When Elijah had Ahab summon all Israel to Carmel it prefigured God bringing the church out of the Dark Ages in 1798 after three and a half years of persecution and leading them to 1844 and thereafter to 1863. Those three dates are the final three waymarks of the structure of the “seven times” as set forth by Isaiah in chapter seven.
Igihe Eliya yahamagazaga Ahabu gukoranya Abisirayeli bose i Karumeli, byashushanyaga mbere y’igihe Imana ikura itorero mu Bihe by’Umwijima mu mwaka wa 1798 nyuma y’imyaka itatu n’igice y’itotezwa, maze ikarigeza ku wa 1844, hanyuma nyuma yaho ikarigeza ku wa 1863. Izo tariki eshatu ni zo bimenyetso bitatu bya nyuma by’urugero rw’“ibihe birindwi,” nk’uko byashyizwe ahagaragara na Yesaya mu gice cya karindwi.
The same history of 1798, 1844 and 1863 was also typified when Moses led the children of Israel out of the slavery of Egypt unto Mount Sinai. The history of the first and second angels represent the Millerite movement which began at the time of the end in 1798 and continued until the movement became a church in 1863. Elijah and Moses are the two primary witnesses of the Millerite history, and they are the two primary witnesses in the book of Revelation during the history of the third angel.
Amateka amwe ya 1798, 1844 na 1863 na yo yagereranyijwe igihe Mose yayoboraga abana ba Isirayeli abavana mu bubata bwa Egiputa abageza ku Musozi wa Sinayi. Amateka y’abamarayika ba mbere n’uwa kabiri ahagarariye urugendo rwa Millerite rwatangiye mu gihe cy’iherezo mu 1798 kandi rugakomeza kugeza ubwo urwo rugendo rwabaye itorero mu 1863. Eliya na Mose ni bo bahamya babiri b’ingenzi b’amateka ya Millerite, kandi ni bo bahamya babiri b’ingenzi mu gitabo cy’Ibyahishuwe mu gihe cy’amateka y’umumarayika wa gatatu.
The Millerite movement marks the beginning of the everlasting gospel of Revelation fourteen and Future for America marks the ending. Between the beginning movement of the Millerites and the ending movement, we find the Seventh-day Adventist church. According to Adventist church historians in 1856, the remnant of the Millerite movement entered into the Laodicean condition, thus ending the Philadelphian period that represented 1798 through 1856.
Umuryango w’Abamilerite uranga intangiriro y’ubutumwa bwiza bw’iteka bw’Ibyahishuwe 14, kandi Future for America ikaranga iherezo. Hagati y’umuryango w’itangiriro w’Abamilerite n’umuryango w’iherezo, dusangamo Itorero ry’Abadiventisiti b’Umunsi wa Karindwi. Dukurikije abahanga mu mateka y’Itorero ry’Abadiventisiti, mu mwaka wa 1856, abasigaye bo mu muryango w’Abamilerite binjiye mu mimerere ya Lawodikiya, bityo birangiza igihe cya Filadelifiya cyagereranyaga imyaka ya 1798 kugeza ku wa 1856.
In the previous article we demonstrated that inspiration aligned the disappointment of the Red Sea crossing with the great disappointment of 1844. At that point the test of the Sabbath as represented by the manna arrived in the history of Moses. At the same prophetic point, the light that came from the Most Holy Place began a process of testing and purification starting with the Sabbath, for those who had crossed the sea and entered by faith into the Most Holy Place. The testing process that preceded 1844 began in Moses’ history at his birth and for the Millerites in 1798 with the increase of knowledge that Daniel identified would produce a three-step testing process that led to judgment.
Mu nyandiko yabanje twerekanye ko guhumekerwa kwahuje ugucika intege kwambukiranya Inyanja Itukura n’ugucika intege gukomeye ko mu 1844. Kuri iyo ngingo ni ho mu mateka ya Mose hageze ikigeragezo cy’Isabato nk’uko cyagereranywaga na manu. Kuri iyo ngingo nyakubahanuzi ni ho umucyo wavuye Ahera Cyane watangiye urugendo rw’igeragezwa n’itunganywa rutangirira ku Isabato, ku bantu bari bambutse inyanja maze binjira ku bwo kwizera mu Ahera Cyane. Urugendo rw’igeragezwa rwabanje 1844 rwatangiriye mu mateka ya Mose akivuka, naho ku ba-Millerite rutangirira mu 1798, ubwo hongerwaga ubumenyi Daniyeli yagaragaje ko bwari gutuma habaho urugendo rw’igeragezwa rw’ibice bitatu rwagezaga ku rubanza.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Benshi bazatunganywa, kandi bezwe, kandi bageragezwe; ariko abanyabyaha bazakomeza gukora ibyaha: kandi nta n’umwe mu banyabyaha uzasobanukirwa; ariko abanyabwenge bazasobanukirwa. Danieli 12:10.
The opening of the judgment on October 22, 1844 was typified by the judgment of Pharaoh beginning with the firstborn of Egypt and ending in the waters of the Red Sea. Once the wise entered into the Most Holy Place by faith, or crossed through the Red Sea, the testing process that had begun at the time of the end in 1798 continued on beyond 1844. In the history of Moses, it was represented by ten tests, which Israel failed at every step. The last of the ten tests was when the twelve spies searched out the Promised Land. The first test in Moses’ history was the manna test that represents the Sabbath, and for the Millerites the Sabbath was identified as the first test after October 22, 1844. The first test being the Sabbath in both parallel histories, the following nine tests in the history of Moses identifies that post-1844, there would be a series of tests that would lead to the entrance of either the Promised Land or the wilderness of death. 1863 represents the final test for the Millerite movement. We will begin this consideration when the twelve spies return with their reports of the Promised Land.
