We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.
Tî em behsa sembolîzma Îlyas dikirin û niha em dîrokên Çiyayê Karmel û Çiyayê Sînayê bi kar tînin da ku pêvajoyek ceribandina pêşveçûnî ji bo qirna Protestanîzmê, û pêşveçûnek siyasî ya pêşveçûnî ji bo qirna Komarparêziyê ku bi qirna Protestanîzmê re paralel e, nîşan bidin.
The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.
Enkâha ya mwisho ilikuwa ikichunguza uasi wa Hesabu sura ya kumi na tatu na ya kumi na nne, unaotambulisha jaribu la kumi na la mwisho kwa Israeli wa kale baada ya kuvuka kwao Bahari ya Shamu. Historia hiyo inawiana na mwendo wa mwanzo wa historia ya Wamilleri, lakini pia na historia ya mwendo wa Mungu wa mwisho. Kazi ya malaika wote watatu wa Ufunuo kumi na nne hutimizwa na mwendo wa mwanzo na mwendo wa mwisho.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Eŋel oŋ jɛn ti kɛ ka fara kafu la ni sabanan eŋel ka baro la, a bɛna dugukolo bɛɛ yeelen ni a tanbaya la. Baara dɔ min ka bonya diiɲɛ bɛɛ kan ani sɛmbɛ min ma tloa mɔgɔya ye, o de ye min yira nin na. Naatali tɔlɔsanni 1840–44 ye Ala ka sɛnbɛ sɛbɛli dɔ kɛra ni tanbaya la; fɔlɔ eŋel ka baro taara misyɔneri yɔrɔ bɛɛ la diiɲɛ bɛɛ kan, ani jamana dɔw la, diinɛhako kɛra ka bon kosɛbɛ, min tɛ se ka ye sigi jamana si la, kabini reformasiyɔn min kɛra sigisigilan kelen na san kɛmɛ wolonwula na; nka olu bɛna taa kɔfɛ ni bolokunba min bɛ kɛ sabanan eŋel ka lakɔrɔsi laban jukɔrɔ la.” The Great Controversy, 611.
Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.
Di navbera dîroka tevgera destpêkê û tevgera dawiyê de, em dîroka Dêra Laodîkeyayê dibînin. Ferîşteya ku erdê bi rûmeta xwe ronî dike, bi awayekî eşkere wekî tevgerekê tê nasandin, ne wekî dêrekê.
“Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.
«Babüloni husuꞌu, tun ptaq ptaq-atug keia pnani leleupane-ka ta ngikei, pteu: ‘She sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. A tdug ngikei ta ngad a telbilel el mengelel a bltkil, e a uchechar a kmal mesaod el mo er ngii. Ak mo diak el Dios a rechad er a Babülon; e me nguu er a ultaut el kirel a ongdibel a klemedengei, a rechad er ngii el diak a melemalt el kmo sebechir ouchais er ngii, me ngii diak a ‘partake not of her sins’ e diak a ‘receive not of her plagues.’ Ng diak a rengul me ngii a meruul a meketmokl el kmal melemolem el olcholt el kirel a anghel el melemalt me a lechub e mo er a eanged, e melemra el beluu a rengrir el kldeu, e ngmilengelechel a uchul a kelulau el mengaiakl a taem el kmal ungil, el ouchais a melemolem el bdelul a Babilon. Me ngii el ultutelel a bades el ngar er a mesaod, a omeruul a cheldecheduch: ‘Come out of her, My people.’ A kirel a bades er ngii, el melemolem er a meketmokl a derdeu el anghel, ng mo a klou el kebesengei el di mla mo omesodel er a rechad er a beluu.» The Great Controversy, 604.
All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.
Abanabbi bonna bakkiriziganya, era bonna balaga mu ngeri ey’enjawulo era entegeerekeka obulungi “ennaku ez’oluvannyuma,” okusinga bwe balaga ennaku ezo obunnabbi lwe bwayogerwako. Ng’ekyokulabirako ku mbeera eno, malayika ow’omu Okubikkulirwa essuula kkumi na munaana yali era ali ekifaananyi kya malayika ow’omu Okubikkulirwa essuula kkumi. Bombi batangaaza ensi n’ekitiibwa kyayo bwe kikka. Sista White alaga malayika ow’olubereberye mu kitabo Early Writings.
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
“Yesu akatuma malaika mwenye nguvu ashuke na kuwaonya wakaaji wa dunia wajitayarishe kwa ajili ya kuja Kwake mara ya pili. Malaika huyo alipokuwa akiondoka mbele za Yesu mbinguni, nuru iliyo ya kung’aa mno na yenye utukufu ilimtangulia. Nikaambiwa kwamba utume wake ulikuwa ni kuifanya dunia iingazwe kwa utukufu wake na kumwonya mwanadamu juu ya ghadhabu ya Mungu inayokuja.” Early Writings, 245.
That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.
Uvumbuzi sura ya kumi na nane, yule malaika alishuka tarehe 11 Septemba, 2001. Alikuwa ametolewa mfano wake na yule malaika aliyeshuka tarehe 11 Agosti, 1840. Katika Isaya sura ya sita, Isaya anaonyeshwa hekalu lililo mbinguni na utukufu wa Mungu. Katika aya ya tatu ya sura ya sita inaelezwa kwamba dunia yote imejaa utukufu wa Mungu. Jambo hilo hutukia wakati malaika wa Uvumbuzi kumi na nane anaposhuka.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.
Na baada ya hayo nikaona malaika mwingine akishuka kutoka mbinguni, mwenye uwezo mkuu; nayo dunia ikaangazwa kwa utukufu wake. Ufunuo 18:1.
Verse three of Isaiah six identifies the same history.
આશયાહ છના ત્રીજા પદમાં એ જ ઇતિહાસ ઓળખાવવામાં આવ્યો છે.
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
Umwe yahamagara undi, aravuga ati: Ahera, Ahera, Ahera, ni Uwiteka Nyiringabo; isi yose yuzuye ubwiza bwe. Yesaya 6:3.
Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.
Mizgin White dîtina Îşaya ya perestgehê bi tevgera Vahiyê hejdeh re tîne cem hev.
“The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.
“Xilonə biştextey ku serafimê pêşî textê ne, di dîtina rûmet û şanîya Xwedê de ewqas bi heybetek hurmetdar tije ne ku ew qet ji xwe re bi dilxweşiya xweperestî nayêrin, ne jî bi heyraniya li xwe an li hevdu. Pesn û rûmetê wan ji bo Xudanê Leşkeran e, yê ku bilind û berzkirî ye, û şanîya cilê wî perestgehê tijî dike. Gava ku ew pêşerojê dibînin, dema ku tevaya erd bi şanîya wî tijî bibe, stranê serkeftî ya pesnê bi awazek melodîk ji yekî bo yekî din vedigere: ‘Pîroz, pîroz, pîroz e Xudanê Leşkeran.’ Ew bi tevahî razî ne ku Xwedê rûmetdar bikin; û di huzûra wî de, li bin kenîna pejirandinê ya wî, ew ji tiştekî zêdetir hêvî nakin. Di hilgirtina wêneyê wî de, di kirina xizmeta wî de û di perestiya wî de, armanca wan a herî bilind bi tevahî hatiye gihîştin.”
