe bya kera. Bahisemo kutagendera mu nzira za kera, zigereranywa n’imfatiro zashyizweho binyuze mu murimo wa William Miller.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> “Umwanzi arashaka kuyobya intekerezo za bene Data na bashiki bacu, akazikura ku murimo wo gutegurira abantu guhagarara muri iyi minsi y’imperuka. Ubuhanga bwe bw’ibinyoma bugamije kuyobya intekerezo, bukazikura ku kaga no ku nshingano by’iki gihe. Bafata nk’aho atari cyo na cyo umucyo Kristo yavuye mu ijuru azaniye Yohana ku bw’ubwoko Bwe. Bigisha yuko ibigiye kutugeraho bidafite akamaro gahagije ngo bihabwe kwitabwaho by’umwihariko. Batuma ukuri gukomoka mu ijuru kutagira icyo gukora, kandi bambura ubwoko bw’Imana ibyabubayeho mu bihe byashize, bakabusimbuza ubumenyi bw’ibinyoma.”

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “Niko Uwiteka avuga ati: Nimuhagarare mu nzira murebe, mubaze ibyerekeye inzira za kera, aho inzira nziza iri, maze muyigendemo.” Yeremiya 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Nihagire uwashaka gukuraho imfatiro z’ukwizera kwacu—imfatiro zashyizweho mu ntangiriro y’umurimo wacu binyuze mu kwiga Ijambo dusenga no mu guhishurirwa. Kuri izo mfatiro ni ho tumaze imyaka mirongo itanu twubakira. Abantu bashobora kwibwira ko babonye inzira nshya kandi ko bashobora gushyiraho urufatiro rukomeye kurusha urwamaze gushyirwaho. Ariko uku ni ukwibeshya gukomeye. Nta wundi urufatiro umuntu ashobora gushyiraho uretse urwamaze gushyirwaho.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “Kera mu bihe byashize, benshi biyemeje kubaka ukwizera gushya, no gushyiraho amahame mashya. Ariko se inyubako yabo yamaze igihe kingana iki ihagaze? Yahise isenyuka bidatinze, kuko itari ishinze ku Gitare.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Mbese abigishwa ba mbere ntibagombaga guhura n’amagambo y’abantu? Mbese ntibagombaga kumva inyigisho z’ibinyoma, hanyuma, bamaze gukora byose, bagahagarara bashikamye, bavuga bati: ‘Nta wundi rufatiro umuntu ashobora gushyiraho uretse urwamaze gushyirwaho’? 1 Abakorinto 3:11.”

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Nuko rero dukwiriye gukomeza tudashikama ibyiringiro twatangiranye kugeza ku mperuka. Amagambo afite imbaraga yoherejwe n’Imana na Kristo kuri ubu bwoko, abakura mu isi, intambwe ku yindi, abageza mu mucyo usobanutse w’ukuri kw’iki gihe. N’iminwa yakozweho n’umuriro wera, abagaragu b’Imana batangaje ubwo butumwa. Imvugo y’Imana ubwayo yashyizeho ikimenyetso cyayo ku kuri kwatangajwe, yemeza ko ari uk’ukuri nyakuri.” Testimonies, volume 8, 296, 297.

The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”

“uwo munsi” ibyo byose biberaho ni wo “munsi” wo muri Bibiliya Yesaya avuga ko ari wo Umwami Uhoraho Nyiringabo yahamagariyemo “kurira, no kuboroga, no kogosha uruhanga, no kwambara ibigunira.”

> And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.

> Nuko Uwiteka abwira Mose ati: Kandi ku munsi wa cumi w’uku kwezi kwa karindwi hazaba umunsi w’impongano; uzababere guteranira kwera, kandi muzicuze mu mitima yanyu, mutambire Uwiteka igitambo cyoshejwe n’umuriro. Kuri uwo munsi nyine ntimuzakore umurimo n’umwe, kuko ari umunsi w’impongano, wo kubabonera impongano imbere y’Uwiteka Imana yanyu. Kuko umuntu wese utazicuza kuri uwo munsi nyine, azacibwa mu bwoko bwe. Kandi umuntu wese uzakora umurimo uwo ari wo wose kuri uwo munsi nyine, uwo muntu nzamurimbura mu bwoko bwe. Ntimuzakore umurimo n’umwe rwose; bizababere itegeko rihoraho mu bihe byanyu byose, aho muzatura hose. Uwo munsi uzababere isabato yo kuruhukiraho rwose, kandi muzicuze mu mitima yanyu; ku munsi wa cyenda w’ukwezi nimugoroba, uhereye nimugoroba ukageza ku wundi mugoroba, mujye mwizihiza isabato yanyu. Abalewi 23:26–32.

The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”

Umunsi ushushanyijwe na Shebuna na Eliyakimu mwene Hilukiya ni Umunsi nyakuri wo Kwezwa, ukubiyemo amateka ahera mu wa 1844 kugeza igihe Mikayeli azahagararira. Muri icyo gihe, Abadiventisiti bahamagaririwe “kubabaza” imitima yabo, cyangwa nk’uko Yesaya abigaragaza, bahamagawe “kurira no gucura umuborogo, no kwiyogoshesha uruhara, no kwambara ibigunira.”

> “In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?

> “Mu mwaka wa 1844 Umutambyi Mukuru wacu ukomeye yinjiye Ahera Cyane ho mu Buturo Bwera bwo mu ijuru, kugira ngo atangire umurimo w’urubanza rw’igenzura. Imanza z’abakiranutsi bapfuye zagiye zisuzumwa imbere y’Imana. Uwo murimo nuza kurangira, urubanza ruzacirwa abazima. Mbega uko ibi bihe bikomeye ari iby’igiciro, mbega uko ari ingenzi! Buri wese muri twe afite urubanza rumutegereje mu rukiko rwo mu ijuru. Tugiye gucirwa urubanza umwe umwe hakurikijwe ibyo twakoze nkiri mu mubiri. Mu murimo w’igereranyo, igihe umurimo w’igitambo cy’ihongerabuhame wakorwaga n’umutambyi mukuru mu Ahera Cyane h’ubuturo bwera bwo ku isi, abantu basabwaga kwicisha bugufi imbere y’Imana no kwatura ibyaha byabo, kugira ngo bihongerwe kandi bisibanganywe. Mbese hari ikintu gito kurusha ibyo tuzasabwa muri uyu munsi nyakuri w’ihongerabuhame, ubwo Kristo ari mu Buturo Bwera bwo hejuru asabira ubwoko Bwe, kandi igihe icyemezo cya nyuma, kidashobora guhindurwa, kigiye gufatirwa kuri buri rubanza?”

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.

> “Imimerere yacu imeze ite muri iki gihe giteye ubwoba kandi gikomeye? Mbega agahinda! Mbese ni ukwibona kungana iki kurimo gutegeka mu itorero, ni ubuhemu bungana iki, ni uburiganya bungana iki, ni ugukunda imyambarire, ubusabusa n’imyidagaduro, ni ukwifuza ubutware bungana iki! Ibyo byaha byose byijimishije intekerezo, ku buryo iby’iteka bitamenyekanye. Mbese ntidukwiriye gusuzuma Ibyanditswe, kugira ngo tumenye aho tugeze mu mateka y’iyi si? Mbese ntidukwiriye kugira ubwenge ku byerekeye umurimo urimo kudukorerwa muri iki gihe, n’umwanya twe nk’abanyabyaha dukwiriye gufata mu gihe uyu murimo w’impongano urimo gukorwa? Niba dufite uko byaba bingana kose twitaye ku gakiza k’ubugingo bwacu, tugomba kugira ihinduka rigaragara. Tugomba gushaka Uwiteka twihannye by’ukuri; tugomba, dufite ukumenagurika gukomeye k’umutima, kwatura ibyaha byacu, kugira ngo bihanagurwe.” Selected Messages, igitabo cya 1, 124, 125.

