As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?
Nk'uko Yesaya ageza ubutumwa bushushanywa n'imyaka mirongo itandatu n'itanu (igice cya karindwi, umurongo wa munani), ku mutegetsi mubi wa Yerusalemu, abukorera ku “murima w'umumeshi” no ku “iherezo ry'umuyoboro w'ikidendezi cyo hejuru,” mu mwaka wa 742 Mbere ya Kristo. 742 Mbere ya Kristo ishushanya 1863, kuko buri gihe Yesu agaragaza iherezo akoresheje intangiriro. Ubugome bwo kwigomeka bwo mu 1863 nabwo bushushanya itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika, kuko buri gihe Yesu agaragaza iherezo ry'ikintu akoresheje intangiriro y'ikintu. Umwaka wa 1863 wari intangiriro y'itorero ry'Abadiventisiti ry'i Lawodikiya ryanditswe mu buryo bwemewe n'amategeko, kandi iryo torero risigaranwa ubutayu ku gihe cy'“igishyitsi kinini” cy'itegeko ryo ku Cyumweru. Ni gute ikigo cyemewe n'amategeko kiyoborwa na Leta (atari ihabanye n'uko Itorero ryagenzura Leta), cyakomeza gushyigikira Isabato y'umunsi wa karindwi, mu gihe icyo gihe nyir'izina ubwo butegetsi ubwabwo buba bubujije mu buryo bw'amategeko gusenga ku munsi wa karindwi?
At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.
Mu ntangiriro n’iherezo by’umurimo wa Kristo, yejeje urusengero. Mu kweza kwa mbere kw’urusengero, Kristo yagaragaje ko abayobozi bari baragize “inzu ya Se” ubuvumo bw’abajura; ariko mu kweza kwa nyuma kw’urusengero yagaragaje ko “inzu yabo” yasizwe ari umusaka. Isirayeli ya kera ishushanya Isirayeli y’iki gihe. Yubakiye kandi yeza urusengero rw’Abamilerite mu ntangiriro y’Ubwadivantisiti, ariko mu kweza kwa nyuma, ari ko kwezwa kw’abihumbi ijana na mirongo ine na bane, Ubwadivantisiti bw’i Lawodikiya burarukwa bukavanwa mu kanwa Ke, maze “inzu yabo” igasigara ari umusaka.
Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.
Yesaya ari ku murima w’umumesa ubwo ahangana n’umwami Ahazi. Umurima w’umumesa ushushanya kwezwa gukorwa n’Intumwa y’Isezerano, iza mu rusengero rwayo gitunguranye, kandi ikeza bene Lewi nk’aho ikoresheje “isabune y’umumesa.” Uku kwezwa kwarakozwe mu ntangiriro z’Adiventisimu, kandi kongera gukorwa no ku mperuka.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Dore, ngiye kohereza intumwa yanjye, kandi izantegurira inzira imbere yanjye; kandi Umwami mushaka azaza mu rusengero rwe atunguranye, ari we ntumwa y’isezerano mwishimira: dore, azaza, ni ko Uwiteka Nyiringabo avuga. Ariko se ni nde wabasha kwihanganira umunsi wo kuza kwe? kandi ni nde wazahagarara igihe azaba agaragaye? kuko ameze nk’umuriro w’umutunganya ibyuma, kandi nk’isabune y’abameshi b’imyenda: kandi azicara nk’utunganya kandi weza ifeza; kandi azeza abana ba Lewi, akabatunganya nk’izahabu n’ifeza, kugira ngo bature Uwiteka ituro ryo gukiranuka. Ni bwo ituro rya Yuda n’iry’i Yerusalemu rizanezeza Uwiteka, nk’uko byari biri mu minsi ya kera, no mu myaka ya mbere. Malaki 3:1–4.
Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.