“The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.
“Ka mesha ga nià Isaia kwaakịkọ na-anọchi anya ọnọdụ nke ndị nke Chukwu n’ụbọchị ikpeazụ.” Review and Herald, December 22, 1896.
John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.
Yohana mu Ibyahishuwe igice cya cumi, no mu gice cya cumi n’umunani, hamwe na Yesaya mu gice cya gatandatu, kandi hakubiyemo n’ibisobanuro bya Mushiki wa White, bishyira aya mashusho yose y’isi imurikirwa n’ubwiza bw’Imana ku ngingo imwe y’amateka. Isi yose yabonye ibyabaye ku wa 11 Nzeri 2001. Amateka agenda arushaho kugaragara y’umuryango w’Abamilerite yasojwe mu 1863, yagereranyaga amateka igihe marayika ukomeye wo mu Ibyahishuwe igice cya cumi n’umunani amanuka hamwe n’amateka ajyanjwe na marayika wamanutse mu Ibyahishuwe igice cya cumi. Izi ngingo fatizo tumaze kuzishyiraho, tugiye gusubira ku gikorwa cyo kugeragezwa kigereranijwe mu Kubara igice cya cumi na kane. Mose amaze kwingingira abigometse bashakaga gusubira muri Egiputa no gutera amabuye Yosuwa na Kalebu, Imana yemera uko kwinginga kwa Mose.
And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.
Kandi Mukama yavuze ati: Mbabariye nk’uko wabivuze; ariko nk’uko ndiho by’ukuri, isi yose izuzuzwa ubwiza bw’Uwiteka. Kuko abo bagabo bose babonye ubwiza bwanjye n’ibitangaza byanjye, ibyo nakoreye mu Egiputa no mu butayu, bakangerageza ubu incuro icumi kandi ntibumvire ijwi ryanjye, ni ukuri ko batazabona igihugu narahiye ba sekuruza babo; kandi nta n’umwe muri bo wandakaje uzabona icyo gihugu. Ariko umugaragu wanjye Kalebu, kuko yari afite undi mutima muri we kandi yarankurikiye byuzuye, nzamwinjiza mu gihugu yinjiyemo; kandi urubyaro rwe ruzagihabwa ho gakondo. Kubara 14:20–24.
The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.
Nhoroondo inomiririrwa pano muna Numeri chitsauko chegumi neina ndiyo miedzo yokupedzisira yaIsraeri yekare, uye kukundikana kwavo kwakavasimbisira rufu murenje mukati memakore makumi mana akatevera. Nhoroondo iyi inobatanidzwa zvakananga naZvakazarurwa gumi nesere, nokuti imomo Mwari akazivisa kuti “sezvandiri mupenyu zvirokwazvo,” “nyika yose ichazadzwa nokubwinya kwaJehovha.” Ichi chirevo chakasimba zvikuru chinoiswa naMwari muchinyorwa chenhoroondo ichi, uye nokuita saizvozvo anosimbisa kuti nhoroondo inomiririrwa muna Numeri zvitsauko gumi nenhatu negumi neina yainongedzera mberi kukufamba kukuru kwengirozi yaZvakazarurwa gumi nesere. Nokuti Zvakazarurwa gumi nesere ndiwo magumo avanhu vaMwari vakasara, kutanga kwavanhu vaMwari vakasara kunoratidzwawo mundima yatiri kufungisisa mubhuku raNumeri.
On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.
Më 11 gusht 1840, në përmbushjen e një profecie të Islamit të mjerimit të dytë, populli i dikurshëm i zgjedhur i besëlidhjes u vu në provë nga mesazhi i Elias, i cili sapo ishte vërtetuar se ishte i saktë.
On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.
Sepitemba 11, 2001, mu kuzuira kw’uhanura kw’Abayisilamu kw’akaga ka gatatu, abantu b’isezerano batoranijwe ba kera baranze intangiriro y’urubanza rw’abazima nk’ubutumwa bwa Eliya bwari bumaze kwerekanwa ko ari ubw’ukuri.
The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.
Ujumbe wa Eliya wa historia ya Wamilleri uliwekwa ndani ya muktadha wa wakati wa unabii. Ujumbe wa Eliya wa Septemba 11, 2001 uliwekwa ndani ya muktadha wa kurudiwa kwa historia. Septemba 11, 2001 ilirudia historia ya Agosti 11, 1840, kwa maana tarehe zote mbili zinawakilisha utimizo wa unabii kuhusu Uislamu, na zote mbili zinaashiria kushuka kwa malaika ambaye Dada White alisema “si mwingine ila Yesu Kristo mwenyewe.” Ingawa Dada White hasemi kamwe kwamba malaika wa Ufunuo kumi na nane “hakuwa mwingine ila Yesu Kristo mwenyewe” kama asemavyo kuhusu malaika wa Ufunuo kumi, malaika wa Ufunuo kumi na nane huiangazia dunia kwa utukufu “wake,” na Maandiko yako wazi kwamba ni utukufu wa Yesu Kristo unaoiangazia dunia.
The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.
Amûra dadweriyê ya ku di destpêkê de ceribandina Protestantan pêk anî, tevgera Millerî bû ku bi Îlyasê hatiye nîşandan. Amûra dadweriyê ya ku di dawiyê de ceribandina Adventîzma Roja Heftemîn pêk tîne, tevgera Îlyasê ye ku bi sed û çil û çar hezarî hatiye nîşandan. Nîşana Îlyasê ji yek wateyê zêdetir heye, û herçend ew Miller û tevgera Millerî temsîl dike, ew di heman demê de sed û çil û çar hezarî jî temsîl dike.
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.
«Муса дағйирбахшии суратнинг тоғида Масиҳнинг гуноҳ ва ўлим устидан қозонган ғалабасига гувоҳ эди. У одилларнинг тирилишида қабрдан чиқиб келадиганларни ифодалар эди. Ўлимни кўрмасдан осмонга олиб кетилган Ильёс эса, Масиҳнинг иккинчи келишида ер юзида тирик бўладиган ва “бир лаҳзада, кўз очиб юмгунча, охирги карнай садосида” “ўзгарадиган” кишиларни ифодалар эди; чунки “бу фоний зот ўлмасликни кийиши керак”, ва “бу чирувчан зот чиримасликни кийиши керак”. 1 Коринфликларга 15:51-53. Исо, Ўзи “иккинчи марта гуноҳ учун эмас, балки нажот учун” келадиган чоғида қандай намоён бўлса, худди шундай осмон нурига бурканган эди. Зеро У “Ўз Отасининг улуғворлигида муқаддас фаришталар билан” келади. Ибронийларга 9:28; Марк 8:38. Шу тариқа Қутқарувчининг шогирдларга берган ваъдаси энди бажо бўлди. Тоғ устида келажакдаги шон-шуҳратли шоҳлик кичик бир манзарада намоён этилди,—Масиҳ Подшоҳ, Муса тирилтирилган муқаддасларнинг вакили, Ильёс эса тириклайин олиб кетиладиганларнинг вакили эди». The Desire of Ages, 412.
