In the beginning of ancient literal Israel and also the beginning of modern spiritual Israel, at the Red Sea crossing, and then at the great disappointment, a series of progressive tests began that ultimately arrived at the final test. The failure of that last test in the book of Numbers and in Millerite history marks the beginning of a wilderness wandering.
Mu itangiriro rya Isirayeli ya kera nyakuri, ndetse no mu itangiriro rya Isirayeli ya none yo mu buryo bw’umwuka, ubwo bambukaga Inyanja Itukura, hanyuma no mu gihe cy’icyo gutenguha gukomeye, hatangiye uruhererekane rw’ibigeragezo byagendaga byiyongera, amaherezo bigera ku kigeragezo cya nyuma. Kunanirwa muri icyo kigeragezo cya nyuma, mu gitabo cy’Imibare no mu mateka y’Abamillerite, ni byo biranga itangiriro ryo kuzerera mu butayu.
“For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.
“Imyaka mirongo ine ni yo ukutizera, kwivovota no kwigomeka byimye Isirayeli ya kera kwinjira mu gihugu cy’i Kanani. Ibyaha bimwe ni byo byadindije kwinjira kwa Isirayeli ya none muri Kanani yo mu ijuru. Nta na hamwe amasezerano y’Imana yagizemo ikosa. Ni ukutizera, gukunda iby’isi, ukutiyegurira Imana, n’amakimbirane ari mu bantu bitwa ubwoko bw’Umwami byatumye tumara imyaka myinshi muri iyi si y’icyaha n’agahinda.”
“We may have to remain here in this world because of insubordination many more years, as did the children of Israel; but for Christ’s sake, His people should not add sin to sin by charging God with the consequence of their own wrong course of action.” Evangelism, 696.
“Dushobora kuzaguma hano muri iyi si indi myaka myinshi kubera kutumvira, nk’uko byagendekeye abana ba Isirayeli; ariko ku bw’Umukristo, ubwoko Bwe ntibukwiriye kongera icyaha ku kindi bushinja Imana ingaruka z’inzira mbi bwihitiyemo.” Evangelism, 696.
At the end of ancient Israel’s history, as in the beginning there was a progressive testing process which ended when ancient literal Israel was taken into captivity in Babylon. At the end of modern spiritual Israel, they too will face a progressive testing process. That process ends when Laodicean Adventists are overthrown at the Sunday law. As with ancient Israel, modern Israel will be taken captive by spiritual Babylon.
Ku iherezo ry’amateka ya Isirayeli ya kera, nk’uko byagenze no mu ntangiriro, habayeho inzira y’igeragezwa rikurikirana ryagiye ritera imbere, ryasojwe igihe Isirayeli ya kera nyakuri yajyanwaga mu bunyage i Babuloni. Ku iherezo rya Isirayeli ya none y’umwuka, na bo bazahura n’inzira y’igeragezwa rikurikirana rigenda ritera imbere. Iyo nzira irangira igihe Abadiventisiti b’i Lawodikiya bazatsindwa ku itegeko ryo ku Cyumweru. Nk’uko byagendekeye Isirayeli ya kera, Isirayeli ya none izajyanwa mu bunyage na Babuloni y’umwuka.
The Millerite movement that began prophetically in 1798, and ended officially in 1863, typifies the movement of the one hundred and forty-four thousand that began in 1989 and ends at the close of human probation and the Second Coming of Christ. Between the ending of the Millerite movement and the arrival of the mighty movement of the third angel, is the history of the legally registered Laodicean Seventh-day Adventist church.
Umuryango w’Abamillerite watangiye mu buryo bw’ubuhanuzi mu 1798, kandi urangira ku mugaragaro mu 1863, ushushanya umuryango w’abihumbi ijana na mirongo ine na bine watangiye mu 1989 kandi urangira igihe imbabazi ku bantu zirangirira no ku Kugaruka kwa Kabiri kwa Kristo. Hagati y’iherezo ry’umuryango w’Abamillerite no kuza kw’umuryango ukomeye w’umumarayika wa gatatu, ni ho hari amateka y’itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya ryanditswe mu buryo bwemewe n’amategeko.
“A distance of only eleven days’ journey lay between Sinai and Kadesh, on the borders of Canaan; and it was with the prospect of speedily entering the goodly land that the hosts of Israel resumed their march when the cloud at last gave the signal for an onward movement. Jehovah had wrought wonders in bringing them from Egypt, and what blessings might they not expect now that they had formally covenanted to accept Him as their Sovereign, and had been acknowledged as the chosen people of the Most High?” Patriarchs and Prophets, 376.
“Intera ry’urugendo rw’iminsi cumi n’umwe gusa ni ryo ryari hagati ya Sinayi na Kadeshi, ku mipaka ya Kanāni; kandi imitwe y’ingabo za Isirayeli yongeye gukomeza urugendo rwayo ifite ibyiringiro byo kwinjira bidatinze muri icyo gihugu cyiza, igihe amaherezo igicu cyatangaga ikimenyetso cyo kongera gukomeza imbere. Yehova yari yarakoze ibitangaza mu kubavana muri Egiputa, kandi se ni iyihe migisha batari bakwiriye kwitega ubu, ubwo bari bamaze kugirana na We isezerano ku mugaragaro ryo kumwemera nk’Umwami wabo, kandi bakaba bari baremejwe ko ari ubwoko bwatoranyijwe bw’Isumbabyose?” Abakurambere n’Abahanuzi, 376.
Their short journey ended up being forty years, due to their unbelief and disobedience. Had they manifested a faith that was based upon their mighty deliverance out of slavery, they would have soon crossed over the Jordan river and entered into the Promised Land. Their first obstacle thereafter would have been the same obstacle that Joshua later took up. After forty years, literal Israel left the wilderness for the Promised Land, and Jericho was their first step, and it stands as a symbol of the power of God unto salvation unto everyone that believes. Jericho is also the symbol of the work that the Millerite movement was to confront in 1863, but they retreated into the wilderness. The symbolism of Elijah is directly connected with the symbolism of Jericho, and it is informative to consider Elijah’s historical connection with Jericho.