Yesaya ahura na Ahazi, ari kumwe n’ikimenyetso cy’umuhungu we, izina rye rikaba risobanura ko mu minsi y’imperuka “abasigaye bazagaruka.” Abo basigaye ni ba bandi “bagaruka.” Yesaya ahurana n’umwami mubi Ahazi mu gihe cy’amateka yo kwezwa kw’urusengero, yatangiye mu mateka y’Abamillerite mu 1844, maze irangizwa no kutumvira mu 1863. Mu minsi y’imperuka kwezwa ni amateka yo gushyirwaho ikimenyetso kw’abo ijana na mirongo ine na bane. Iyo Abamillerite baza gukurikira ubuyobozi bw’Imana bwigaragaje nyuma ya 1844, baba bararangije umurimo.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Iyo Abadiventisiti, nyuma y’ugutenguha gukomeye kwabaye mu 1844, baza kuba barakomeje gushikama mu kwizera kwabo kandi bagakomeza gukurikira hamwe, bunze ubumwe, mu buyobozi bw’Imana bwari burimo kwigaragaza, bakakira ubutumwa bw’umumarayika wa gatatu kandi, mu mbaraga za Mwuka Wera, bakabwamamaza ku isi, baba barabonye agakiza k’Imana, Uwiteka akaba yarakoranye imbaraga nyinshi n’imihati yabo, umurimo ukaba wararangiye, kandi Kristo akaba yaraje kera kubakira ubwoko Bwe ngo abuhe ingororano yabwo. Ariko mu gihe cy’ugushidikanya no kudasobanukirwa cyakurikiyeho nyuma y’ugutenguha, benshi mu bizera iby’ukuza kwa Kristo baretse kwizera kwabo.... Bityo umurimo uradindira, kandi isi isigara mu mwijima. Iyo umubiri wose w’Abadiventisiti uza kuba warishyize hamwe ku mategeko y’Imana no ku kwizera kwa Yesu, mbega ukuntu amateka yacu aba atandukanye cyane!” Evangelism, 695.
The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.
Kunanirwa “gukomeza gukurikira twunze ubumwe ubuyobozi bw’Imana buri kwigaragaza,” byabagejeje mu mimerere y’Abalawodikiya mu 1856, kandi ubwigomeke bwakurikiyeho bwo mu 1863 bwaranze intangiriro yo kuzerera mu butayu, byari byaragaragajwe n’Isirayeli ya kera igihe batsindwaga ikigeragezo cyabo cya cumi kandi cya nyuma, maze bagacirwaho iteka ryo gupfira mu butayu mu gihe cy’imyaka mirongo ine yakurikiyeho.
Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.
Umuhungu wa Yesaya atanga isezerano ry’uko, mu kwezwa kwa nyuma kw’urusengero mu minsi y’imperuka, “abasigaye bazagaruka.” Iryo “garuka” ryabo rigaragazwa na Yeremiya, wasezeranijwe ko naramuka “agarutse,” azahinduka umurinzi w’Imana. Abo ibihumbi ijana na mirongo ine na bine ni abagarutse bavuye mu gucika intege.
Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.
Abo ari mu bihumbi ijana na mirongo ine na bine bagezweho n’agahinda ko gucika intege kandi bategereza Umwami wabo. Bashushanyijwe n’inkumi z’abanyabwenge mu mateka y’Abamilleri, kandi mu mateka y’intangiriro n’ay’iherezo inkoni ebyiri zifatanywa zikaba ishyanga rimwe, mu gihe cyo gusukwa kwa Mwuka Wera mu gihe cy’Induru yo mu Gicuku.
Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.
Umwami mubi Ahazi agereranya ubuyobozi bw’u Buyuda buzaba bwarumvise ubutumwa, ariko bukanga ubutumwa bwatanzwe na Yesaya, kandi kubw’ibyo “bazatsitara, bagwe, bavunagurwe, bagwe mu mutego, kandi bafatwe.” Abo ni ba bandi “bashakashaka abafite imyuka imenyerewe, n’abapfumu boongorera kandi bitotombera,” ibyo bikaba bigereranya ubunararibonye bw’ubupfumu bwo mu bya mwuka bagwamo ubwo bemera ubushukanyi bukomeye bwo muri 2 Abatesalonike. Ukwanga kwa Ahazi ubutumwa bwa Yesaya mu mwaka wa 742 mbere ya Kristo guhuza na 1863, igihe ubutumwa bwa Miller bwangwaga. Yesaya agereranya Miller, kandi ubutumwa bwa Yesaya na Miller bombi bwari bushingiye ku “bihe birindwi,” bifite aho bifatiraho mu murongo wa munani wo muri Yesaya igice cya karindwi. Umwana wa Miller (umwana wa Yesaya) agereranya urugendo rwa Eliya ruza mu minsi y’imperuka.
The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.