Gutangira k’urubanza ku wa 22 Ukwakira 1844 kwashushanyijwe n’urubanza rwa Farawo rwatangiye ku mfura z’Abanyegiputa rukarangirira mu mazi y’Inyanja Itukura. Bamaze abanyabwenge kwinjira ah’Ahera Cyane kubw’umwizera, cyangwa bamaze kwambuka Inyanja Itukura, urugendo rw’igeragezwa rwari rwaratangiye mu gihe cy’imperuka mu 1798 rwakomeje no kurenga 1844. Mu mateka ya Mose, rwashushanyijwe n’ibigeragezo icumi, ibyo Isirayeli yananiwe kuri buri ntambwe. Icya nyuma muri ibyo bigeragezo icumi cyabaye igihe abatasi cumi na babiri bagenzuraga Igihugu cy’Isezerano. Ikigeragezo cya mbere mu mateka ya Mose cyari ikigeragezo cy’umunā, gishushanya Isabato; kandi ku ba Millerite Isabato yamenyekanye nk’ikigeragezo cya mbere nyuma ya 22 Ukwakira 1844. Kubera ko ikigeragezo cya mbere cyari Isabato muri ayo mateka yombi abangikanye, ibigeragezo icyenda byakurikiyeho mu mateka ya Mose bigaragaza ko nyuma ya 1844, hazabaho uruhererekane rw’ibigeragezo ruzageza ku kwinjira mu Gihugu cy’Isezerano cyangwa mu butayu bw’urupfu. 1863 ihagarariye ikigeragezo cya nyuma ku mugbewegé wa ba Millerite. Tuzatangira gusuzuma ibi ubwo ba batasi cumi na babiri bazaba bagarutse bazanye amakuru yabo y’Igihugu cy’Isezerano.
And they returned from searching of the land after forty days. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land. And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there. The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan. And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it. But the men that went up with him said, We be not able to go up against the people; for they are stronger than we. And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight. Numbers 13:25–33.
Nuko basubira bavuye gutata igihugu, hashize iminsi mirongo ine. Baragenda bagera kwa Mose na Aroni no ku iteraniro ryose ry’abana ba Isirayeli, mu butayu bwa Parani i Kadeshi; babagezaho inkuru, bo n’iteraniro ryose, kandi babereka imbuto z’icyo gihugu. Nuko baramubwira bati: Twageze mu gihugu watwoherejemo; kandi rwose gitemba amata n’ubuki, kandi izi ni zo mbuto zacyo. Nyamara abantu bagituye ni abanyamaboko, kandi imidugudu irakingijwe kandi ni minini cyane; kandi kandi twabonyeyo abana ba Anaki. Abamaleki batuye mu gihugu cy’epfo; n’Abaheti n’Abayebusi n’Abamori batuye mu misozi; kandi Abanyakanani batuye ku nyanja no ku nkombe za Yorodani. Nuko Kalebu acecekesha abantu imbere ya Mose, aravuga ati: Nimuze tuzamuke uwo mwanya, tugifate; kuko dushoboye rwose kukinesha. Ariko ba bandi bagendanaga na we baravuga bati: Ntitubasha kuzamuka kurwanya abo bantu, kuko baturusha imbaraga. Nuko bazanira abana ba Isirayeli inkuru mbi y’igihugu batashatse, bavuga bati: Igihugu twanyuzemo tugitatanya ni igihugu kirya abagituye; kandi abantu bose twakibonyemo ni abantu barebare cyane. Kandi ni ho twabonye ibihangange, bene Anaki, bakomoka ku bihangange; kandi twabonaga tumeze nk’inzige imbere yacu ubwacu, kandi ni ko twari tumeze no mu maso yabo. Kubara 13:25–33.
This passage from Numbers has some very important truths to take note of, that might be easily overlooked when not considering the history represented therein as typifying the Millerite movement. One point is that the rebels with the “evil report” were failing their tenth and final test, and at that final test two classes of people were manifested. The two classes which have been developing through the history of the previous nine tests manifested their characters based upon which “report” they choose to accept. In 1863, Millerite Adventism rejected Moses’ report as represented by the prophecy of slavery in Leviticus twenty-six. The report presented by Joshua and Caleb was simply the repetition of God’s “report” throughout the history of their deliverance from slavery. From the birth of Moses onward, God had promised that He would take them out of slavery and into the land that had been promised to Abraham centuries before. Joshua and Caleb represent those who stood upon the foundational report, the other ten spies rejected that God had actually given that report.
Uyu murongo wo mu gitabo cy’Ibarura ukubiyemo ukuri kumwe na kumwe kw’ingenzi cyane gukwiriye kwitonderwa, nyamara kukaba kwapfukiranwa bitagoranye igihe amateka awurimo adasuzumwe nk’agereranya urugendo rw’Abamilerite. Ingingo imwe ni uko abagomeye bafite “inkuru mbi” barimo gutsindwa ikigeragezo cyabo cya cumi kandi cya nyuma, kandi muri icyo kigeragezo cya nyuma hagaragaye amatsinda abiri y’abantu. Ayo matsinda abiri yari yaragiye akura mu mateka y’ibigeragezo icyenda byabanje, yagaragaje imico yayo ashingiye ku “nkuru” yahisemo kwemera. Mu mwaka wa 1863, Adventisime y’Abamilerite yanze inkuru ya Mose nk’uko ihagarariwe n’ubuhanuzi bw’ubucakara bwo mu Balewi makumyabiri na gatandatu. Inkuru yatanzwe na Yosuwa na Kalebu yari isubiramo gusa “inkuru” y’Imana mu mateka yose yo gukurwa kwabo mu bucakara. Uhereye ku ivuka rya Mose, Imana yari yarabasezeranyije ko izabakura mu bucakara ikabageza mu gihugu cyari cyarasezeranijwe Aburahamu ibinyejana byinshi mbere yaho. Yosuwa na Kalebu bahagarariye abahagaze ku nkuru y’ifatizo, ba bandi batasi icumi bo banze ko Imana yari yaratanze koko iyo nkuru.