Urugendo rwabo rugufi rwaje kumara imyaka mirongo ine, bitewe no kutizera no kutumvira kwabo. Iyo baza kuba bagaragaje kwizera kwashingiye ku gukizwa gukomeye kwabo bavanywe mu bubata, bari guhita bambuka uruzi rwa Yorodani bakinjira mu Gihugu cy’Isezerano. Inzitizi yabo ya mbere nyuma y’aho yari kuba ari ya nzitizi imwe Yosuwa yaje guhangana na yo nyuma. Nyuma y’imyaka mirongo ine, Isirayeli ya nyakuri yavuye mu butayu yinjira mu Gihugu cy’Isezerano, kandi Yeriko yabaye intambwe yabo ya mbere; kandi ihagaze nk’ikimenyetso cy’imbaraga z’Imana zizanira agakiza umuntu wese wizera. Yeriko kandi ni ikimenyetso cy’umurimo umug movement w’Abamilerite wagombaga guhangana na wo mu 1863, ariko basubira inyuma bajya mu butayu. Ikimenyetso cya Eliya gifitanye isano itaziguye n’ikimenyetso cya Yeriko, kandi ni ibyigisho gusuzuma isano Eliya yari afitanye na Yeriko mu mateka.
Now the rest of the acts of Omri which he did, and his might that he showed, are they not written in the book of the chronicles of the kings of Israel? So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead. And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:27–17:1.
Nuko imirimo isigaye ya Omuri yakoze, n’ubutwari bwe yagaragaje, mbese ntibyanditswe mu gitabo cy’amateka y’abami ba Isirayeli? Nuko Omuri asinzira hamwe na ba sekuruza be, ahambwa i Samariya; maze Ahabu umuhungu we yima mu cyimbo cye. Mu mwaka wa mirongo itatu n’umunani wa Asa umwami w’u Buyuda, Ahabu mwene Omuri atangira gutegeka Isirayeli; kandi Ahabu mwene Omuri ategeka Isirayeli i Samariya imyaka makumyabiri n’ibiri. Ahabu mwene Omuri akora ibibi imbere y’Uwiteka kurusha abamubanjirije bose. Nuko biba nk’aho kugendera mu byaha bya Yerobowamu mwene Nebati byari ikintu cyoroheje kuri we, maze arongora Yezebeli umukobwa wa Etibāli umwami w’Abasidoni; ajya gukorera Bali no kuyiramya. Yubakira Bali igicaniro mu nzu ya Bali yari yarubatse i Samariya. Kandi Ahabu akora Ashera; kandi Ahabu arushaho gutera Uwiteka Imana ya Isirayeli umujinya kurusha abami bose ba Isirayeli bamubanjirije. Mu minsi ye ni ho Hiyeli w’i Beteli yubatse Yeriko: ashinga urufatiro rwayo yicirije Abiramu imfura ye, ashyiraho n’amarembo yayo yicirije Segubu umuhererezi we, nk’uko ijambo ry’Uwiteka ryari ryaravuzwe na Yosuwa mwene Nuni. Eliya w’Umutishibi, wo mu baturage b’i Gileyadi, abwira Ahabu ati: “Nk’uko Uwiteka Imana ya Isirayeli iriho, uwo mpagaze imbere ye, muri iyi myaka nta kime cy’ikime cyangwa imvura bizabaho, keretse nk’uko ijambo ryanjye rizavuga.” 1 Abami 16:27–17:1.
The confrontation that Elijah had with the gods of Ahab and Jezebel at Mount Carmel was in response to the apostasy of the northern kingdom of Israel’s seventh king who “did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him.” The word ‘provoke’ in the passage, is a reference to the “day of provocation” that was represented by the tenth test in Numbers fourteen. Ahab’s provoking of God represented the last of ten tests that was brought about by the evil report of ten spies in Numbers fourteen. Therefore, it represents the last test for the Millerite movement and the last test for the one hundred and forty-four thousand.
Guhangana kwa Eliya n’imana za Ahabu na Yezebeli ku Musozi wa Karumeli kwari igisubizo ku buhakanyi bw’umwami wa karindwi w’ubwami bw’amajyaruguru bwa Isirayeli, uwo “wakoreye Uwiteka Imana ya Isirayeli ibimutera uburakari kurusha abami bose ba Isirayeli bamubanjirije.” Ijambo “guteza uburakari” muri uwo murongo, ryerekeza ku “munsi wo kurakaza” washushanywaga n’ikigeragezo cya cumi cyo muri Kubara cumi na kane. Gukarakaza Imana kwa Ahabu kwashushanyaga icya nyuma mu bigeragezo icumi byatewe n’inkuru mbi y’abatasi icumi muri Kubara cumi na kane. Ni cyo gituma bishushanya ikigeragezo cya nyuma ku rugendo rw’Abamillerite n’ikigeragezo cya nyuma ku bihumbi ijana na mirongo ine na bine.
Wherefore as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness. Hebrews 3:7, 8.
Ni cyo gituma, nk’uko Mwuka Wera abivuga ati: Uyu munsi nimwumva ijwi rye, ntimukinangire imitima yanyu, nk’uko byagenze mu gihe cyo kumurakarira, ku munsi wo kugeragezwa mu butayu. Abaheburayo 3:7, 8.
In the prophetic “day of provocation” represented by Ahab, the prophet Elijah prayed that if it was necessary, God would bring judgments upon Israel that His people might repent from the sins they were participating in.
Mu “munsi w’ubuhanuzi wo gushotora” ugereranywa na Ahabu, umuhanuzi Eliya yasenze asaba ko, niba byari ngombwa, Imana yazanira Isirayeli imanza kugira ngo ubwoko bwayo bwihane ibyaha bwari burimo gukora.
“The people of Israel had gradually lost their fear and reverence for God until His word through Joshua had no weight with them. ‘In his [Ahab’s] days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun.’
Abantu ba Isirayeli bari baragiye bahoro buhoro batakaza gutinya Imana no kuyubaha, kugeza ubwo ijambo ryayo yababwiye ikoresheje Yosuwa ritari rikigira agaciro kuri bo. “Mu minsi ye [Ahabu], Hiyeli w’i Beteli yubaka Yeriko; yashinze urufatiro rwayo ari mu rupfu rwa Abiramu imfura ye, ashyiraho amarembo yayo ari mu rupfu rwa Segubu umuhererezi we, nk’uko byari bihuje n’ijambo ry’Uwiteka yavugiye muri Yosuwa mwene Nuni.”