Icyo cyatumye Ahazi acirwaho iteka kubera kwanga kwe cyari gikubiyemo ubuhanuzi bw’uko azaneswa n’umwami w’amajyaruguru, uwo mu minsi y’imperuka ari ihuriro ry’inshuro eshatu rya Roma y’iki gihe, riyoborwa n’ubupapa.
The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.
Uwiteka yongera kumbwira, ati: Kubera ko ubu bwoko bwanga amazi ya Shiloha atemba buhoro, kandi bukishimira Rezini n’umwana wa Remaliya; noneho rero, dore, Uwiteka azabateza amazi y’uruzi akomeye kandi menshi, ni ukuvuga umwami wa Ashuri n’ikuzo rye ryose; kandi azarenza imigezi yaryo yose, asendere ku nkombe zaryo zose; kandi azanyura mu Buyuda; azarenga akubure, asendere kandi arengereho, ageze no ku ijosi; kandi amababa ye arambuye azuzura ubugari bwose bw’igihugu cyawe, yewe Imanuweli. Yesaya 8:5–8.
Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.
Yesaya yahuriye n’umwami mubi Ahazi ku mpera y’umuyoboro w’ikidendezi cyo hejuru; kandi nubwo mu bahanga mu mateka ya Bibiliya n’abacukumbuzi b’ibyataburuwe mu matongo hari ugushidikanya ku byerekeye niba ikidendezi cyo hejuru cyari cyo kidendezi cya Silowamu cyo mu gihe cya Kristo, imvugiro y’ubuhanuzi bwa Yesaya ikuraho gushidikanya kose, kuko Yesaya agaragaza ko umwami wo mu majyaruguru yagombaga gutera Ahazi, kuko yari yaranze amazi ya Shilowa atemba buhoro. “Shilowa” ni ryo zina ryo mu Isezerano rya Kera rya “Silowamu” ryo mu Isezerano Rishya.
It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.
Ni ku kidendezi cy’i Siloamu aho Yesu yakirije impumyi, kandi umwami mubi Ahazi agereranya ubuyobozi buhumye bw’i Lawodikiya, haba mu wa 1863, no mu gihe cy’itegeko ryo ku Cyumweru rigiye kuza vuba, bo banga gukizwa. “Shiloah” na “Siloam” byombi bisobanura “uwoherejwe,” kandi ubutumwa bwoherejwe buva kuri Data, bukagera ku Mwana, na we abushyikiriza Gaburiyeli n’abamarayika bera kugira ngo babugeze kuri Yesaya, wazanye ubutumwa “boherejwe” buvuye mu ijuru ku muyobozi w’i Lawodikiya wari impumyi.
The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.
Umuyoboro wo ku kidendezi cyo hejuru aho Yesaya yatangiye ubutumwa ushushanya ahantu imvura y’Umwuka Wera igezwa ku bwoko bw’Imana, nk’uko nanone bishushanywa n’imiyoboro ya zahabu yo mu iyerekwa rya Zekariya, cyangwa urwego rwo mu nzozi za Yakobo.
“That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Ibyo Imana yaduteguriye byashushanyijwe muri Zekariya, igice cya 3 n’icya 4, no muri 4:12–14: ‘Nongera kumusubiza, ndamubaza nti, Izo mashami y’imyelayo yombi ni ayahe, asuka amavuta ya zahabu mu miyoboro ibiri ya zahabu ayavana muri yo ubwayo? Aransubiza ati, Mbese ntuzi ibyo ari byo? Nanjye nti, Oya, Mwami wanjye. Maze aravuga ati, Abo ni abasizwe babiri, bahagarara iruhande rw’Umwami w’isi yose.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Uwiteka yuzuye ibimufasha byose. Nta cyo abuze mu byo akoresha. Ni kubera kubura kwizera kwacu, gukunda iby’isi kwacu, amagambo yacu adafite agaciro, kutizera kwacu kugaragarira mu byo tuvuga, ni byo bituma ibicu by’umwijima bidukikiza. Kristo ntahishurwa mu magambo cyangwa mu mico nk’Uw’ikirenga mu buranga bwose, uruta ibihumbi icumi. Iyo ubugingo bwishimira kwishyira hejuru mu by’ubusa, Umwuka w’Uwiteka aba afite bike cyane yabukorera. Amaso yacu areba hafi cyane abona igicucu, ariko ntabasha kubona ubwiza buri hakurya yacyo. Abamarayika bafashe imiyaga ine, igereranywa n’ifarashi irakaye ishaka kwigobotora no gusakara ku isi yose, izana kurimbuka n’urupfu aho inyura.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
“Mbese twaryama turi ku nkengero nyir’izina z’isi y’iteka? Mbese twaba ibihunyira, abakonje kandi bapfuye? Yoo, iyaba mu matorero yacu twagira Umwuka n’umwuka uhumeka by’Imana bihumetswe mu bwoko Bwayo, kugira ngo babashe guhagarara ku birenge byabo kandi babeho. Dukeneye kubona yuko inzira ari nto, kandi ko irembo rifunganye. Ariko uko tunyura mu irembo rifunganye, ubugari bwaryo ntibugira iherezo.” Manuscript Releases, volume 20, 216, 217.