The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.
ए गोष्ठी लोक जों उपेक्षित करैत अछि, से बहुसंख्यक छथि—दसक अनुपातमे दुइ पर। बहुतोकेँ बजाओल जाइत अछि, मुदा चुनल अल्पे होइत छथि। दसौँ परीक्षाक असफलता एहि बात पर आधारित छल जे प्रतिज्ञात देशक दुष्ट समाचार अथवा उत्तम समाचारमे सँ केकरा अस्वीकार कएल गेल वा स्वीकार कएल गेल। एहि प्रकारेँ, एतय चित्रित इतिहास ई प्रदर्शित करैत अछि जे प्रगतिशील परीक्षाक इतिहासमे विजय अथवा पराजय एक्के जानकारीक व्याख्या करनिहार दू पद्धतिक बीच कएल गेल चुनाव पर आधारित अछि।
All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.
Yasomi ya kumi na ibili ya mona Nsi ya Nsilwa, kanshi bimvondelo bibidi bitafwanine byabukile pa yina Nsi ya Nsilwa yamilangile. Lupapulo lumo lwatendekelwe ku woma wa bumuntu, lolukwabo ku lwitabilo. Lumo lwalangishishe kusaka kukana butungulushi bwa Lesa no kubwela ku bupondo bwa mu Eguputo, ne lupapulo lulukwabo lwalangishishe kusaka ukutabila butungulushi bwa Lesa no kuya pantanshi mu Nsi ya Nsilwa.
In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.
Mu ngóone wa Millerite, banyingi boonso baa sakana kadi kukwata butwa bwa Babulona kabidi ne kukoma baana baandi, ne eci cadi dimweneka dya dipangadika dyabo dya kukana mukenji wa buprofete wa mwanjelo wa kumpala. Ba Millerite baa kwikala bakulupale baakasala kulonda mukenji wa buprofete wa mwanjelo wa kumpala, nansha panyima pa kuleepela kwa kumweneka ku dipungila dya kumpala mu ntwadijilu wa cidimu cya 1844. Malanda a Mibelu matshina akonkosha milondelu ibidi mishilangane ya “mibelu” ya batumikidi ikumi ne babidi, ya kuimanyina bisalulu bibidi bishilangane bya mukenji umwèumwè wa buprofete. Mu 1863, Adventisme wa Laodikea kaakakidila mukenji wa buprofete to; baakakana mukenji wa buprofete uvwa mukwate kale. Mu 1863, Adventisme wa Laodikea waakaludi ku ne wakidila njila wa mu Bible uvwa udyanangana ne William Miller mu mudimu wende wòonsò wa bwambi. Bônsò baakakana mukenji wa buprofete ne kukeba kwalukila ku butwa, baakafwanangijiibwa ne bakuudi ba Mibelu ikumi ne inaayi, baakafwa ku ndekeelu mu cipela.
The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.
Omuhendo ikumi, bwe gutwalibwa ng’akamanyiso, nga bwe kiri ku bubonero bwonna, gulina amakulu agasinga ku gamu. Amakulu gaagwo ag’akabonero gateekwa okutegeerwa olw’embeera y’ekitundu mwe guli. “Ikumi” ng’akamanyiso kayinza okukiikirira okuyigganyizibwa. Kayinza okukiikirira okugezesebwa. Kayinza okukiikirira obwegassi obw’emirundi kkumi obwa bakabaka b’e Bulaaya, ebika eby’obukiika obwa Isiraeri, n’Amawanga Amagatte. Mu kkanisa y’e Simula, abantu ba Katonda baali ba kugira okubonaabona okumala ennaku kkumi.
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
Ussatik kulijuk narraqaqunnik ilinnut pijunnaqtunik: takuuk, Taqqiup ilainnik ilissinnit parngnairviliaqtitsiumajuq, uuktuqtauqullusi; kingullirmillu qulit ullut anniaqtitauniarittusi: tuqujaruvit tungaanut unikkaartinnak unikkaqtailigit, uvangalu inuup niaqquutaata nagligijaujuq tunijumaarpakit. Saqqititauniq 2:10.
The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.
ديرۆکناسەکان ئاماژە بە ئەو چەوساندنەوەیە دەکەن کە لەلایەن دیۆکلێتیانەوە لە مێژووی سمیرنا ئەنجامدرا، چونکە ئەوە توندترین چەوساندنەوەی مێژووی سمیرنا بوو، و دە ساڵ بەردەوام بوو. ديرۆکناسەکانی تر دە ناساندن دە چەوساندنەوەی جیاواز لە مێژووی سمیرنا. بە هەر شێوەیەک بێت، ئەوانە لەلایەن ڕۆمای ئیمپراتۆرییەوە ئەنجامدران، کە لە دانیال حەوتدا بە دە شاخ نیشان دراوە. ئەو دە پاشایە، ئەو پاشایانە بوون کە بە ئەحاب نموونەیان هێنرابوو، ئەوانەی کە لەگەڵ پاپایەتی داوێنپیسییان کرد، و ئامرازێکی چەوساندنەوە بوون کە پاپایەتی بەکاریهێنا بۆ ئەوەی سەربڕینی سەردەمی تاریکییەکان بەئەنجام بگەیەنێت. «دە» هێزی دەوڵەت نیشان دەدات کە بۆ ئیزابێل چەوساندنەوە بەئەنجام دەگەیەنێت. لە بەشی یەکەمی دانیالدا «دە» ماوەیەکی تاقیکردنەوە هێما دەکات.
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.
Ndagusabye, gerageza abagaragu bawe iminsi cumi, kandi baduhe imboga zo kurya n’amazi yo kunywa. Hanyuma urebe mu maso hacu imbere yawe, n’amaso y’abana barya ku mugabane w’ibyo kurya by’umwami; maze nk’uko uzabona, abe ari ko ugirira abagabagu bawe. Nuko abyemera muri icyo kintu, abagerageza iminsi cumi. Nuko iyo minsi cumi ishize, mu maso habo haboneka harushije uburanga kandi bafite imibiri ishibutse kuruta abana bose baryaga ku mugabane w’ibyo kurya by’umwami. Daniyeli 1:12–15.
In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.
Mu Kitabo ky’Okubala essuula ey’e kkumi n’ennya, Isiraeri ow’edda yali asunguwazizza Katonda emirundi kkumi, nga kino kikiikirira okugezesebwa kkumi mu bbanga ly’ekiseera.
