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# Rome Establishes the Vision - Number Seven

Roma Ishyiraho Iyerekwa — Umubare wa Karindwi

The Final Controversy: Rome’s Symbolism in Adventist Prophecy and the Close of Probation

Impaka Ya Nyuma: Ikigereranyo cya Roma mu Buhanuzi bw’Abadivantisiti n’Isozwa ry’Igihe cy’Igeragezwa

Author

Jeff Pippenger

Published

August 17, 2024

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We are considering six historical lines within the history of Adventism where controversies over the symbol of Rome was the issue. We are employing the methodology of the latter rain, which is “line upon line” from “here a little” and “there a little.” We began by identifying that the first controversy over the symbol of Rome illustrates the current controversy, and therefore emphasizes that we are now in the last controversy before probation closes.

Turimo gusuzuma imirongo itandatu y’amateka iri mu mateka y’Abadivantisiti, aho impaka zerekeye ikimenyetso cya Roma ari zo zabaye ingingo nyamukuru. Turimo gukoresha uburyo bw’imvura y’itumba, ari bwo “umurongo ku wundi murongo” dukura “hano hato” na “hariya hato.” Twatangiye tugaragaza ko impaka ya mbere yerekeye ikimenyetso cya Roma ishushanya impaka iriho ubu, bityo igashimangira ko ubu turi mu mpaka ya nyuma mbere y’uko igihe cy’igeragezwa kirangira.

The seriousness of this final controversy about the symbol of Rome is also represented by verses ten through sixteen of Daniel eleven, which typify the hidden history of verse forty of Daniel eleven. The history of verse forty brings the student of prophecy to 1989 and the collapse of the Soviet Union as represented in verse ten. The next verse, verse forty-one, which identifies the soon-coming Sunday law in the United States, is typified by verse sixteen. Inspiration has identified that what was sealed was “the portion of the book of Daniel that related to the last days”.

Uburemere bw’iyi ntambara ya nyuma yerekeye ikimenyetso cya Roma na bwo bugaragazwa n’imirongo ya cumi kugeza ku wa cumi na gatandatu yo muri Daniyeli cumi na rimwe, ishusho y’amateka ahishwe yo mu murongo wa mirongo ine wa Daniyeli cumi na rimwe. Amateka yo mu murongo wa mirongo ine ageza umunyeshuri w’ubuhanuzi kuri 1989 no ku gusenyuka kw’Ubumwe bw’Abasoviyeti, nk’uko bigaragazwa mu murongo wa cumi. Umurongo ukurikira, ni ukuvuga umurongo wa mirongo ine na rimwe, uranga itegeko ryo kuramya ku Cyumweru rizaza vuba muri Leta Zunze Ubumwe z’Amerika, ushushanywa n’umurongo wa cumi na gatandatu. Ibyahumetswe byagaragaje ko icyari gifunzwe ari “igice cy’igitabo cya Daniyeli cyerekeye iminsi y’imperuka”.

1989 unto the Sunday law is the sealed portion of the last days, and it is typified in verses ten through sixteen. It is therefore the increase of knowledge that leads to the close of probation for Seventh-day Adventists, for Adventism’s probation in the United States is finished at the Sunday law. In verses ten through sixteen we find verse fourteen, which identifies that it is the “robbers” of God’s people that establish the vision.

Igihe cyo kuva mu 1989 kugeza ku itegeko ryo ku Cyumweru ni cyo gice gifunze cy’iminsi y’imperuka, kandi gishushanywa mu mirongo ya cumi kugeza ku ya cumi n’itandatu. Bityo rero, ukwiyongera k’ubumenyi ni ko kuyobora ku isozwa ry’igihe cy’igeragezwa ku Badiventisiti b’Umunsi wa Karindwi, kuko igihe cy’igeragezwa cy’Abadiventisimu muri Leta Zunze Ubumwe z’Amerika kirangirira ku itegeko ryo ku Cyumweru. Mu mirongo ya cumi kugeza ku ya cumi n’itandatu dusangamo umurongo wa cumi na kane, ugaragaza ko ari “abambuzi” b’ubwoko bw’Imana bashyiraho iyerekwa.

Therefore, the Millerite controversy that is represented upon the 1843 pioneer chart is the first controversy of Rome in Adventism’s history. The fact that the very same controversy has again arrived, informs anyone who wishes to see that Jesus, as the Alpha and Omega, always illustrates the end with the beginning. The current controversy is the final controversy which sifts the wise and foolish virgins.

Ni yo mpamvu impaka z’Abamillerite zagaragajwe ku mbonerahamwe y’abapayoni b’umwaka wa 1843 ari zo mpaka za mbere za Roma mu mateka y’Abadiventisti. Kuba ayo mpaka nyene yongeye kugaruka, bibwira umuntu wese ushaka kubona ko Yesu, nk’Alufa na Omega, iteka agaragaza iherezo abinyujije mu ntangiriro. Impaka z’iki gihe ni zo mpaka za nyuma zitandukanya abageni b’abanyabwenge n’ab’abapfapfa.