“While Israel was apostatizing, Elijah remained a loyal and true prophet of God. His faithful soul was greatly distressed as he saw that unbelief and infidelity were fast separating the children of Israel from God, and he prayed that God would save His people. He entreated that the Lord would not wholly cast away His sinning people, but that He would by judgments if necessary arouse them to repentance and not permit them to go to still greater lengths in sin and thus provoke Him to destroy them as a nation.
“Igihe Isirayeli yarimo iva ku Mana, Eliya yagumye ari umuhanuzi w’Imana w’indahemuka kandi w’ukuri. Umutima we wizerwa warababaye cyane abonye ko kutizera n’ubutizigirwa byihutiraga gutandukanya abana ba Isirayeli n’Imana, maze asenga asaba ko Imana yakiza ubwoko bwayo. Yinginze Uwiteka ngo ye kutajugunya burundu ubwoko bwayo bukora ibyaha, ahubwo ko yabakangura bakihana ibinyujije mu manza, nibiba ngombwa, kandi ko yababuza gukomeza kujya kure kurushaho mu cyaha, bityo bakamutera kubarimbura nk’ishyanga.
“The message of the Lord came to Elijah to go to Ahab with the denunciations of His judgments because of the sins of Israel. Elijah traveled day and night until he reached the palace of Ahab. He solicited no admission, and waited not to be formally announced. All unexpectedly to Ahab, Elijah stands before the astonished king of Samaria in the coarse garments usually worn by the prophets. He makes no apology for his abrupt appearance, without invitation; but, raising his hands to heaven, he solemnly affirms by the living God, who made the heavens and the earth, the judgments which would come upon Israel: ‘There shall not be dew nor rain these years, but according to my word.’
“Ubutumwa bw'Uhoraho bwaje kuri Eliya ngo ajye kwa Ahabu amushyikirize amagambo yamagana imanza zayo kubera ibyaha bya Isirayeli. Eliya agenda ku manywa no nijoro kugeza ageze ku ngoro ya Ahabu. Ntiyasabye kwemererwa kwinjira, kandi ntiyategereje ko babanza kumumenyesha mu buryo bwemewe. Mu buryo butunguranye rwose kuri Ahabu, Eliya ahagarara imbere y'umwami wa Samariya watangaye, yambaye imyambaro y'igikokora ubusanzwe yahabwaga n'abahanuzi. Ntiyatanze urwitwazo urwo ari rwo rwose ku bwo kuza kwe gutunguranye no kutatumirwa; ahubwo, azamura amaboko ye ayerekeza mu ijuru, maze arahama yivuye inyuma mu izina ry'Imana ihoraho, yaremye ijuru n'isi, imanza zari zigiye kuza kuri Isirayeli ati: ‘Nta kime na rimwe, kandi nta mvura, muri iyi myaka, keretse nk'uko ijambo ryanjye rivuze.’”
“This startling denunciation of God’s judgments because of the sins of Israel fell like a thunderbolt upon the apostate king. He seemed to be paralyzed with amazement and terror; and before he could recover from his astonishment, Elijah, without waiting to see the effect of his message, disappeared as suddenly as he came. His work was to speak the word of woe from God, and he instantly withdrew. His word had locked up the treasures of heaven, and his word was the only key which could open them again.” Testimonies, volume 3, 273.
“Iri tangazo ritangaje ryo guciraho iteka kw’Imana kubera ibyaha bya Isirayeli ryaguye ku mwami w’umuhakanyi nk’inkuba. Yasaga n’uwahagaritswe n’ugutangara n’ubwoba; kandi mbere y’uko abasha gukira iryo tangara rye, Eliya, atarinze gutegereza kureba ingaruka z’ubutumwa bwe, yarazimiye mu buryo butunguranye nk’uko yari aje. Umurimo we wari uwo kuvuga ijambo ry’amakuba rivuye ku Mana, maze ahita yikuraho. Ijambo rye ni ryo ryari ryarafunze ubutunzi bwo mu ijuru, kandi ijambo rye ni ryo ryonyine ryari urufunguzo rwashoboraga kongera kubuhingura.” Testimonies, volume 3, 273.
Israel had forgotten that Joshua had strictly commanded them not to associate with the heathen nations, and to never rebuild Jericho. Though the battle of Jericho was a tremendous demonstration of God’s power and a symbol of God’s promise to lead His people into the Promised Land, there was also a sin, a curse and a deliverance associated with Jericho. The ‘sin’ was that of Achan who coveted the wealth and influence of Jericho, the ‘curse’ was upon any man that would rebuild Jericho and the harlot Rahab represented the ‘deliverance’. Achan wanted the beautiful Babylonian robe. He thought he could hide his sin, as Adam and Eve sought to hide their sin with a garment of fig leaves. Achan wanted the prosperity that Jericho represented, and he wished to be associated with Babylon.
Isirayeli yari yaribagiwe ko Yosuwa yari yarabayoboye ababwira yihanukiriye kutifatanya n’amahanga y’abapagani, kandi ko batagombaga kongera kubaka i Yeriko ukundi. Nubwo urugamba rw’i Yeriko rwari ikimenyetso gikomeye cyane cy’ubushobozi bw’Imana n’ikigereranyo cy’isezerano ry’Imana ryo kuyobora ubwoko bwayo mu Gihugu cy’Isezerano, hari hanajyanwe na Yeriko icyaha, umuvumo n’agakiza. “Icyaha” cyari icya Akani, wifuje ubutunzi n’icyubahiro bya Yeriko; “umuvumo” wari ku muntu wese wari kongera kubaka Yeriko; kandi maraya Rahabu yagereranyaga “agakiza.” Akani yifuje wa mwambaro mwiza w’i Babuloni. Yibwiraga ko ashobora guhisha icyaha cye, nk’uko Adamu na Eva bashatse guhisha icyaha cyabo bakoresheje umwambaro w’amababi y’umutini. Akani yifuzaga ubukungu Yeriko yagereranyaga, kandi yifuzaga kwifatanya na Babuloni.
