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# Parallel Warnings - Number Four

Imiburo Bigereranywa — Umuburo wa Kane

Foundations of Faith and the Peril of Forgetting: Lessons from Prophecy and History

Imfatiro z’Ukwizera n’Akaga ko Kwibagirwa: Amasomo dukura mu Buhanuzi no mu Mateka

Author

Jeff Pippenger

Published

August 8, 2023

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> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

> Ni nde azigisha ubwenge? Ni nde azamenyesha gusobanukirwa inyigisho? Ni abakuwe ku mashereka, kandi batandukanye n’amabere.

> For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:

> Kuko itegeko rigomba kuba ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; aha hato, kandi hariya hato:

> For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.

> Kuko azavugana n’ubu bwoko akoresheje iminwa itebagurika n’urundi rurimi. Ni bo yabwiye ati: Uku ni ko kuruhuka muzaruza abarushye; kandi uku ni ko kugarurirwa ubuyanja; nyamara ntibashatse kumva.

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Ariko ijambo ry’Uwiteka ryababereye itegeko ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; hato gato, na hato hato; kugira ngo bagende, bagwe basubira inyuma, bamenekezwe, bagibwe mu mutego, kandi bafatwe. Yesaya 28:9–13.

These verses from Isaiah have been addressed repeatedly in Habakkuk’s Tables. Here I need to simply touch upon to take a point or two from these previous verses, to add to the current discussion. This passage shows a people that fail a test for they “go, and fall backward, and be broken, and snared, and taken.” They were a people that failed a test concerning who God would attempt to “teach” to “understand” “knowledge” or “doctrine.” It was a test that was based upon understanding an increase of knowledge, so it was the same test that separated the wise and the wicked in Daniel chapter twelve, for all the prophets agree and identify the end of the world. In Daniel twelve the “wise” understand, but the “wicked” do not understand the increase of knowledge.

Iyi mirongo yo muri Yesaya yagiye ivugwaho kenshi mu Mbonerahamwe za Habakuki. Aha ndakeneye gusa kuyikomozaho, mfata ingingo imwe cyangwa ebyiri muri iyo mirongo yavuzwe mbere, kugira ngo nyongere ku kiganiro kiriho ubu. Uyu murongo ugaragaza abantu bananiwe ikigeragezo, kuko “bagenda, bagasubira inyuma bakagwa, bakavunagurika, bagafatwa n’umutego, kandi bagafatwa.” Bari abantu bananiwe ikigeragezo cyerekeye abo Imana yari kugerageza “kwigisha” kugira ngo “basobanukirwe” “ubumenyi” cyangwa “inyigisho.” Cyari ikigeragezo cyari gishingiye ku gusobanukirwa ukwiyongera k’ubumenyi, bityo kikaba ari cyo kigeragezo kimwe cyatandukanije abanyabwenge n’ababi muri Daniyeli igice cya cumi na kabiri, kuko abahanuzi bose bahuriza kuri ibyo kandi bakerekana imperuka y’isi. Muri Daniyeli 12 “abanyabwenge” barasobanukirwa, ariko “ababi” ntibasobanukirwa ukwiyongera k’ubumenyi.

The people in Isaiah’s passage were tested by “the word of the Lord” which “they would not hear.” And the specific “word of the Lord” that they rejected, and that would have allowed them to “understand” the increase of “knowledge” was the biblical rule that defines how to correctly align prophetic histories. Those that fall in Isaiah’s passage rejected the rule that identifies that in order to understand a prophetic history you must seek for that line “here a little, and there a little.” The word of the Lord that produced a test which they rejected was the technique of selecting prophetic lines from here and there, and then to place one of those selected lines of prophetic history in parallel to the other lines of prophetic history that address the same theme. The success of the endeavor to lay line upon line in this way depends on the application of the genuine rules of prophetic interpretation. Those rules, which are “precepts” also to be brought together and they are found here and there within the Bible. Isaiah’s virgins who fail the test, do so because they forget, the main thing they should not have forgotten, and that is, that history repeats.

Abantu bavugwa mu gice cya Yesaya bageragejwe n’“ijambo ry’Uwiteka” “batashatse kumva.” Kandi iryo “jambo ry’Uwiteka” by’umwihariko banze, kandi ari ryo ryari kubafasha “gusobanukirwa” ukwiyongera kw’“ubumenyi,” ryari ihame rya Bibiliya risobanura uburyo bwo guhuza neza amateka y’ubuhanuzi. Abagwa muri icyo gice cya Yesaya banze iryo tegeko rigaragaza ko, kugira ngo usobanukirwe amateka y’ubuhanuzi, ugomba gushaka uwo murongo “hano duke, hariya duke.” Ijambo ry’Uwiteka ryabazaniye ikigeragezo bakanga ryari uburyo bwo gufata imirongo y’ubuhanuzi hano na hariya, hanyuma ugashyira umwe muri iyo mirongo yatoranyijwe y’amateka y’ubuhanuzi ugendanye n’indi mirongo y’amateka y’ubuhanuzi ivuga ku nsanganyamatsiko imwe. Intsinzi y’umuhati wo gushyira umurongo ku wundi muri ubwo buryo ishingira ku gukoresha amategeko nyakuri yo gusobanura ubuhanuzi. Ayo mategeko, ari yo “amahame,” na yo agomba kwegeranywa hamwe, kandi aboneka hano na hariya muri Bibiliya. Abakobwa b’inkumi ba Yesaya bananirwa ikigeragezo babiterwa n’uko bibagirwa ikintu cy’ingenzi kurusha ibindi byose batagombaga kwibagirwa, ari cyo iki: amateka arasubiramo.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Nta cyo gutinya ku byerekeye ahazaza dufite, keretse gusa nitwibagirwa uburyo Uwiteka yatuyoboye, n’inyigisho ye mu mateka yacu ya kera.” Life Sketches, 196.

God is not the author of confusion, and an anchor point of that fact is that every prophet in the Bible is identifying the same prophetic line. They do not all see the identical events on the line, but it is always the same line of events at the end of the world. It is the events that lead to the close of probation, followed by the seven last plagues which concludes with the Second Coming of Christ. One prophet’s story might be of God’s faithful people in that line of history, but another prophet’s testimony may be of God’s unfaithful people, or of the United States, the Vatican, the United Nations, the merchants of the earth or Islam, but it is always the same line.

Imana si yo nyirabayazana w’akajagari, kandi ikimenyetso gihamya icyo kuri ni uko buri muhanuzi wo muri Bibiliya yerekana umurongo umwe w’ubuhanuzi. Bose ntibabona ibintu bimwe na bimwe bisa rwose kuri uwo murongo, ariko buri gihe ni wa murongo umwe w’ibyabaye byo ku iherezo ry’isi. Ni ibyabaye biganisha ku isoza ry’igihe cy’imbabazi, hagakurikiraho ibyago birindwi bya nyuma, bikarangirana no Kugaruka kwa Kabiri kwa Kristo. Inkuru y’umuhanuzi umwe ishobora kuba ivuga iby’ubwoko bw’Imana bw’indahemuka muri uwo murongo w’amateka, ariko ubuhamya bw’undi muhanuzi bushobora kuba buvuga iby’ubwoko bw’Imana butari indahemuka, cyangwa bwa Leta Zunze Ubumwe za Amerika, Vatikani, Umuryango w’Abibumbye, abacuruzi bo mu isi cyangwa Isilamu, ariko buri gihe ni wa murongo umwe.

Malachi’s Elijah message, as well as the messages represented in Revelation chapters one, fourteen and eighteen, and the message of Daniel eleven and twelve are the very same message. They are all the same line of history, but each with their own special contribution to the story.

Ubutumwa bwa Eliya bwa Malaki, kimwe n’ubutumwa buhagarariwe mu Byahishuwe igice cya mbere, icya cumi na kane n’icya cumi n’umunani, hamwe n’ubutumwa bwo muri Daniyeli igice cya cumi na kimwe n’icya cumi na kabiri, ni ubutumwa bumwe rwose. Bwose ni umurongo umwe w’amateka, ariko buri bumwe bukaba bufite umusanzu wabwo wihariye muri iyo nkuru.