Sanctified prophetic logic teaches that the one hundred and forty-four thousand come into perfect unity before their close of probation at the soon-coming Sunday law. The refining fire of Malachi’s Messenger of the Covenant is now purifying the Levites as gold and silver. The Dirt Brush Man is now purging His floor with words of truth.

Ubugenge bw’ubuhanuzi bwejejwe butwigisha ko abo ibihumbi ijana na mirongo ine na bine bagera ku bumwe butunganye mbere y’isozwa ry’igihe cyabo cy’igeragezwa ku mategeko y’Icyumweru azaza vuba. Umuriro utunganya w’Intumwa y’Isezerano ya Malaki ubu urimo kweza Abalewi nk’izahabu n’ifeza. Umuntu ufite Sukura Yohanagura ubu arimo kwezēra aho ahanikira imyaka akoresheje amagambo y’ukuri.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Ufite urusekuruzi mu kuboko kwe, kandi azahanagura burundu imbuga ye, maze ingano ze azizigure mu kigega.’ Matayo 3:12. Iyi yari imwe mu bihe byo kweza. Binyuze mu magambo y’ukuri, umurama watandukanywaga n’ingano. Kubera ko bari bafite ubwirasi bukabije kandi bikiranuraga ubwabo ku buryo badashoboraga kwemera gucyahwa, kandi bakunda iby’isi cyane ku buryo batashoboraga kwemera imibereho yo kwicisha bugufi, benshi bateye Yesu umugongo. Na n’ubu benshi baracyakora nk’ibyo. Uyu munsi abantu bageragezwa nk’uko abo bigishwa bageragejwe mu isinagogi y’i Kaperinawumu. Iyo ukuri kugera ku mutima, babona ko imibereho yabo idahuye n’ubushake bw’Imana. Babona ko bakeneye guhinduka rwose imbere muri bo; ariko ntibaba bashaka kwemera umurimo wo kwiyanga. Ni cyo gituma barakara iyo ibyaha byabo bishyizwe ahagaragara. Bagenda bacitse intege kandi bababaye, nk’uko abigishwa basize Yesu, bitotomba bati: ‘Iri jambo rirakomeye; ni nde ushobora kuryumva?’” Uwifuzwa Ibihe Byose, 392.

The fact that the first sixteen verses are the beginning of Daniel’s last prophecy, and that those verses align with the last six verses of the chapter, indicates that the Alpha and Omega is using the verses in the beginning to accomplish the final separation of the wise and wicked, as represented by Daniel in chapter twelve, which is now occurring.

Ukuba imirongo cumi n’itandatu ya mbere ari yo ntangiriro y’ubuhanuzi bwa nyuma bwa Daniyeli, kandi ko iyo mirongo ihura n’imirongo itandatu ya nyuma y’iki gice, byerekana ko Alufa na Omega ari gukoresha iyo mirongo yo mu ntangiriro kugira ngo asohoze itandukaniro rya nyuma ry’abanyabwenge n’abanyabyaha, nk’uko byagereranyijwe na Daniyeli mu gice cya cumi na kabiri, rikaba ari ryo riri kuba ubu.

A third witness to the serious nature of the controversy is the fact that inspiration, through the writings of Sister White, clearly upholds the 1843 pioneer chart, which represents the controversy of Rome in verse fourteen. The beginning controversy represents the ending controversy, and the inspired endorsement of the Millerite understanding of verse fourteen’s “robbers of thy people,” means that if that foundational truth is rejected, it is simultaneously a rejection of the authority of the Spirit of Prophecy. In agreement with the previous two witnesses that emphasize that this controversy occurs just before probation closes is the certainty that the last, or final, deception for those who profess to uphold the Spirit of Prophecy, is a rejection of the Spirit of Prophecy.

Ubuhamya bwa gatatu bwerekana uburemere bw’iyi mpaka ni uko uguhumekerwa, binyuze mu nyandiko za Mushiki wa White, gushyigikira mu buryo bugaragara imbonerahamwe y’abapayoniya yo mu 1843, igaragaza impaka za Roma mu murongo wa cumi na kane. Impaka zo ku itangiriro zigereranya impaka zo ku iherezo, kandi ukwemeza guhumetswe k’imyumvire y’Abamilerite ku byerekeye “abajura b’ubwoko bwawe” bo mu murongo wa cumi na kane, bisobanura ko iyo uko kuri kw’ishingiro kwanzwe, icyarimwe biba ari ukwanga ubutware bwa Mwuka w’Ubuhanuzi. Mu bwumvikane n’ubuhamya bubiri bwabanje bushimangira ko iyi mpaka ibaho mbere gato y’uko igihe cy’igeragezwa gifungwa, hariho ukuri kudashidikanywaho ko uburiganya bwa nyuma, cyangwa ubwa nyuma rwose, ku bihandagaza ko bashyigikiye Mwuka w’Ubuhanuzi, ari ukwanga Mwuka w’Ubuhanuzi.