> And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.

> Kandi kuri uwo munsi, Umwami Imana Nyiringabo yahamagariye abantu kurira no kuboroga, kwiyogoshesha no kwambara ibigunira; ariko dore habayeho ibyishimo n’umunezero, babaga inka bica n’intama, barya inyama kandi banywa vino bati: Nimureke turye kandi tunywe, kuko ejo tuzapfa. Yesaya 22:12, 13.

The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).

Umwami yahamagariye Shebuna kubabaza umutima we, ariko ahitamo kurya no kunywa no gukomeza ibirori. Umwami “yahishuriye” mu “matwi” ye ko icyaha cya Shebuna kitazakurwaho. Ijambo ryahinduwemo ngo “gukurwaho” ni ryo jambo rikoreshwa mu gitabo cy’Abalewi ku “mpongano.” Iki cyaha cy’Ubwadivantisiti bw’i Lawodikiya ntikizakorerwa impongano. Ubu Yesaya atangira kuvuga isano iri hagati ya Shebuna (Abadiventisiti b’i Lawodikiya) na Eliyakimu mwene Hilukiya (Abadiventisiti b’i Filadelifiya).

Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.

Shebuna ni “umubitsi w’ubutunzi” nk’uko Yuda yari ameze. Kandi Tobiya, mu minsi ya Nehemiya, yari atuye mu buturo bwera bw’Imana, mu cyumba (ububiko bw’amaturo) aho amaturo yagombaga kubikwa. Igihe Nehemiya yezwaga urusengero, yirukanye Tobiya n’ibye. Na Shebuna na we agomba kujugunywa hanze. Bombi bashushanya kuruka hanze kwa Adiventizimu ya Lawodikiya mu gihe cy’itegeko ryo ku Cyumweru.

> “Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

> “Kubera ubw’umururumba n’ubugambanyi by’Abamoni n’Abamowabu bakoreye Isirayeli, Imana yari yaratangaje ibinyujije kuri Mose ko bagombaga guhora iteka bakumiriwe kure y’iteraniro ry’ubwoko bwayo. Reba Gutegeka kwa Kabiri 23:3–6. Mu gusuzugura iri jambo, umutambyi mukuru yari yarakuyeho amaturo yari abitswe mu cyumba cy’inzu y’Imana, kugira ngo ahabonere uyu uhagarariye ubwoko bwari bwaraciwe. Nta gusuzugura Imana kurenzeho kwashoboraga kugaragazwa uretse guha uyu mwanzi w’Imana n’ukuri kwayo ineza nk’iyo.”

> “On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

> “Amaze kuva i Peresiya, Nehemiya amenya iby’uko habaye uguhumanya gukomeye cyane, maze ahita afata ingamba zo kwirukana uwo muntu wari winjiye aho atemerewe. Aravuga ati: ‘Byambabaje cyane’; ‘ni cyo cyatumye ntera hanze mu cyumba ibikoresho byose byo mu rugo rwa Tobiya. Hanyuma ndategeka, basukura ibyo byumba: nuko nongera kuhazana ibikoresho by’inzu y’Imana, n’ituro ry’ibiribwa n’umubavu.’”

> “Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.

> “Si uko urusengero rwonyine rwari rwarahumanyijwe, ahubwo n’amaturo yari yarakoreshejwe nabi. Ibyo byari byaratumye ubuntu bw’abantu bugabanuka. Bari baratakaje ishyaka n’umwete, kandi ntibashakaga gutanga kimwe cya cumi cyabo. Ububiko bw’inzu y’Uwiteka ntibwari bwuzuye neza; benshi mu baririmbyi n’abandi bakoreshwaga mu mirimo yo mu rusengero, kubera ko batabonaga ibibafasha bihagije, bari bararetse umurimo w’Imana bajya gukora ahandi.” Prophets and Kings, 670.

Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.

Shebna, Yuda na Tobiya bose bahagarariye Abadiventisti b’i Lawodikiya bo mu gihe cy’imperuka.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:15–19.

> Uku ni ko Uwiteka Imana Nyiringabo avuga ati: Genda, ujye kuri uwo mubitsi, ari we Shebuna, umutware w’inzu, umubwire uti: Ni iki ufite hano? Kandi ni nde ufite hano, ku buryo wibesheje imva hano, nk’uwibeshereza imva ahirengeye, kandi ukibazira ubuturo mu rutare? Dore, Uwiteka azagutwarana ubunyage bukomeye, kandi rwose azagufunika. Ni ukuri azaguhindukiza cyane kandi akujugunye nk’umupira mu gihugu kinini: ni ho uzagwa, kandi ni ho amagare y’ikuzo cyawe azahindukira igisuzuguriro ku nzu ya shobuja. Kandi nzakwirukana mu mwanya wawe, kandi azagukura mu cyubahiro cyawe. Yesaya 22:15–19.

As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.

Mu gihe umwami w’i majyaruguru arimo yegera Yerusalemu, kandi bikwiye kwibukwa ko uko kwegera kwari ukwegera gukomeza intambwe ku yindi, ukwegera abaturage ba Yerusalemu bari bazi ko kuza. Icyo ni cyo kivugwa muri Yesaya igice cya makumyabiri, igihe Taritani, umugaba w’Abashuri, yigaruriraga Ashidodi muri Egiputa. Bari bazi icyari kigiye kuza, maze Shebuna amara igihe cye yishyiriraho imva y’akataraboneka. Abahanga mu bucukumbuzi bw’ibyataburuwe mu matongo babonye imva ya Shebuna, bakuraho inyandiko yari iri ku muryango w’iyo mva, none ubu iri mu Nzu Ndangamurage y’u Bwongereza. Igikomeye ni uko, igihe Shebuna yakurwagaho maze Eliyakimu mwene Hilukiya agasimbura Shebuna mu mwanya w’ubuyobozi, Eliyakimu mwene Hilukiya yahawe ikimenyetso cya cyami yashoboraga gukoresha yemeza izina rye ku nyandiko zemewe. Icyo kimenyetso na cyo cyabonwe n’abahanga mu bucukumbuzi bw’ibyataburuwe mu matongo kandi kiri muri iyo nzu ndangamurage imwe mu Bwongereza. Shebuna ari mu nzu ndangamurage ahagarariwe n’imva ye, ikimenyetso cy’urupfu, naho Eliyakimu mwene Hilukiya ari muri iyo nzu ndangamurage ahagarariwe n’ikimenyetso cye, ikimenyetso cy’ubugingo.

For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.

Kubera ko Shebina yanze ubutumwa bw’imbuzi bwerekeye umwami w’amajyaruguru, yaruciriwe mu kanwa k’Umwami, kandi ijambo ryahinduwemo “kuruka” mu muburo wo mu Byahishuwe uhabwa Lawodikiya risobanura koko kuruka umuntu ku buryo butunguranye kandi bukomeye. Mu gihe cya Nehemiya, yirukanye Tobiya n’ibintu bye; naho kuri Shebina, yajugunywe kure n’umunyarugomo nk’umupira ujugunywa mu gihugu cya kure. Shebina ni Abadiventisti b’i Lawodikiya banze ubutumwa bw’ubuhanuzi bwafunguwe mu 1989 kandi bitegura imva—ikimenyetso cy’inyamaswa; naho Eliyakimu mwene Hilukiya ni Ubudiventisti bwa Filadelifiya bwakira ikimenyetso cy’Imana.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.

> Kandi kuri uwo munsi nzahamagara umugaragu wanjye Eliyakimu mwene Hilukiya; kandi nzamwambika ikanzu yawe, muhesheze umukandara wawe, kandi ubutware bwawe nzabushyira mu kuboko kwe; na we azaba se w’abatuye i Yerusalemu n’inzu ya Yuda. Yesaya 22:20, 21.