What is almost universally misunderstood about that special message is the fact that it is only revealed to God’s people just before the close of human probation. Knowing that the special message always warns of the soon coming close of probation, we will consider perhaps the clearest illustration of the close of probation in the Bible.

Ikintu hafi ya bose badasobanukirwa kuri ubwo butumwa bwihariye ni uko buhishurirwa abantu b’Imana gusa mbere gato y’isozwa ry’igihe cy’igeragezwa cy’umuntu. Kumenya ko ubwo butumwa bwihariye buri gihe butanga umuburo w’isozwa ry’igihe cy’igeragezwa rigiye kuza vuba, turareba ahari urugero rusobanutse kurushaho rw’isozwa ry’igihe cy’igeragezwa muri Bibiliya.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Ukiranirwa akarengane, nakomeze akiranirwe akarengane; kandi uwanduye, nakomeze yandure; n’umukiranutsi, nakomeze akiranuke; n’uwera, nakomeze yerezwe. Ibyahishuwe 22:11.

Before the end of probationary time is announced in the sanctuary above with the words of verse eleven, there is to be a special warning prophetic message from the book of Revelation that is unsealed to God’s servants.

Mbere y’uko iherezwa ry’igihe cy’igeragezwa ritangazwa mu buturo bwera bwo mu ijuru n’amagambo yo mu murongo wa cumi n’umwe, hagomba kubaho ubutumwa bwihariye bw’umuburo wa gihanuzi bukubiye mu gitabo cy’Ibyahishuwe, cyahishuriwe abagaragu b’Imana.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Nuko arambwira ati: “Ntugashyire ikimenyetso ku magambo y’ubuhanuzi bw’iki gitabo, kuko igihe kiri bugufi. Ukiranirwa nakomeze akiranirwe; uwanduye nakomeze yandure; umukiranutsi nakomeze akiranuke; n’uwera nakomeze yere.” Ibyahishuwe 22:10, 11.

There is to be a special prophetic message recognized by God’s people just before the seven last plagues. When that “time is at hand” “the prophecy of this book” (the prophecy of Revelation) that has been sealed is to be unsealed. The only prophecy in the book of Revelation that has been sealed is the prophecy of the seven thunders.

Hazabaho ubutumwa bw’ubuhanuzi bwihariye bugomba kumenyekana n’ubwoko bw’Imana mbere gato y’ibyago birindwi bya nyuma. Igihe icyo “gihe kiri bugufi” “ubuhanuzi bw’iki gitabo” (ubuhanuzi bwo mu Ibyahishuwe) bwari bwarashyizweho ikimenyetso bugomba gukurwaho ikimenyetso. Ubuhanuzi bwonyine buri mu gitabo cy’Ibyahishuwe bwashyizweho ikimenyetso ni ubuhanuzi bw’inkuba ndwi.

> And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:1–4.

> Nuko mbona undi mumalayika ukomeye amanuka ava mu ijuru, yambaye igicu; ku mutwe we hariho umukororombya, kandi mu maso he hari hameze nk’izuba, ibirenge bye bimeze nk’inkingi z’umuriro. Mu kuboko kwe yari afite agatabo gato gafunguye; maze ashyira ikirenge cye cy’iburyo ku nyanja, n’icy’ibumoso ku isi, Arangurura ijwi rirenga, nk’aho intare itontoma; kandi amaze kurangurura, inkuba ndwi zivuga amajwi yazo. Maze inkuba ndwi zimaze kuvuga amajwi yazo, nari ngiye kwandika; ariko numva ijwi riturutse mu ijuru rimbwira riti: Funga ikimenyetso kuri ibyo inkuba ndwi zavuze, kandi ntubyandike. Ibyahishuwe 10:1–4.

Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.” The mighty angel of Revelation ten is Jesus Christ, who cried as a Lion.

Mbere gato y’uko igihe cy’igeragezwa cy’umuntu kirangira, igihe “cyegereje,” hazabaho guhishurwa k’ukuri kudasanzwe kwa Bibiliya kugaragaza “ibikwiriye kuzabaho bidatinze.” Marayika ukomeye wo mu Byahishuwe icumi ni Yesu Kristo, watakiye nk’Intare.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Malayika ukomeye wigishije Yohana ntiyari undi muntu uwo ari we wese utari Yesu Kristo. Gushyira ikirenge cye cy’iburyo ku nyanja, n’icy’ibumoso ku butaka bwumye, bigaragaza uruhare arimo asohoza mu bihe bya nyuma by’intambara ikomeye hagati ye na Satani. Uyu mwanya ugaragaza ubushobozi bwe busumba byose n’ubutware bwe ku isi yose. Iyo ntambara yarushagaho gukomera no gufata intera irushijeho gukomeye uko ibihe byagiye bisimburana, kandi izakomeza ityo kugeza ku bihe byayo bisoza, igihe imikorere y’ubuhanga buhambaye bw’imbaraga z’umwijima izaba igeze ku rwego rwayo rwo hejuru. Satani, yifatanyije n’abanyabyaha, azayobya isi yose n’amatorero atakira urukundo rw’ukuri. Ariko malayika ukomeye arasaba kwitabwaho. Avugisha ijwi rirenga. Agomba kwereka abifatanyije na Satani kurwanya ukuri imbaraga n’ubutware by’ijwi rye.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

At the end the “churches” that “Satan” deceives are deceived because they received not the love of the “truth.” The word “truth” in the passage from second Thessalonians which Sister White just referred to is the primary Greek word that is derived from the Hebrew word translated as “truth” that is composed with three Hebrew letters and represents the Alpha and Omega. Is there any biblical evidence that the truth connected with the rule of first mention that represents an attribute of Christ’s character is the truth that is rejected and consequently produces strong delusion?

Ku iherezo, “amatorero” “Satani” ayobya ayobywa kuko atakiriye gukunda “ukuri.” Ijambo “ukuri” riri muri uwo murongo wo mu 2 Abatesalonike mushiki White amaze kuvugaho ni ryo jambo ry’Ikigereki ry’ibanze rikomoka ku ijambo ry’Igiheburayo rihindurwamo “ukuri,” rigizwe n’inyuguti eshatu z’Igiheburayo kandi rigahagararira Alufa na Omega. Mbese, hariho gihamya yo muri Bibiliya yerekana ko ukuri kujyanirana n’itegeko ryo kuvugwa bwa mbere, kugereranya umuco umwe w’imico ya Kristo, ari ko kuri kwangwa, maze bigakurikirwa no gutera ubuyobe bukomeye?

> Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. 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 2:1–12.

> Ariko turabinginga, bene Data, ku bwo kuza k’Umwami wacu Yesu Kristo no guteranirizwa hamwe kwacu kuri we, kugira ngo mutahungabanywa vuba mu mitima, cyangwa ngo muterwe ubwoba, haba ku bw’umwuka, cyangwa ku bw’ijambo, cyangwa ku bw’urwandiko nk’aho rwavuye kuri twe, rwemeza yuko umunsi wa Kristo wageze. Ntihakagire umuntu ubayobya mu buryo ubwo ari bwo bwose; kuko uwo munsi utazaza, keretse habanje kuza ubuhakanyi, kandi hagahishurwa wa muntu w’icyaha, wa mwana wo kurimbuka; urwanya kandi ukishyira hejuru y’icyitwa cyose Imana, cyangwa icyose gisengwa; kugeza aho yicara mu rusengero rw’Imana nk’Imana, yiyerekana ko ari Imana. Mbese ntimwibuka yuko nkiri kumwe namwe nababwiye ibyo bintu? Kandi none muzi ikimubuza guhishurwa kugira ngo azahishurwe mu gihe cye. Kuko ubwiru bw’ubugome bumaze gukora; keretse ko uhagarika ubu agomba kubanza gukurwaho. Maze uwo mubi ni bwo azahishurwa, uwo Umwami azamarisha umwuka w’akanwa ke, kandi akamurimbuza ubwiza bwo kuza kwe: ari we, ukuza kwe gukurikije imbaraga za Satani, kuzanye n’ubushobozi bwose n’ibimenyetso n’ibitangaza by’ibinyoma, n’ubushukanyi bwose bwo gukiranirwa mu barimbuka; kuko batemeye gukunda ukuri kugira ngo bakizwe. Ni cyo gituma Imana izaboherereza kuyoba gukomeye, kugira ngo bemere ibinyoma: kugira ngo bose bacirwe ho iteka abatizeye ukuri, ahubwo bishimiye gukiranirwa. 2 Abatesalonike 2:1–12.