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

> “Satani ahora... ahora asunika ibihimbano—agamije kuyobya abantu abakava mu kuri. Ubuyobe bwa nyuma cyane bwa Satani buzaba ubwo gutuma ubuhamya bw’Umwuka w’Imana butagira icyo bukimarira. ‘Aho kutabona ibyahishuwe, abantu bararimbuka’ (Imigani 29:18). Satani azakora mu buryo bw’ubuhanga bwinshi, mu nzira zitandukanye no akoresheje inzego zitandukanye, kugira ngo ahungabanye icyizere cy’abasigaye b’ubwoko bw’Imana mu buhamya nyakuri.”

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

> “Hazabaho urwango ruzacanwa ku Bihamya, urwango rwa satani. Imikorere ya Satani izaba iyo guhungabanya kwizera kw’amatorero kuri byo, kubera impamvu ikurikira: Satani ntashobora kubona inzira ifunguye cyane bene ako kageni yo kwinjiza ibishukisho bye no kuboha ubugingo mu buyobe bwe, niba imiburo n’ibihano n’inama z’Umwuka w’Imana byumvirwa.” Selected Messages, igitabo cya 1, 48.

The making of none effect, or the rejection of the authority of the “testimony of the Spirit of God” through the writings of Ellen White, is the “very last deception of Satan.” Sister White wrote that she was “shown” that the “1843 chart was directed by the hand of the Lord, and should not be altered.” The previous passage directly associates the rejection of the authority of the Spirit of Prophecy with the vision of the last days, for all the prophets speak most directly of the last days. Therefore when Daniel says in verse fourteen that “the robbers” establish the vision, it is Solomon’s vision of Proverbs 29:18, which says that those who do not have the vision “perish,” and the word “perish” means “to be made naked”.

Gutesha agaciro, cyangwa kwanga ubutware bw’“ubuhamya bw’Umwuka w’Imana” binyuze mu nyandiko za Ellen White, ni “uburiganya bwa nyuma cyane bwa Satani.” Mushiki wacu White yanditse ko “yeretswe” yuko “imbonerahamwe yo mu 1843 yayobowe n’ukuboko kw’Umwami, kandi ko itagombaga guhindurwa.” Igika kibanziriza iki gihuza mu buryo butaziguye ukwanga ubutware bw’Umwuka w’Ubuhanuzi n’iyerekwa ry’iminsi y’imperuka, kuko abahanuzi bose bavuga mu buryo busobanutse cyane iby’iminsi y’imperuka. Ni cyo gituma, igihe Daniyeli avuga mu murongo wa cumi na kane ko “abambuzi” bashyiraho iyerekwa, ari iyerekwa rya Salomo ryo muri Imigani 29:18, rivuga ko abadafite iyerekwa “barimbuka,” kandi ijambo “barimbuka” risobanura “gukorerwa ubwambure”.

“Perish” is therefore identifying that those who profess to uphold the Spirit of Prophecy in the last days, but who reject the authority represented therein, become naked, and perish, which is a description of the Laodiceans, who are “wretched, and miserable, and poor, and blind, and naked.” They are counseled to buy “white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.” If they refuse the counsel they are spewed out of the mouth of the Lord.

Bityo, “kurimbuka” kugaragaza ko abavuga ko baharanira gukomeza Umwuka w’Ubuhanuzi mu minsi ya nyuma, ariko bakanga ubutware buwugaragarizwamo, bahinduka abambaye ubusa, kandi bakarimbuka; ibyo bikaba ari ibisobanuro by’Abalawodikiya, bo ari “abagowe, n’abo kubabarirwa, n’abakene, n’impumyi, n’abambaye ubusa.” Bagirwa inama yo kugura “imyambaro yera, kugira ngo wambare, kandi isoni z’ubwambure bwawe zitagaragara.” Nibanga iyo nama, bacirwa mu kanwa k’Umwami.

Thus, we find another witness that this nakedness is manifested just before probation closes. At the soon-coming Sunday law those naked souls will receive the mark of the beast, as they are overthrown, as represented in verse forty-one of Daniel eleven. The reason they will be overthrown is that they rejected the authority of the Spirit of Prophecy, which upholds the 1843 pioneer chart, which represents the foundations of Adventism, and includes the “key” which establishes the vision with the identification that Rome is the power represented as “the robbers of thy people” in verse fourteen.