At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.

Mu gihe cy’itegeko ryo ku Cyumweru, ingano n’urumamfu byo muri Adventisme bitandanywa, kandi ubuyobozi bw’itorero rinesha buhabwa Eliyakimu mwene Hilikiya; maze icyo gihe Uwiteka akazamura itorero Rye nk’ibendera, ubwo ubutumwa bw’umumarayika wa gatatu bwiyongera bukaba impuruza ikomeye. Ahari naba narabaye umusubiramo birenze urugero ubwo nashyiragamo imvugo ngo “mwene Hilikiya,” kandi nari gushobora kuvuga gusa Eliyakimu. Ariko se n’umwana we hamwe ni ikimenyetso cy’ubutumwa bwa Eliya mbere y’ibyago birindwi bya nyuma. Ubutumwa bwa Eliya bukoresha ikimenyetso cy’abase n’abana kugira ngo bugaragaze uwa mbere (se) n’uwa nyuma (umwana). Ubu busabane bwa gihanuzi bugira uruhare mu mayobera ya nyuma yo mu gice cya makumyabiri na kabiri. Isezerano ryahawe Eliyakimu, mwene Hilikiya, ni uko Uwiteka yari gushyira ku rutugu rwe urufunguzo rw’inzu ya Dawidi.

The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.

“Inzu ya Dawidi” ni ubutumwa bw’umubyeyi n’umwana Yesu yavuzeho mu kiganiro cye cya nyuma yagiranye n’Abayahudi bigometse. Ni na ho asoza igitabo cy’Ibyahishuwe. Inzu ya Dawidi yari ifite urufunguzo, kandi niba nta kindi gikoreshwa ku wa 22 Ukwakira 1844, kuko ahantu honyine mu Byanditswe havuga kuri urwo rufunguzo ari mu butumwa bwandikiwe itorero ry’i Filadelifiya.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Kandi urufunguzo rw’inzu ya Dawidi nzarushyira ku rutugu rwe; bityo azakingura, kandi nta n’umwe uzafunga; kandi azafunga, kandi nta n’umwe uzakingura. Yesaya 22:22.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.

> Kandi umumarayika w’Itorero ry’i Filadelifiya wandike uti: Ibi ni byo uvuga Uwera, uw’ukuri, ufite urufunguzo rwa Dawidi, ukingura ntihagire n’umwe ukinga; kandi agakinga ntihagire n’umwe ukingura. Nzi imirimo yawe: dore, nagushyize imbere urugi rukinguye, kandi nta muntu ushobora kurukinga: kuko ufite imbaraga nke, nyamara ukaba waritondeye ijambo ryanjye, kandi ntiwihakane izina ryanjye. Dore, abo mu isinagogi ya Satani, abavuga ko ari Abayuda, kandi atari bo, ahubwo bakabeshya; dore, nzabatera kuza kuramya imbere y’ibirenge byawe, no kumenya yuko nagukunze. Kuko warinze ijambo ryo kwihangana kwanjye, nanjye nzakurinda igihe cy’ikigeragezo, kizaza ku batuye isi bose, kugira ngo kigerageze abatuye mu isi. Dore, ndaza vuba: komeza ushikamye ku byo ufite, kugira ngo hatagira ugutwara ikamba ryawe. Unesha nzamugira inkingi mu rusengero rw’Imana yanjye, kandi ntazongera kuruvamo ukundi; kandi nzamwandikaho izina ry’Imana yanjye, n’izina ry’umurwa w’Imana yanjye, ari wo Yerusalemu nshya, umanuka uva mu ijuru uturutse ku Mana yanjye: kandi nzamwandikaho izina ryanjye rishya. Ufite ugutwi niyumve icyo Umwuka abwira amatorero. Ibyahishuwe 3:7–12.

Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.

Eliyakimu agereranya Umufiladelifiya wo mu gihe cy’umurimo wa Millerite wafunguye Ahera Cyane ku wa 22 Ukwakira 1844. Nzi yuko ari Kristo, Umutambyi Mukuru wacu, wafunguye urwo rugi rw’iyo gahunda y’igihe, ariko Kristo yashyize urufunguzo ku rutugu rwa Eliyakimu mwene Hilkiya, kandi aravuga ati “azafungura.” Twageze ku ngingo nerekanye mu ntangiriro y’iyi nyandiko.

There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.

Mu gitabo cya Yesaya dusangamo inshuro cumi n’umunani ijambo “umutwaro,” ariko muri izo nshuro zirindwi rigereranya ikintu gihetse ku rutugu, naho inshuro cumi n’imwe rikagereranya ubuhanuzi bw’amakuba. Muri izo nshuro cumi n’umunani, imwe muri zo, ijambo risobanura ubuhanuzi bw’amakuba ni na ryo rikoreshwa icyarimwe no kugaragaza umutwaro uhetse ku rutugu.

The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.

Inkuru y’ikibaya cy’iyerekwa ivuga ubutumwa bw’amakuba butera amatsinda abiri y’abaramya i Yerusalemu. Ubutumwa bw’ubuhanuzi bwagaragaje itangizwa ry’urubanza bwatanzwe na Data Miller, kandi ni bwo butumwa bwa marayika wa mbere bwarangiye igihe urugi rw’ahera rufungwaga, maze Ahera Cyane harafungurwa ku wa 22 Ukwakira 1844. “Umutwaro” washyizwe ku rutugu rwa William Miller, uwo yatumwe gutwaza isi yose, wari ubutumwa bwa marayika wa mbere, ubuhanuzi bw’amakuba bwarangiye ku wa 22 Ukwakira 1844 ubwo ubutumwa bwa marayika wa gatatu bwageraga.

The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”

“Urufunguzo rw’inzu ya Dawidi nzarushyira ku rutugu rwe,” kandi handitswe ngo: “Kuri uwo munsi,” “umusumari ushinze ahakomeye uzavanwaho, uzatemwa, kandi uzagwa; n’umutwaro wari uwuriho uzacibwa.”

The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!

Ijambo ryahinduwemo “umutwaro” hano ni ryo jambo rigaragaza ubuhanuzi bw’amakuba, ariko ubu buhanuzi bw’amakuba si ryo jambo ry’Igiheburayo Yesaya akoresha ashaka kuvuga ikintu witwaza ku rutugu. Nk’ijambo risobanura ubuhanuzi bw’amakuba, risobanura ko Eliyakimu mwene Hilukiya yari gushyirwa urufunguzo rwa Dawidi ku rutugu rwe, kandi umutwaro uri ku rutugu rwe ari ubuhanuzi bw’amakuba. Ni umukino w’amagambo wimbitse cyane!

Sister White says this about a key that is attached to the Bible.

Mushikiwabo White avuga ibi ku byerekeye urufunguzo rufatanye na Bibiliya.

> “Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.

> “Afatanyije n’Ijambo ry’Imana harimo urufunguzo rufungura isanduku y’agaciro kenshi, kugira ngo biduhe kunyurwa n’ibyishimo. Numva nshimira buri mirasire y’umucyo. Mu gihe kizaza, ibyo twanyuzemo ubu bituyobera cyane bizasobanurwa. Hari ibyo twanyuzemo dushobora kutazigera tubisobanukirwa byuzuye kugeza ubwo uku kubaho gupfa kuzambikwa ukutabora.” Manuscript Releases, volume 17, 261.

Miller’s opening remarks about his dream says this.

Amagambo ya mbere ya Miller yerekeye inzozi ze avuga ati ibi.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.