This passage from Thessalonians has been addressed often in Habakkuk’s Tables, so a brief comment is all we will make at this point. What Sister White calls “Satan’s marvelous act” is Paul’s “the working of Satan with all power and signs and lying wonders.” The deceptive work identified by Sister White and Paul begins at the Sunday law in the United States.

Uyu murongo wo mu Batesalonike wakunze kuvugwaho mu Mbonerahamwe za Habakuki, bityo icyo turi buvuge aha ni igitekerezo kigufi gusa. Icyo Mushiki wa White yita “igikorwa gitangaje cya Satani” ni cyo Pawulo yise “gukorana kwa Satani gufite imbaraga zose n’ibimenyetso n’ibitangaza by’ibinyoma.” Umurimo wo kuyobya ugaragazwa na Mushiki wa White na Pawulo utangira ku itegeko ry’icyumweru muri Leta Zunze Ubumwe z’Amerika.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Binyuze mu itegeko rishyiraho ububasha bwa Papa rinyuranyije n’amategeko y’Imana, igihugu cyacu kizitandukanya burundu no gukiranuka. Igihe Ubuporotesitanti buzaramura ukuboko kwabwo bukambuka icyuho kugira ngo bufate ukuboko k’ubutegetsi bw’i Roma, igihe buzambuka ikuzimu kugira ngo buhuze ibiganza n’Imyuka, igihe kandi, bitewe n’ingaruka z’uyu mubano w’impande eshatu, igihugu cyacu kizihakana amahame yose y’Itegeko Nshinga ryacyo nk’ubutegetsi bw’Abaporotesitanti n’ubwa Repubulika, kandi kigashyiraho uburyo bwo gukwirakwiza ibinyoma n’ubuyobe bya gipapa, icyo gihe ni bwo tuzamenya ko igihe cyo gukora gutangaje kwa Satani kigeze kandi ko imperuka iri hafi.” Testimonies, volume 5, 451.

In this passage of Thessalonians, we are considering, Paul identifies the pope at the end of the world with four different terms. The pope is the “man of sin,” he is the “son of perdition,” he is the “mystery of iniquity” and “that Wicked.” Paul provides a few other characteristics of the pope beyond the four names, for he informs us that the pope, (who was still future to Paul’s day) “would be revealed in his time.”

Muri iki gice cyo mu Banya-Tesalonike turimo gusuzuma, Pawulo aranga papa wo mu gihe cy’imperuka akoresheje amazina ane atandukanye. Papa ni “umuntu w’icyaha,” ni “umwana wo kurimbuka,” ni “amayobera y’ubugome” kandi ni “wa Mubi.” Pawulo atanga n’ibindi biranga papa birenze ayo mazina ane, kuko atumenyesha ko papa, (wari ukiri uw’igihe kizaza mu minsi ya Pawulo) “azahishurwa mu gihe cye.”

The pope “would be revealed in his time” and the clearest biblical proof, though by no means the only biblical truth; the clearest biblical truth that the pope of the Roman church is the antichrist of Bible prophecy is established by seven different and direct references in the Bible identifying the “time” that the papacy would dominate the earth, the very “time” mankind calls the Dark Ages. The Bible reveals the pope as the papacy by identifying repeatedly the exact period of “time,” from 538 until 1798, that the papacy would rule the world. Paul said he would be revealed in his time.

Papa “yari kuzahurwa mu gihe cye,” kandi gihamya ya Bibiliya irushaho gusobanuka, nubwo atari yo yonyine y’ukuri kwa Bibiliya; ukuri kwa Bibiliya kurushaho gusobanuka ko papa wo mu itorero ry’i Roma ari antikristo wo mu buhanuzi bwa Bibiliya gushimangirwa n’ahantu harindwi hatandukanye kandi haboneye muri Bibiliya herekana “igihe” ubupapa bwagombaga gutegeka isi, ari cyo cyose “gihe” nyirizina abantu bise Ibihe by’Umwijima. Bibiliya ihishura papa nk’ubupapa binyuze mu kugaragaza kenshi igihe nyacyo, ari cyo “gihe,” kuva mu 538 kugeza mu 1798, ubwo ubupapa bwagombaga gutegeka isi. Pawulo yavuze ko yari kuzahurwa mu gihe cye.

Paul also identifies that it is the pope that “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” Among other things this identifies that the antichrist of Bible prophecy is a religious symbol. He is not a Hitler, or an Alexander the Great. This further narrows the identification of the pope down, for he is not simply a religious tyrant, he is a religious tyrant that professes to be within God’s temple. The antichrist claims to be seated within the Christian church.

Pawulo kandi agaragaza ko ari papa “urwanya kandi ukishyira hejuru y’icyitwa Imana cyose, cyangwa icyubahwa cyose; ku buryo yicara mu rusengero rw’Imana ameze nk’Imana, yiyerekana ko ari Imana.” Mu bindi, ibi bigaragaza ko antikristo uvugwa mu buhanuzi bwa Bibiliya ari ikimenyetso cy’idini. Si Hitileri, cyangwa Alekisanderi Mukuru. Ibi birushaho kugabanya uko papa amenyekana, kuko atari gusa umunyagitugu wo mu by’idini, ahubwo ni umunyagitugu wo mu by’idini uvuga ko ari mu rusengero rw’Imana. Antikristo yiyita ko yicaye mu Itorero rya Gikristo.

According to Paul and Daniel, when the pope is in his professed Christian church, he manifests the character of Satan who desired to be seated upon God’s throne and to be exalted above all things. I say Paul and Daniel for most biblical commentators recognize that when Paul demonstrates that one of the characteristics of the pope is that he is a complete narcissist, that Paul was simply quoting from Daniel’s description of the pope in Daniel chapter eleven where Daniel there records:

Dukurikije Pawulo na Daniyeli, igihe papa aba ari mu itorero rye yiyemerera ko ari irya Gikristo, agaragaza kamere ya Satani wifuzaga kwicara ku ntebe y’ubwami y’Imana no kwishyira hejuru y’ibintu byose. Mvuga Pawulo na Daniyeli kuko abasesengura Bibiliya benshi bemera ko, igihe Pawulo yerekana ko kimwe mu biranga papa ari uko ari umuntu wikunda mu buryo bukabije, Pawulo yabaga asubiramo gusa ibyavuye mu busobanuro Daniyeli yatanze ku byerekeye papa muri Daniyeli igice cya cumi na kimwe, aho Daniyeli yanditse ati:

> “And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> “Kandi umwami azakora ibyo ashaka; kandi azishyira hejuru, kandi azikuza arusheho kuruta imana yose, kandi azavuga amagambo y’igitangaza arwanya Imana y’imana, kandi azagubwa neza kugeza ubwo uburakari buzasohozwa: kuko ibyagennwe bizakorwa. Daniyeli 11:36.

When Paul addresses the narcissistic character of the pope, he paraphrases Daniel’s verse and states that it is the pope who “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” The verse in Daniel that identifies the character of the papacy also references the “time” which was designed to “reveal” that the papacy was the antichrist as he identifies that the papacy would “prosper” until the “indignation be accomplished.”

Iyo Pawulo avuze ku miterere y’ubwiyemezi bukabije bwa papa, asubiramo mu magambo ayafatiye ku murongo wa Daniyeli maze akavuga ko ari papa “urwanya kandi ukishyira hejuru y’icyitwa Imana cyose, cyangwa igisengwa; ndetse kugeza aho yicara mu rusengero rw’Imana nk’Imana, yerekana ko ari Imana.” Umurongo wo muri Daniyeli ugaragaza imiterere y’ubupapa unavuga no ku “gihe” cyari cyaragenewe “guhishura” ko ubupapa ari antikristo, kuko werekana ko ubupapa bwari “kuzagubwa neza” kugeza ubwo “uburakari buzaba busohoye.”