And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:1–4.
Iteraniro ryose rirarangurura, rirataka; kandi abantu bararira muri iryo joro. Kandi bene Isirayeli bose bitotombera Mose na Aroni; iteraniro ryose rirababwira riti: Iyaba twarapfiriye mu gihugu cya Egiputa! Cyangwa iyaba twarapfiriye muri ubu butayu! Ni iki gitumye Uwiteka atuzana muri iki gihugu, kugira ngo tugwe ku inkota, abagore bacu n’abana bacu bahinduke iminyago? Mbese ntibyari kurushaho kuba byiza gusubira muri Egiputa? Nuko barabwirana bati: Nimucyo twishyirireho umutware, dusubire muri Egiputa. Kubara 14:1–4.
When in 1863 James White wrote an article in the Review and Herald rejecting Miller’s understanding of the “seven times” and in the same year Uriah Smith published the counterfeit chart that was void of any reference to the “seven times” of Leviticus, both White and Smith set aside the work of William Miller and employed the biblical methodology of apostate Protestantism. The methodology of apostates who they had recently identified as the “daughters of Babylon,” was employed as the argument to reject the message of Miller that had been directed by the angel Gabriel. At the tenth test for ancient Israel they directly said, “Let us make a captain, and let us return to Egypt.” The failure at the tenth and final test is based upon a rejection of the “report” that was consistent with the report from the beginning, and a desire to return to the slavery of Egypt. When Jeremiah symbolically represented those who had been disappointed at the failed prediction of 1843, God specifically called him to return to God and his previous fervor for the message, but also commanded him to never return to those who had been identified as the daughters of Babylon.
Igihe mu wa 1863 James White yandikaga inkuru mu Review and Herald yanga uko Miller yasobanukiwe “ibihe birindwi,” kandi muri uwo mwaka nyine Uriah Smith agatangaza igishushanyo cy’impimbano kitagiragamo namba ibisobanuro ku “bihe birindwi” byo mu Balewi, White na Smith bombi bashyize ku ruhande umurimo wa William Miller kandi bakoresha uburyo bwa Bibiliya bw’Abaporotesitanti bayobye. Uburyo bw’abayobye, abo bari bamaze igihe gito bise “abakobwa ba Babuloni,” bwakoreshejwe nk’impamvu yo kwanga ubutumwa bwa Miller bwari bwarayobowe na marayika Gaburiyeli. Mu kigeragezo cya cumi cya Isirayeli ya kera, bavuze mu buryo butaziguye bati: “Nimucyo twishyirireho umutware, dusubire muri Egiputa.” Kunanirwa mu kigeragezo cya cumi kandi cya nyuma gushingiye ku kwanga “raporo” yari ihuje na raporo yatanzwe uhereye mu ntangiriro, no kwifuza gusubira mu bucakara bwa Egiputa. Igihe Yeremiya yagereranyaga mu buryo bw’ikimenyetso abari baracitse intege bitewe n’ubuhanuzi bwa 1843 butasohoye, Imana yamuhamagariye by’umwihariko kugarukira Imana no ku ishyaka yari asanganwe mbere ku bw’ubutumwa, ariko kandi imutegeka kutazigera agarukira ku bari baramaze kumenyekana nk’abakobwa ba Babuloni.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
Nuko Uwiteka avuga ati: Nugaruka, nzakugarura, kandi uzahagarara imbere yanjye; kandi nuramuka utandukanyije iby’igiciro cyinshi n’ibitagira umumaro, uzamera nk’akanwa kanjye; bo bazakugarukire, ariko wowe ntuzabasange. Yeremiya 15:19.
In 1863, James White and Uriah Smith appointed a new captain to lead them back to where they had been commanded not to go. Joshua and Caleb represent those who desired to go forward, White and Smith represent those who desired to go back.
Mu 1863, James White na Uriah Smith bashyizeho kapiteni mushya wo kubayobora abasubiza aho bari barategetswe kutajya. Yosuwa na Kalebu bahagarariye abifuzaga kujya imbere, naho White na Smith bahagarariye abifuzaga gusubira inyuma.
Another point that needs to be marked in the passage from the passage in Numbers is that the final rebellion which condemns all the rebels to die in the wilderness over the next forty years, is one of the two primary references that establish the day for a year principle of Bible prophecy, which was perhaps the most essential prophetic rule that Miller was used to open up the message of the everlasting gospel and the first angel. The other biblical witness to the rule is found in the book of Ezekiel.
Ikindi kintu kindi gikwiriye kugaragazwa muri uwo murongo wo mu gitabo cy’Imibare ni uko ubwo bwigomeke bwa nyuma, bwatumye abagome bose bacirwaho urubanza rwo kuzapfira mu butayu mu gihe cy’imyaka mirongo ine yakurikiyeho, ari bumwe mu buhamya bubiri bw’ingenzi bushyiraho ihame ry’umunsi umwe ku mwaka umwe mu buhanuzi bwa Bibiliya; iri hame rikaba ari ryo, ahari, ryari ingenzi kurusha ayandi mu mategeko y’ubuhanuzi Miller yakoresheje kugira ngo afungure ubutumwa bw’ubutumwa bwiza bw’iteka n’ubw’umumarayika wa mbere. Ubundi buhamya bwo muri Bibiliya bushimangira iryo tegeko buboneka mu gitabo cya Ezekiyeli.
And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Ezekiel 4:6.
Nuko niwuzura, wongere uryame ku rubavu rwawe rw’iburyo, kandi uzikorera gukiranirwa kw’inzu ya Yuda iminsi mirongo ine: nakugeneye umunsi umwe kuba umwaka umwe. Ezekiyeli 4:6.