Bityo, tubona ubundi buhamya bwerekana ko ubu bwambure buhishurwa mbere gato y’uko igihe cy’igeragezwa gifungwa. Mu gihe itegeko ryo ku Cyumweru rigiye kuza vuba rizashyirwaho, ayo mabugingo yambaye ubusa azahabwa ikimenyetso cy’inyamaswa, ubwo azajya atsindwa, nk’uko bigaragazwa mu murongo wa mirongo ine n’umwe wa Daniyeli cumi n’umwe. Impamvu bazatsindwa ni uko banze ubutware bwa Mwuka w’Ubuhanuzi, ushyigikira imbonerahamwe y’abapayiniya yo mu 1843, igereranya urufatiro rw’Ubwadiventisiti, kandi ikubiyemo “urufunguzo” rushimangira iyerekwa binyuze ku kumenya ko Roma ari bwo butegetsi bugereranywa nka “abambuzi bo mu bwoko bwawe” mu murongo wa cumi n’ine.

> “One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

> Ikintu kimwe ni ukuri kudashidikanywaho: abo b’Abadiventisiti b’Umunsi wa Karindwi bahitamo guhagarara munsi y’ibendera rya Satani bazabanza kureka kwizera imiburo no gucyaha bikubiye mu Bujyanama bw’Umwuka w’Imana.

> “The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> “Hamagarirwa ukwiyegurira Imana kurushijeho no gukora umurimo urushaho kuba uwera birimo biratangwa, kandi bizakomeza gutangwa. Bamwe mu ubu bari kuvuga ibitekerezo Satani abatiza bazagarura akenge. Hari abari mu myanya ikomeye y’icyizere batumva ukuri kw’iki gihe. Kuri bo ubutumwa bugomba kugezwa. Nibabwemera, Kristo azabakira, kandi azabagira abafatanyabikorwa be mu murimo. Ariko nibanga kumva ubwo butumwa, bazihagararaho munsi y’ibendera ryirabura ry’Umwami w’Umwijima.

> “I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.” Spalding and Magan, 305, 306.

> “Nahawe amabwiriza yo kuvuga yuko ukuri kw’agaciro kenshi kw’iki gihe kugenda kurushaho gukingukira no gusobanukira mu buryo burushijeho kumvikana mu mitima y’abantu. Mu buryo bwihariye, abagabo n’abagore bagomba kurya umubiri wa Kristo no kunywa amaraso ye. Hazabaho kwaguka k’ubwenge n’imyumvire, kuko ukuri gushobora guhora kwaguka ubutitsa. Uwatangije ukuri akomoka ku Mana azaza mu busabane bwa bugufi, kandi burushijeho kuba bwa bugufi, n’abakomeza kumenya uwo ari we. Nk’uko ubwoko bw’Imana bwakira ijambo ryayo nk’umugati uva mu ijuru, ni ko bazamenya yuko ukuza kwayo kwateguwe nk’umuseke. Bazahabwa imbaraga z’umwuka, nk’uko umubiri uhabwa imbaraga z’umubiri iyo ibiryo biririwe.” Spalding and Magan, 305, 306.

In our last article we identified that Uriah Smith was the champion of the rebellion of 1863, for it was he who introduced the counterfeit 1863 chart. The chart he produced in 1863 removed the seven times of Leviticus twenty-six from Laodicean Adventism’s prophetic message, thus marking the beginning of the progressive tearing down of the foundations, and also the beginning of the construction of the counterfeit Laodicean Adventist foundation, which is built upon sand. Later in Advent history, his private interpretation of the king of the north, bore the fruits of his prophetic model as people fled the church.

Mu nyandiko yacu iheruka twagaragaje ko Uriah Smith ari we wabaye umuyoboke ukomeye w’ubwigomeke bwo mu 1863, kuko ari we wazanye imbonerahamwe y’impimbano yo mu 1863. Imbonerahamwe yakoze mu 1863 yakuyeho “ibihe birindwi” byo mu Balewi 26 mu butumwa bw’ubuhanuzi bw’Abadivantisiti b’i Lawodikiya, bityo iranga intangiriro yo gusenya buhoro buhoro urufatiro, kandi inatanga intangiriro yo kubaka urufatiro rw’impimbano rw’Abadivantisiti b’i Lawodikiya, rwubatswe ku musenyi. Nyuma mu mateka y’Abadivantisiti, ubusobanuro bwe bwite bw’umwami wo mu majyaruguru bwagaragaje imbuto z’icyitegererezo cye cy’ubuhanuzi, ubwo abantu bahungaga itorero.

> Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.