The “indignation” ended in 1798, so Daniel in the verse (though this is not one of the seven direct places in the books of Daniel and Revelation where the 1260-year history is mentioned), does however directly identify the papal power and marks that it received “a deadly wound,” as John calls it, in 1798. Thus, the verse identifies the end of the period of papal rule, though not identifying the duration of the rule.

“Uburakari” bwarangiye mu 1798, bityo rero Daniyeli muri uwo murongo (nubwo aha atari hamwe mu hantu ndwi hatondowe mu bitabo bya Daniyeli n’Ibyahishuwe havugwamo amateka y’imyaka 1260), nyamara agaragaza mu buryo butaziguye ubutware bwa papa kandi akerekana ko bwahawe “igikomere cyica,” nk’uko Yohana abyita, mu 1798. Nuko uwo murongo ugaragaza iherezo ry’igihe cy’ubutegetsi bwa papa, nubwo utagaragaza igihe ubwo butegetsi bwamaze.

In the passage, Paul also identifies a power that would restrain the papacy from taking control of the world in 538, when he stated that the Thessalonians who he was writing to already knew this particular truth. He raised the question, “Remember ye not, that, when I was yet with you, I told you these things?” He reminds them that they already knew “what withholdeth” (meaning restrains) the papacy until he would “be revealed in his time.” The power that preceded and prevented the papacy from taking control of the world was the power in control of the world when Paul wrote the letter. It was pagan Rome. Paul wrote that pagan Rome would be “taken out of the way” in order for the papacy to take control of the world.

Muri uwo murongo, Pawulo kandi agaragaza ububasha bwari kubuza ubupapa kwigarurira isi mu mwaka wa 538, ubwo yavugaga ko Abatesalonike yandikiraga bari basanzwe bazi uko kuri kwihariye. Yabajije ati: “Ntimwibuka yuko nkiri kumwe namwe nababwiye ibyo bintu?” Abibutsa ko bari basanzwe bazi “ikibuzaho” (ari byo bivuga ikibuza) ubupapa kugeza ubwo bwari “kuzahishurwa mu gihe cyabwo.” Ububasha bwabanjeho kandi bukabuza ubupapa kwigarurira isi ni bwo bubasha bwari butegeka isi Pawulo yandika urwo rwandiko. Ubwo bwari Roma ya gipagani. Pawulo yanditse ko Roma ya gipagani yari “kuzakurwa mu nzira” kugira ngo ubupapa bushobore kwigarurira isi.

It was this understanding that led William Miller to recognize that the power symbolized as “the daily” in the book of Daniel was pagan Rome. Adventism acknowledges that the structure, and therefore all of William Miller’s prophetic understandings, were based upon his understanding of the books of Daniel and Revelation and that those two books address the two desolating powers of pagan Rome and papal Rome. In the passage in Thessalonians Miller, already knowing (as every Protestant knew in his day, that the pope was the antichrist); when he recognized that pagan Rome was the historical power that preceded the papal rule, and that Paul had stated that pagan Rome was to be taken away in advance of the papacy ascending to the throne of the earth, he then connected this with the book of Daniel and “the daily,” where it references three times that the daily had to be “taken away” before the papacy took control of the world. Paul’s testimony allowed Miller to see that pagan Rome was Daniel’s “daily,” and thereafter he could recognize that Daniel’s two desolating powers were pagan and papal Rome. This truth represents the foundation of the Millerite movement. Adventism most certainly rejects the work of Miller today, but they still understand that this overview of Miller’s development of understanding of “the daily” in Daniel proves that the power that Paul says “withholds” the rise of the papal power until it was removed was pagan Rome, is the correct analysis of Miller’s thinking on these subjects.

Uku gusobanukirwa ni ko kwatumye William Miller amenya ko ubushobozi bwashushanyijwe nka “ibya buri munsi” mu gitabo cya Daniyeli bwari Roma ya gipagani. Abadivantisiti bemera ko imiterere y’inyigisho ze, bityo n’imyumvire yose ya gihanuzi ya William Miller, byari bishingiye ku buryo yasobanukiwe ibitabo bya Daniyeli n’Ibyahishuwe, kandi ko ibyo bitabo byombi bivuga ku butegetsi bubiri bw’ikorwa ry’ubutayu: Roma ya gipagani na Roma ya gipapa. Mu gice cyo mu Batesalonike, Miller, wari usanzwe azi neza (nk’uko buri Muporotesitanti wo mu gihe cye yari abizi, ko papa ari antikristo); igihe yabonaga ko Roma ya gipagani ari yo mbaraga y’amateka yabanjirije ubutegetsi bwa gipapa, kandi ko Pawulo yari yavuze ko Roma ya gipagani yagombaga kubanza gukurwaho mbere y’uko ubupapa buzamuka bukicara ku ntebe y’ubutegetsi bw’isi, yahise abihuza n’igitabo cya Daniyeli n’“ibya buri munsi,” aho havuga incuro eshatu ko ibya buri munsi byagombaga “gukurwaho” mbere y’uko ubupapa bufata ubutegetsi bw’isi. Ubuhamya bwa Pawulo bwatumye Miller abona ko Roma ya gipagani ari yo “bya buri munsi” bya Daniyeli, hanyuma ashobora kumenya ko ubutegetsi bubiri bw’ikorwa ry’ubutayu bwa Daniyeli bwari Roma ya gipagani na Roma ya gipapa. Uku kuri ni ko kugize urufatiro rw’umuryango w’Abamillerite. Nta gushidikanya ko Abadivantisiti muri iki gihe banga umurimo wa Miller, ariko baracyasobanukirwa ko iri suzuma ry’incamake y’iterambere ry’imyumvire ya Miller ku byerekeye “ibya buri munsi” muri Daniyeli rigaragaza ko ubutegetsi Pawulo avuga ko “bubuza” izamuka ry’ubutegetsi bwa gipapa kugeza igihe bwakuweho bwari Roma ya gipagani, ari ryo sesengura nyaryo ry’imitekerereze ya Miller kuri izo ngingo.

With the truth of “the daily” in the book of Daniel being a symbol of pagan Rome that preceded the kingdom of papal Rome which Daniel had represented as the abomination of desolation, Miller could then recognize the prophetic times associated with the kingdoms of Bible prophecy, and as his mind was opened up to these insights he assembled a series of truths that represent the foundations of Adventism. Those truths became enshrined on the two tables of the 1843 and 1850 pioneer charts. Those truths are the foundation of Adventism and they were based upon the recognition of “time.” The history of when the foundations were put in place is a primary discussion on Habakkuk’s Tables.

Kubera ko ukuri kw’“igitambo gihoraho” mu gitabo cya Daniyeli kwari ikimenyetso cya Roma ya gipagani yabanje ubwami bwa Roma ya gipapa Daniyeli yari yaragereranyije nk’ikizira cy’umwiraburizo, Miller yashoboraga noneho kumenya ibihe by’ubuhanuzi bifitanye isano n’ubwami buvugwa mu buhanuzi bwa Bibiliya; kandi ubwo ubwenge bwe bwafungukirwaga kuri uko gusobanukirwa, yakoranyije urukurikirane rw’ukuri rugereranya imfatiro z’Abadivantisiti. Uko kuri kwaje gushyirwa ku buryo buhamye ku bisate bibiri by’imbonerahamwe z’abakurambere zo mu 1843 no mu 1850. Uko kuri ni yo mfatiro y’Abadivantisiti kandi kwari gushingiye ku kumenya “igihe.” Amateka y’igihe izo mfatiro zashyiriweho ni ingingo y’ibanze y’ibiganiro ku Bisate bya Habakuki.

What is not pointed out in Habakkuk’s Tables is that the foundations that were based upon time produced a structure that provides the view necessary for the final generation to recognize that there were truths that were represented as the foundations. There was a first truth that was the very first stone placed in the foundation, but “the daily” in the book of Daniel was not Miller’s first truth. The truth that would become the first stone in the foundation that Miller was raised up to build was “the seven times” of Leviticus twenty-six, but without the truth of “the daily,” Miller would not have recognized the structure of prophecy he needed to recognize in order to present the first angel’s message. His structure was placing prophecy in the perspective of two desolating powers. Miller was addressing the dragon (pagan Rome) and the beast (the papacy). The third angel addresses the dragon (United Nations), the beast (the papacy), and the false prophet (the United States).