Jericho is set forth as a symbol of the work of carrying the third angel’s message to the world, but it possesses a warning about the sin of loving and trusting in the world. The symbol of Jericho also contains a curse against the rebuilding of Jericho and Rahab represents those still in Babylon that come out when the loud cry of the third angel is proclaimed.
Yeriko ishyirwa imbere nk’ikimenyetso cy’umurimo wo kugeza ubutumwa bw’umumarayika wa gatatu ku isi, ariko kandi gikubiyemo umuburo werekeye icyaha cyo gukunda no kwiringira iby’isi. Ikimenyetso cya Yeriko na none gikubiyemo umuvumo ku bwo kongera kubaka Yeriko, kandi Rahabu ahagarariye abacyari i Babuloni basohokamo igihe gutaka gukomeye kw’umumarayika wa gatatu gutangarijwe.
“Elijah’s faithful soul was grieved. His indignation was aroused, and he was jealous for the glory of God. He saw that Israel was plunged into fearful apostasy. And when he called to mind the great things that God had wrought for them, he was overwhelmed with grief and amazement. But all this was forgotten by the majority of the people. He went before the Lord, and, with his soul wrung with anguish, pleaded for Him to save His people if it must be by judgments. He pleaded with God to withhold from His ungrateful people dew and rain, the treasures of heaven, that apostate Israel might look in vain to their gods, their idols of gold, wood, and stone, the sun, moon, and stars, to water and enrich the earth, and cause it to bring forth plentifully. The Lord told Elijah that He had heard his prayer and would withhold dew and rain from His people until they should turn unto Him with repentance.
Ubugingo bwizerwa bwa Eliya bwarababaye. Umujinya we warakangutse, kandi yararwaniye ishyaka icyubahiro cy’Imana. Yabonye ko Isirayeli yari yaragwiriye mu buhakanyi buteye ubwoba. Maze igihe yibukaga ibintu bikomeye Imana yabakoreye, yuzurwaga n’agahinda no gutangara. Ariko ibyo byose byari byaribagiranye n’abenshi bo muri rubanda. Yagiye imbere y’Umwami, maze umutima we ubabajwe n’ishavu rikomeye, arainginga ngo akize ubwoko Bwe, kabone n’iyo byaba ngombwa ko bikorwa n’imanza. Yingingiye Imana kubuza ubwoko Bwayo butagira ishimwe ikime n’imvura, ubutunzi bwo mu ijuru, kugira ngo Isirayeli y’ubuhakanyi irebe ubusa ku mana zayo, ibigirwamana byayo by’izahabu, ibiti n’amabuye, ku zuba, ku kwezi no ku nyenyeri, ngo ni byo byuhirira isi kandi bikayitungisha, bikayitera kwera cyane. Uwiteka abwira Eliya ko yumvise isengesho rye, kandi ko azima ikime n’imvura ku bwoko Bwe kugeza igihe bazamuhindukirira bihannye.
“God had specially guarded His people against mingling with the idolatrous nations around them, lest their hearts should be deceived by the attractive groves and shrines, temples and altars, which were arranged in the most expensive, alluring manner to pervert the senses so that God would be supplanted in the minds of the people.
“Imana yari yararinze by’umwihariko ubwoko bwayo kutivanga n’amahanga yasengaga ibigirwamana yabakikije, kugira ngo imitima yabo itayobywa n’amasambu n’insengero by’ikirura, insengero n’ibicaniro, byari byaratunganijwe mu buryo buhenze cyane kandi bushukana, kugira ngo biyobye ubwenge n’ibyiyumvo, bityo Imana isimburwe mu mitima y’ubwoko bwayo.”
“The city of Jericho was devoted to the most extravagant idolatry. The inhabitants were very wealthy, but all the riches that God had given them they counted as the gift of their gods. They had gold and silver in abundance; but, like the people before the Flood, they were corrupt and blasphemous, and insulted and provoked the God of heaven by their wicked works. God’s judgments were awakened against Jericho. It was a stronghold. But the Captain of the Lord’s host Himself came from heaven to lead the armies of heaven in an attack upon the city. Angels of God laid hold of the massive walls and brought them to the ground. God had said that the city of Jericho should be accursed and that all should perish except Rahab and her household. These should be saved because of the favor that Rahab showed the messengers of the Lord. The word of the Lord to the people was: ‘And ye, in anywise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.’ ‘And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it.’
“Umurwa wa Yeriko wari waragenewe gusengwa kw’ibigirwamana birenze urugero. Abawutuye bari abakire cyane, ariko ubutunzi bwose Imana yari yarabahaye babubaraga ko ari impano y’imana zabo. Bari bafite izahabu n’ifeza byinshi; ariko, nk’abantu babayeho mbere y’Umwuzure, bari barononekaye kandi batuka Imana, bagasuzugura kandi bagahuguza Imana yo mu ijuru imirimo yabo mibi. Imanza z’Imana zari zakangukiye Yeriko. Wari igihome gikomeye. Ariko Umutware w’ingabo z’Uwiteka ubwe yavuye mu ijuru aza kuyobora ingabo zo mu ijuru mu gitero cyagabwe kuri uwo murwa. Abamarayika b’Imana bafashe inkuta nini zikomeye bazigusha hasi. Imana yari yaravuze ko umurwa wa Yeriko uzaba ikivume kandi ko bose bazarimbuka, keretse Rahabu n’abo mu rugo rwe. Abo ni bo bagombaga gukizwa kubera ineza Rahabu yagiriye intumwa z’Uwiteka. Ijambo ry’Uwiteka yabwiye abantu ryari iri: ‘Kandi mwebwe, uko byagenda kose, mwirinde icyo kivume, kugira ngo namwe mutazaba ikivume, nimuramuka mukuye ku kivume, mukagumura inkambi ya Isirayeli, mukayishyira mu muvumo kandi mukayiteza amakuba.’ ‘Nuko muri icyo gihe Yosuwa arabarahiza, ati: Havumwe umuntu imbere y’Uwiteka uzahaguruka akubaka uyu murwa wa Yeriko; urufatiro rwawo azarushyiraho mu mfura ye, kandi amarembo yawo azayashinga mu muhungu we w’umuhererezi.’”