But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.
Lakini kama niishivyo kweli, dunia yote itajazwa utukufu wa Bwana. Kwa kuwa watu wale wote waliouona utukufu wangu, na miujiza yangu niliyoifanya katika Misri na jangwani, nao wamenijaribu sasa mara hizi kumi, wala hawakuisikiliza sauti yangu. Hesabu 14:21, 22.
If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.
Inakwa oobwot internet kugira ngo omanye obusobooni bw’ebyo obujeemu mwenda oba ebigezo ebitagwa bulungi okuva mu kununulibwa ku Nnyanja Emmyufu okutuuka ku kigezo eky’ekkumi bye bitegeeza ddala, ojja kusangayo enjawulo ntono ku bikwata ku bimu ku bifo eby’obulema bwa Isiraeri ow’edda ebirina okubalibwa ng’ekimu ku bigezo ebyo ekkumi. Nnyimirira ku kigambo nti okununulibwa ku Nnyanja Emmyufu, okwategeezeddwa mu ngeri ey’enjawulo ng’okukwatagana ne October 22, 1844, kwe kutandika kw’ebigezo ekkumi; era noolwekyo awo we wanaatandikibwa okubala ebigezo ebyava mu 1844 okutuuka mu 1863. Waaliwo enkola ey’okugezesebwa eyagenda ekula mpola n’empola eyatandika mu 1798 ekitabo kya Danyeri bwe kyaggulwawo, era enkola eyo yakwata ku byafaayo by’obubaka bwa malayika ow’olubereberye n’ow’okubiri, ebyakomera ku kujja kwa malayika ow’okusatu nga October 22, 1844 atuuse.
“In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.
“Minneapolis-tu God mipangin phashang thoktuna achik achik maru gi ṭruth ni His mi-rangna-gi damak setting gitcham gitcham asengna piba. A·bachengni seng·seng light-ini, mitamchik rang·na Christ-ko chena-na Jihudini manderangna dakgipa cheka cheka jaksramani gita pilak seng·seng jaksramanichi jegalaha, aro “old landmarks”-o chadenge dongna gimin namen agan-aha. Indiba uamang “old landmarks” ara maiko ong·achim, uko uamang u·ijaha ine sakkirang dongachim. Word-oni sakkirang dongachim aro gisikna namnikgipa reasoning dongachim; indiba manderangni gisikrang set ong·aha, light napbaani kosako seal ka·aha, maina uamang ua “old landmarks” ko galatgipa namgijagipa error ong·a ine miksongmanchaaha—indiba ua “old landmarks”-ni peg saoba cha·atja, indiba “old landmarks” maiko chu·sokata, uani gimin uamangni chanchianirang ong·gipa bimatgipa ong·aha.”
“The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.
«1844-காலத்தின் கடந்துபோதல் மாபெரும் நிகழ்வுகளின் காலமாக இருந்தது; அது நம்முடைய அதிர்ச்சியடைந்த கண்களுக்கு வானத்தில் நடைபெற்று வந்த பரிசுத்தஸ்தலத்தின் சுத்திகரிப்பைத் திறந்து காட்டியது; மேலும் பூமியிலுள்ள தேவனுடைய மக்களோடு தீர்மானிக்கப்பட்ட தொடர்புடையதாயிருந்தது; [அத்துடன்] முதல், இரண்டாம் தூதர்களின் செய்திகள், மேலும் மூன்றாமதும், “தேவனுடைய கட்டளைகளும் இயேசுவின் விசுவாசமும்” என்று எழுதப்பட்டிருந்த கொடியை விரித்தன. இந்தச் செய்தியின் கீழிருந்த அடையாளக் கற்களில் ஒன்று தேவனுடைய ஆலயமாகும்; அது அவருடைய சத்தியத்தை நேசிக்கும் மக்களால் வானத்தில் காணப்பட்டது; அதிலும் தேவனுடைய நியாயப்பிரமாணத்தை உட்கொண்டிருந்த உடன்படிக்கையின் பெட்டியும் இருந்தது. நான்காம் கட்டளையின் சப்தத்தின் வெளிச்சம் தேவனுடைய நியாயப்பிரமாணத்தை மீறுகிறவர்களின் பாதையில் தனது வல்ல கதிர்களைப் பாய்ச்சியது. துன்மார்க்கரின் அமரத்துவமின்மை ஒரு பழைய அடையாளக் கல் ஆகும். பழைய அடையாளக் கற்கள் என்ற தலைப்பின் கீழ் வரக்கூடிய வேறு எதையும் நான் நினைவுக்குக் கொண்டு வர இயலவில்லை. இந்தப் பழைய அடையாளக் கற்களை மாற்றுவது குறித்து எழுப்பப்படும் எல்லா கூக்குரலும் முழுவதும் கற்பனையே ஆகும்.» The 1888 Materials, 518.
On October 22, 1844 the third angel arrived with a message in his hand.
Ka mweeri wa ikumi na iili, tariki ya miongo miili na ibili, mwaka wa 1844, malaika wa tatu alifika akiwa na ujumbe mkononi mwake.
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.
“جیسا کہ یسوع کی خدمتِ کہانت مقدّس مقام میں اپنے اختتام کو پہنچی، اور وہ نہایت مقدّس مقام میں داخل ہوا، اور اُس صندوق کے سامنے کھڑا ہوا جس میں خُدا کی شریعت تھی، اُس نے ایک اور زورآور فرشتہ تیسرے پیغام کے ساتھ دنیا کی طرف بھیجا۔ فرشتہ کے ہاتھ میں ایک طومار رکھا گیا، اور جب وہ قدرت اور جلال کے ساتھ زمین پر اُترا، تو اُس نے ایک ہولناک انتباہ کا اعلان کیا، ایسے نہایت سخت تہدید کے ساتھ جو کبھی انسان تک پہنچائی گئی ہو۔” Early Writings, 254.
On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”
Ku wa 22 wa Mwezi wa Kumi, 1844, malaika alishuka akiwa na hati mkononi mwake ambayo watu wa Mungu walipaswa kuila. Mafundisho ya “alama za msingi” yanayotambuliwa hapo yalipaswa ama kuliwa na kukubaliwa, au kukataliwa na kutoliwa. Malaika wa tatu alipofika akiwa na hati mkononi mwake, ujumbe uliokuwa ndani ya hati hiyo uliwakilisha kweli sita za kupima. Majaribu hayo sita yalitambuliwa kuwa ni “kupita kwa wakati,” likiwakilisha unabii wa miaka elfu mbili na mia tatu; hukumu, iliyowakilishwa kama “kutakaswa kwa patakatifu”; jumbe za malaika watatu; “sheria ya Mungu”; “Sabato”; na hali ya wafu kama inavyowakilishwa katika “kutokufa kwa nafsi si kweli.”
Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.