Ibitagaragazwa mu Mbonerahamwe za Habakuki ni uko imfatiro zashingiye ku gihe zabyaye inyubako itanga icyerekezo gikenewe kugira ngo urubyaro rwa nyuma rumenye ko hari ukuri kwagereranywaga n’imfatiro. Hari ukuri kwa mbere kwari ibuye rya mbere cyane ryashyizwe mu musingi, ariko “igitambo gihoraho” mu gitabo cya Daniyeli si ko kuri kwa mbere kwa Miller. Ukuri kwagombaga kuzahinduka ibuye rya mbere mu musingi Miller yahagurukiwe kubaka kwari “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu, ariko hatariho ukuri kw’“igitambo gihoraho,” Miller ntiyari kumenya imiterere y’ubuhanuzi yagombaga kumenya kugira ngo agezeho ubutumwa bw’umumarayika wa mbere. Imiterere ye yari ugushyira ubuhanuzi mu cyerekezo cy’ububasha bubiri bwasenyaga. Miller yavugaga kuri cya kiyoka (Roma y’abapagani) no kuri ya nyamaswa (ubupapa). Umumarayika wa gatatu avugana na cya kiyoka (Umuryango w’Abibumbye), na ya nyamaswa (ubupapa), ndetse n’umuhanuzi w’ibinyoma (Leta Zunze Ubumwe za Amerika).

If a person accepts all, not some, but all the time prophecies set forth by the Millerites on the two sacred pioneer charts, that person would need to investigate those truths personally. How could you accept them, if you had never inspected them? If those persons investigating the foundational truths make those truths their personal responsibility to test, and thereafter accepts all those truths, then they have built upon the Rock and not the sand.

Niba umuntu yemeye ubuhanuzi bwose bw’ibihe, si bumwe muri bwo, ahubwo bwose, bwashyizwe ahagaragara n’Abamilerite ku mbonerahamwe ebyiri zera z’abapayoniya, uwo muntu aba akwiriye gusuzuma ayo kuri ku giti cye. Ni gute wayemera niba utarayagenzuye? Niba abo bantu basuzuma ukuri kw’ifatizo bagira uko kuri inshingano yabo bwite yo kugerageza, hanyuma bakemera uko kuri kose, ni bwo baba bubatse ku Rutare, atari ku musenyi.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Abahagaze nk’abarinzi b’Imana ku nkike za Siyoni babe abantu bashobora kubona akaga mbere y’uko kagera ku bantu,—abantu bashobora gutandukanya ukuri n’ikinyoma, gukiranuka no gukiranirwa.

> “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 uti: Nta kintu na kimwe kigomba kwemererwa kwinjira ngo gihungabanye urufatiro rw’ukwizera twagiye twubakaho uhereye igihe ubutumwa bwazaga mu 1842, 1843, no mu 1844. Nari muri ubu butumwa, kandi kuva icyo gihe nahoraga mpagaze imbere y’isi, ndi umunyakuri ku mucyo Imana yaduhaye. Ntabwo dushaka gukura ibirenge byacu ku gicaniro byashyizweho, nk’uko umunsi ku wundi twashakaga Uwiteka mu isengesho rivuye ku mutima, dushaka umucyo. Mbese mutekereza ko nashobora kureka umucyo Imana yangiriye? Ugomba kumera nk’Urutare rw’Ibihe. Umaze kunyobora kuva igihe nawuherewe.” Review and Herald, 14 Mata 1903.

In order for those who would hear to analyze the time prophecies of the Millerite history it requires the action of looking at the historical periods that are represented by the time prophecies. This represents the work of illustrating events upon a time line. When a student of prophecy has reached the level of investigation where he considers these prophetic periods, identified by the Millerites from the Bible and thereafter supported by the historical record, he will be in a position to recognize that the history at the beginning of the time prophecy symbolically typifies the history at the end of that same prophecy. With that vantage point the student should learn that history is repeated. With that understanding in place He should also see that Jesus illustrates the end with the beginning.

Kugira ngo abashaka kumva basesengure ubuhanuzi bw’ibihe bw’amateka y’Abamilerite, bisaba igikorwa cyo kwitegereza ibihe by’amateka bigaragazwa n’ubwo buhanuzi bw’ibihe. Ibyo bigereranya umurimo wo kwerekana ibyabaye ku murongo w’igihe. Iyo umunyeshuri w’ubuhanuzi ageze ku rwego rw’igenzura aho yita kuri ibyo bihe by’ubuhanuzi, byamenyekanishijwe n’Abamilerite muri Bibiliya kandi nyuma bigashyigikirwa n’inyandiko z’amateka, aba ageze ahantu ashobora kumenya ko amateka ari ku ntangiriro y’ubuhanuzi bw’igihe mu buryo bw’ikigereranyo ashushanya amateka ari ku iherezo ry’ubwo buhanuzi nyine. Afite icyo cyerekezo, umunyeshuri akwiriye kwiga ko amateka asubirwamo. Kandi iyo myumvire imaze gushyirwaho, akwiriye no kubona ko Yesu agaragaza iherezo akoresheje intangiriro.

And from the prophetic line of prophecy that portrays the end of the world as the “building of a temple,” the student should know that there is a final capstone that is placed upon the temple that is built upon the foundation. He should come to see that the temple foundation that Miller was used to bring to light (which represents Jesus Christ, for there is no other foundation that can be laid than Jesus Christ), was a foundation built upon prophetic time. Because Jesus illustrates the end with the beginning the student should also see that the capstone, the final stone on the temple—must parallel the foundation. The foundation of the temple for Miller was prophetic time, but the foundation was none-the-less Jesus Christ.

Kandi, duhereye ku murongo w’ubuhanuzi ugaragaza iherezo ry’isi nk’“iyubakwa ry’urusengero,” umunyeshuri akwiriye kumenya ko hari ibuye rya nyuma risoza ryashyirwa ku rusengero rwubatswe ku rufatiro. Akwiriye kugera aho abona ko urufatiro rw’urusengero Miller yakoreshejwe kugira ngo rumenyekane (rugereranya Yesu Kristo, kuko nta rundi rufatiro rwabasha gushyirwaho uretse Yesu Kristo), rwari urufatiro rwubakiye ku gihe cy’ubuhanuzi. Kubera ko Yesu agereranya iherezo ahereye ku ntangiriro, umunyeshuri akwiriye kandi kubona ko ibuye risoza, ari ryo buye rya nyuma ku rusengero—rigomba kugendana n’urufatiro. Ku bwa Miller, urufatiro rw’urusengero rwari igihe cy’ubuhanuzi, nyamara urwo rufatiro rwari Yesu Kristo uko byagenda kose.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:10, 11.

> Nk’uko ubuntu bw’Imana nahawe buri, jyewe nk’umwubatsi mukuru w’umunyabwenge, nashyizeho urufatiro, undi na we arwubakiraho. Ariko umuntu wese yirinde uko yubakira kuri rwo. Kuko nta wundi rufatiro umuntu ashobora gushyiraho utari urwashyizweho, ari rwo Yesu Kristo. 1 Abakorinto 3:10, 11.

Paul is identifying his work as the erecting of a temple of which he laid the foundation or beginning. He was the apostle to the Gentiles and he was used to lay the foundation of the Christian church. In the same passage Paul also identifies that our bodies are the temple of the Holy Spirit. There is also the temple of Solomon and the sanctuary from the wilderness that all have foundations that are all represented as Jesus Christ. The foundation that Miller was used to erect was the temple of Adventism, and the foundation of that temple is most certainly Jesus Christ, but it is more specifically the temple that is erected with materials that are spiritual and prophetic.