The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.
“Amavuta ya zahabu” ni ubutumwa bw’Umwuka w’Imana bumanuka buvuye mu kidendezi cyo hejuru bunyujijwe mu muyoboro ari wo mivure ibiri ya zahabu, ari bo batangabuhamya babiri, ni ukuvuga Bibiliya n’Umwuka w’Ubuhanuzi, cyangwa Isezerano rya Kera n’Isezerano Rishya, cyangwa amategeko n’abahanuzi, cyangwa Mose na Eliya.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Abasizwe bahagaze iruhande rw’Umwami w’isi yose bafite umwanya Satani yigeze guhabwa wo kuba kerubi utwikira. Binyuze ku biremwa byera bikikije intebe ye y’ubwami, Umwami akomeza gushyikirana ubutitsa n’abatuye isi. Amavuta ya zahabu agereranya ubuntu Imana ikoresha ikomeza guha amatabaza y’abizera, kugira ngo adahumbya ngo azime. Iyaba aya mavuta yera adasukwa ava mu ijuru mu butumwa bwa Mwuka w’Imana, ibikoresho by’ikibi byari kugira ubutegetsi bwuzuye ku bantu.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Imana ishyirwa mu gasuzuguro iyo tutakiriye ubutumwa itwoherereza. Bityo twanga amavuta ya zahabu yashakaga gusuka mu mitima yacu kugira ngo agezwe no ku bari mu mwijima. Igihe umuhamagaro uzaza uvuga uti: ‘Dore umukwe araje; nimumusanganire,’ abatigeze bakira ayo mavuta yera, abatabumbatiye ubuntu bwa Kristo mu mitima yabo, bazasanga, nk’abakobwa b’abapfapfa, ko batiteguye guhura n’Umwami wabo. Muri bo ubwabo nta bushobozi bafite bwo kubona ayo mavuta, kandi imibereho yabo irangirika. Ariko niba Umwuka Wera w’Imana asabwe, niba dutakiye nk’uko Mose yatakiye agira ati: ‘Nyereka ubwiza bwawe,’ urukundo rw’Imana ruzasukwa mu mitima yacu. Binyuze mu miyoboro ya zahabu, ayo mavuta ya zahabu azatugeraho. ‘Si ku bushobozi, kandi si ku mbaraga, ahubwo ni ku Mwuka wanjye, ni ko Uwiteka Nyiringabo avuga.’ Kubwo kwakira imirasire irabagirana y’Izuba ryo Gukiranuka, abana b’Imana barabagirana nk’amatabaza mu isi.” Review and Herald, July 20, 1897.
The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.
Ubutumwa Ahazi yanze ni bwo butumwa bw’Umuborogo wa Saa Sita z’Igicuku, bwari kugera ku ndunduro yabwo mu kuza kwa kabiri kwa Kristo, iyo ubuyobozi bwa Lawodikiya buza kwakira ubutumwa bwo kuri Lawodikiya “boherejwe” mu 1856. Ubwo butumwa bwari kuzahita bukura bukavamo induru iranguruye, kandi ubwoko bw’Imana bukarangiza umurimo maze bukagira amahoro. Ahubwo, basubiye ku birutsi bari barakijijwe.
Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.