> “Narose inzozi ko Imana, ibinyujije mu kuboko kutabonwa, yanyoherereje agasanduku kabajwe mu buryo butangaje, gafite uburebure bwa santimetero nka makumyabiri n’eshanu n’ubugari bwa santimetero nka cumi na gatanu zingana impande zose, kakozwe mu mbaho z’umukara n’amasaro byinjijwemo mu buryo butangaje. Kuri ako gasanduku hari hafatanye urufunguzo. Nnahise mfata urwo rufunguzo maze ndakingura, nuko, ndatangara kandi ndumirwa, nsanga rwuzuyemo amoko yose n’ingano zose z’imitako y’agaciro, diyama, amabuye y’igiciro cyinshi, n’amafaranga y’izahabu n’ifeza y’ubwoko bwose n’agaciro kose, biteguwe neza mu myanya yabyo itandukanye muri ako gasanduku; kandi uko byari biteguwe ni ko byagaragazaga umucyo n’ubwiza bingana n’izuba ryonyine.” Early Writings, 81.

In James White’s footnotes of the dream, he says this of the key.

Mu bisobanuro byo hasi ku ipaji bya James White byerekeye iyo nzozi, avuga ibi ku byerekeye urufunguzo.

> The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.

> “‘Urufunguzo rwari rufatanye’ rwari uburyo bwe bwo gusobanura Ijambo ry’ubuhanuzi—Agereranya ibyanditswe n’ibindi byanditswe—Bibiliya ari yo yisobanurira ubwayo. Icyo rufunguzo ni cyo Umuvandimwe Miller yakoresheje akingura ‘agasanduku,’ ari ko kuri gukomeye kwo kuza kwa Kristo ku isi.” James White.

James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.

Yakobo White yagize icyo avuga kuri iyi nzozi, kandi mu kubikora ayandikaho intangiriro. Ni ingenzi cyane kumenya ko Miller yarose iyi nzozi maze akazitangaza mu 1847, nibura nyuma y’imyaka ibiri Icyo Gucika Intege Gikomeye kibaye, igihe Abadiventisiti b’Abamillerite bari barahoze bunze ubumwe bari bamaze gutatana. Miller yari yaratandukanyijwe n’uwo mutwe, kandi “umukumbi muto” wari “waratataniye hirya no hino” wari ugikomeje kubabazwa no gucika intege. Inzozi za Miller zavugaga kuri icyo kibazo, maze Yakobo White azitangaho ibisobanuro, kandi Ellen White azivugaho mu buryo bwiza rwose. Yakobo White yanditse intangiriro y’izo nzozi ze, ashyiramo inzozi ubwazo hanyuma yongeraho ibisobanuro bike byo hasi ku ipaji. Intangiriro ye, inzozi, n’ibyo bisobanuro byo hasi ku ipaji bizashyirwa ku mpera y’iyi nyandiko ku bakeneye kubona ayo makuru.

Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.

Yesaya makumyabiri na kabiri ni ishusho y’itangiriro n’iherezo by’Abadivantisiti. Muri ayo mateka yombi habayeho kandi hazabaho itandukaniro ryabaye ku itariki ya 22 Ukwakira 1844, hanyuma rikongera kubaho ku gihe cy’itegeko ryo ku Cyumweru. Iryo tandukaniro muri ibyo bihe byombi, mu ntangiriro no mu iherezo, ni ugusohora kw’umugani w’abakobwa cumi. Mushiki wacu White atumenyesha ko abakobwa b’abapfu ari Abalawodikiya. Shebuna agereranya Abadivantisiti b’Abalawodikiya mu ntangiriro no mu iherezo by’Abadivantisiti. Eliyakimu, mwene Hilikiya, agereranya Abadivantisiti b’Abafiladelifiya.

But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”

Ariko na Hilikiya na we agereranya se w’Adiventizimu, kuko “azabera se abaturage b’i Yerusalemu n’inzu ya Yuda.” William Miller yitwaga mu cyubahiro “Data Miller.” Miller yari yarashyizwe ku rutugu “urufunguzo rwa Dawidi,” rugereranya uburyo bwe bwo kwiga Ibyanditswe Byera, “umurongo ku wundi murongo.”

The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.

Agasanduku kabaye Bibiliya, yakoresheje “urufunguzo rwa Dawidi” rugereranya amategeko y’isesengura ry’ubuhanuzi yakoreshaga kugira ngo afungure ukuri kw’umumarayika wa mbere. Ayo mategeko, (urufunguzo rwa Dawidi) n’ubuhanuzi bwe bw’amakuba (umutwaro) bwasobanukiwe hakoreshejwe urufunguzo rwa Dawidi, byamanitswe “nk’umusumari ahantu hizewe” mu buturo bwera. “Umusumari” wari itariki ya 22 Ukwakira 1844. Ijambo “umusumari” risobanura ikintu gifashisha gufatanya, umusumari cyangwa urumambo, bigereranya ikimenyetso cy’inzira. “Umutwaro,” ari wo buhanuzi bw’amakuba bwamanitswe kuri uwo musumari, wari ubutumwa bw’umumarayika wa mbere, kandi ubwo butumwa bwarangiye ku wa 22 Ukwakira 1844, igihe ubuhanuzi bw’amakuba bwari bumaze gusohora maze bukurwaho, bugacibwa hasi kandi bukagwa. Bwakuwemo kuko ubutumwa bw’ubuhanuzi bw’amakuba bwari bwahindutse ubw’igihe cyahise, maze umusumari ugomba kwimurirwa mu Ahera Cyane, aho undi mutwaro w’amakuba wagombaga kumanikwaho.

Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.

Ubuhanuzi bwa Miller bw’ibyago, nk’uko bwasobanuwe n’amategeko y’ubuhanuzi agaragazwa nk’“urufunguzo rwa Dawidi,” bwari gushyira umusumari ahantu hera wari gutwara ubwiza bwose bw’inzu ya se. Ijambo “ubwiza” muri uwo murongo risobanura uburemere. Ikintu gitwara uburemere bw’inzu ni urufatiro rw’iyo nzu. Umurimo wa Miller w’urufatiro utwara uburemere bwose bw’umucyo wongeweho w’ubutumwa bw’umumarayika wa gatatu ugaragazwa n’“urubyaro n’ibiva kuri rwo.” Utwara uburemere bw’ibintu byose bitandukanye by’urusengero. Kandi urufatiro rwashyizweho ku bw’urusengero rwo gushyirwamo intebe y’ubwami y’icyubahiro.

Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.

Eliyakimu mwene Hilukiya ahagarariye Itorero ry’i Filadelifiya. Eliyakimu bisobanura Imana izamura, kuko Eliyakimu, se wa Yerusalemu, ahagarariye William Miller uwo Imana yakoresheje kuzamura urufatiro rw’ubwoko bwayo bw’isezerano yatoranyije. Ni mwene Hilukiya, izina rikomoka ku magambo abiri, irya kabiri rikaba risobanura Imana, naho irya mbere rikaba risobanura “ubworoherane” nko mu bworoherane bwo kuvuga. Hilukiya ahagarariye Ijambo ry’Imana cyangwa ijwi ryayo, kandi umuhungu we ahagarariye ukuzamurwa kw’urusengero.

At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.