What is often unnoticed with the two verses that established the day for a year principle is the historical context of both verses.
Ikintu gikunze kutitabwaho ku byerekeye imirongo ibiri yashyizeho ihame ry’uko umunsi uhwanye n’umwaka, ni imiterere y’amateka y’iyo mirongo yombi.
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Numbers 14:34.
Nk’uko umubare w’iminsi mwatatazemo icyo gihugu ungana, ari yo minsi mirongo ine, umunsi umwe ugahwanye n’umwaka umwe, ni ko muzikorera ibicumuro byanyu imyaka mirongo ine, kandi muzamenya kwivana kwanjye ku isezerano. Kubara 14:34.
The verse in Numbers occurred at the beginning of ancient Israel and represented the rebellion of God’s covenant people, and the verse in Ezekiel occurred at the end of ancient Israel and represented the rebellion of God’s covenant people. The punishment in the beginning was death in the wilderness and the punishment at the end was slavery in their enemies’ land. The day for a year principle emphasizes the rebellion of a covenant people. Two punishments, one at the beginning and one at the ending, but both different. The first was death by attrition while journeying through the wilderness, the last was captivity and slavery in literal Babylon.
Umurongo wo mu Kubara wabayeho mu ntangiriro za Isirayeli ya kera kandi ugaragaza ubugome bwo kwigomeka bw’ubwoko bw’Imana bw’isezerano, kandi umurongo wo muri Ezekiyeli wabayeho ku iherezo rya Isirayeli ya kera kandi ugaragaza ubugome bwo kwigomeka bw’ubwoko bw’Imana bw’isezerano. Igihano cyo mu ntangiriro cyari urupfu mu butayu, naho igihano cyo ku iherezo cyari ubucakara mu gihugu cy’abanzi babo. Ihame ry’umunsi uhagarariye umwaka rishimangira ukwigomeka kw’ubwoko bw’isezerano. Ibihano bibiri, kimwe mu ntangiriro ikindi ku iherezo, ariko byombi bitandukanye. Icya mbere cyari urupfu rwatewe no kugenda bagabanuka buhoro buhoro mu rugendo rwabo rwo mu butayu, icya nyuma cyari imbohe n’ubucakara i Babuloni nyakuri.
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. Numbers 14:5–19.
Nuko Mose na Aroni bikubita hasi bubamye imbere y’iteraniro ryose ry’ikoraniro ry’Abisirayeli. Maze Yosuwa mwene Nuni, na Kalebu mwene Yefune, bo mu bari bagiye gutata igihugu, bashishimura imyambaro yabo. Babwira iteraniro ryose ry’Abisirayeli bati: “Igihugu twanyuzemo tukagitata ni igihugu cyiza bihebuje. Niba Uwiteka atwishimira, azatwinjiza muri icyo gihugu, kandi azakiduha; ni igihugu gitemba amata n’ubuki. Ariko ntimukagomereze Uwiteka, kandi ntimugatinye abantu bo muri icyo gihugu, kuko bazatubera nk’umugati; uburinzi bwabo bwabakuweho, kandi Uwiteka ari kumwe natwe; ntimubatinye.” Ariko iteraniro ryose ritegeka ko babatera amabuye. Maze ubwiza bw’Uwiteka bubonekera mu ihema ry’ikoraniro imbere y’Abisirayeli bose. Uwiteka abwira Mose ati: “Aba bantu bazangeza ryari? Kandi bazanyizera ryari, n’ubwo nabakoreye ibimenyetso byose nabagaragarijemo? Ndabica icyorezo, kandi nzabambura uwo murage, maze nkugiremo ishyanga riruta kandi rikomeye kubarusha.” Mose abwira Uwiteka ati: “Nuko Abanyegiputa bazabyumva, kuko ari wowe wazamuye aba bantu ubakuye muri bo n’imbaraga zawe. Kandi bazabibwira abatuye iki gihugu, kuko bumvise yuko wowe Uwiteka uri hagati y’aba bantu, ko wowe Uwiteka ubonana na bo imbonankubone, kandi ko igicu cyawe gihagarara hejuru yabo, kandi ko ubagenda imbere, ku manywa uri mu nkingi y’igicu, nijoro uri mu nkingi y’umuriro. None rero nubica aba bantu bose icyarimwe nk’umuntu umwe, amahanga yumvise kwamamara kwawe azavuga ati: ‘Kubera ko Uwiteka atabashije kwinjiza aba bantu mu gihugu yarahiye ko azabaha, ni cyo cyatumye abicira mu butayu.’ “None ndakwinginze, imbaraga z’Umwami wanjye zigaragare nk’izikomeye, nk’uko wavuze uti: ‘Uwiteka atinda kurakara, kandi ni umunyambabazi mwinshi, ababarira gukiranirwa no gucumura; ariko ntazigera atsindishiriza umunyacyaha, ahana abana ibyaha bya ba se, kugeza ku rubyaro rwa gatatu n’urwa kane.’ Ndakwinginze, ubabarire gukiranirwa kw’aba bantu ukurikije ubwinshi bw’imbabazi zawe, nk’uko wababariye aba bantu uhereye muri Egiputa ukageza n’ubu.” Kubara 14:5–19.
The history represented in these verses became a biblical symbol that is called “the day of provocation.” The “day of provocation” is referenced in Psalm ninety-five, Jeremiah thirty-two and Hebrews three, but we will not address that symbol at this time. There is an important principle identified in the previous passage that must be recognized. The principle is also illustrated by the prophet Samuel, Lucifer, Ellen White and of course Moses in this passage.