Yesaya na Ahazi bagaragazwa nk’abari mu gikorwa cyo kwezwa kibera mu murima w’umumeshi, gikorwa gisohozwa n’Intumwa y’Isezerano muri Malaki igice cya gatatu. Mu buryo bw’ikigereranyo bashyizwe ahari gusukwa “amavuta” (ubutumwa) mu iyerekwa rya Zekariya, kandi mu minsi y’imperuka, ubutumwa bwa Yesaya abwira Ahazi ni ubutumwa bwa Isilamu bwo muri marira ya gatatu; ni ubutumwa bw’amateka ahishwe y’inkuba ndwi; ni ubutumwa bw’uko uwa munani ari uwo muri ba ndwi; ni ubutumwa bw’uruzabibu; ni ubutumwa bw’“Ukuri,” ari byo byose bigize Ihishurwa rya Yesu Kristo, ari na ryo mu minsi y’imperuka ritanga kwezwa kugereranywa n’umurima w’umumeshi.
It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.
Byari kandi ni bwo butumwa bw’“ibihe birindwi,” buhinduka buva ku ibuye ry’urufatiro rwa Miller, bukaba umutwe w’imfuruka, kuko bwari ukuri kwa mbere, bityo rero bugomba no kuba ukuri kwa nyuma. Umwaka wa 1863 waranze iherezo ry’igikorwa cyo kwezwa cyatangiye igihe marayika wa gatatu yazaga ku wa 22 Ukwakira 1844, maze amaherezo kigera ku mucyo w’“ibihe birindwi” mu 1856. Mu 1844, umucyo w’imyaka ibihumbi bibiri na magana atatu waranze intangiriro yagejeje ku iherezo ryaranzwe n’imyaka ibihumbi bibiri na magana atanu na makumyabiri. Nyamara, ubuhumyi bwa Lawodikiya mu ntangiriro no mu iherezo, bwanga kubona isano iri hagati y’ayo mayerekwa yombi. Umwaka wa 1863 ugereranya iherezo ry’igikorwa cyo kwezwa gihora kibaho igihe ubutumwa bukuweho ikimenyetso, kandi ubutumwa bwa marayika wa gatatu bwakuweho ikimenyetso ku wa 22 Ukwakira 1844.
The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.
Umucyo w’umumarayika wa gatatu wahishuwe mu wa 1844, ntiwari umucyo umwe rukumbi; ahubwo ni wo Mushiki wacu White yita “umucyo ugenda urushaho kwaguka w’umumarayika wa gatatu.” Umucyo ugenda urushaho kwaguka w’umumarayika wa gatatu watangiye mu wa 1844, kandi ukomeza kwaguka kugeza igihe igihe cy’igeragezwa gifungiwe; ariko igihe wagezaga bwa mbere, n’igihe uzarangirira burundu, habaho igihe cyihariye cyo kugeragezwa cy’umumarayika wa gatatu. Ibyo bihe byo kugeragezwa, mu ntangiriro no ku iherezo, na byo bigaragaza umugendekere wo kugeragezwa Daniyeli agaragaza nk’“ukwiyongera k’ubumenyi,” na bwo bukaba ari na wo mucyo ugenda urushaho kwaguka w’umumarayika wa gatatu.
The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.
Igikorwa cyo kugeragezwa cyo mu ntangiriro cyatangiye mu mwaka wa 1844, kandi umucyo wagendaga utera imbere wongeraga ubumenyi kugeza ubwo wageze ku musozo wawo mu mwaka wa 1856. Umucyo w’itangiriro n’umucyo w’iherezo by’igihe cyo kugeragezwa ni byo byerekanywe n’amayerekwa abiri yo muri Daniyeli igice cya munani, umurongo wa cumi na gatatu n’uwa cumi na kane, bikaba bigereranya urufatiro n’inkingi nkuru ya Adventisime.
The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.
Igihe cy’igeragezwa cy’umumalayika wa mbere cyatangiye ku wa 11 Kanama 1840, kirangira ku gutenguhwa kwa mbere ku wa 19 Mata 1844. Hanyuma igihe cy’igeragezwa cy’umumalayika wa kabiri cyaratangiye, gikomeza kugeza ku wa 22 Ukwakira 1844. Muri icyo gihe ni bwo umumalayika wa gatatu yaje, maze igihe cy’igeragezwa cy’umumalayika wa gatatu gikomeza kugeza ubwo U-Adiventisime y’i Lawodikiya yanze umucyo w’umumalayika wa gatatu mu 1863.
The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.