Ku iherezo ry’Abadivantisime hagomba kuba ubuhanuzi bw’amakuba, kandi ubwo buhanuzi ni marayika wa gatatu wo mu Ibyahishuwe cumi na bine. Hagomba kubaho urufunguzo ku iherezo rwashushanyijwe n’urufunguzo rwa Miller. “Urufunguzo” rwo mu minsi yacu rushingiye ku gusubiramo kw’amateka, kandi by’umwihariko ku ihame ryo kuvugwa bwa mbere, rikubiyemo cyangwa rikaba ari ryo hame rihagarariwe na Kristo ubwe nk’Alufa na Omega. Hagomba kubaho umuhungu wa Miller. Bityo rero Miller, nk’umubyeyi, ahinduka Hilikiya, ni ukuvuga Ijambo ry’Uwiteka, kandi umuhungu wa Miller ni Eliyakimu, risobanura Imana yo guhagurutsa. Data Miller yazamuye urusengero, kandi umuhungu wa Miller agaragaza igihe Lawodikiya na Filadelifiya bitandukanijwe maze Abafiladelifiya bagahagurutswa nk’ikimenyetso. Hagomba kubaho umusumari ushinzwe neza, ariko atari ahera nk’uko byari bimeze mu mateka ya Miller, ahubwo mu Ahera Cyane. Uwo musumari n’umutwaro umanikwaho bizacibwa ku iherezo ry’ubutumwa bwa marayika wa gatatu nk’uko byaciwe ku iherezo ry’ubutumwa bwa marayika wa mbere. Igihe Mikayeli azahaguruka maze igihe cy’igeragezwa cy’umuntu kigafungwa, ubuhanuzi bw’amakuba buzaba buri mu gihe cyahise, bwarakuweho, bwaciweho kandi bwaraguye.

The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.

Gutandukana cyangwa gutatanywa bibaho nyuma y’igihe cyashize mu 1844 bizasubirwamo ku itegeko ryo ku Cyumweru. Yesaya makumyabiri na kabiri ni ishusho y’ibibaho biganisha ku gutandukana kw’Abadiventisiti b’i Lawodikiya n’Abadiventisiti b’i Filadelifiya, kubaho mu gihe cy’akaga k’itegeko ryo ku Cyumweru.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because 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: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.

> Kandi wandikire marayika w’itorero ry’Abalawodikiya uti: Ibi ni byo uvuzwe n’Amen, wa Mugabo w’umuhamya wo kwizerwa kandi w’ukuri, intangiriro y’ibyaremwe by’Imana: Nzi imirimo yawe, yuko udakonje kandi ko udashyushye: icyampa ukaba ukonje cyangwa ushushye. Nuko rero, kuko uri akazuyazi, ukaba udakonje kandi udashyushye, ngiye kukuruka mu kanwa kanjye. Kuko uvuga uti: Ndi umutunzi, nungutse ubutunzi bwinshi, kandi nta cyo nkennye; nyamara ntumenye yuko uri umunyabibabaro, ugomba kugirirwa imbabazi, umukene, impumyi, kandi wambaye ubusa: ndakugira inama yo kunguraho izahabu yacishijwe mu muriro, kugira ngo ube umutunzi; n’imyambaro y’umweru, kugira ngo wambare, maze isoni z’ubwambure bwawe zitagaragara; kandi usige ku maso yawe umuti wo kuyahumura, kugira ngo ubone. Abo nkunda bose ndabacyaha kandi nkabahana: nuko rero gira umwete, kandi wihane. Dore, mpagaze ku rugi, ndakomanga: umuntu wese niyumva ijwi ryanjye, agakingura urugi, nzinjira iwe, dusangire, na we asangire nanjye. Unesha nzamuha kwicarana nanjye ku ntebe yanjye y’ubwami, nk’uko nanjye nanesheje nkicarana na Data ku ntebe ye y’ubwami. Ufite ugutwi niyumve icyo Umwuka abwira amatorero. Ibyahishuwe 3:7–22.

After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.

Nyuma y’intangiriro y’iyo nzozi, James White ahita ashyiramo iyo nzozi ubwayo hamwe n’utwandiko tw’ibisobanuro byo hasi ku ipaji. Nta kibazo mfite ku buryo James White yashyize mu bikorwa inzozi za Miller, nubwo twagiye dusohora kenshi ubusobanuro bw’inzozi ze butandukanaho ho gato n’ubwa James White. Uburyo bw’ibanze bwa James White butandukana n’ibyo twasohoye ni uko ashyira “imitako” mu rwego rw’ubwoko bw’Imana, naho twe tukumva ko iyo mitako ari ukuri kw’ubuhanuzi. Nta kunyuranya kurimo, kuko umuntu agaragaza ibyo yizera, kandi gutatana kw’iyo mitako nyuma y’Ihungabana Rikomeye kugaragaza mu buryo bw’igereranyo ugutatana kw’ubwoko bw’Imana MBERE y’itegeko ryo ku Cyumweru. Ariko iri jambo rizigirwa ku nyigisho y’igihe kizaza.

## James White’s introduction to William Miller’s Dream

Intangiriro ya James White ku Nzozi ya William Miller

> “The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.

> “Izo nzozi zikurikira zasohowe mu Advent Herald, hashize imyaka irenga ibiri. Hanyuma nabonye ko zagaragazaga neza rwose ibyabaye mu mibereho yacu ya kera y’ukuza kwa kabiri, kandi ko Imana yatanze iyo nzozi ku bw’inyungu z’umukumbi watatanye.

> “Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

> “Mu bimenyetso bigaragaza kwegera kw’umunsi ukomeye kandi uteye ubwoba w’Umwami, Imana yashyizeho inzozi. Reba Yoweli 2:28–31; Ibyakozwe n’Intumwa 2:17–20. Inzozi zishobora kuza mu buryo butatu; ubwa mbere, ‘zishobora guterwa n’imirimo myinshi.’ Reba Umubwiriza 5:3. Ubugira kabiri, abari munsi y’umwuka wanduye n’ubushukanyi bwa Satani bashobora kurota bitewe n’ingaruka ze. Reba Gutegeka kwa Kabiri 8:1–5; Yeremiya 23:25–28; 27:9; 29:8; Zekariya 10:2; Yuda 8. Ubugira gatatu, Imana yahoraga yigisha, kandi na n’ubu iracyigisha ubwoko bwayo mu rugero runaka ikoresheje inzozi, zizanwa n’umurimo w’abamarayika n’uwa Mwuka Wera. Abahagaze mu mucyo usobanutse w’ukuri bazamenya igihe Imana ibahaye inzozi; kandi bene abo ntibazashukwa ngo bayobwe n’inzozi z’ibinyoma.”

> “And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.

> “Nuko aravuga ati: Nimwumve noneho amagambo yanjye; nihaba hari umuhanuzi muri mwe, jyewe UHORAHO nzimenyekanisha kuri we mu iyerekwa, kandi nzavugana na we mu nzozi. Kubara 12:5.

> “Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.

> Yakobo aravuga ati: “Malayika w’Uwiteka yavuganye nanjye mu nzozi.” Itangiriro 31:2. “Nuko Imana iza kuri Labani Umusiriya mu nzozi nijoro.” Itangiriro 31:24. Soma inzozi za Yosefu, mu Itangiriro 37:5–9, maze ukurikize inkuru ishimishije y’isohozwa ryazo mu Egiputa.

> “In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

> “I Gibeoni Uwiteka yabonekeye Salomo mu nzozi nijoro.” 1 Abami 3:5. Ishusho ikomeye kandi ifite akamaro kanini yo mu gice cya kabiri cya Daniyeli yatanzwe mu nzozi; ni ko kandi byagenze ku byerekeye ya nyamaswa enye, n’ibindi, byo mu gice cya karindwi. Igihe Herode yashakaga kurimbura Umukiza ukiri uruhinja, Yozefu yaburiwe mu nzozi ngo ahungire mu Egiputa. Matayo 2:13.

> “And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.

> “Kandi mu MINSI Y’IMPERUKA, ni ko Imana ivuga, nzasuka ku bantu bose ku Mwuka wanjye: kandi abahungu banyu n’abakobwa banyu bazahanura, n’abasore banyu bazabona iyerekwa, n’abakambwe banyu bazarota inzozi. Ibyakozwe n’Intumwa 2:17.”

> “The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

> “Impano y’ubuhanuzi, ibinyujije mu nzozi no mu iyerekwa, hano ni urubuto rw’Umwuka Wera, kandi mu minsi y’imperuka izagaragazwa ku rugero ruhagije kugira ngo ibe ikimenyetso. Ni imwe mu mpano z’itorero ry’ubutumwa bwiza.