Amehitia ga mutandatu ni ay’isano rwose, ariko buri rimwe ryamenyekanishijwe ukwaryo nk’ikirango cy’ingenzi. Hari abashobora kutifuza gushyira uguhita kw’igihe kuri uru rutonde, ariko biragaragara ko benshi banze ukuri ko ku wa 22 Ukwakira 1844 habayeho isohozwa nyakuri ry’ubuhanuzi. Bananiwe icyo kigeragezo, ari byo rwose byababujije guhangana n’ibigeragezo byakurikiyeho. Uburyo bw’Imana bwo kugerageza bwagiye bugaragazwa incuro nyinshi ko ari uburyo bugenda buhoro buhoro, busaba gutsinda ikigeragezo wabanje guhabwa mbere y’uko ushobora kwinjira mu kigeragezo gikurikiyeho.
“When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.
“E fua'ta se no'i nagalɨtita kʉra ꞌmulʉ tʉ wa no'i Sabato, tɨsi va no'i na maʉzo a no'i malaika wa katatʉ wa Ufunuo 14:9–12. Vika vya ushuhuda wɨtʉ, pindi twɨza mbele ya vaandu, vyaali kʉtɨ, harakati ngʉlʉ ya kuja kwa pili vyaali vya kwa Nguluve, na kʉtɨ jumbe ya kwanza na ya pili vyaali vɨshafuma, na ya katatʉ yaali ya kupeanwa. Twaona kʉtɨ ujumbe wa katatʉ waali wɨgala kwa maneno aya: ‘Apa pe na uvumilivu wa vatakatifu: apa pe na vala vevikita maagizo ga Nguluve, na imani ya Yesu.’ Kangi twona kwa uwazi ndɨnʉ twikʉvona lelo kʉtɨ maneno ago ga kʉvagula gaali gagʉtanga matengenezo ga Sabato; looli kʉhusu ibada ya mnyama yɨla yɨtangʉlwe mu ujumbe, au sanamu na chapa ya mnyama vyaali kiki, tɨsi va no'i msimamo uliofafanuliwa.”
“God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.
“Nyasaye ku lw’Omwoyo We Omutukuvu yaleka obulafu bumulikire ku baddu Be, era ensonga eyo ne yeeyongera okubikkulirwa ebirowoozo byabwe mpola mpola. Kyetaagisa okusoma kungi n’obwegendereza obw’amaanyi okuginoonyereza, ekikolwa ku kikolwa. Mu kwefaako, okweraliikirira, n’okukola obutalekayo omulimu gwe gweyongedde mu maaso okutuusa amazima amanene ag’obubaka bwaffe, obulambulukufu, obukwatagana, obutuukiridde ddala, lwe gaaweebwa ensi.”
“I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’
“Ndzi se ndzi vulavurile hi ku tivana ka mina na Mukulukumba Bates. Ndzi n’wi kumile a ri Mukriste wa ntiyiso loyi a nga jentilimani, la nga ni xichavo ni musa. U ndzi khomile hi vukheta lebyikulu onge hiloko ndzi ri n’wana wakwe hi byakwe. Ro sungula loko a ndzi twile ndzi vulavula, u kombise ku tsakela lokukulu. Endzhaku ka loko ndzi tshikile ku vulavula, a yima a ku: ‘Ndzi Thomasi wo kanakana. A ndzi tshembi swivono. Kambe loko a ndzi nga kota ku pfumela leswaku vumbhoni lebyi makwerhu wa xisati a byi runguleke vusiku lebyi hakunene a byi ri rito ra Xikwembu eka hina, a ndzi ta va munhu la tsakeke ngopfu emisaveni. Mbilu ya mina yi khumbeke swinene. Ndza pfumela leswaku loyi a vulavulaka u tshembekile, kambe a ndzi swi koti ku hlamusela loko swi ta eka ku kombisiwa ka swilo sweswo swo hlamarisa leswi a hi runguleke swona.’”
“A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.
मेरे विवाह के कुछ महीनों बाद, मैं अपने पति के साथ टॉपशम, मेन में आयोजित एक सम्मेलन में सम्मिलित हुई, जहाँ एल्डर बेट्स उपस्थित थे। उस समय वे पूर्ण रूप से यह विश्वास नहीं करते थे कि मेरे दर्शन परमेश्वर की ओर से हैं। वह सभा अत्यन्त रुचिकर और गंभीर आत्मिक प्रभाव का समय थी। परमेश्वर का आत्मा मुझ पर ठहरा; मैं परमेश्वर की महिमा के दर्शन में मग्न हो गई, और पहली बार मुझे अन्य ग्रहों का दृश्य दिखाया गया। जब मैं दर्शन से बाहर आई, तब मैंने जो कुछ देखा था, उसका वर्णन किया। तब एल्डर बी. ने पूछा कि क्या मैंने खगोलशास्त्र का अध्ययन किया है। मैंने उनसे कहा कि मुझे स्मरण नहीं कि मैंने कभी खगोलशास्त्र का अध्ययन किया हो। तब उन्होंने कहा: ‘यह प्रभु की ओर से है।’ इससे पहले मैंने उन्हें कभी इतना मुक्त और आनंदित नहीं देखा था। उनका मुखमण्डल स्वर्ग के प्रकाश से दमक रहा था, और उन्होंने सामर्थ्य के साथ कलीसिया को उपदेश दिया।” टेस्टिमोनीज़, खंड 1, 78–80।
Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.
Si kweli kwamba majaribu haya yote ya mafundisho yameunganishwa, lakini pia ni majaribu yanayoweza kutengwa, nayo yalifunuliwa hatua kwa hatua kwa watumishi wa Mungu. Yapata makanisa mengi yanayoshika Sabato ya siku ya saba, lakini yanakataa ujumbe wa malaika watatu. Wanakataa kweli ya kwamba hukumu ilianza Oktoba 22, 1844, lakini bado wanaishika Sabato. Majaribu haya ya mafundisho yameunganishwa, lakini yanawakilisha majaribu sita maalumu.
As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.
Wek ku Joseph Bates, kaptanê deryayê yê bi tevahî bi astronomiyê re nas bû, wek ku niha hat nîşandan, Ruhê Pêxemberiyê pejirand, ya ku berê red kiribû. Di Kanûna Pêşîn a 1844-an de, Ellen White dîtina xwe ya yekem wergirt û ceribandina heftemîn di nav tevgerê de hat.
“The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.
“Baibuli igomba kuba umujyanama wawe. Yige kandi ugenzure ubuhamya Imana yatanze; kuko butigera bunyuranya n’Ijambo ryayo. Niba Ubuhamya butavuga buhuje n’Ijambo ry’Imana, ubwanze. Kristo na Beliyari ntibashobora kwiyunga.” Selected Messages, igitabo cya 3, 33.
Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”
Mu nyuma gato y’ukwiheba gukomeye, Mushiki wa White yemeje inyandiko yasobanuye ko Kristo yimukiye ava Ahera akajya Ahera Cyane ku wa 22 Ukwakira 1844. Yasabiye iyo nyandiko “buri weranda.”