Amateka agaragazwa muri iyi mirongo yabaye ikimenyetso cya Bibiliya cyitwa “umunsi wo kurakaza.” “Umunsi wo kurakaza” uvugwa muri Zaburi ya mirongo cyenda n’itanu, Yeremiya mirongo itatu n’ibiri no mu Baheburayo gatatu, ariko muri iki gihe ntituri buvuge kuri icyo kimenyetso. Mu gice kibanziriza iki hagaragajwamo ihame ry’ingenzi rigomba kwitabwaho. Iryo hame rinagaragazwa n’umuhanuzi Samweli, Lusiferi, Ellen White kandi by’umwihariko Mose muri iki gice.
And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and show them the manner of the king that shall reign over them. And Samuel told all the words of the LORD unto the people that asked of him a king. And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep: and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day. Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord. And the Lord said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city. 1 Samuel 8:5–22.
Baramubwira bati: “Dore, ushaje, kandi abahungu bawe ntibagendera mu nzira zawe; none rero dushyirireho umwami wo kuducira imanza nk’uko andi mahanga yose afite.” Icyo kintu kibabaza Samweli cyane, ubwo bavugaga bati: “Duhe umwami wo kuducira imanza.” Nuko Samweli asenga Uwiteka. Uwiteka abwira Samweli ati: “Umva ijwi ry’abo bantu mu byo bakubwira byose; kuko atari wowe banze, ahubwo ni jye banze, kugira ngo ne gutegeka. Nk’uko bakoze imirimo yabo yose uhereye ku munsi nabakuye muri Egiputa kugeza kuri uyu munsi, bakansiga bagakorera izindi mana, ni ko nawe bakugenza. None rero umva ijwi ryabo; ariko ubibihanangirize cyane, kandi ubamenyeshe uko umwami uzabategeka azagenza.” Nuko Samweli abwira abantu bose bari bamusabye umwami amagambo yose y’Uwiteka. Arababwira ati: “Dore uko umwami uzabategeka azagenza: azajyana abahungu banyu akabashyira mu mirimo ye, bamwe ku magare ye y’intambara, abandi babe abanyamafarasi be, kandi bamwe baziruka imbere y’amagare ye. Azishyiriraho abatware b’ibihumbi n’abatware ba mirongo itanu; bamwe azabashyira guhinga amasambu ye no gusarura ibisarurwa bye, no gukora ibikoresho by’intambara bye n’ibikoresho by’amagare ye. Azajyana abakobwa banyu ababigire abakora amavuta n’abateka n’abotsa imigati. Azajyana imirima yanyu n’inzabibu zanyu n’imyelayo yanyu, ari byo byiza kurusha ibindi, abihe abagaragu be. Azafata kimwe cya cumi cy’imbuto zanyu n’icy’imizabibu yanyu, abiha abatware be n’abagaragu be. Azajyana abagaragu banyu n’abaja banyu n’abasore banyu beza kurusha abandi n’indogobe zanyu, abyifashishe mu mirimo ye. Azafata kimwe cya cumi cy’imikumbi yanyu; namwe muzaba abagaragu be. Kandi uwo munsi muzataka kubera umwami wanyu mwihitiyemo; ariko Uwiteka ntazabumva kuri uwo munsi.” Ariko abantu banga kumvira ijwi rya Samweli, bati: “Oya; ahubwo turashaka ko umwami atwimika; kugira ngo natwe tumere nk’andi mahanga yose; kandi umwami wacu aducire imanza, atujye imbere, kandi arwane intambara zacu.” Samweli yumvise amagambo yose y’abo bantu, ayageza mu matwi y’Uwiteka. Uwiteka abwira Samweli ati: “Umva ijwi ryabo, ubashyirireho umwami.” Nuko Samweli abwira abagabo b’Abisirayeli ati: “Nimusubire, umuntu wese ajye mu mudugudu we.” 1 Samweli 8:5–22.
In this passage ancient Israel rejected God as their king, and the history points forward to the time when they proclaimed they had no king but Caesar. They rejected God’s theocracy, and insisted that they be given a king from their own people, only to ultimately proclaim that their king was a Roman king. The Roman king in the last days is the pope of Rome.
Muri uyu murongo, Isirayeli ya kera yanze Imana nk’Umwami wayo, kandi amateka yerekana mbere y’igihe ubwo batangazaga ko batagira undi mwami keretse Kayizari. Banze ubutegetsi bw’Imana, kandi bashimangira ko bahabwa umwami ukomoka mu bwoko bwabo, kugira ngo amaherezo batangaze ko umwami wabo ari umwami w’Umuroma. Umwami w’Umuroma wo mu minsi y’imperuka ni papa w’i Roma.
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Ariko bo barasakuza bati: “Mukuraho, mukuraho, mumubambe ku musaraba.” Pilato arababaza ati: “Mbese mbambe ku musaraba Umwami wanyu?” Abatambyi bakuru baramusubiza bati: “Nta mwami dufite keretse Kayisari.” Yohana 19:15.
The rejection of the theocracy was so offensive and personal to Samuel that he understood it as a rejection of his prophetic office. But God made sure that Samuel understood that their rejection was of God, and not the prophet. These two passages which set forth Moses’ and Samuel’s prophetic relationship to the rebellion of ancient Israel, the punishment for the rebellion that followed was not the end for ancient Israel. There was still a group represented by Joshua and Caleb that would enter the Promised Land, and in the story of Samuel the end of ancient Israel was at the conclusion of Israel’s kings, not the beginning.