> “And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.

> “Kandi yatanze bamwe kuba intumwa; abandi kuba ABAHANUZI; abandi kuba ababwirizabutumwa; abandi kuba abungeri n’abigisha; kugira ngo abera batunganywe rwose, ku bw’umurimo wo gukorera Imana, no ku bw’iyubakwa ry’umubiri wa Kristo.” Abefeso 4:11, 12.

> “And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.

> “Kandi Imana yashyize bamwe mu Itorero, ubwa mbere intumwa, ubwa kabiri ABAHANUZI, n’ibindi. 1 Abakorinto 7:28.

> “Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

> “Ntimusuzugure UBUHANU. 1 Abatesalonike 5:20. Reba kandi Ibyakozwe n’Intumwa 13:1; 21:9; Abaroma 12:6; 1 Abakorinto 14:1, 24, 39. Abahanuzi cyangwa ubuhanuzi ni ubwo kubaka itorero rya Kristo; kandi nta gihamya ishobora gutangwa ikuwe mu ijambo ry’Imana, yerekana ko byari guhagarara mbere y’uko abavugabutumwa, abashumba n’abigisha bahagarara. Ariko uvuguruza ati: ‘Habayeho amayerekwa n’inzozi byinshi by’ibinyoma ku buryo nta cyo muri bene ibyo nshobora kwizera.’ Ni ukuri ko Satani afite ibyo yigana. Yahoraga afite abahanuzi b’ibinyoma, kandi rwose dushobora no kubiteganya none muri iki gihe cye cya nyuma cy’uburiganya n’insinzi. Abanga bene ibyo byahishuwe by’umwihariko kuko hariho ibyiganywe, bashobora, ku buryo bungana, gukomeza gato bagahakana ko Imana yigeze yihishurira umuntu mu nzozi cyangwa mu iyerekwa, kuko ibyiganywe byahoraga bihari.”

> “Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

> “Inzozi n’ibonekerwa ni bwo buryo Imana yihishuriramo umuntu. Binyuze muri ubu buryo ni bwo yavuganiye n’abahanuzi; yashyize impano y’ubuhanuzi mu mpano z’itorero ry’ubutumwa bwiza, kandi yashyize inzozi n’ibonekerwa mu rwego rumwe n’ibindi bimenyetso byo mu ‘MINSI YA NYUMA.’ Amen.”

> “My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.

> “Intego y’amagambo yavuzwe haruguru yari iyo gukuraho inzitizi mu buryo bw’Ibyanditswe Byera, no gutegura intekerezo z’umusomyi ku bikurikiraho.” James White, *Brother Miller’s Dream*, 1–3.

## William Miller’s Second Dream

Inzozi ya Kabiri ya William Miller

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

> “Narose ko Imana, ikoresheje ukuboko kutaboneka, yanyoherereje agasanduku kabajwe mu buryo butangaje, gafite uburebure bwa santimetero nka makumyabiri n’eshanu n’igice, n’ubugari bwa santimetero nka cumi na gatanu ku mpande zose, kakozwe mu mbaho z’umukara n’amasaro byinjijwemo mu buryo bw’igitangaza. Kuri ako gasanduku hari hafatanye urufunguzo. Ako kanya nahise mfata urwo rufunguzo ndakingura, maze, byanteye gutangara no guhuma amaso, nsanga kuzuye amoko yose n’ingano zose z’imitako y’agaciro, diyama, amabuye y’igiciro cyinshi, n’ibiceri by’izahabu n’ifeza by’ubunini bwose n’agaciro kose, biteguye neza mu myanya yabyo itandukanye muri ako gasanduku; kandi uko byari biteguye gutyo byarasaga umucyo n’ubwiza bingana n’izuba ryonyine.”

> “I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

> “Natekereje ko bitari inshingano yanjye kwinezeza njyenyine nishimira iki kintu gitangaje nabonye, nubwo umutima wanjye wari wuzuye ibyishimo kubera ubwiza bwacyo burabagirana, uburanga bwacyo, n’agaciro k’ibyari bikirimo. Ni cyo cyatumye ngishyira ku meza yo hagati mu cyumba cyanjye maze ntangaza ko abantu bose babyifuza bashobora kuza kureba ikintu kirabagirana kandi cy’ikuzo bihebuje kurusha ibindi byose umuntu yigeze kubona muri ubu buzima.

> “The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

> “Abantu batangira kwinjira, ubwa mbere ari bake mu mubare, ariko bagenda biyongera bahinduka imbaga. Ubwa mbere barebye mu gasanduku, batangaraga cyane kandi bagasakuza bishimye. Ariko uko abarebaga bagendaga biyongera, buri wese yatangiye guhungabanya imitako y’agaciro, ayikura mu gasanduku kandi ayisanzaza ku meza. Natangiye gutekereza ko nyirayo azansaba kongera kumuha ako gasanduku n’iyo mitako y’agaciro ngo bive mu maboko yanjye; kandi niba nabyemereye ngo bisanzazwe, sinari kuzongera na rimwe kubisubiza mu myanya yabyo mu gasanduku nk’uko byari bimeze mbere; kandi numvise ko ntari kuzigera nshobora guhura n’iyo nshingano yo kubibazwa, kuko yari kuba ikomeye cyane. Nuko ntangira kwinginga abantu ngo batabikoraho, kandi ngo batabikura mu gasanduku; ariko uko narushagaho kwinginga, ni ko barushagaho kubisanzaza; noneho basa n’abari kubisanzaza mu cyumba cyose, hasi no kuri buri gice cy’ibikoresho byo mu cyumba.

> “I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

> “Nuko mbona ko mu mitako nyakuri no mu biceri by’ukuri bari barasanzemo umurundo utabarika w’imitako y’impimbano n’ibiceri by’amahimbano. Nararakaye cyane kubera imyitwarire yabo y’ubuhemu no kudashima, ndabacyaha kandi ndabahoza ku nkeke kubw’ibyo; ariko uko narushagaho kubacyaha, ni ko barushagaho gusanza iyo mitako y’impimbano n’ibiceri by’amahimbano mu by’ukuri.”

> “I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

> “Nuko umutima wanjye wa kamere urarakara cyane, ntangira gukoresha imbaraga z’umubiri ngo mbasohore muri icyo cyumba; ariko nkiri gusohora umwe, abandi batatu bakinjira bazana umwanda n’uduce tw’ibivunjwe n’umucanga n’ubwoko bwose bw’imyanda, kugeza ubwo bapfutse burundu amabuye y’agaciro nyakuri yose, diyama n’ibiceri, ku buryo byose bitakigaragara. Kandi basataguranyije isanduku yanjye y’agaciro maze bayimansha muri iyo myanda. Natekerezaga ko nta muntu n’umwe witaga ku mubabaro wanjye cyangwa uburakari bwanjye. Ncika intege rwose, ndacogora mu mutima, nicara hasi ndarira.

> “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

> “Ubwo nari nkiri mu kurira no mu gushengurwa n’uwo mubabaro mwinshi w’igihombo cyanjye n’inshingano zanjye, nibutse Imana, maze nyisenga mbikuye ku mutima ngo intabare. Ako kanya urugi rurakinguka, umuntu yinjira mu cyumba, maze abantu bose bagisohokamo; na we, afite agahanaguruzo mu ntoki, akingura amadirishya, atangira gukubura umwanda n’ibishingwe mu cyumba.

> “I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

> Namutakiye ngo yihangane, kuko hariho amabuye y’agaciro amwe n’amwe yari atatanye mu bisigazwa by’amatongo.

> “He told me to ‘fear not,’ for he would ‘take care of them.’

> Yambwiye ko “adatinya,” kuko “yari kubitaho.”