Igihe cy’igeragezwa cy’umumarayika wa gatatu ku bijyanye n’Adiventisimu ya Miller cyari gifite intangiriro n’iherezo, kandi intangiriro n’iherezo bigomba guhagararira ikintu kimwe, kuko Yesu buri gihe agaragaza iherezo ry’ikintu akoresheje intangiriro yacyo. Gufunguka k’umucyo wagendaga urushaho gutera imbere w’umumarayika wa gatatu kwari umucyo wo kuboneka (iyerekwa rya “mareh”), wo mu murongo wa cumi na kane w’igice cya munani cya Daniyeli. Iherezo ry’umucyo wagendaga urushaho gutera imbere w’umumarayika wa gatatu ryari umucyo wo gukandagiriza hasi ubuturo bwera n’ingabo (iyerekwa rya “chazon”), byo mu murongo wa cumi na gatatu. Ayo mayerekwa yombi afatanyijwe mu buhanuzi.
Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.
Nuko uzategeke impanda y’Umwaka wa Yubile kuvuzwa ku munsi wa cumi w’ukwezi kwa karindwi; ku munsi w’impongano muzavuze impanda mu gihugu cyanyu cyose. Abalewi 25:9.
The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.
Impanda yagombaga kuvuzwa ku Munsi w’Impongano, ari wo wa 22 Ukwakira 1844, yari impanda ya Yubile, ishushanya uruziga rwera rw’imyaka irindwi, rukaba rungana n’iminsi ibihumbi bibiri na magana atanu na makumyabiri. Uwiteka yari yaragambiriye kuyobora Isirayeli ya kera ayinjiza ubutaziguye mu Gihugu cy’Isezerano, ariko kwigomeka kwabo kwabibujije kuba. Uwiteka yari yaragambiriye kuyobora Isirayeli ya none ayinjiza ubutaziguye mu Gihugu cy’Isezerano, ariko kwigomeka kwabibujije kuba. Iyo Isirayeli ya none iza kuba yarumviye umucyo wagendaga urushaho kumenyekana w’umumarayika wa gatatu, baba baraburiye ab’isi, kandi Uwiteka aba yaragarutse hashize imyaka irenga ijana.
In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.
Kugira ngo ibyo bibe, byari ngombwa ko Uwiteka akorera ihinduka mu ba-Millerite, kandi iryo hinduka ni ryo Ibyanditswe byita ubwiru bw’Imana. Iyo Abadiventisiti baza kuba barakurikije umucyo wagendaga urushaho kwiyongera w’umumarayika wa gatatu, impanda ya Yubile yari kuvuza ikageza ku mperuka, kuko ari mu minsi iyo impanda ya karindwi ivuga, ni bwo ubwiru bw’Imana busohozwa. Mu Ibyahishuwe igice cya cumi, iyo mpanda, ari yo mpanda ya Yubile, kandi nanone ikaba impanda y’amakuba ya gatatu, yatangiye kuvuza ku wa 22 Ukwakira 1844.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.
Nuko marayika nabonye ahagaze ku nyanja no ku isi, azamura ukuboko kwe ajyana mu ijuru, arahira ku Ihoraho iteka ryose, waremye ijuru n’ibiririmo, n’isi n’ibiyirimo, n’inyanja n’ibiyirimo, yuko igihe kitazaba kikiriho ukundi; ahubwo mu minsi y’ijwi rya marayika wa karindwi, ubwo azaba atangiye kuvuza impanda, ubwiru bw’Imana buzaba busohoye, nk’uko yabutangarije abagaragu bayo, ari bo bahanuzi. Ibyahishuwe 10:5–7.
The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.
Igikorwa cyo kwezwa gishingiye ku igeragezwa cyatangiye ku wa 22 Ukwakira 1844, kikaba cyari umucyo wagendaga utera imbere w’umumarayika wa gatatu, cyatangiranye n’umucyo wo muri Danieli igice cya munani, umurongo wa cumi na kane, kandi cyarangiye n’umucyo wo muri Danieli igice cya munani, umurongo wa cumi na gatatu. Cyatangiranye n’igisubizo cyo mu murongo wa cumi na kane, kirangirana n’ikibazo cyo mu murongo wa cumi na gatatu.
Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.