“God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God. He guarded His people by most positive commands; yet notwithstanding the solemn injunction from God by the mouth of Joshua, Achan ventured to transgress. His covetousness led him to take of the treasures that God had forbidden him to touch because the curse of God was upon them. And because of this man’s sin the Israel of God were as weak as water before their enemies.
“Imana yari yitaye cyane ku byerekeye Yeriko, kugira ngo abantu batanyeganyezwa n’ibintu abaturage baho basengaga, imitima yabo ikayoborwa ikava ku Mana. Yarinze ubwoko bwayo ibaha amategeko asobanutse kandi akomeye; nyamara, n’ubwo hariho itegeko rikomeye Imana yatanze ibinyujije mu kanwa ka Yosuwa, Akani yatinyutse kurigomera. Umururumba we watumye afata ku butunzi Imana yari yamubujije gukoraho, kuko umuvumo w’Imana wari uburiho. Kandi kubera icyaha cy’uwo muntu, Isirayeli y’Imana yabaye nk’amazi imbere y’abanzi bayo.”
“Joshua and the elders of Israel were in great affliction. They lay before the ark of God in most abject humility because the Lord was wroth with His people. They prayed and wept before God. The Lord spoke to Joshua: ‘Get thee up; wherefore liest thou thus upon thy face? Israel hath sinned, and they have also transgressed My covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff. Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.’
Yosuwa n’abakuru ba Isirayeli bari mu mubabaro mwinshi. Baryama imbere y’isanduku y’Imana bicishije bugufi cyane, kuko Uwiteka yari arakariye ubwoko Bwe. Basenga kandi baririra imbere y’Imana. Uwiteka abwira Yosuwa ati: “Haguruka; ni iki gituma urambarara utyo wubitse umutwe hasi? Isirayeli yakoze icyaha, kandi kandi bishe isezerano Ryanjye nabategetse: kuko banatwaye ku cyatowe kurimbuka, kandi baribye, kandi barabihakanye, kandi banabishyize mu bintu byabo bwite. Ni cyo cyatumye abana ba Isirayeli batabasha guhagarara imbere y’abanzi babo, ahubwo babatera umugongo imbere y’abanzi babo, kuko bari baratowe kurimbuka: kandi sinzaba nkiri kumwe namwe ukundi, keretse nimukuraho icyo cyatowe kurimbuka muri mwe.”
“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded.” Testimonies, volume 3, 263, 264.
“Neretswe ko hano Imana igaragaza uburyo ibona icyaha kiri mu bantu bavuga ko ari ubwoko bwayo bwitondera amategeko yayo. Abo yahaye icyubahiro cyihariye cyo guhamya kwerekanwa gutangaje k’ububasha bwayo, nk’uko byagenze kuri Isirayeli ya kera, kandi na bo bakaba ndetse n’icyo gihe bagira ubutwari bwo kwirengagiza amabwiriza yayo avugishije ukuri, bazaba abagiriweho uburakari bwayo. Yashakaga kwigisha ubwoko bwayo ko kutumvira n’icyaha biyibabaza cyane rwose kandi ko bitagomba gufatwa nk’ibintu byoroheje.” Testimonies, volume 3, 263, 264.
The story of Jericho includes the warning to not trust in the perceived strength and glory of the wicked and affluent city. A “city” in Bible prophecy is a kingdom, and Achan took a Babylonian garment. A garment prophetically represents character, so in the “last days,” Achan’s hiding of the Babylonish garment represents a hidden desire to possess the character of spiritual Babylon. The character, or image of spiritual Babylon is what the United States covets when it brings together church and state.
Amateka ya Yeriko arimo umuburo wo kudashyira ibyiringiro mu mbaraga no mu cyubahiro by’umujyi w’ababi kandi ukize nk’uko biboneka. “Umujyi” mu buhanuzi bwa Bibiliya ni ubwami, kandi Akani yafashe umwambaro w’i Babuloni. Mu buryo bw’ubuhanuzi, umwambaro ugereranya imico, bityo rero, mu “minsi y’imperuka,” kuba Akani yarahishe umwambaro w’Umunyababuloni bigereranya icyifuzo gihishwe cyo kwifuza gutunga imico ya Babuloni yo mu by’umwuka. Imico, cyangwa ishusho ya Babuloni yo mu by’umwuka, ni byo Leta Zunze Ubumwe z’Amerika zifuza igihe zishyize hamwe itorero na Leta.
Confronted with the possibility of the youth of the Millerite movement being drafted into the Civil War, and recognizing the need of organization, the leaders of the movement became legally connected with the affluent nation that they were never to assimilate unto. Even the Constitution of that affluent country designed that it was never necessary for a church to be connected with the state. There were denominations that existed during the Millerite time period, that still exist today; some of those denominations have never entered into the legal relationship with the United States government, and their choice to not establish that relationship, never in any way prevented them from organizing their respective churches.
Bahanganye n’uko byashobokaga ko urubyiruko rw’umutwe w’Abamilerite rwajyanwa ku rugamba rw’Intambara y’Abanyagihugu, kandi babonye ko hakenewe imitunganyirize, abayobozi b’uwo mutwe bihuje n’amategeko n’ishyanga rikize cyane batagombaga na rimwe kwiyungamo. Ndetse n’Itegeko Nshinga ry’icyo gihugu gikize ryari ryarateganyije ko bitari ngombwa na busa ko itorero rihuzwa na Leta. Hariho amadini yabayeho mu gihe cy’Abamilerite kandi n’ubu akaba akiriho; amwe muri ayo madini ntiyigeze na rimwe yinjira muri ubwo busabane bwemewe n’amategeko n’ubutegetsi bwa Leta Zunze Ubumwe za Amerika, kandi icyemezo cyayo cyo kutagirana ubwo busabane nta na gato cyigeze kiyabuza gutunganya amatorero yayo uko bikwiriye.
Long after Joshua fought the battle of Jericho, in the time of Ahab, all the warnings of Achan’s apostasy and the destruction of Jericho had been forgotten by God’s apostate people. Elijah prayed to God, requesting if necessary that God’s judgments would be exercised to bring His people to repentance. When Malachi records the final words of the Old Testament the promise is set within the context of the Lord striking the world with a curse. The curse associated with Jericho, was upon any man who would rebuild Jericho. The curse was upon any who would like Achan, desire to trust in the wealth and affluency associated with Jericho. Achan’s “sin” represents the hidden unsanctified inward desire to wear the Babylonish garment. The ‘curse’ was for the work of acting out those inward desires.