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “Hanyuma, igihe yahanaguraga umwanda n’ivangura, amabuye y’agaciro y’impimbano n’amafaranga y’ibiceri by’inyiganano, byose byarahagurutse bisohokera mu idirishya nk’igicu, maze umuyaga urabitwara. Mu kavuyo nahumbye amaso akanya gato; nyamara ubwo nayahumuraga, uwo mwanda wari washizeho rwose. Amabuye y’agaciro nyakuri, diyama, n’ibiceri bya zahabu n’ifeza, byari byatatanye mu bwinshi mu cyumba hose.

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> Hanyuma ashyira ku meza agasanduku, kari kanini cyane kandi keza kurusha aka mbere, maze akoranya imitako y’agaciro, diyama n’ibiceri, abyuzuriza mu maboko, abijugunya muri ako gasanduku, kugeza ubwo nta na kimwe cyari gisigaye, nubwo zimwe muri za diyama zitararutaga ubunini umutwe w’urushinge.

> “He then called upon me to ‘come and see.’

> “Hanyuma arahamagarira ngo ‘nze ndebe.’”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> “Narebye mu isanduku, ariko amaso yanjye ahumishwa n’ibyo nabonye. Byarabagiranaga icyubahiro kiruta incuro icumi icyo byari bifite mbere. Natekereje ko byari byogejwe n’umusenyi n’ibirenge by’abo bantu babi bari barabitatanyije kandi bakabikandagira mu mukungugu. Byari biteguwe mu buryo bwiza cyane muri iyo sanduku, buri kimwe kiri mu mwanya wacyo, hatagaragaraho na busa ibimenyetso by’umuruho w’umuntu wabijugunyemo. Naratakiye mu byishimo byinshi cyane, kandi uko gutaka ni ko kwankanguye.” Early Writings, 81–83.

## James White’s Footnotes

Ibisobanuro byo hasi ku ipaji bya James White

> “The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

> “‘Agasanduku’ kagereranya ukuri gukomeye kwa Bibiliya, ku byerekeye ukuza kwa kabiri k’Umwami wacu Yesu Kristo, kwahawe Mwene Data Miller ngo akumenyeshe isi.”

> “The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.

> “Urufunguzo rwari rufatanye na yo” rwari uburyo bwe bwo gusobanura Ijambo ry’ubuhanuzi—asobanura Ibyanditswe abigereranya n’Ibyanditswe—Bibiliya ikaba ari yo yisobanurira ubwayo. Iryo rufunguzo ni ryo Mwene Data Miller yakoresheje afungura “agasanduku,” ari ryo kuri gukomeye kw’ukuza kwa Kristo ku isi.

> “‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.

> “‘Abantu batangiye kuza, mu ntangiriro ari bake mu mubare, ariko bagenda biyongera bagera ku kivunge.’ Igihe inyigisho y’ukuza kwa Kristo yabanzaga kubwirizwa na Mwene Data Miller, n’abandi bake cyane, yagize ingaruka nke cyane, kandi ni bake cyane bayikanguriweho; ariko kuva mu wa 1840 kugeza mu wa 1844, aho ari ho hose yabwirizwaga, umuryango w’abantu bose warakangukaga.

> “The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.

> “‘Amabuye y’agaciro, diyama, n’ibindi’ byo ‘mu moko yose no mu bunini bwose’ kandi ‘bitondetse neza cyane mu myanya yabyo itandukanye mu gasanduku’ bigereranya abana b’Imana, [Malaki 3:17,] baturutse mu matorero yose, no mu nzego no mu mimerere y’ubuzima hafi ya yose, bemeye ukwizera kw’ukuza kwa Kristo, kandi babonwaga bafata icyemezo gikomeye mu myanya yabo itandukanye, mu murimo wera w’ukuri. Mu gihe bagendaga muri uwo murongo, buri wese yita ku nshingano ze bwite, kandi akagendera mu kwicisha bugufi imbere y’Imana, ‘basakazaga umucyo n’ubwiza’ ku isi, byagereranywa gusa n’itorero ryo mu minsi y’intumwa. Ubutumwa, [Ibyahishuwe 14:6, 7] bwagendaga nk’aho buri ku mababa y’umuyaga, kandi ubutumire ngo, ‘Nimuze, kuko noneho byose byamaze gutegurwa,’ [Luka 14:17.] bwakwiraga hose bufite imbaraga kandi bugira ingaruka.”

> “When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.

> “Igihe marayika uguruka [Ibyahishuwe 14:6, 7.] yabanzaga kubwiriza ubutumwa bwiza bw’iteka, ati: ‘Nimwubahe Imana, muyihimbaze; kuko igihe cy’urubanza rwayo gisohoye,’ benshi basakuje bishimye bitewe no kubona ko kuza kwa Yesu no gusubizwaho kw’ibintu byose byegereje; ariko nyuma baza kubirwanya, kubishinyagurira, no gukwena ukuri kari kabanje kubuzuza ibyishimo. Bahagaritse umutima kandi batatanya imitako y’agaciro. Ibyo bitugeza mu gihe cy’itumba ryo mu 1844, ari bwo igihe cyo gutatanya cyatangiriye. Ibi mubimenye neza: abahagaritse umutima kandi batatanyije imitako y’agaciro ni ba bandi bigeze ‘gusakuza bishimye.’ Kandi kuva mu 1844, nta bandi batatanyije umukumbi ngo bayobye neza nk’abo bigeze kubwiriza ukuri bakakwishimira; ariko nyuma bakahakana umurimo w’Imana n’isohozwa ry’ubuhanuzi mu byo twanyuzemo mu byerekeye kuza k’Umwami kwacu mu bihe byahise.”

> “Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’

> “Ubuhamya bwa Mwene Data Miller, mu gihe cy’amezi menshi nyuma y’Ijwi ryo mu gicuku, mu kwezi kwa karindwi, 1844, bwavugaga ko urugi rwari rwugarijwe, kandi ko urugendo rw’Abadivantisiti rwari ugusohora k’ubuhanuzi, kandi ko twari dufite ukuri mu kubwiriza igihe. Nuko ahugurira bene se, abinyujije muri Advent Herald, gukomera, kwihangana, no kutinubirana; kandi Imana yari kuzabatsindishiriza bidatinze ku bwo kubwiriza igihe. Muri ubu buryo ni ko yingingiraga imitako, mu gihe yumvaga ‘uburyozwe’ bwe kuri yo, kandi ko ‘bwajyaga kuba bukomeye cyane.’”

> “The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.

> “‘Amabuye y’agaciro y’impimbano n’ibiceri by’impimbano’ byari byanyanyagiye hagati y’iby’ukuri, mu buryo bugaragara bigereranya abihinduye bavuga ko bihannye kandi atari ko bimeze, cyangwa ‘abana b’abanyamahanga,’ [Hoseya 5:7.] kuva urugi rwakingwa mu 1844.

> “The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.

> “Isanduku ya kabiri ‘iruta cyane iya mbere ubunini n’ubwiza’ iyo ‘imitako y’agaciro,’ ‘diamanti,’ n’‘ibiceri’ byari bitatanye byakoranyirijwemo, ishushanya umurima mugari w’ukuri kw’ubu guha ubugingo, ari na wo umukumbi wari waratatanye uzakoranyirizwamo, ari bo 144,000, bose bafite ikimenyetso cy’Imana ihoraho. Nta na rumwe muri izo diamanti z’agaciro ruzasigara mu mwijima. Nubwo zimwe ‘zidafite ubunini burenze umutwe w’urushinge,’ ntizizirengagizwa ngo zisigare inyuma kuri uyu munsi Imana irimo guteranyiriza hamwe imitako yayo y’agaciro. [Malaki 3:16–18.] Ashobora kohereza abamarayika be akabihutisha nk’uko yakijije Loti amukuye i Sodomu. ‘Umwami azakora umurimo mugufi mu isi.’ ‘Azawusohoza awugabanyije mu gukiranuka.’ Reba Abaroma 9:28.”