Pawulo arimo aragaragaza umurimo we nk’uwo kubaka urusengero, we washyizeho urufatiro cyangwa intangiriro yarwo. Yari intumwa yoherejwe ku Banyamahanga, kandi yakoreshejwe mu gushyiraho urufatiro rw’Itorero rya Gikristo. Muri uwo murongo nyine Pawulo anagaragaza ko imibiri yacu ari urusengero rw’Umwuka Wera. Hari kandi urusengero rwa Salomo n’ihema ry’ibonaniro ryo mu butayu, byose bifite imfatiro zabyo, kandi byose bigaragazwa ko ari Yesu Kristo. Urufatiro Miller yakoreshejwe gushinga rwari urusengero rw’Ubwadivantisiti, kandi urufatiro rw’urwo rusengero nta gushidikanya ko ari Yesu Kristo; ariko by’umwihariko kurushaho ni urusengero rwubakishwa ibikoresho by’umwuka n’iby’ubuhanuzi.

The capstone therefore must also be Jesus Christ, but the capstone must also include a premier prophetic rule, for Miller was given a set of rules which contains the premier rule of the Millerites which was the “year-for-a-day” principle. Without that rule, there is no recognition of time prophecy and there is therefore no foundation. There must be a counterpart at the end that represents Jesus Christ (the Foundation) that is a premier rule within a set of rules that establishes the Revelation of Jesus Christ. The rule is of course the rule of “first mention”, representing the attribute of Christ’s character that identifies the end from the beginning.

Ni yo mpamvu ibuye ry’umutwe na ryo rigomba kuba ari Yesu Kristo, ariko kandi ibuye ry’umutwe rigomba no kubamo itegeko ry’ubuhanuzi ry’ingenzi kuruta ayandi, kuko Miller yahawe urutonde rw’amategeko rurimo itegeko nyamukuru ry’Abamillerite, ari ryo hame rya “umwaka ku munsi”. Hatari iryo tegeko, nta kumenya ubuhanuzi bw’igihe kubaho, bityo ntihabaho urufatiro. Hagomba kubaho icyo bihuye na cyo ku iherezo kigereranya Yesu Kristo (Urufatiro), kikaba ari itegeko nyamukuru mu rutonde rw’amategeko ashyiraho Ihishurirwa rya Yesu Kristo. Iryo tegeko ni, koko, itegeko ry’“ivugwa rya mbere”, rigereranya umwihariko w’imico ya Kristo umenya iherezo uhereye mu ntangiriro.

In 2 Thessalonians those who received not the love of the truth that they might be saved, rejected the truth as represented by the Greek word that is derived from the Hebrew word created by three letters which is translated as “truth” in the Old Testament. The group that receives the strong delusion, because they believed a lie, refused to return to the old paths, the foundations of Adventism as represented upon the two sacred charts. So, in the passage we have been considering for some time now states:

Mu 2 Abatesalonike, abatarakiriye urukundo rw’ukuri kugira ngo bakizwe, banze ukuri nk’uko guhagarariwe n’ijambo ry’Ikigereki rikomoka ku jambo ry’Igiheburayo ryubatswe n’inyuguti eshatu, risobanurwa ngo “ukuri” mu Isezerano rya Kera. Itsinda ryakira ubuyobe bukomeye, kuko bizeye ikinyoma, ryanze gusubira mu nzira za kera, ari zo nkingi z’Adiventizimu nk’uko zagaragajwe ku mbonerahamwe ebyiri zera. Bityo rero, mu murongo tumaze igihe dusuzuma handitse hati:

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Umumarayika ukomeye wigishije Yohana ntiyari undi muntu uwo ari we wese usibye Yesu Kristo. Gushyira ikirenge cye cy’iburyo ku nyanja, n’icy’ibumoso ku butaka bwumutse, byerekana uruhare ari gukora mu bice bisoza by’intambara ikomeye hagati ye na Satani. Uwo mwanya ugaragaza imbaraga ze zisumba byose n’ubutware bwe ku isi yose. Iyo ntambara yarushijeho gukomera no kurushaho kuba iyiyemeje uko ibihe byagiye bisimburana, kandi izakomeza bityo kugeza ku bice byayo bya nyuma, ubwo imikorere y’ubuhanga buhebuje bw’imbaraga z’umwijima izaba igeze ku gasongero kayo. Satani, yunze ubumwe n’abanyabyaha, azashuka isi yose n’amatorero atakira urukundo rw’ukuri. Ariko umumarayika ukomeye arasaba ko bamwitaho. Arangurura ijwi rirenga. Agomba kugaragariza imbaraga n’ubutware by’ijwi rye abiyunze na Satani kugira ngo barwanye ukuri.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

In this previous passage “the churches who received not the love of the truth” are Daniel’s and Matthew’s wicked and foolish virgins that Amos 8:12 identifies will begin to search for God’s final warning message when it is too late. It is too late, because they believed a lie concerning the foundations of Adventism. Adventism first began to imbibe in that lie in 1863, and from then on it was simply downhill all the way.

Muri iki gice kibanza, “amatorero atakiriye urukundo rw’ukuri” ni bo bakobwa babi n’abapfapfa ba Daniyeli n’aba Matayo, abo Amosi 8:12 agaragaza ko bazatangira gushaka ubutumwa bwa nyuma bw’umuburo bw’Imana igihe bizaba byararangiye. Bizaba byararangiye, kuko bizeye ikinyoma cyerekeye urufatiro rw’Adiventisimu. Adiventisimu yatangiye bwa mbere kunywa kuri icyo kinyoma mu 1863, kandi uhereye icyo gihe byose byakomeje kugana mu irimbukiro.

What I am about to write is totally subjective I suppose, but what new prophetic light was introduced into Adventism since 1863? Ellen White says of Jones and Waggoners’ 1888 message, that it was the message she had been presenting for years. Their message may have sounded new and shocking to Adventism in 1888, but the newness and the shock were produced not by a new message, but by a blindness that had been settling upon God’s people since 1863.

Ibyo ngiye kwandika ndakeka ko ari iby’umuntu ku giti cye rwose, ariko se ni uruhe rumuri rushya rw’ubuhanuzi rwinjijwe mu Idiventizimu kuva mu 1863? Ellen White avuga ku butumwa bwa Jones na Waggoner bwo mu 1888 ko bwari ubutumwa yari amaze imyaka abugeza ku bantu. Ubutumwa bwabo bushobora kuba bwarumvikanye nk’ubushya kandi buteye igikuba mu Idiventizimu mu 1888, ariko ubwo bushya n’icyo gitunguranye ntibyatewe n’ubutumwa bushya, ahubwo byatewe n’ubuhumyi bwari bumaze kugenda bwitura ku bwoko bw’Imana kuva mu 1863.

Ellen White identified Adventism as in the Laodicean condition before 1863, so the blindness of Laodicea was already encroaching upon Adventism before 1863, but in 1863 the church officially set aside the truth concerning the “seven times” of Leviticus twenty-six, which was the very first “time prophecy” Miller discovered. There has been no prophetic light that has surfaced in Adventism since 1863! What changed?

Ellen White yagaragaje ko Abadivantisiti bari mu mimerere y’i Lawodikiya mbere ya 1863, bityo ubuhumyi bwa Lawodikiya bwari bwaratangiye gusatira Abadivantisiti mbere ya 1863, ariko mu 1863 itorero ryashyize ku ruhande ku mugaragaro ukuri ku byerekeye “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu, ari bwo buhanuzi bwa mbere cyane bw’igihe Miller yavumbuye. Nta mucyo w’ubuhanuzi wongeye kugaragara mu Badivantisiti kuva mu 1863! Ni iki cyahindutse?