“I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.
“Ndzi pfumela leswaku Vukwetsimelo, lebyi faneleke ku basisiwa emakumu ka masiku ya 2300, i Tempele ra Yerusalema Lerisva, leri Kriste a nga mutirheli wa rona. Hosi yi ndzi kombisile exivonweni, ku tlula lembe rin’we leri hundzeke, leswaku Makwerhu Crosier a a ri ni ku vonakala ka ntiyiso malunghana ni ku basisiwa ka Vukwetsimelo, ni swin’wana; naswona leswaku a ku ri ku rhandza ka yona leswaku Makwerhu C. a tsala hi ku helela langutelo leri a hi nyikeke rona eka Day-Star, Extra, February 7, 1846. Ndzi titwa ndzi nyikiwile matimba hi ku helela hi Hosi, ku bumabumela Extra yoleyo eka mukwetsimi un’wana ni un’wana.” A Word to the Little Flock, 12.
Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”
Kukubali kwake kulihusu maelezo ya Crosier kuhusu kuhama kwa Kristo kwenda Patakatifu pa Patakatifu Sana, lakini makala hiyo ilikuwa na mafundisho kadhaa ya makosa, yakiwemo mafundisho ya Uprotestanti ulioasi kwamba “ya daima” katika kitabu cha Danieli yaliwakilisha huduma ya Kristo. Kwa hiyo akaandika ufafanuzi ambao kwanza ulichapishwa mwaka 1850 na baadaye ukajumuishwa katika kitabu cha Early Writings. Humo alitambua kwamba “wale waliotoa kilio cha saa ya hukumu walikuwa na mtazamo sahihi kuhusu ‘ya daima.’”
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.
“Ынӧс муӧдчим ‘ӧдйӧлӧн’ йылысь (Даниил 8:12), да аддзи, мый кыв ‘жертва’ мортлӧн мудростьӧн содтӧма, да сійӧ текстлӧн юкӧн абу, и Господь сетіс сы йылысь веськыд вежӧртӧмсӧ сійӧслы, кодъяс вӧліны суд час йылысь горзӧдлӧмсӧ сетысьяс. Кор ӧтувлун вӧлі, 1844 во водзын, почти ставыс ӧтиа вӧліны ‘ӧдйӧл’ йылысь веськыд вежӧртӧмын; но 1844 во бӧрын лӧсьыдтӧм-буйстволын мӧд видзӧдласъяс примитӧма вӧліны, и найӧ бӧрын мунісны пемыдлун да бутшӧм.” Early Writings, 74.
The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”
Mu kitabo cya Daniyeli, ikibazo cy’“igitambo gihoraho” cyabaye ikimenyetso cy’uko Adventisme yasubiye ku buryo bw’imyigishirize ya Giporotesitanti cyaguye, mu ntangiriro z’ikinyejana cya makumyabiri; kandi muri iki gihe, uko Abamilerite basobanukirwaga neza n’“igitambo gihoraho” kwanzwe n’abahanga mu bya tewolojiya bo muri Adventisme. Kwanzwe, nubwo Mushiki wacu White yagaragaje mu buryo busobanutse ko Abamilerite bari bafite ukuri ubwo bamenyaga ko “igitambo gihoraho” ari imbaraga za Satani z’ubupagani. Banze ukuri kw’“igitambo gihoraho” atari ukubangikanya gusa no gushyigikira kwe kwahumetswe ko imyumvire y’Abamilerite yari ikwiriye, ahubwo banakwanze mu buryo bunyuranye ku mugaragaro n’uko yabivuze adaciye ku ruhande ko inyigisho y’ikinyoma ivuga ko “igitambo gihoraho” kigereranya umurimo wa Kristo wo mu buturo bwera yatanzwe n’“abamarayika birukanywe mu ijuru!”
“And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.
“Ne kunali Mwe Daniells, ubumi bwakwe bwali kubombelwa no mulwani; kabili ubumi bwenu na bumba bwa Elder Prescott bwali kubombelwa na bamalaika abo abaputwilwe mu mulu.” Manuscript Releases, volume 20, 17.
Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.
Lea te liobeng ba kukuec ngic ma Adventism tede kuɔn ka luɔi ci “jam me lok me gbarre” ne tye matek adwong, pien Daniells ki Prescott gityeko golo cala me tek pa lacuok (paganism) ci gicako keto cala meno i kom pa Kristo (tic me kaluok pa Kwole Kwuon). Man timo tem me pwony jo aboro.
The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.
Mu nâ â tusi akenda wa mu muluwa wa lâla ui udi utungunukila ku 1863 nkupangila kwa meesa wa buili wa Habakuki mu 1850. Mapa wa batangidishi wa 1843 wakapangibwa mu 1842, ne waketela bûngì “mapa wa 1843” bwalu wâkadi ùsòngola dibwela dyà Kilisto mu 1843. Dîyì dyà kupangila meesa wa buili wa Habakuki dyàkapeshiibwa ku Dîyi Mukaji White mu 1850. Kupangibwa kwa meesa yibidi ya Habakuki kûlamisha muluwa wa mwanjelo wa kumpala ne wa buili ku muluwa wa wa kasatu. Mu mukanda wa nsangu wa mwânà wa mwan’ende wa bumi bwende ne mudimu wende, yeye ùdi upesha mmuenenu wa byenzedi byâkatwala ku kupangibwa kwa mapa wa 1850. Ùdi wenza nunku ku kusungula mêyi adi afwanyine aa Dîyi Mukaji White ne ùdi wongeza ndondolwelu yende mu mmuenenu awu.
“On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.
“Ka ri khutela kwa ga gaabo Mokaulengwe Nichols, Morena o ne a nnaya pono, mme a mpontsha gore boammaaruri bo tshwanetse go bewa pepeneneng mo dikwalong, mme seno se ne se tla dira gore ba le bantsi ba tseye tshwetso ya go ema mo letlhakoreng la boammaaruri ka molaetsa wa moengele wa boraro, ka e le gore melaetsa e mebedi ya pele e dirwe pepeneneng mo dikwalong.—Lekwalo 28, 1850.
“In this vision she was also shown that which would give James White courage to continue publishing:
“Mộtihonoké mune visioni e, ayé pwa kusi namoná owomé nziyo nye ikamuha James White ulusu wa kuendela kulongolola maandiko:
“I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.
“Ndzi tlhela ndzi vona leswaku a swi ri swa nkoka ku fana leswaku phepha ri kandziyisiwa kukota leswi a swi ri swa nkoka leswaku varhumiwa va famba, hikuva varhumiwa va lava phepha leri va nga ta famba na rona, leri nga ni ntiyiso wa nkarhi wa sweswi leswaku va wu veka emavokweni ya lava twaka, kutani ntiyiso a wu nge nyamalali emiehleketweni. Naswona leswaku phepha a ri ta ya laha varhumiwa va nga kotiki ku ya kona.—Ibid.
“Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:
Kuukora ku gishushanyo gishya byatangiye ako kanya, kandi habonetse uburyo bwo kubibwira abavandimwe mu nomero ya Present Truth James yasohoye mu kwezi kwakurikiyeho:
“The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.
“Chati. Chati ya mfuatano wa nyakati ya maono ya Danieli na Yohana, iliyohesabiwa ili kuieleza kwa uwazi kweli ya sasa, sasa inachapishwa kwa lithografia chini ya uangalizi wa Ndugu Otis Nichols, wa Dorchester, Massachusetts. Wale wanaoifundisha kweli ya sasa watasaidiwa sana nayo. Taarifa zaidi kuhusu chati hiyo itatolewa baadaye.—Present Truth, Novemba, 1850.
“By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.
ꯑꯥꯟꯗ꯭ꯔꯤ ꯁꯦꯟꯆꯨꯔꯤ 1851-ꯒꯤ ꯁꯦꯟꯇꯦꯝꯕꯔ ꯃꯇꯝꯗ, ꯆꯥꯔꯠ ꯑꯁꯤ ꯁꯦꯝꯕ ꯉꯝꯂꯦ ꯑꯃꯁꯨꯡ $2ꯒꯤ ꯃꯔꯝꯗ ꯑꯦꯗꯚꯔꯇꯥꯏꯖ ꯇꯧꯈꯤ꯫ James Whiteꯅ ꯃꯁꯤꯗ ꯌꯥꯝꯅ ꯄꯦꯔꯦ ꯑꯃꯁꯨꯡ “ꯑꯍꯨꯝꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯄꯥꯎ ꯑꯁꯤ ꯄꯤꯕꯒꯤꯗꯃꯛ ꯑꯇꯩ ꯈꯣꯏꯑꯥꯕ ꯂꯩꯔꯤꯕꯁꯤꯡ”ꯗ ꯃꯐ꯭ꯔꯤ ꯑꯣꯏꯅ ꯄꯤꯕꯒꯤ ꯑꯣꯐꯔ ꯇꯧꯈꯤ (Review and Herald, January, 1851)꯫ ꯄꯨꯕ꯭ꯂꯤꯀꯦꯁꯟꯒꯤ ꯂꯧꯆꯦꯜ ꯑꯁꯤ ꯐꯪꯍꯟꯕꯗ ꯑꯔꯥꯟꯕ ꯄꯤꯕ ꯈꯔꯅ ꯃꯇꯦꯡ ꯄꯥꯡꯊꯣꯛꯈꯤ꯫ Arthur White, Ellen G. White: The Early Years, volume 1, 185.
Speaking of the 1843 chart Sister White recorded that it had been directed by God.
Akaganira ku mbonerahamwe ya 1843, Mushiki wa White yanditse ko yari yarayobowe n’Imana.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” Review and Herald, November 1, 1850.
“အရှင်ဘုရားသည် ၁၈၄၃ ခုနှစ် ဇယားကို မိမိ၏လက်တော်ဖြင့် လမ်းညွှန်တော်မူခဲ့ကြောင်း၊ ထိုဇယား၏ မည်သည့်အစိတ်အပိုင်းကိုမျှ မပြင်ဆင်သင့်ကြောင်းကို ကျွန်ုပ်အား ပြတော်မူ၏။ ထို့ပြင် ကိန်းဂဏန်းများသည် ကိုယ်တော် အလိုရှိသကဲ့သို့ ဖြစ်ကြကြောင်းကိုလည်း ပြတော်မူ၏။ ကိုယ်တော်၏ လက်တော်သည် ကိန်းဂဏန်းအချို့ရှိ အမှားတစ်ခုကို ဖုံးအုပ်ကွယ်ဝှက်ထားတော်မူသဖြင့်၊ ကိုယ်တော်၏ လက်တော်ကို ရုပ်သိမ်းတော်မူသည့်အချိန်တိုင်အောင် မည်သူမျှ ထိုအမှားကို မမြင်နိုင်ကြသည်။” Review and Herald, November 1, 1850.
When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.
1850년 또 다른 도표를 제작하라는 명령과 관련된 빛을 기록하면서, 그녀는 1843년 도표에 관하여 주어졌던 것과 동일한 하나님의 승인하심을 1850년 도표에도 부여하는 한편, 그 당시에 제작되고 있던 다른 도표들은 주께서 받으실 수 없는 것임을 또한 밝혔다. 새 도표를 제작하라는 명령은 새로운 출판물을 인쇄하라는 명령과 함께 포함되어 있었다.
“I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.
“Nakahikit ako nga amin a chart-making business ket amin a biddut. Naggapu dayta ken Brother Rhodes ket intuloy ni Brother Case. Nagastos ti kuarta iti panagaramid kadagiti chart ken iti panagporma kadagiti saan a naurnos, makarimon a ladawan a mangitakder kadagiti angel ken ti nadayag a Jesus. Nakita ko a dagitoy a bambanag ket saan a makaay-ayo iti Dios. Nakita ko a ti Dios ket adda iti panagipablaak ti chart babaen ken Brother Nichols. Nakita ko a adda maysa a padto maipapan iti daytoy a chart idiay Biblia, ket no daytoy a chart ket naituding para kadagiti tattao ti Dios, no umdas dayta iti maysa ket umdas met iti sabali, ket no maysa ket kasapulanna ti baro a chart a napinta iti dakdakkel a sukog, amin ket kasapulanda met laeng dayta iti isu met laeng a kas kadakkel.”
“I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.
“Nungona kuti muli Mbale Case munali kumverera kwa kusakhazikika, kusatekeseka, kusakhutira, ndi kusayamika, kumene kunalakalaka tchati lina. Ndinawona kuti matchati opentedwawa anali ndi chiyambukiro choipa pa mpingo. Zinabweretsa mu msonkhano mzimu wopepuka, wachabechabe, wa chipongwe.”
“I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.
“Nangitahang akin nga an mga tsart nga ginmando han Dios nakakahampak hin maupay ha hunahuna, bisan waray pa hin pagsaysay. May ada usa nga mapawa, makaruruyag, ngan langitnon dida han paglalarawan han mga anghel ha mga tsart. An hunahuna, nga haros diri mahisimtan, gin-gigiyahan ngadto ha Dios ngan ha langit. Kundi an iba nga mga tsart nga ginpahimo nakakahidlaw han hunahuna, ngan nagpapahinabo nga an hunahuna magpabilin gud ha tuna labaw han ha langit. An mga hulagway nga nagrirepresentar han mga anghel mas sugad hin mga yawa kay han mga binuhat han langit. Nakita ko nga inin mga tsart ha sulod hin mga adlaw ngan mga semana amo an nakasakop han hunahuna ni Bugto nga Case, han panahon nga angay unta hiya mangaro hin langitnon nga kinaadman tikang ha Dios, ngan angay unta hiya nagtutubo ha mga grasya han Espiritu ngan ha kahibaro han kamatuoran.