Kwanga kw’ubutegetsi bwa tewokarasi kwabaye ugusuzugura gukomeye kandi kumukora ku mutima kuri Samweli, ku buryo yabifashe nk’uko ari ukwanga umurimo we w’ubuhanuzi. Ariko Imana yatumye Samweli asobanukirwa neza ko ukwanga kwabo kwari ukwanga Imana, atari umuhanuzi. Iyi mirongo ibiri igaragaza uburyo Mose na Samweli bari bafitanye isano y’ubuhanuzi n’ubwigomeke bwa Isirayeli ya kera; igihano cyakurikiye ubwo bwigomeke nticyabaye iherezo rya Isirayeli ya kera. Haracyariho itsinda ryagereranywaga na Yosuwa na Kalebu ryagombaga kwinjira mu Gihugu cy’Isezerano, kandi mu nkuru ya Samweli iherezo rya Isirayeli ya kera ryabaye ku musozo w’abami ba Isirayeli, si ku ntangiriro.
Moses reasoned with God to continue to work with ancient Israel, for Moses reasoned to bring them to a conclusion at that point would misrepresent the sacred history of the deliverance of His people and His promise to lead them into the land God had promised to Abraham. The point here is that God chooses to allow rebellion to both occur and continue when He intends to use the rebellion as witness of the truth.
Mose yingingiye Imana ngo ikomeze gukorana na Isirayeli ya kera, kuko Mose yabonaga ko kubarangiriza aho ngaho byari kugoreka amateka yera y’ugucungurwa kw’ubwoko bwayo n’isezerano ryayo ryo kubayobora mu gihugu Imana yari yarasezeranyije Aburahamu. Ingingo iri hano ni uko Imana ihitamo kwemera ko ubugome bubaho kandi bugakomeza igihe igambiriye gukoresha ubwo bugome nk’ubuhamya bw’ukuri.
The attitude of righteous indignation manifested by Samuel was also manifested by Ellen White.
Imyifatire y’uburakari bukiranuka yagaragajwe na Samweli na yo nyine yagaragajwe na Ellen White.
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
“Nta na rimwe mbere yaho nabonye mu bantu bacu ukwinyurwa n’ubwabo gukomeye bene aka kageni no kudashaka kwakira no kwemera umucyo nk’uko byagaragariye i Minneapolis. Neretswe ko nta n’umwe mu itsinda ry’abakomeje uwo mwuka wagaragajwe muri iyo nama wari kuzongera kugira umucyo usobanutse wo gutahura agaciro k’ukuri koherejwe kuri bo gaturutse mu ijuru, keretse bicishije bugufi ubwibone bwabo maze bakemera ko batayoborwaga n’Umwuka w’Imana, ahubwo ko ibitekerezo byabo n’imitima yabo byari byuzuye urwikekwe. Uwiteka yashakaga kubegera, kubaha umugisha no kubakiza gusubira inyuma kwabo, ariko ntibashatse kumwumvira. Bayoborwaga n’uwo mwuka umwe wahumekeye Kora, Datani, na Abiramu. Abo bagabo bo muri Isirayeli bari bariyemeje kurwanya gihamya yose yari kubagaragaza ko bibeshyaga, maze bakomeza kandi bakomeza muri iyo nzira yabo yo kwigomeka kugeza ubwo benshi bayobowe kure ngo bifatanye na bo.”
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
“Aba bari bande? Si abanyantege nke, si injiji, si abatamurikiwe. Muri ubwo bugome bw’ubwigomeke harimo abatware magana abiri na mirongo itanu, ibikomerezwa bizwi cyane mu iteraniro, abagabo b’ibyamamare. Ubuhamya bwabo bwari ubuhe? ‘iteraniro ryose ni iryera, buri wese muri bo ni uwera, kandi Uwiteka ari hagati yabo: none se ni iki gituma mwishyira hejuru y’iteraniro ry’Uwiteka?’ [Kubara 16:3]. Igihe Kora na bagenzi be barimburwaga n’urubanza rw’Imana, abantu bari barayobejwe na bo ntibabonye ukuboko k’Uwiteka muri icyo gitangaza. Bukeye bwaho, iteraniro ryose ryashinje Mose na Aroni riti, ‘Mwiciye abantu b’Uwiteka’ [umurongo wa 41], maze icyorezo kigwira iteraniro, hapfa abasaga ibihumbi cumi na bine.”
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.” The 1888 Materials, 1067.
“Igihe nari ngambiriye kuva i Minneapolis, marayika w’Uwiteka arahagarara iruhande rwanjye arambwira ati: ‘Si uko; Imana ifite umurimo ishaka ko ukora muri aha hantu. Abantu barimo gusubiramo ubugome bwo kwigomeka kwa Kora, Datani, na Abiramu. Nagushyize mu mwanya wawe ukwiye, uwo abatari mu mucyo batazemera; ntibazumvira ubuhamya bwawe; ariko nzabana nawe; ubuntu Bwanjye n’imbaraga Zanjye bizagukomeza. Si wowe basuzugura, ahubwo ni intumwa n’ubutumwa noherereza ubwoko Bwanjye. Bagaragaje gusuzugura ijambo ry’Uwiteka. Satani yahumye amaso yabo kandi yagoretse imitekerereze yabo; kandi keretse buri muntu wese yihannye iki cyaha cye, uku kwigenga kuteguriwe kwezwa gutuka Umwuka w’Imana, bazagenda mu mwijima. Nzakura igitereko cy’itabaza mu mwanya wacyo keretse bihannye bagahinduka, kugira ngo mbakize. Bahumishije amaso yabo y’umwuka. Ntibashatse ko Imana yigaragaza mu Mwuka Wayo no mu mbaraga Zayo; kuko bafite umwuka wo gukwena no kugira isesemi ku ijambo Ryanjye. Ubworoherane burenze urugero, gukina ubusa, guterana amagambo y’urwenya no gusetsa ni byo bikorwa buri munsi. Ntabwo bashyize imitima yabo ku kunshaka. Bagendera mu bishashi byo kwicanira ubwabo, kandi keretse bihannye bazaryama mu mubabaro. Uku ni ko Uwiteka avuga ati: Hagarara ku murimo wawe ushinzwe; kuko ndi kumwe nawe, kandi sinzagusiga kandi sinzaguhana.’ Aya magambo yavuye ku Mana sinatinyutse kuyirengagiza.” The 1888 Materials, 1067.