> Mwirinde abahanuzi b’ibinyoma, baza babagannye bambaye uruhu rw’intama, nyamara imbere ari amasega aryana. Muzabamenyera ku mbuto zabo. Mbese abantu basoroma inzabibu ku mahwa, cyangwa imitini ku byatsi by’amahwa? Ni ko n’igiti cyose cyiza cyera imbuto nziza; ariko igiti kibi cyera imbuto mbi. Igiti cyiza ntigishobora kwera imbuto mbi, kandi igiti kibi ntigishobora kwera imbuto nziza. Igiti cyose kitera imbuto nziza kiracibwa kikajugunywa mu muriro. Nuko rero muzabamenyera ku mbuto zabo. Si umuntu wese umbwira ati, Mwami, Mwami, uzinjira mu bwami bwo mu ijuru; ahubwo ni ukora ibyo Data wo mu ijuru ashaka. Benshi bazambwira kuri uwo munsi bati, Mwami, Mwami, ntitwahanuye mu izina ryawe? kandi ntitwirukanye abadayimoni mu izina ryawe? kandi ntitwakoze ibitangaza byinshi mu izina ryawe? Maze ni bwo nzabajulirira nti, Sinigeze mbamenya na hato: mvira imbere, mwa bakora ibyo gukiranirwa mwe. Nuko umuntu wese wumva aya magambo yanjye akayakora, nzamugereranya n’umuntu w’umunyabwenge wubatse inzu ye ku rutare: imvura iragwa, imyuzure iraza, umuyaga urahuha, bikubita kuri iyo nzu; ariko ntiyagwa, kuko yari ifite urufatiro ku rutare. Kandi umuntu wese wumva aya magambo yanjye ntayakore, azagereranywa n’umuntu w’umupfapfa wubatse inzu ye ku musenyi: imvura iragwa, imyuzure iraza, umuyaga urahuha, bikubita kuri iyo nzu; iragwa, kandi kugwa kwayo kuba kunini. Matayo 7:15–27.

The leadership of Laodicean Seventh-day Adventism was passed by in 1989, as assuredly as the leadership of the Jewish church was passed by at the birth of Christ.

Ubuyobozi bw’Abadivantisiti b’Umunsi wa Karindwi b’i Lawodikiya bwaranyujijweho mu 1989, nk’uko byari bimeze rwose ubwo ubuyobozi bw’itorero ry’Abayuda bwanyurwagaho igihe Kristo yavukaga.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.

> “Abantu ntibabizi, ariko ayo makuru yuzuza ijuru umunezero. Mu nyungu irushijeho kuba yimbitse kandi irangwa n’ubugwaneza bwinshi, ibiremwa byera byo mu isi y’umucyo bikururirwa ku isi. Isi yose irushaho kurabagirana kubera ukubaho kwe. Hejuru y’imisozi y’i Betelehemu hateraniye imbaga itabarika y’abamarayika. Bategereje ikimenyetso cyo gutangaza ayo makuru y’ibyishimo ku isi. Iyo abayobozi bo muri Isirayeli baza kuba indahemuka ku nshingano zabo, baba barasangiye ibyishimo byo kwamamaza ivuka rya Yesu. Ariko noneho bararenganyijwe.”

> “God declares, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ ‘Unto the upright there ariseth light in the darkness.’ Isaiah 44:3; Psalm 112:4. To those who are seeking for light, and who accept it with gladness, the bright rays from the throne of God will shine.” The Desire of Ages, 47.

> “Imana iravuga iti: ‘Nzavomera amazi uri nyota, kandi nzatemba imigezi ku butaka bwumye.’ ‘Umukiranutsi avirwa n’umucyo mu mwijima.’ Yesaya 44:3; Zaburi 112:4. Abashaka umucyo, kandi bakawemera banezerewe, imirasire yaka ituruka ku ntebe y’ubwami y’Imana izababoneshereza.” _Uwifuzwa Ibihe Byose_, 47.

The time of the end in the line of Christ was His birth, and it was then that the message which would test that generation was unsealed. 1989 was the time of the end for the candidates who are called to be among the one hundred and forty-four thousand. Uriah Smith’s prophetic model rejected the foundational truths which are represented on the 1843 chart. Those truths were the “Rock.”

Igihe cy’imperuka mu murongo wa Kristo cyari ukuvuka Kwe, kandi ni bwo ubutumwa bwari kugerageza icyo gisekuru bwahishuwe. Mu mwaka wa 1989 ni ho habaye igihe cy’imperuka ku bakandida bahamagarirwa kuba mu bihumbi ijana na mirongo ine na bine. Imiterere y’ubuhanuzi ya Uriah Smith yanze ukuri kw’ishingiro kugaragazwa ku mbonerahamwe yo mu 1843. Uko kuri kwari “Urutare.”

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Umuburo waratanzwe: Nta kintu na kimwe kigomba kwemererwa kwinjira cyahungabanya urufatiro rw’ukwizera twagiye twubakiraho uhereye igihe ubutumwa bwazaga mu 1842, 1843, no mu 1844. Nari muri ubu butumwa, kandi kuva icyo gihe nahagaze imbere y’abari mu isi, nkomeje kuba umunyakuri ku mucyo Imana yaduhaye. Ntabwo dushaka gukura ibirenge byacu ku rubuga twashyizweho, igihe ku munsi ku wundi twashakaga Uwiteka dusenga twivuye inyuma, dushaka umucyo. Mbese mutekereza ko nshobora kureka umucyo Imana yangiriye? Ugomba kumera nk’Urutare rw’Ibihe. Wagiye undangaza kuva igihe nahawe uwo mucyo.” Review and Herald, 14 Mata 1903.