The very first stone of the temple foundation that was built upon prophetic time and represented Jesus Christ, was set aside by Adventism in 1863. The first stone placed by Miller into the temple foundation that was based upon time as presented in Daniel by Christ who represented Himself as Palmoni the “wonderful numberer” was rejected and set aside. The very first stone Miller discovered…

Ibuye rya mbere cyane ry’urufatiro rw’urusengero rwubatswe ku gihe cy’ubuhanuzi kandi ryarashushanyaga Yesu Kristo, ryashyizwe ku ruhande n’Abadiventisiti mu 1863. Ibuye rya mbere Miller yashyize mu rufatiro rw’urusengero rwari rushingiye ku gihe nk’uko cyagaragajwe muri Daniyeli na Kristo, We warihagarariye nka Palmoni, “umubaruramibare utangaje,” ryaranzwe kandi rishyirwa ku ruhande. Ibuye rya mbere cyane Miller yavumbuye…

> “In quoting the prophecy of the rejected stone, Christ referred to an actual occurrence in the history of Israel. The incident was connected with the building of the first temple. While it had a special application at the time of Christ’s first advent, and should have appealed with special force to the Jews, it has also a lesson for us. When the temple of Solomon was erected, the immense stones for the walls and the foundation were entirely prepared at the quarry; after they were brought to the place of building, not an instrument was to be used upon them; the workmen had only to place them in position. For use in the foundation, one stone of unusual size and peculiar shape had been brought; but the workmen could find no place for it, and would not accept it. It was an annoyance to them as it lay unused in their way. Long it remained a rejected stone. But when the builders came to the laying of the corner, they searched for a long time to find a stone of sufficient size and strength, and of the proper shape, to take that particular place, and bear the great weight which would rest upon it. Should they make an unwise choice for this important place, the safety of the entire building would be endangered. They must find a stone capable of resisting the influence of the sun, of frost, and of tempest. Several stones had at different times been chosen, but under the pressure of immense weights they had crumbled to pieces. Others could not bear the test of the sudden atmospheric changes. But at last attention was called to the stone so long rejected. It had been exposed to the air, to sun and storm, without revealing the slightest crack. The builders examined this stone. It had borne every test but one. If it could bear the test of severe pressure, they decided to accept it for the cornerstone. The trial was made. The stone was accepted, brought to its assigned position, and found to be an exact fit. In prophetic vision, Isaiah was shown that this stone was a symbol of Christ. He says:

> “Igihe Kristo yasubiragamo ubuhanuzi bw’ibuye ryanzwe, yerekezaga ku kintu cyabaye koko mu mateka ya Isirayeli. Icyo gikorwa cyari gifitanye isano no kubakwa kw’urusengero rwa mbere. Nubwo cyari gifite ishyirwa mu bikorwa ryihariye mu gihe cyo kuza kwa Kristo kwa mbere, kandi cyagombaga gukangura Abayahudi mu buryo bwihariye, gifite kandi isomo kuri twe. Igihe urusengero rwa Salomo rwubakwaga, amabuye manini cyane y’inkuta n’ay’umusingi yategurirwaga rwose aho yacukurwaga; nyuma yo kugezwa aho kubaka, nta gikoresho na kimwe cyagombaga kuyakoreshwaho; abakozi bari bafite gusa umurimo wo kuyashyira mu myanya yayo. Kugira ngo hakoreshwe ku musingi, hari hagejejwe ibuye rimwe rinini bidasanzwe kandi rifite ishusho idasanzwe; ariko abakozi ntibashoboye kuribonera umwanya, kandi ntibashaka kurakira. Ryababereye ikibangamiye kuko ryari rirambaraye aho mu nzira yabo ridakoreshwa. Hashize igihe kirekire rikiri ibuye ryanzwe. Ariko igihe abubatsi bageraga ku ishyirwa ry’ibuye ry’imfuruka, bamaze igihe kirekire bashakisha ibuye rifite ubunini n’imbaraga bihagije, kandi rifite ishusho iboneye, kugira ngo rifate uwo mwanya wihariye kandi ryikorere uburemere bukomeye bwari kurishyirwaho. Iyo baza guhitamo nabi kuri uwo mwanya w’ingenzi, umutekano w’inyubako yose wari kujya mu kaga. Bagombaga kubona ibuye rishobora guhangana n’ingaruka z’izuba, iz’ubukonje bw’uruhehembe, n’iz’umuyaga w’inkubi. Hari amabuye menshi yari yaratoranyijwe mu bihe bitandukanye, ariko munsi y’igitutu cy’uburemere bwinshi cyane yarasandaye. Andi ntiyashoboye kwihanganira ikigeragezo cy’imihindagurikire itunguranye y’ikirere. Ariko amaherezo abantu berekeje ku ibuye ryari rimaze igihe kirekire ryanzwe. Ryari ryarahanganiye n’umwuka, n’izuba n’umuyaga w’igihuhusi, bitagaragaje n’umwe mu myenge mito y’itatu. Abubatsi bararisuzumye. Ryari ryihanganiye ibigeragezo byose keretse kimwe. Niba ryashoboraga kwihanganira ikigeragezo cy’igitutu gikomeye, bafashe umwanzuro wo kurakira ngo ribe ibuye rikuru ry’imfuruka. Ikigeragezo cyarakozwe. Iryo buye ryaremewe, rijyanwa mu mwanya ryari ryarateganyirijwe, maze basanga rihuye neza rwose. Mu iyerekwa ry’ubuhanuzi, Yesaya yeretswe ko iri buye ryari ikimenyetso cya Kristo. Aravuga ati:

> “‘Sanctify the Lord of hosts Himself; and let Him be your fear, and let Him be your dread. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’ Carried down in prophetic vision to the first advent, the prophet is shown that Christ is to bear trials and tests of which the treatment of the chief cornerstone in the temple of Solomon was symbolic. ‘Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste.’ Isaiah 8:13–15; 28:16.

> “‘Mwubahe Uwiteka Nyiringabo We ubwe nk’Uwera; kandi abe ari We mutinya, abe ari We muhinda. Kandi azababera Ahera; ariko abe ibuye risitaza n’urutare rugusha ku mazu yombi ya Isirayeli, abe umutego n’ikigoyi ku batuye i Yerusalemu. Kandi benshi muri bo bazasitara, bagwe, bamenagurwe, bagwe mu mutego, bafatwe.’ Mu iyerekwa ry’ubuhanuzi, umuhanuzi ajyanwa akagezwa ku kuza kwa mbere, akerekwa ko Kristo agomba kwihanganira ibigeragezo n’imibabaro ibyo uko ibuye rikuru rigumisha imfuruka ryakorewe mu rusengero rwa Salomo byari ikimenyetso cyabyo. ‘Ni cyo gituma Uwiteka Imana avuga iti, Dore nshyizeho muri Siyoni ibuye ry’urufatiro, ibuye ryageragejwe, ibuye ry’igiciro ry’imfuruka, urufatiro rukomeye; uwizeye ntazihutira guhunga.’ Yesaya 8:13–15; 28:16.”

> “In infinite wisdom, God chose the foundation stone, and laid it Himself. He called it ‘a sure foundation.’ The entire world may lay upon it their burdens and griefs; it can endure them all. With perfect safety they may build upon it. Christ is a ‘tried stone.’ Those who trust in Him, He never disappoints. He has borne every test. He has endured the pressure of Adam’s guilt, and the guilt of his posterity, and has come off more than conqueror of the powers of evil. He has borne the burdens cast upon Him by every repenting sinner. In Christ the guilty heart has found relief. He is the sure foundation. All who make Him their dependence rest in perfect security.

> “Mu bwenge butagira iherezo, Imana yahisemo ibuye ry’imfatiro, kandi ubwayo ni yo yarishyizeho. Yaryise ‘urufatiro rukomeye rwizewe.’ Isi yose ishobora kurushyiraho imitwaro yayo n’agahinda kayo; rushobora kubyihanganira byose. Mu mutekano usesuye bashobora kurwubakaho. Kristo ni ‘ibuye ryageragejwe.’ Abamwiringira ntajya abatatiza. Yanyuze mu bigeragezo byose. Yihanganiye uburemere bw’icyaha cya Adamu, n’ubw’icyaha cy’abamukomokaho, maze avanamo ari umuneshi urenze uw’abatware b’ibibi. Yikoreye imitwaro yose bamushyizeho baturutse kuri buri munyabyaha wihana. Muri Kristo, umutima ufite urubanza wabonye ihumure. Ni we rufatiro rwizewe. Abamugira ibyiringiro byabo baruhukira mu mutekano utunganye.”