Sister White paralleled Samuel’s attitude and was told to remain with the rebels and their rebellion and “stand at” the “post” of her “duty.” She was commanded to stand her post, after she (the prophetess) had determined to leave the rebels and their rebellion unto themselves.
Mushiki wacu White yagereranyijwe n’imyifatire ya Samweli kandi abwirwa kugumana n’abagome n’ubwigomeke bwabo no “guhagarara ku” “mwanya” w’“inshingano” ze. Yategetswe kuguma ku mwanya we, nyuma y’uko we (umuhanuzikazi) yari yaramaze kwiyemeza kureka abagome n’ubwigomeke bwabo ngo bikomeze byonyine.
The rule of first mention, which is a primary component of the principle of Alpha and Omega, identifies that the first time a subject is mentioned is of supreme importance. Connected with the very beginning of Lucifer’s rebellion was the fact that if God had wanted to, He had all the power necessary to eliminate Lucifer at Lucifer’s very first selfish thought that had originated within Lucifer’s mind. God could have removed Lucifer from the creation and He has the power that had He chosen to do so, He could have done it in such a fashion that no other angels would have even known what had happened. Of course, He did not do that, for among other things it would have been a denial of His character, but He does possess the creative power that would have allowed Him to do that very thing. But he didn’t do it. He patiently allowed the rebellion to become part of the witness of His character, part of the testimony of the controversy that had begun in heaven and was to ultimately come to the earth. This is what Moses’ dialogue accomplished for ancient Israel. God allowed the generation of rebels to die in the wilderness and used that history as a biblical example to further the truths connected with the everlasting gospel.
Itegeko ry’ivugwa rya mbere, rikaba ari kimwe mu bice by’ingenzi by’ihame rya Alufa na Omega, rigaragaza yuko ubwa mbere ikintu kivuzwe biba bifite akamaro gasumba byose. Ikintu cyari gifitanye isano n’itangiriro nyir’izina ry’ubwigomeke bwa Lusiferi ni uko iyo Imana iza kubishaka, yari ifite ubushobozi bwose bukenewe bwo kurandura Lusiferi akimara kugira igitekerezo cya mbere cy’ubwikunde cyari cyavutse mu mutima we. Imana yashoboraga gukura Lusiferi mu irema ryayo, kandi ifite ubushobozi ku buryo iyo iza guhitamo kubikora, yari kubikora mu buryo bwari gutuma n’abamarayika bandi batamenya na busa icyabaye. Birumvikana ko itabikoze, kuko, mu bindi, ibyo byari kuba ari uguhakana kamere yayo; nyamara ifite ubushobozi bwo kurema bwari kuyemerera gukora icyo kintu nyir’izina. Ariko ntiyabikoze. Yihanganye yemera ko ubwo bwigomeke buba kimwe mu bihamya by’imico yayo, kimwe mu buhamya bw’intambara yari yatangiye mu ijuru kandi yagombaga kuzagera ku isi amaherezo. Ibi ni byo ikiganiro cya Mose cyagejeje kuri Isirayeli ya kera. Imana yemeye ko igisekuru cy’abigomeke gipfira mu butayu, kandi ikoresha ayo mateka nk’urugero rwa Bibiliya rwo guteza imbere ukuri gufitanye isano n’ubutumwa bwiza bw’iteka ryose.
So too, with the rejection of God as king in the days of Samuel. Samuel was instructed to go ahead and stand his post of duty, in spite of Samuel’s personal convictions and prophetic knowledge. This element of God’s prophetic and historical oversight is also recognized in the rebuilding of the temple after the Babylonian captivity. God predicted and governed every element of the seventy years of captivity; the return to Jerusalem, the rebuilding of Jerusalem, the temple and the streets and walls. He set forth the time prophecies that identified when they would be freed from captivity. He identified how many decrees there would be to mark the beginning of the twenty-three hundred years. He identified Cyrus by name, the heathen king that would begin the process with the first decree. All the elements of rebuilding Jerusalem and the temple were specifically identified and He raised up righteous men and prophets to accomplish the work.
Ni ko no mu gihe cyo kwanga Imana ngo ibe Umwami mu minsi ya Samweli. Samweli yategetswe gukomeza no guhagarara ku mwanya w’inshingano ze, nubwo ibyo byari bihabanye n’imyizerere ye bwite n’ubumenyi bwe bw’ubuhanuzi. Iki gice cy’ubugenzuzi bw’Imana mu buhanuzi no mu mateka na cyo kigaragarira mu kongera kubaka urusengero nyuma y’ubunyage bw’i Babuloni. Imana yahanuye kandi igenzura buri kintu cyose cy’imyaka mirongo irindwi y’ubunyage; gutahuka i Yerusalemu, kongera kubaka Yerusalemu, urusengero n’imihanda n’inkike. Yashyizeho ubuhanuzi bw’ibihe bwerekanaga igihe bazabohorerwa ubunyage. Yagaragaje umubare w’amateka yagombaga kubaho kugira ngo agaragaze intangiriro y’imyaka ibihumbi bibiri na magana atatu. Yavuze Kuro izina rye, uwo mwami w’umupagani wagombaga gutangiza uwo murimo akoresheje itegeko rya mbere. Ibintu byose byo kongera kubaka Yerusalemu n’urusengero byaragaragajwe mu buryo bwihariye, kandi yahagurukije abagabo bakiranuka n’abahanuzi kugira ngo basohoze uwo murimo.