On September 11, 2001 the latter rain began to sprinkle as the winds representing Islam of the third Woe were released, and the Patriot Act marked a transition from English to Roman law prophetically announcing that the flood of the papal power had begun to flow. The final testing process for the house of Laodicean Adventism began, and “the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it”.

Ku wa 11 Nzeri 2001, imvura y’itumba rya nyuma yatangiye kugwa buhoro buhoro igihe imiyaga ishushanya Isilamu yo mu bya gatatu by’umubabaro yarekurwaga, kandi Itegeko rya Patriot ryaranze ihinduka rivana ku mategeko y’Icyongereza rijya ku mategeko y’Abaroma, mu buryo bw’ubuhanuzi ritangaza ko umwuzure w’ubutware bwa papa wari utangiye gutemba. Inzira ya nyuma yo kugeragezwa ku nzu y’Abadiventisiti b’i Lawodikiya yaratangiye, maze “imvura iragwa, imyuzure iraza, imiyaga irahuha, ikubita kuri iyo nzu; iragwa: kandi kugwa kwayo kwabaye gukomeye cyane”.

The message that the mighty angel announced at that time identified that all nations had drunk the wine of Babylon, and the counterfeit methodology of papal Rome and apostate Protestantism which had been progressively adopted since the rebellion of 1863, is represented by the wine (doctrine) of Babylon.

Ubutumwa marayika ukomeye yatangaje muri icyo gihe bwagaragaje ko amahanga yose yari yaranyoye ku nzoga ya Babuloni, kandi uburyo bw’ibinyoma bwa Roma ya gipapa n’Ugiprotestanti bw’ubuhakanyi, bwagiye bwakirwa buhoro buhoro kuva ku kwigomeka kwo mu 1863, bugereranywa n’inzoga (inyigisho) ya Babuloni.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Hanyuma y’ibyo mbona marayika wundi amanuka ava mu ijuru, afite ubutware bukomeye; isi imurikirwa n’ubwiza bwe. Arangurura ijwi rikomeye cyane, ati: Babuloni ikomeye iraguye, iraguye, ihindutse ubuturo bw’abadayimoni, n’aho imyuka mibi yose ibarizwa, n’akariro k’inyoni yose ihumanye kandi yangwa. Kuko amahanga yose yanyoye ku nzoga y’uburakari bw’ubusambanyi bwayo, kandi abami bo mu isi bayisambanyijeho, n’abacuruzi bo mu isi bakungahajwe n’ubwinshi bw’ibinezeza byayo. Ibyahishuwe 18:1–3.

At the disappointment of July 18, 2020, the testing process was over for the Laodicean Seventh-day Adventist church, and the testing process of those who were the candidates to be among the one hundred and forty-four thousand began. When Michael began to awaken those candidates in July of 2023, the message, represented as oil in the parable of Adventism was again unsealed. Whether post September 11, 2001 or post July 2023, there was an outpouring of the oil, and the message that was unsealed in July 2023, when fully developed, is the Midnight Cry message of the parable.

Mu gutenguha kwabaye ku wa 18 Nyakanga 2020, igihe cyo kugeragezwa cyari kirangiye ku Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya, maze hatangira igihe cyo kugeragezwa kw’abari abakandida bo kuzaba mu bihumbi ijana na mirongo ine na bine. Igihe Mikayeli yatangiraga gukangura abo bakandida muri Nyakanga 2023, ubutumwa, bugereranywa n’amavuta mu mugani w’Ubudiventisiti, bwongeye gukurwaho ikimenyetso. Haba nyuma ya 11 Nzeri 2001 cyangwa nyuma ya Nyakanga 2023, habayeho isukwa ry’amavuta, kandi ubutumwa bwakuwemo ikimenyetso muri Nyakanga 2023, iyo bumaze gutezwa imbere mu buryo bwuzuye, ni bwo Butumwa bw’Umuborogo wa Saa Sita z’ijoro bwo muri uwo mugani.

It begins in the testing time as the message for the wise and foolish virgins, but it swells to the loud cry message. That message arrives at the soon-coming Sunday law, and when it arrives the second voice of Revelation chapter eighteen calls God’s other flock out of Babylon.

Bitangirira mu gihe cy’igeragezwa nk’ubutumwa bugenewe abakobwa b’inkumi b’abanyabwenge n’ab’abapfu, ariko bukaguka bukaba ubutumwa bw’ijwi riranguruye. Ubutumwa bwabwo bugera igihe itegeko ryo ku Cyumweru rigiye kuza vuba, kandi igihe bugeze, ijwi rya kabiri ryo mu Ibyahishuwe igice cya cumi n’umunani rihamagara urundi mukumbi rw’Imana ngo ruve i Babuloni.

> 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. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Nuko numva irindi jwi rivuye mu ijuru rivuga riti: Nimusohoke muri we, bwoko bwanjye, kugira ngo mutifatanya n’ibyaha bye, kandi kugira ngo mutagerwaho n’ibyorezo bye. Kuko ibyaha bye byarundanyirijwe kugeza ku ijuru, kandi Imana yibutse gukiranirwa kwe. Ibyahishuwe 18:4, 5.