“I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.
“Ez dît ku heger ew pereyên ku ji bo derxistina chartan hatibûn zayîkirin, li şûna wê, ji bo bi weşandina tractan û hwd. rastiyê bi awayekî zelal li ber birayan danîn hatibûne xerc kirin, dê gelek qencî bikira û canan xilas bikira. Ez dît ku karê çêkirina chartan wekî taya belav bûye.” Manuscript Releases, number 13, 359; 1853.
She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.
Asema waziwazi kwamba “Mungu alikuwamo katika uchapishaji wa chati [ya 1850] uliofanywa na Ndugu Nichols,” na kwamba kulikuwako “unabii [Habakuki mbili] wa chati hii katika Biblia.” Pia alitambua kwamba “chati” [wingi; 1843 na 1850] ambazo “ziliagizwa na Mungu zilivutia akili kwa namna yenye kibali, hata bila maelezo.” Habakuki mbili aliwaamuru Wamileriti kuifanya njozi iwe wazi juu ya mabamba, (katika wingi), ili yeye asomaye chati hizo mbili apate kwenda huku na huko katika Neno la Mungu. Chati za kimungu hazikuhitaji maelezo ya kuongezwa, kama ilivyokuwa kwa chati bandia ya 1863 ya Uriah Smith.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Ehebu Yehova yangaruriye, arambwira ati: Andika iyerekwa, kandi uryandike ku bisate mu buryo busobanutse, kugira ngo urisoma abashe kwiruka. Habakuki 2:2.
The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.
Khutwı̈ ǹjí mɛ́nli yi ìsàla yi lêŋ yi ātíklu ni. Lè mɛ́nli khutwı̈ fûú Musa áká átì lààri Nɔmba, súra fûú mɛ́n nààni, bà mɛ̀nni Ibrani ni bà theologìani tɔ̀ríni ácù lûlû yi màyɔ̀nà yi kúùmà khɔ̀rì, nìí évèntì yi tàríkì ni, tɔ̀nî lààrì kùlì Kpàà Mɛ̀nì ni gàànì kùdì mɛ́nli fûú ācàsòrìnì cûûmlì kùlìnì tàríkì yi ārì ārìrì mɔ̀tà lô. Ācàsòrìnì yi tàríkì ni yìrî āvàrìéshàn fûú kpàà là bà àcàrì, àmà è mɔ̀tà yi khutwı̈ mɛ́nli yi àsàànì tàkìrì yi fûú mɛ̀nì kpànì cûûmlì ni sìyàrì yi dúúnà dííjìnì ni wúlìnìnì mɛ́là mɛ́là, hàdɛ̀ kà bà ācàsòrìnì fûú ni bà álìrì àjì yi ākàùntabìlìtì kùú túú kúú.
In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.
Mu buryo nk’ubwo, bamwe bashobora kwamagana ihitamo ryanjye ry’ibi bipimo icumi by’inyigisho, kuko hashobora kubaho imihindagurikire isa n’iyarushaho kuba myiza kuruta ibyo ndimo nshyira ahagaragara hano. Ariko rero, ikigeragezo cya cumi kandi cya nyuma kiragaragara neza nk’uko kwigomeka kw’abatasi icumi kwari kugaragara. Kwari ukwanga kwa bya bihe birindwi byo muri Abalewi makumyabiri na gatandatu. Hariho ibihamya byinshi by’ubuhanuzi bishyigikira uku kubiranga.
In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.
Mu kiganiro gikurikira tuzatangira kugaragaza izo mpamya z’ubuhanuzi zishyigikira kumenya ko “ibihe birindwi” byo muri Abalewi makumyabiri na gatandatu ari ugutsindwa kwa cumi kandi kwa nyuma kwa Adventisimu ya Lawodikiya.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.
“Igifaanana c’Imana gihamya ic’ari ukuri, uko kuri gukwiriye guhagarara ibihe vyose nk’ukuri. Nta vyiyumviro vy’inyuma, bihushanye n’umuco Imana yatanze, bikwiye kwemererwa. Hazohaguruka abantu bafise insobanuro z’Ivyanditswe, kuri bo ziboneka nk’ukuri, ariko atari ukuri. Ukuri kw’iki gihe, Imana yarakuduhaye nk’ishingiro ry’ukwizera kwacu. Yo ubwayo ni yo yatwigishije ic’ari ukuri. Hazoza umwe, hanyuma n’uwundi kandi, azanye umuco mushasha uvuguruza umuco Imana yatanze biciye mu kwerekana kwa Mpwemu Yera wayo.”
“A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.
A ba-ntsi ba citshele ba hahela, ba ba fetile ka boitemogelo jo bo bonweng mo go tlhomiweng ga boammaaruri jo. Modimo o ba bolokile ka pelonomi mo botshelong gore ba boeletse gangwe le gape go fitlha bokhutlong jwa matshelo a bone, boitemogelo jo ba bo fetileng, fela jaaka moaposetoloi Johane a ne a dira go fitlha kwa bokhutlong tota jwa botshelo jwa gagwe. Mme bajari ba folaga ba ba weletseng mo losong ba tshwanetse go bua ka go gatisiwa gape ga dikwalo tsa bone. Ke laetswe gore ka tsela eo mantswe a bone a tshwanetse go utlwiwa. Ba tshwanetse go supa bosupi jwa bone kaga se se bopang boammaaruri jwa nako eno.
“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.
“Twatukwĩra kwĩyakĩra mbara cia arĩa mokaga na ujumbe ũrĩa ũgũkanithia na ngingo iria njĩrĩru cia wĩtĩkio witũ. Mboongania hamwe ũingĩ mũnene wa Maandĩko, na makamũrundikĩria ta ũhũũri wa mawazo mao marĩa meyumbĩte. Ũndũ ũcio nĩ wĩkĩte rĩrĩ na rĩrĩ thĩinĩ wa mĩaka mĩrongo ĩtano ĩrĩa ĩhĩtie. Na o na gũtirĩ na nganja atĩ Maandĩko nĩ ndeto ya Ngai, na no nginya matĩĩkwe, gũtũmĩra kwao, angĩkorwo gũtũmĩra kũu nĩ gũkunyua ngugi imwe kuuma mũsingi-inĩ ũrĩa Ngai ahingĩirie mĩaka ĩno mĩrongo ĩtano, nĩ mahĩtia manene. Ũrĩa wothe ũrĩa wĩkaga gũtũmĩra kũu ndamenya wonanĩrĩrio ũrĩa wa magegania wa Roho Mũtheru ũrĩa waheanire hinya na ũkũũri kũrĩ ujumbe wa tene ũrĩa wakinyire andũ a Ngai.” Selected Messages, book 1, 161.