In spite of all the obvious divine prophetic foreknowledge and intervention, the rebellion that had led to the captivity in Babylon had already brought to a conclusion His personal presence with the people of God. The shekinah glory never returned to the temple that was rebuilt. The entire history was employed to provide prophetic structure to the history at the end of the world, though the temple never again was blessed by the presence of the shekinah in the Most Holy Place. In that sense, the temple that was rebuilt was testimony not of God’s presence, but of Israel’s rebellion. Yet the prophets of that history, like as Samuel and Sister White at Minneapolis continued to serve in the capacity of prophets.
Nubwo hariho ibyo kumenya mbere kwa gihanuzi no gutabarwa by’Imana byari bigaragara rwose, ubugome bwo kwigomeka bwari bwaragejeje ku bunyage i Babuloni bwari bwaramaze kurangiza ukubaho kw’Ubwiza bwe bwite hamwe n’ubwoko bw’Imana. Ubwiza bwa shekinah ntibwigeze bugaruka mu rusengero rwongeye kubakwa. Ayo mateka yose yakoreshejwe kugira ngo atange imiterere ya gihanuzi y’amateka yo ku mperuka y’isi, nubwo urwo rusengero rutongeye na rimwe guhabwa umugisha n’ukubaho kwa shekinah Ahera Cyane. Muri ubwo buryo, urusengero rwongeye kubakwa rwabaye ubuhamya butari ubw’uko Imana ihari, ahubwo ubw’ubwigomeke bwa Isirayeli. Nyamara abahanuzi b’ayo mateka, nka Samweli na Sister White i Minneapolis, bakomeje gukorera mu nshingano z’abahanuzi.
The rebellion of Lucifer is the first thing mentioned in the great controversy between Christ and Satan, and God allowed the rebellion to continue for His own purposes. Samuel, in spite of his righteous indignation against Israel’s desire to be like the other nations was directed to participate in anointing the first two kings. And the prophets of God participated in rebuilding God’s temple, the temple that would never again have the shekinah presence of God.
Ubugome bwa Lusiferi ni cyo kintu cya mbere kivugwa mu ntambara ikomeye iri hagati ya Kristo na Satani, kandi Imana yemeye ko ubwo bugome bukomeza kubera imigambi yayo bwite. Samweli, nubwo yari afite uburakari bukiranuka ku cyifuzo cya Isirayeli cyo gushaka kumera nk’andi mahanga, yategetswe kugira uruhare mu gusiga amavuta abami babiri ba mbere. Kandi abahanuzi b’Imana bagize uruhare mu kongera kubaka urusengero rw’Imana, urusengero rutari kuzongera na rimwe kugira ubwiza bw’ukuhaba kwa Shekina kw’Imana.
Those that employ their “dishes of fables” against the prophetic Word, in an attempt to cover up the rebellion of Adventism in 1863, and who choose to base their argument upon the logic that if anything happened wrong in 1863, the prophetess would have forbidden it, are willfully ignorant of the first principle that is identified in the very first mention of rebellion against God. God allows rebellion for His own purposes and if He chooses for His prophets to remain neutral or silent in the rebellions that might arrive, that is His choice.
Abakoresha “amasahani yabo y’imigani” barwanya Ijambo ry’ubuhanuzi, bashaka guhishira ubugome bwo kwigomeka bwa Adventism bwo mu 1863, kandi bagahitamo gushingira impaka zabo ku mitekerereze y’uko niba hari icyagenze nabi mu 1863, umuhanuzikazi aba yarakibujije, birengagiza nkana ihame rya mbere ryagaragajwe mu kuvugwa bwa mbere cyane kwigomeka ku Mana. Imana yemera ko habaho kwigomeka ku bw’imigambi yayo bwite, kandi niba ihisemo ko abahanuzi bayo bakomeza kutabogama cyangwa bagaceceka imbere y’imyigomeko ishobora kuza, ubwo ni bwo burenganzira bwayo.
As we begin to consider the testing process of 1844 through 1863, that has been typified by the ten tests ancient Israel failed after they crossed the Red Sea, it is essential to understand this biblical fact. God’s prophets function as His prophets in times of obedience and disobedience, and at times they do not protest issues that would appear on the surface as something a prophet would be expected to protest. At times they are obviously aware of the rebellion but are restrained and at other times the Lord holds His hand over their eyes in regard to the rebellion. When that perspective is recognized, 1863 becomes a significant waymark in the history of the sixth kingdom of Bible prophecy, for both the horn of Protestantism and the horn of Republicanism.
Ubwo dutangiye kuzirikana inzira yo kugeragezwa yo kuva mu mwaka wa 1844 kugeza mu wa 1863, yashushanyijwe n’ibigeragezo icumi Isirayeli ya kera yananiwe nyuma yo kwambuka Inyanja Itukura, ni ngombwa gusobanukirwa uku kuri kwa Bibiliya. Abahanuzi b’Imana bakora nk’abahanuzi bayo mu bihe byo kumvira no mu bihe byo kutumvira, kandi rimwe na rimwe ntibamagane ibintu, uko byagaragara ku isura yabyo, umuntu yakwitega ko umuhanuzi yagombye kwamagana. Rimwe na rimwe baba bazi neza ubugome bwo kwigomeka, ariko bagakomwa mu nkokora, kandi ubundi na bwo Uwiteka agafata ikiganza cye agapfuka amaso yabo ku birebana no kwigomeka. Iyo iyo myumvire imenyekanye, umwaka wa 1863 uba ikimenyetso gikomeye cy’inzira mu mateka y’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, ku ihembe ry’Abaporotesitanti no ku ihembe ry’Abarepubulikani.
I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. Hosea 12:10.
Nabwiye kandi binyuze ku bahanuzi, ngwiza ibyerekwa, kandi nkoresha ibigereranyo, mbinyujije mu murimo w’abahanuzi. Hoseya 12:10.