The first voice of verse one through three announced the arrival of a testing time, and the sprinkling of the latter rain then began. The second voice identifies the end of that testing time, and announces the testing time for God’s other flock that is still in Babylon.

Ijwi rya mbere ryo mu mirongo ya mbere kugeza ku wa gatatu ryatangaje ukuza kw’igihe cy’igeragezwa, maze isukwa ry’imvura y’itumba riratangira. Ijwi rya kabiri rigaragaza iherezo ry’icyo gihe cy’igeragezwa, kandi ritangaza igihe cy’igeragezwa cy’indi mukumbi w’Imana ukiri i Babuloni.

> “So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.

> “Bityo mu murimo wa nyuma wo kuburira isi, amatorero ahabwa imiburo ibiri itandukanye. Ubutumwa bw’umumarayika wa kabiri ni ubu ngo: ‘Babuloni iraguye, iraguye, wa murwa mukuru, kuko yahaye amahanga yose kunywa ku nzoga y’uburakari bw’ubusambanyi bwayo.’ Kandi mu ijwi rirenga ry’ubutumwa bw’umumarayika wa gatatu humvikana ijwi rivuye mu ijuru rivuga riti: ‘Nimusohokemo, bwoko bwanjye.’” Review and Herald, 6 Ukuboza 1892.

It is during the outpouring of the Holy Spirit that Paul’s strong delusion of Second Thessalonians is accomplished. Whether it was the testing of the Laodicean Seventh-day Adventist church that began on September 11, 2001 or the testing of the virgins who experienced the disappointment of July 18, 2020, the testing occurs during an outpouring of the Holy Spirit. That outpouring represents a testing message.

Ni mu gihe cyo gusukwa kwa Mwuka Wera ari bwo ubuyobe bukomeye bwa Pawulo bwo muri 2 Abatesalonike busohora. Yaba yari ikigeragezo cy’itorero ry’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya cyatangiye ku wa 11 Nzeri 2001, cyangwa ikigeragezo cy’abakobwa b’isugi bahuye no gucika intege ku wa 18 Nyakanga 2020, ikigeragezo kiba mu gihe cyo gusukwa kwa Mwuka Wera. Uko gusukwa kugereranya ubutumwa bw’ikigeragezo.

> “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 wigeze guhabwa Satani wo kuba kerubi utwikira. Binyuze ku biremwa byera bikikije intebe ye y’ubwami, Umwami akomeza itumanaho rihoraho n’abatuye isi. Amavuta ya zahabu agereranya ubuntu Imana ikomezanya amatabaza y’abizera, kugira ngo adahumbya ngo azime. Iyo aya mavuta yera ataba asukwa ava mu ijuru mu butumwa bw’Umwuka w’Imana, ibikoresha by’ikibi byaba bifite ubutware bwose 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.

> “Iyo Imana isuzugurwa iyo tutakiriye ubutumwa itwoherereza. Bityo twanga amavuta ya zahabu yashaka gusuka mu bugingo bwacu kugira ngo agezwe ku bari mu mwijima. Igihe umuhamagaro uzaza uvuga uti: ‘Dore umukwe araje; nimusohoke mumusanganire,’ abazaba batarakira ayo mavuta yera, batarabikiye ubuntu bwa Kristo mu mitima yabo, bazasanga, nk’abakobwa b’abapfapfa, ko batiteguye guhura n’Umwami wabo. Bo ubwabo nta bushobozi bafite 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, cyangwa 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 sealing time of the one hundred and forty-four thousand began on September 11, 2001, and it represents two testing periods. The first is the final testing of the Laodicean Seventh-day Adventist church, and the second is for those who are the subjects of the parable of the ten virgins. To be either a wise or a foolish virgin requires that all the virgins experience a tarrying time.

Igihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bine cyatangiye ku wa 11 Nzeri 2001, kandi kigereranya ibihe bibiri byo kugeragezwa. Icya mbere ni ikigeragezo cya nyuma cy’itorero ry’Abadiventisti b’Umunsi wa Karindwi ry’i Lawodikiya, naho icya kabiri kikaba ari icy’abarebwa n’umugani w’abakobwa cumi. Kugira ngo umuntu abe umukobwa w’umunyabwenge cyangwa uw’umupfapfa, bisaba ko abakobwa bose banyura mu gihe cyo gutinda.

In Millerite history the tarrying time began with the arrival of the second angel, which occurred at the first disappointment. At that point the Protestants, who were God’s former covenant chosen people were passed by. On July 18, 2020 the former covenant chosen people were passed by, and the testing process that occurred during the tarrying time in the Millerite history began to be repeated. The message of the Midnight Cry was then developed in Millerite history, as it is currently being developed. When it fully arrived at the Exeter Camp meeting it was manifested who had the message (oil) and who did not. The former covenant chosen people of either history is the first to be tested and passed by.