Iyo myaka cumi n’icyenda yagereranyijwe no kuza k’ubutumwa bw’i Burira bwa Yesaya bugenewe Ahazi, umwami wa Yuda nyakuri, mu gihe cy’intambara y’abavandimwe hagati y’amajyaruguru n’amajyepfo. Iyo myaka cumi n’icyenda yarangiye umwami w’amajyaruguru ajyanye Isirayeli mu bucakara. Iyo myaka cumi n’icyenda yagereranyaga ukuza k’umumarayika wa gatatu mu 1844, kugeza ku bugarariji bwo mu 1863. Umucyo wagendaga urushaho gutera imbere w’umumarayika wa gatatu wagereranyijwe n’ubutumwa bwa Yesaya.
The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.
Kwanga urwo rumuri rwagendaga rwiyongera byashyize iherezo ku rugendo rw’Abamillerite, kandi muri icyo gihe cy’igeragezwa, Umutwe w’Abamillerite b’i Filadelifiya wahindutse Itorero ry’i Lawodikiya. Imyaka cumi n’icyenda yatangiye mu wa 742 Mbere ya Kristo, n’imyaka cumi n’icyenda yatangiye mu wa 1844, byombi bishushanya inzira y’igeragezwa n’iyezwa mu minsi ya nyuma, ari yo gihe cya nyuma cy’igeragezwa cy’umucyo ugenda wiyongera w’umumarayika wa gatatu.
In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.
Muri uwo murimo wa nyuma wo kugeragezwa, ubwiru bw’Imana buzaba burangijwe. Abihumbi ijana na mirongo ine na bine ni bo bategereza, bagaruka kandi bagashyirwaho ikimenyetso.
Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.
Bohesha ubuhamya, ushire ikimenyetso ku mategeko hagati y’abigishwa banjye. Nanjye nzategereza Uwiteka, uhisha mu maso he inzu ya Yakobo, kandi nzamwiringira. Dore, jye ubwanjye n’abana Uwiteka yampaye turi ibimenyetso n’ibitangaza muri Isirayeli biva ku Uwiteka Nyiringabo, utuye ku musozi Siyoni. Yesaya 8:16–18.
The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.
Igihe cy’igeragezwa gisoza cy’umucyo urushaho kwaguka w’umumarayika wa gatatu mu minsi y’imperuka, cyatangiriye aho igihe cy’igeragezwa cyo mu ntangiriro cyatangiriye. Cyatangiye ubwo Yesu yazamuraga ukuboko kwe akugana mu ijuru, maze atangaza ati “ko igihe kitazaba kikiriho.” Iryo tangazo ryabaye ku wa 22 Ukwakira 1844, ubwo impanda ya karindwi yatangazaga Yubile ku musozo w’umuzenguruko wera wa karindwi. Umuzenguruko w’imyaka irindwi, usubiwemo incuro zirindwi, wari mu by’ukuri imyaka mirongo ine n’icyenda, cyangwa iminsi ibihumbi bibiri na magana atanu na makumyabiri.
1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.
1989 iranga “igihe cy’imperuka” mu rugendo rw’abihumbi ijana na mirongo ine na bine, kandi 1989 iranga iherezo ry’imyaka ijana na makumyabiri n’itandatu yatangiriye ku bugome bwo kwigomeka bwo mu 1863. Urugendo rw’abihumbi ijana na mirongo ine na bine rwatangiriye ku “gihe cy’imperuka,” rufite ikimenyetso cya “ibihe birindwi,” kuko ijana na makumyabiri n’itandatu ari kimwe cya cumi cya igihumbi na magana abiri na mirongo itandatu, na byo bikaba igice cya magana abiri na mirongo itanu na bibiri.
Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.
Yesu buri gihe agaragaza iherezo ry’ikintu akoresheje intangiriro y’ikindi, kandi intangiriro y’umurimo w’abihumbi ijana na mirongo ine na bine yaranzwe n’ikimenyetso cy’“ibihe birindwi,” nk’uko no ku iherezo ry’uwo murimo bimeze. Iminsi yo kuvuza kw’umumarayika wa karindwi, igihe ubwiru bw’Imana burangirira, yatangiye ku musozo w’iminsi “itatu n’igice” yo mu Byahishuwe igice cya cumi na kimwe. Impanda ya Karindwi, ari na yo kaga ka gatatu, yavuye inoti yayo ya kabiri ku wa 7 Ukwakira 2023, kandi ubwiru bw’Imana ubu burimo kurangira, nk’uko “yabimenyesheje abagaragu be b’abahanuzi.” Iherezo ry’uwo murimo rirangwa n’ikimenyetso cy’“ibihe birindwi,” nk’uko byari bimeze no ku ntangiriro y’uwo murimo nyirizina.