Hashize igihe kinini nyuma y’uko Yosuwa yarwanye intambara y’i Yeriko, mu gihe cya Ahabu, imiburo yose yerekeye ubuhakanyi bwa Akani no kurimbuka kwa Yeriko yari yaribagiranye mu bwoko bw’Imana bwahakanye. Eliya yasabye Imana mu isengesho, ayinginga ko, bibaye ngombwa, imanza zayo zasohozwa kugira ngo zigarure ubwoko bwayo ku kwihana. Igihe Malaki yandika amagambo ya nyuma y’Isezerano rya Kera, isezerano rishyirwa mu rwego rw’Umwami gukubita isi umuvumo. Umuvumo wajyanaga na Yeriko wari ku muntu wese wari kongera kubaka Yeriko. Umuvumo wari ku muntu wese wagira, nka Akani, irari ryo kwiringira ubutunzi n’ubukire byajyanaga na Yeriko. “Icyaha” cya Akani kigereranya irari ry’imbere ryihishe, ritareguriwe Imana, ryo kwambara umwambaro w’i Babuloni. “Umuvumo” wari uw’igikorwa cyo gushyira mu bikorwa ayo marari yo mu mutima.
Miller’s message was the Elijah message for his time and the Civil War represented the judgments that accompany the Elijah message. In the middle of the Civil War in 1863, Millerite Adventism rebuilt Jericho, as witnessed by the details of Joshua’s curse upon any man who did so.
Ubutumwa bwa Miller bwari ubutumwa bwa Eliya bw’igihe cye, kandi Intambara y’Abanyagihugu yagereranyaga imanza ziherekeza ubutumwa bwa Eliya. Hagati mu Ntambara y’Abanyagihugu mu mwaka wa 1863, Ubudivantisiti bwa Miller bwongeye kubaka Yeriko, nk’uko bigaragazwa n’ibisobanuro by’umuvumo wa Yosuwa ku muntu wese wari kubikora.
And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.
Muri icyo gihe Yosuwa arabarahiza ati: Aravumwe imbere y’Uwiteka umuntu uzahaguruka akubaka uyu murwa wa Yeriko; azashyiraho urufatiro rwawo abiheshejwe n’imfura ye, kandi amarembo yawo azayashinga abiheshejwe n’umuhungu we w’imfura y’imperuka. Yosuwa 6:26.
The word “adjured” in the command of Joshua is both an oath and a curse. Cursed if you break Joshua’s command, and blessed if you keep the oath. The word translated as “adjured” is also translated as “seven times” in Leviticus twenty-six. The oath and curse of Moses as Daniel expresses it in chapter nine, is connected with the rebuilding of Jericho.
Ijambo “yarahije” mu itegeko rya Yosuwa risobanura icyarimwe indahiro n’umuvumo. Havumwe uzica itegeko rya Yosuwa, kandi ahirwe uzakomeza iyo ndahiro. Ijambo ryahinduwemo “yarahije” ni na ryo rihindurwa ngo “incuro ndwi” mu Balewi makumyabiri na gatandatu. Indahiro n’umuvumo bya Mose, nk’uko Daniyeli abivuga mu gice cya cyenda, bifitanye isano no kongera kubaka Yeriko.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
Ni koko Isirayeli yarenze amategeko yawe, koko irateshuka, kugira ngo itumvira ijwi ryawe; ni cyo cyatumye umuvumo udusukwaho, n’indahiro yanditswe mu mategeko ya Mose umugaragu w’Imana, kuko twacumuye kuri we. Daniyeli 9:11.
Sister White said, “God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God.” God was very particular in accomplishing the destruction of Jericho and therefore He was very particular in recording the warning represented by Achan. He was careful in recording the curse associated with rebuilding Jericho and also careful in defining the divine tactics employed in bringing the walls down.
Mushiki wacu White yaravuze ati: “Imana yari yitondeye cyane ku byerekeye Yeriko, kugira ngo abantu batayoberwa bitewe n’ibyo abaturage baho basengaga, kandi imitima yabo ikayoba ikava ku Mana.” Imana yari yitondeye cyane mu gusohoza irimbuka rya Yeriko, bityo yari yitondeye cyane no mu kwandika umuburo ushushanyijwe na Akani. Yitondeye no mu kwandika umuvumo ujyanye no kongera kubaka Yeriko, kandi yitondeye no mu gusobanura amayeri y’ijuru yakoreshejwe mu guhirika inkuta zaho.
It was most certainly Jesus, as the Captain of the Lord’s host that directed the angels to bring Jericho’s walls down, and nothing is done by accident in God’s Word, but in this instance, we have the prophetess telling us that “God was very particular in regard to Jericho.” Seven days the ark was carried around the city, and a day is a year in prophecy. That principle was recorded at the beginning of the forty years of wilderness wandering and at the end of those forty years they compassed Jericho for seven days.
Nta gushidikanya na mba Yesu ubwe, ari We Muyobozi w’ingabo z’Uwiteka, wayoboye abamarayika gusenya inkuta za Yeriko; kandi nta na kimwe kiba ku bw’impanuka mu Ijambo ry’Imana, ahubwo muri uru rugero, umuhanuzi-kazi aratubwira ko “Imana yitaye cyane ku byerekeye Yeriko.” Iminsi irindwi Isanduku yarazengurukijwe umugi, kandi mu buhanuzi umunsi ni umwaka. Iryo hame ryanditswe mu ntangiriro y’imyaka mirongo ine yo kuzerera mu butayu, kandi ku iherezo ry’iyo myaka mirongo ine bazengurutse Yeriko iminsi irindwi.
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 mwasuzumyemo igihugu wari uri, ni ukuvuga iminsi mirongo ine, umunsi umwe ukabarirwa umwaka umwe, ni ko muzikorera ibicumuro byanyu imyaka mirongo ine, kandi muzamenya icyo isezerano ryanjye ryacitse risobanura. Kubara 14:34.
Seven days the ark was carried around the city and on the seventh-day it was taken around the city “seven times.” This provides two prophetic witnesses that Jericho is associated with the “seven times” of Moses’ oath. God’s covenant people are priests, and seven priests blew seven trumpets.