> “In Isaiah’s prophecy, Christ is declared to be both a sure foundation and a stone of stumbling. The apostle Peter, writing by inspiration of the Holy Spirit, clearly shows to whom Christ is a foundation stone, and to whom a rock of offense:

> “Mu buhanuzi bwa Yesaya, Kristo avugwa ko ari icyiringiro gikomeye cy’ishingiro kandi akaba n’ibuye risitaza. Intumwa Petero, yanditse ahumekewe na Mwuka Wera, yerekana neza abo Kristo abera ibuye ry’urufatiro, n’abo abera urutare rw’igisitaza:

> “‘If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief cornerstone, elect, precious: and he that believeth on Him shall not be confounded. Unto you therefore which believe He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient.’ 1 Peter 2:3–8.

> “‘Niba koko mwarasogongeye mukamenya ko Umwami agira ubuntu. Mwegera We nk’ibuye rifite ubugingo, ryanzwe koko n’abantu, ariko ryatoranijwe n’Imana kandi rifite igiciro cyinshi, namwe kandi, nk’amabuye afite ubugingo, mwubakwa ngo mube inzu y’umwuka, n’ubutambyi bwera, kugira ngo mutambire ibitambo by’umwuka byemerwa n’Imana ku bwa Yesu Kristo. Ni cyo gituma no mu Byanditswe harimo ngo, Dore, nshyize i Siyoni ibuye rikuru ryo ku mfuruka, ryatoranijwe, rifite igiciro cyinshi: kandi uwizera We ntazakorwa n’isoni na hato. Nuko rero kuri mwe mwizera ni uw’igiciro cyinshi: ariko ku batumvira, ibuye abubatsi banze ni ryo ryahindutse umutwe w’imfuruka, kandi ni ibuye risitaza, n’urutare rubabaza, ari bo basitara ku ijambo, kuko batumvira.’ 1 Petero 2:3–8.”

> “To those who believe, Christ is the sure foundation. These are they who fall upon the Rock and are broken. Submission to Christ and faith in Him are here represented. To fall upon the Rock and be broken is to give up our self-righteousness and to go to Christ with the humility of a child, repenting of our transgressions, and believing in His forgiving love. And so also it is by faith and obedience that we build on Christ as our foundation.

> “Ku bizera, Kristo ni we rufatiro rudashidikanywaho. Abo ni bo bagwira ku Gitare bagashenjagurwa. Kwihebera Kristo no kumwizera ni byo bigaragazwa hano. Kugwira ku Gitare no gushenjagurwa ni ukureka kwigira abakiranutsi ku bwacu, no kujya kuri Kristo dufite kwicisha bugufi kw’umwana, twihana ibicumuro byacu, kandi twizera urukundo rwe rubabarira. Kandi ni na ko, kubwo kwizera no kumvira, twubaka kuri Kristo nk’urufatiro rwacu.”

> “Upon this living stone, Jews and Gentiles alike may build. This is the only foundation upon which we may securely build. It is broad enough for all, and strong enough to sustain the weight and burden of the whole world. And by connection with Christ, the living stone, all who build upon this foundation become living stones. Many persons are by their own endeavors hewn, polished, and beautified; but they cannot become ‘living stones,’ because they are not connected with Christ. Without this connection, no man can be saved. Without the life of Christ in us, we cannot withstand the storms of temptation. Our eternal safety depends upon our building upon the sure foundation. Multitudes are today building upon foundations that have not been tested. When the rain falls, and the tempest rages, and the floods come, their house will fall, because it is not founded upon the eternal Rock, the chief cornerstone Christ Jesus.

> “Kuri iri buye rizima, Abayahudi n’Abanyamahanga kimwe bashobora kubaka. Uru ni rwo rufatiro rwonyine dushobora kubakiraho dufite umutekano. Rugari bihagije ku bw’abose, kandi rukomeye bihagije kugira ngo rwikore umutwaro n’uburemere bw’isi yose. Kandi binyuze mu kwifatanya na Kristo, Ibuye Rizima, abubaka kuri uru rufatiro bose bahinduka amabuye mazima. Abantu benshi bicishwa n’imihati yabo bwite, bagatunganywa kandi bagahindurwa beza; ariko ntibashobora guhinduka ‘amabuye mazima,’ kuko batifatanyije na Kristo. Hatabayeho uko kwifatanya, nta muntu n’umwe ushobora gukizwa. Hatariho ubugingo bwa Kristo muri twe, ntidushobora kwihanganira imiraba y’ibishuko. Umutekano wacu w’iteka ryose ushingiye ku kubaka kwacu kuri urwo rufatiro rwizewe. Imbaga nyinshi muri iki gihe zirubaka ku mifatiro itarageragezwa. Iyo imvura iguye, n’umuyaga w’inkubi ugahuhuta, n’imyuzure ikaza, inzu yabo izagwa, kuko itashingiye ku Rutare rw’iteka, ibuye rikuru rigumya imfuruka, ari we Kristo Yesu.”

> “‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: … He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.

> “Ku bantu batsitara ku ijambo, ari abatumvira,” Kristo ni urutare rubabera igisitaza. Ariko “ibuye abubatsi banze, ni ryo ryahindutse irikomeza imfuruka.” Nk’uko iryo buye ryanzwe, ni ko Kristo, mu murimo We wo ku isi, yihanganiye kwirengagizwa no gukorerwa nabi. “Yarasuzuguwe, yangwa n’abantu; yari umuntu w’umubabaro, umenyereye intimba: … yarasuzuguwe, natwe ntitumwubahe.” Yesaya 53:3. Ariko igihe cyari hafi ubwo yari guhabwa ikuzo. Binyuze mu kuzuka mu bapfuye yari gutangazwa ko ari “Umwana w’Imana ufite imbaraga.” Abaroma 1:4. Mu kuza Kwe kwa kabiri yari kuzahishurwa nk’Umwami w’ijuru n’isi. Abari hafi kumubamba icyo gihe bari kuzamenya ubukhulu Bwe. Imbere y’ijuru n’isi, ibuye ryanzwe ryari kuzahinduka irikomeza imfuruka.

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “Kandi ku wo kizawugwaho wese, kizamusya nk’ifu.” Abantu banze Kristo bari bagiye kubona umujyi wabo n’ishyanga ryabo birimburwa vuba. Ikuzo cyabo cyari gusenyuka, kigatatanywa nk’umukungugu utwarwa n’umuyaga. Kandi se ni iki cyarimbuye Abayuda? Ni urutare nyine iyo baza kuba barwubakiyeho, rwari kuba umutekano wabo. Byari ubuntu bw’Imana basuzuguye, gukiranuka basunitse, n’imbabazi basesenguye. Abantu bishyize mu kurwanya Imana, maze ibyari kuba agakiza kabo byose bihindukirira kubarimbura. Ibyo Imana yagennye byose ngo bibazanire ubugingo, babisanze bibabera urupfu. Mu kuba Abayuda barabambye Kristo harimo kurimbuka kwa Yerusalemu. Amaraso yamenetse i Kaluvari ni yo yari uburemere bwabarohamije mu mahano y’iyi si n’ay’isi izaza. Ni ko bizamera no ku munsi mukuru wa nyuma, ubwo urubanza ruzagwa ku banze ubuntu bw’Imana. Kristo, urutare rwabo rwo gusitaza, icyo gihe azababonekera nk’umusozi wo guhora. Ikuzo ryo mu maso he, ku bakiranutsi ari ubugingo, ku banyabyaha rizababera umuriro ukongora. Kubera urukundo banze n’ubuntu basuzuguye, umunyabyaha azarimbuka.”

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” Desire of Ages, 597–600.

> “Binyuze mu ngero nyinshi no mu miburo yagiye isubirwamo kenshi, Yesu yerekanye uko byari kuzagendekera Abayahudi bitewe no kwanga Umwana w’Imana. Muri aya magambo yabwiraga abantu bose bo mu bihe byose banga kumwemera nk’Umucunguzi wabo. Buri muburo ubareba. Urusengero rwahumanyijwe, umwana utumvira, abahinzi b’abakodesha b’inyangabirama, abubatsi b’agasuzuguro, byose bifite icyo bihwanye na cyo mu mibereho ya buri munyabyaha. Keretse yihannye, igihano ibyo byabahamirizaga kizaba icye.” Desire of Ages, 597–600.

We will continue this in the next article.

Tuzakomeza ibi mu ngingo ikurikira.

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