> “The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

> “Umwanda n’ivugutse, umusenyi n’ubwoko bwose bw’imyanda,” bishushanya amakosa atandukanye kandi menshi yinjiye mu bizera ukuza kwa kabiri kwa Kristo, uhereye mu gihe cy’impeshyi y’umuhindo ya 1844. Aha ndaza kuvuga make muri yo.

> “1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.

> “1. Umwanya bamwe mu ‘bashumba’ bafashe, babitewe n’ubwibone, ako kanya nyuma y’uko Habayeho gutaka kwa Saa sita z’ijoro, uvuga ko imbaraga yera, ikomeye kandi ishonga imitima ya Mwuka Wera yaherekeje urugendo rwo mu kwezi kwa karindwi, yari ubuyobe bwa mesimerisimu. George Storrs yari mu ba mbere bafashe uwo mwanya. Reba ibyo yanditse mu mpera za 1844, mu gitabo Midnight Cry, cyasohokaga icyo gihe mu mujyi wa New York. J. V. Himes, mu Nteko y’i Albany mu mpeshyi ya 1845, yavuze ko urugendo rwo mu kwezi kwa karindwi rwabyaye mesimerisimu ifite ubujyakuzimu bwa metero zirindwi. Ibi mbibwiwe n’umwe wari uhari kandi wumvise ayo magambo. Abandi bagize uruhare rugaragara mu gutaka kwo mu kwezi kwa karindwi, kuva icyo gihe na bo batangaje ko uwo mugendo wari umurimo wa Satani. Kwerekeza umurimo wa Kristo na Mwuka Wera kuri Satani, mu minsi y’Umukiza wacu, byari ugutuka Imana, kandi ni ugutuka Imana no muri iki gihe.”

> “2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.

> “2. Ibigeragezo byinshi byakozwe ku gihe nyacyo. Kubera ko ya minsi 2300 yarangiye mu wa 1844, abantu batandukanye bagennye ibihe byinshi byo kuyisozaho. Mu kubigenza batyo, bakuyeho ‘ibirango by’imbibi,’ kandi bakwiza umwijima no gushidikanya ku rugendo rwose rw’ukuza.”

> “3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’

> “3. Ubumarozi bwo mu by’umwuka n’ibitekerezo byabwo byose by’ibihimbano n’uburangarare bwabwo. Ubu buriganya bwa Satani, bwageze ku murimo uteye ubwoba w’urupfu, bugaragazwa neza cyane n ‘ibirandaranda by’imbaho,’ n ‘amoko yose y’imyanda.’ Benshi mu banyoye uburozi bw’ubumarozi bwo mu by’umwuka bemeye ukuri kw’ibyabaye mu byerekeye kuza kw’Umwami kwacu kwa mbere, kandi kubera iyi mpamvu, benshi batekerejwe ko uburozi bwo mu by’umwuka bwari imbuto isanzwe yo kwizera yuko Imana yayoboye ibikorwa bikomeye byerekeye kuza kw’Umwami mu 1843 no mu 1844. Petero, avuze iby’abagombaga ‘kwinjiza inyigisho z’ubuyobe zizanisha kurimbuka, ndetse bahakana n’Umwami wabacunguye,’ aravuga ati, ‘KUBERA BO INZIRA Y’UKURI IZAVUGWAHO IBIBI.’”

> “4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.

> “4. S. S. Snow yiyita ko ari ‘Eliya Umuhanuzi’” Uyu muntu, mu mibereho ye idasanzwe kandi y’akavuyo, na we yagize uruhare rwe muri iki gikorwa cy’urupfu, kandi inzira ye yagendeyemo yagize icyerekezo cyo gushyira mu gasuzuguro, mu mitima ya benshi b’inyangamugayo, umwanya nyakuri ukwiriye abera bategereje.

> “To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.

> Kuri uru rutonde rw’amakosa nashoboraga kongeraho andi menshi, nk’“imyaka igihumbi” yo mu Ibyahishuwe 20:4, 7, mu bihe byahise, ya 144,000 bo mu Ibyahishuwe 7:4; 14:1, ab “bazutse bava mu mva” nyuma y’izuka rya Kristo, inyigisho y’uko nta murimo, inyigisho yo kurimbuka kw’impinja, n’ibindi n’ibindi.

> “These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

> “Aya makosa yakwirakwijwe n’umwete mwinshi cyane, kandi atsindagirizwa umukumbi wari utegereje, ku buryo mu gihe Mwene Data Miller yarotaga iyo nzozi, imitako y’ukuri yari ‘yarahishwe ntiyigaragare,’ kandi amagambo y’umuhanuzi yari akwiriye gukoreshwa—‘Kandi urubanza rusubizwa inyuma, no gukiranuka guhagarara kure,’ n’ibindi n’ibindi. Reba Yesaya 59:14. Muri icyo gihe nta kinyamakuru cy’Abadivantisiti cyari mu gihugu gishyigikira umurimo w’ukuri kw’iki gihe. The Day-Dawn ni cyo cya nyuma cyaburaniraga umwanya nyakuri w’umukumbi muto; ariko icyo cyapfuye amezi menshi mbere y’uko Uwiteka aha Mwene Data Miller izo nzozi; kandi mu mihati yacyo ya nyuma mbere yo gupfa, cyerekeje abera bananiwe kandi banihaga kuri 1877, icyo gihe kikaba cyari kikiri imyaka mirongo itatu imbere, nk’igihe cyo gukizwa kwabo kwa nyuma. Mbega ishyano! Mbega ishyano! Ntibitangaje ko Mwene Data Miller mu nzozi ze, ‘yicaye hasi ararira’ kubera iyo mimerere ibabaje y’ibintu.”

> “Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.

> “Mwene Data Miller yahumuye amaso mu rupfu ku wa 22 Ukuboza 1849, ibyo bikaba byarasohoye amagambo akurikira yo mu nzozi ze ngo, ‘Mu rujijo rw’ibikorwa nahumuye amaso akanya gato.’ Uku gusohora gutangaje kurasobanutse cyane ku buryo nta n’umwe utazabibona.

> “The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.

> “Isanduku, kigereranya ukuri kw’ukuza kwa Kristo kwa kabiri Umuvandimwe Miller yamamaje ku isi, nk’uko bigaragazwa n’umugani w’abakobwa icumi. [Matayo 25:1–11.] Icya mbere, igihe, 1843; icya kabiri, igihe cyo gutinda; icya gatatu, gutaka ko mu gicuku, mu kwezi kwa karindwi, 1844; n’icya kane, urugi rufunze. Nta wigeze asoma inyandiko zerekeye ukuza kwa kabiri kuva mu 1843, uzahakana ko Umuvandimwe Miller yashyigikiye izi ngingo enye z’ingenzi mu mateka y’ukuza kwa Kristo. Ubu buryo bw’ukuri buhuje neza, cyangwa “isanduku,” bwaciwemo ibice, maze busakazwa mu myanda n’abanze ibyababayeho ubwabo, kandi bakihakana ukuri nyakuri bo ubwabo, bafatanije n’Umuvandimwe Miller, babwirije isi badatinya.”

> “The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.

> “Itorero rizaba icyo gihe ritunganye kandi ‘ridafite inenge imbere y’intebe y’Imana,’ bamaze kwatura ibicumuro byabo byose, amakosa yabo n’ibyaha byabo byose, kandi bimaze kozwa n’amaraso ya Kristo no guhanagurwaho, bazaba badafite ‘ikizinga cyangwa umunkanyari, cyangwa ikindi kintu nk’icyo.’ Maze bazarabagirana bafite ‘ikuzo rikubye incuro icumi ku ryabo rya mbere.’” JAMES WHITE, Oswego, Gicurasi 1850.

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