Iminsi irindwi Isanduku yazengurutswe umugi, maze ku munsi wa karindwi iwuzengurukijwe “inshuro ndwi.” Ibyo bitanga abagabo babiri b’ubuhanuzi bemeza ko Yeriko ifitanye isano n’“inshuro ndwi” z’indahiro ya Mose. Ubwoko bw’Imana bw’isezerano ni abatambyi, kandi abatambyi barindwi bavuza impanda ndwi.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Namwe kandi, nk’amabuye mazima, mwubakwa mube inzu y’umwuka, ubupadiri bwera, kugira ngo mutambire ibitambo by’umwuka byemerwa n’Imana ku bwa Yesu Kristo. 1 Petero 2:5.
A trumpet represents either a warning message, or a judgment or a call to a holy convocation depending on the context where it is located. In the last days a trumpet is to be blown by the watchmen, as it was blown by the Millerites in their history. The priests represent the watchmen on the walls of Zion that blow a trumpet, warning God’s people of a coming judgment, while also calling those very same people unto a holy convocation.
Impanda ihagarariye ubutumwa bw’umuburo, cyangwa urubanza, cyangwa ihamagarira iteraniro ryera, bitewe n’imvugiro ibonekamo. Mu minsi y’imperuka impanda igomba kuvuzwa n’abarinzi, nk’uko yavuzwe n’Abamillerite mu mateka yabo. Abatambyi bahagarariye abarinzi bari ku nkike za Siyoni bavuza impanda, bakaburira ubwoko bw’Imana iby’urubanza rugiye kuza, kandi nanone bagahamagarira abo bantu nyene iteraniro ryera.
Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand … Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? Joel 2:1, 15–17.
Muvuze impanda i Siyoni, kandi mutere impuruza ku musozi wanjye wera; abatuye igihugu bose bahindire umushyitsi, kuko umunsi w’Uwiteka uje, kuko wegereje cyane … Muvuze impanda i Siyoni, mutangaze igisibo cyera, muteranye iteraniro rikomeye ryera; mukoranye abantu, mweze iteraniro, mukoranye abakuru, mukoranye abana, n’abonsa amabere; umukwe ave mu cyumba cye, n’umugeni ave mu nzu ye. Abatambyi, abakozi b’Uwiteka, baririre hagati y’umuryango n’igicaniro, kandi bavuge bati: Uwiteka, gira imbabazi ku bwoko bwawe, kandi ntuhe umurage wawe kuba igitutsi, ngo abanyamahanga babategeke; ni iki cyatuma bavuga mu mahanga bati: Imana yabo iri he? Yoweli 2:1, 15–17.
The trumpet message is the Elijah message. All the various usages of the word “seven” in Joshua chapter six, is the same word or a related derivative of the word which is translated as “seven times” in Leviticus twenty-six. Yet the dish of fables handed out by the Laodicean theologians claim that the word translated as “seven times” in Leviticus twenty-six only represents fullness of power, or completeness or some other foolish variation of their denial that Miller was correct in applying a numerical value to the word translated as “seven times.” The priests led the people around the city seven times, not fully or completely around Jericho. The word translated as “seven times” represents a numerical value!
Ubutumwa bw’impanda ni bwo butumwa bwa Eliya. Imikoreshereze inyuranye yose y’ijambo “karindwi” iboneka muri Yosuwa igice cya gatandatu, ni ryo jambo rimwe cyangwa irikomokaho rifitanye isano n’ijambo ryahinduwemo “inshuro ndwi” mu Balewi makumyabiri na gatandatu. Nyamara uruvange rw’imigani rutangwa n’abahanga mu by’iyobokamana b’i Lawodikiya ruvuga ko ijambo ryahinduwemo “inshuro ndwi” mu Balewi makumyabiri na gatandatu rigereranya gusa ubusendere bw’imbaraga, cyangwa ukugira ubwuzure, cyangwa ubundi buryo ubwo ari bwo bwose bw’ubupfu bwo guhakana kwabo ko Miller yari afite ukuri igihe yashyiragaho agaciro k’umubare ku ijambo ryahinduwemo “inshuro ndwi.” Abatambyi bayoboye abantu bazenguruka umujyi inshuro ndwi, si ukuwuzenguruka byuzuye cyangwa mu buryo bwuzuye i Yeriko. Ijambo ryahinduwemo “inshuro ndwi” rihagarariye agaciro k’umubare!
At Jericho, when the people shouted, it represented the loud cry of the one hundred and forty-four thousand, who are cut out of the mountain without hands in Daniel chapter two, who strike and break in pieces the image.
I Yeriko, ubwo abantu bavugaga induru, byagereranyaga ijwi rirenga ry’abihumbi ijana na mirongo ine na bine, batuwe ku musozi bidakozwe n’amaboko muri Daniyeli igice cya kabiri, bakubita kandi bakamenagura cya gishushanyo mo ibice.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.
Kandi mu minsi y’abo bami Imana yo mu ijuru izimika ubwami butazigera burimbuka; kandi ubwo bwami ntibuzasigaranira abandi bantu, ahubwo buzajanjagura kandi butsembeho rwose ubwo bwami bwose, kandi buzahoraho iteka ryose. Nk’uko wabonye ko ibuye ryakomowe ku musozi ritakozwe n’amaboko, kandi ko ryajanjaguye ibyuma, n’umuringa, n’ibumba, n’ifeza, n’izahabu; Imana ikomeye yamenyesheje umwami ibizaba hanyuma y’ibi; kandi inzozi ni iz’ukuri, kandi ibisobanuro byazo birahamye. Daniyeli 2:44, 45.
God was careful to list the precious metals that were found in Jericho as gold, silver, brass and iron. Prophetically, clay represents God’s people as typified by Rahab. Jericho represents the end of all earthly kingdoms during the loud cry of the one hundred and forty-four thousand.
Imana yitaye ku gutondeka urutonde rw’ibyuma by’agaciro byabonetse i Yeriko, ari byo zahabu, ifeza, umuringa n’icyuma. Mu buryo bw’ubuhanuzi, ibumba rigereranya ubwoko bw’Imana nk’uko bwashushanyijwe na Rahabu. Yeriko igereranya iherezo ry’ubwami bwose bwo mu isi mu gihe cy’ijwi rirenga ry’abihumbi ijana na mirongo ine na bane.