Mu mateka y’Abamilerite, igihe cyo gutinda cyatangiye ubwo marayika wa kabiri yageraga, ibyo bikaba byarabaye ku gucika intege kwa mbere. Muri uwo mwanya, Abaporotesitanti, bari ubwoko bwatoranyijwe bw’isezerano rya kera bw’Imana, bararenganyijwe. Ku wa 18 Nyakanga 2020, ubwoko bwatoranyijwe bw’isezerano rya kera bwararenganyijwe, maze gahunda y’ikigeragezo yabaye mu gihe cyo gutinda mu mateka y’Abamilerite itangira kongera gusubirwamo. Ubutumwa bw’Induru yo mu Gicuku ni bwo bwahise butezwa imbere mu mateka y’Abamilerite, nk’uko buri gutezwa imbere muri iki gihe. Igihe bwageraga mu buryo bwuzuye mu nama y’inkambi yabereye Exeter, byagaragaye uwari afite ubutumwa (amavuta) n’utari abufite. Ubwoko bwatoranyijwe bw’isezerano rya kera bwo muri ayo mateka yombi ni bwo bubanza kugeragezwa no kurenganywa.

> “‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.” Selected Messages, book 3, 154.

> “‘Umutima mushya nzabaha, kandi umwuka mushya nzawushyira muri mwe.’ Nizera n’umutima wanjye wose ko Umwuka w’Imana ari gukurwaho ku isi, kandi ko abahawe umucyo mwinshi n’amahirwe menshi ariko ntibayabyaze umusaruro, ari bo bazabanza gusigara. Bateje Umwuka w’Imana kubavaho. Ibikorwa bya Satani biriho ubu, akorera mu mitima y’abantu no mu matorero no mu mahanga, bikwiriye gukangura buri mwigishwa w’ubuhanuzi. Iherezo riri hafi. Amatorero yacu nahaguruke. Imbaraga z’Imana zihindura umutima nizigaragarire mu mitima y’abizera ku giti cyabo, maze ni bwo tuzabona ugukora kwimbitse k’Umwuka w’Imana. Kubabarirwa ibyaha byonyine si byo byonyine biva ku rupfu rwa Yesu. Yatanze igitambo kitagira akagero atari uko gusa kugira ngo icyaha gikurweho, ahubwo kandi kugira ngo kamere-muntu isubizwemo uko yari imeze, yongere kurimbishwa, yubakwe bundi bushya ivanywe mu matongo yayo, kandi ibe iboneye kuba imbere y’Imana.” Selected Messages, book 3, 154.

In either testing period, those who rejected the message that is unsealed receive Paul’s strong delusion.

Mu gihe icyo ari cyo cyose cy’igeragezwa, abanze ubutumwa bwakuweho ikimenyetso bahabwa ukuzimira gukomeye kwa Pawulo.

> “It is a fearful thing to treat lightly the truth which has convinced our understanding and touched our hearts. We cannot with impunity reject the warnings which God in mercy sends us. A message was sent from heaven to the world in Noah’s day, and the salvation of men depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate.’ Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘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.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.

> “Ni ikintu giteye ubwoba gufata ukuri nk’utagira icyo kukivugaho, kandi ari ko kwemeje ubwenge bwacu kandi kwakoze ku mitima yacu. Ntidushobora kwanga imiburo Imana itwoherereza mu mbabazi zayo ngo tubure guhanwa. Mu minsi ya Nowa, ubutumwa bwoherejwe buvuye mu ijuru bujyanwa ku isi, kandi agakiza k’abantu kashingiraga ku buryo bitwaraga kuri ubwo butumwa. Kubera ko banze uwo muburo, Umwuka w’Imana yakuwe kuri urwo rubyaro rw’abanyabyaha, maze barimburirwa mu mazi y’umwuzure. Mu gihe cya Aburahamu, imbabazi zaretse kwinginga abaturage b’i Sodomu b’inyabyaha, maze bose uretse Loti n’umugore we n’abakobwa be babiri batwikwa n’umuriro wamanutse uvuye mu ijuru. Ni ko byagenze no mu minsi ya Kristo. Umwana w’Imana yabwiye Abayahudi batizeraga bo muri icyo gihe ati: ‘Inzu yanyu muyisigiwe ari umusaka.’ Iyo mbaraga itagira urugero ni yo nanone, irebye ku minsi y’imperuka, ivuga ku birebana n’abatarahawe “gukunda ukuri ngo bakizwe,” iti: ‘Ni cyo gituma Imana iboherereza ubushukanyi bukomeye, ngo bizere ibinyoma: kugira ngo abatizeye ukuri bose, ahubwo bakishimira gukiranirwa, bacirwe ho iteka.’ Uko banga inyigisho z’Ijambo ryayo, ni ko Imana ibakuraho Umwuka wayo, ikabareka mu bushukanyi bakunda.” Early Writings, 46.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

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