At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.
Mu gihe cy’iherezo mu 1798, “ibihe birindwi” by’uburakari bw’Imana ku bwami bwo mu majyaruguru byarangiye, kandi ku iherezo ry’umuryango w’Abamillerite, kwangwa kw’ukuri kujyanye n’“ibihe birindwi” kwaranzwe n’ubwigomeke bwo mu 1863. Yesu buri gihe agaragaza iherezo ry’ikintu akoresheje intangiriro y’ikintu, kandi umuryango w’umumarayika wa mbere (Abamillerite), ugaragaza umuryango w’umumarayika wa gatatu (abantu ibihumbi ijana na mirongo ine na bine). Iyo miryango yombi itangirana kandi ikarangirana n’“ibihe birindwi.” Ibi ntibishobora guhimbwa n’umuntu.
We will continue this study in the next article.
Tuzakomeza iki cyigisho mu ngingo ikurikira.
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘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. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘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. 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.’ Why?—because they did not heed the word of the Lord that came unto them.
“Abari mu myanya y’inshingano ntibagomba guhindukirira amahame yo kwinezeza no gusesagura y’isi, kuko badashobora kubyihanganira; kandi n’iyo baba babishobora, amahame asa n’aya Kristo ntiyabyemerera. Hakenewe gutangwa inyigisho nyinshi. ‘Ni nde azigisha ubwenge? Kandi ni nde azasobanurira inyigisho? Ni abamaze gucutsa amata, bakavanwa ku mabere. Kuko itegeko rigomba kuba ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; hano duke, na hariya duke.’ Bityo ijambo ry’Umwami rigomba gushyirwa imbere y’abana twihanganye kandi rigakomeza kuguma imbere yabo, binyuze ku babyeyi bizera ijambo ry’Imana. ‘Kuko azavugisha ubu bwoko iminwa itadidiza n’urundi rurimi. Abo ni bo yabwiye ati, Iyi ni yo muruho muzaruhukiramo abarushye; kandi uku ni ko guhemburwa: nyamara ntibashaka kumva. Ariko ijambo ry’Umwami ryababereye itegeko ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; hano duke, na hariya duke; kugira ngo bagende, bagwe basubira inyuma, bamenagurwe, bafatirwe mu mutego, kandi bafatwe.’ Kubera iki?—Ni uko batitaye ku ijambo ry’Umwami ryabagezeho.”
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
“Ibi bisobanura abatarigishijwe, nyamara bakaba barakomeje gukunda ubwenge bwabo bwite, kandi bahisemo gukora ubwabo bakurikije ibitekerezo byabo bwite. Umwami aha abo igeragezwa, kugira ngo bemere guhagarara mu mwanya wo gukurikira inama ze, cyangwa bayange maze bakore bakurikije ibitekerezo byabo bwite; bityo Umwami akazabarekera ku ngaruka zizewe z’ibyo. Mu nzira zacu zose, mu murimo wacu wose dukorera Imana, iratubwira iti: ‘Mpa umutima wawe.’ Icyo Imana ishaka ni umwuka wicisha bugufi, wemera kwigishwa. Igituma isengesho rigira agaciro gahebuje ni uko rihumekera mu mutima ukunda kandi wumvira.”
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
“Imana isaba ubwoko bwayo ibintu bimwe na bimwe; kandi nibavuga bati, Sinzemera gushyira umutima wanjye ku gukora iki kintu, Uwiteka arabareka bagakomeza mu myanzuro yabo bibwira ko ari iy’ubwenge, nyamara badafite ubwenge bwo mu ijuru, kugeza ubwo iri Jambo [Yesaya 28:13] risohoye. Ntimukwiriye kuvuga muti, Nzayoborwa n’Uwiteka kugeza ku rugero runaka ruhuje n’imitekerereze yanjye, hanyuma mukagundira ibitekerezo byanyu bwite, mwanga kuremwa mukurikije ishusho y’Uwiteka. Iki kibazo nikibazwe: Ese ubu ni bwo bushake bw’Uwiteka? si ukuvuga ngo, Ese iki ni igitekerezo cyangwa umwanzuro bya—–?” Testimonies to Ministers, 419.