But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord. Joshua 6:19.
Ariko ifeza yose, n’izahabu, n’ibintu byose by’umuringa n’iby’icyuma, byeguriwe Uwiteka: bizinjira mu bubiko bw’Uwiteka. Yosuwa 6:19.
Jericho represents the work of conquering the Promised Land, which typifies the work of the mighty movement of the third angel. That work includes a warning, a curse and the saving of those outside the priesthood, as represented by the harlot, Rahab.
Yeriko igereranya umurimo wo kunesha Igihugu cy’Isezerano, kikaba gishushanya umurimo w’umuhati ukomeye w’umumalayika wa gatatu. Uwo murimo urimo umuburo, umuvumo, n’agakiza k’abari hanze y’ubutambyi, nk’uko byagereranyijwe na maraya Rahabu.
Joshua’s prophetic “curse” was later fulfilled in the days of Ahab and Elijah. The curse against rebuilding Jericho contained the specific prediction that the man that did so, would lose his youngest son when he set up the gates of Jericho, and he would lose his oldest son when he laid the foundations thereof. In the time of Elijah, Hiel the Bethelite fulfilled that prophecy, and his youngest son died when he set up the gates and his oldest son died when he laid the foundations. The “curse” which is associated with the Elijah message was represented by the work of rebuilding Jericho.
“Umuvumo” wa gihanuzi wa Yosuwa waje gusohora mu gihe cya Ahabu na Eliya. Umuvumo wo kongera kubaka Yeriko wari urimo ubuhanuzi bwihariye bwavugaga ko umuntu uzabikora azapfusha umuhungu we muto igihe azashyiraho amarembo ya Yeriko, kandi azapfusha umuhungu we mukuru igihe azashyiraho urufatiro rwayo. Mu gihe cya Eliya, Hiyeli w’i Beteli yasohoye ubwo buhanuzi, kandi umuhungu we muto yapfuye igihe yashyiragaho amarembo, naho umuhungu we mukuru apfa igihe yashyiragaho urufatiro. “Umuvumo” ufitanye isano n’ubutumwa bwa Eliya wagereranywaga n’umurimo wo kongera kubaka Yeriko.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Dore, nzaboherereza Eliya umuhanuzi mbere y’uko umunsi ukomeye kandi uteye ubwoba w’Uwiteka ugera; kandi azagarura imitima y’ababyeyi ku bana babo, n’imitima y’abana ku babyeyi babo, kugira ngo ntazaza ngo nkubite isi umuvumo. Malaki 4:5, 6.
The curse of Millerite history that was associated with Miller’s Elijah message was predicted by Joshua and fulfilled in the time of Elijah and Ahab.
Umuvumo wo mu mateka y’Abamillerite wari ufitanye isano n’ubutumwa bwa Eliya bwa Miller, wahanuwe na Yosuwa kandi usohora mu gihe cya Eliya na Ahabu.
In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. 1 Kings 16:34.
Mu minsi ya Ahabu ni ho Hiyeli w’i Beteli yubakiye Yeriko: urufatiro rwayo arushyiraho Abiramu imfura ye yapfuye, kandi amarembo yayo ayashyiraho Segubu umwana we w’umuhererezi yapfuye, nk’uko byari bihuje n’ijambo ry’Uwiteka yavugiye muri Yosuwa mwene Nuni. 1 Abami 16:34.
The curse of rebuilding Jericho cannot be separated from the manifestation of power that God exercised in bringing the walls of Jericho down. Sister White said, “Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath.” The Millerites had just participated in the manifestation of God’s power that climaxed with the Midnight Cry, yet they rejected Moses’ oath of the seven times which Daniel also identifies as the curse of Moses.
Umuvumo wo kongera kubaka Yeriko ntushobora gutandukanywa no kwigaragaza kw’imbaraga Imana yakoresheje mu guhirika inkike za Yeriko. Mushiki wacu White yaravuze ati: “Abo yubahishije by’umwihariko kuba abagabo bo kwibonera ukwiyerekana gutangaje kw’imbaraga ze, nk’uko byagenze kuri Isirayeli ya kera, maze nubwo bimeze bityo bakihanganira kwirengagiza amabwiriza ye yeruye, bazaba abagenewe umujinya we.” Abamillerite bari bamaze kugira uruhare mu kwigaragaza kw’imbaraga z’Imana kwasozwaga n’Induru yo mu Gicuku, nyamara banze indahiro ya Mose y’inshuro ndwi, Danieli na we agaragaza ko ari wo muvumo wa Mose.
Names are a symbol of character in God’s Word, and the name of the man who rebuilt Jericho, along with the names of his oldest and youngest son are very informative. Hiel means the living God of strength and suggests that Hiel was a follower of the living God. The fact that he is identified as a Bethelite identifies him with the church. Abiram, his firstborn means the father of height, in terms of being exalted and lifted up. His youngest son Segub means lofty and to exalt and lift up. All three names represent elements of God’s character, but in the context of the prophecy which they fulfilled, they represent a man who was lifting up and exalting himself above the Almighty God who had brought Jericho down. A “gate” in prophecy represents a church.
Amazina ni ikimenyetso cy’imico mu Ijambo ry’Imana, kandi izina ry’umugabo wongeye kubaka Yeriko, hamwe n’amazina y’umuhungu we w’imfura n’uwo muto, birasobanura cyane. Hiyeli bisobanura Imana nzima y’imbaraga kandi byerekana ko Hiyeli yari umuyoboke w’Imana nzima. Kuba avugwa ko yari uwo i Beteli bimuhuza n’itorero. Abiramu, imfura ye, bisobanura se w’ubuhagarare bwo hejuru, mu buryo bwo gushyirwa hejuru no kuzamurwa. Umuhungu we muto Segubu bisobanura kuba ku rwego rwo hejuru no gushyirwa hejuru no kuzamurwa. Ayo mazina uko ari atatu agaragaza ingingo z’imico y’Imana, ariko mu rwego rw’ubuhanuzi basohoreje, agereranya umuntu wishyiraga hejuru kandi akishyira hejuru kurusha Imana Ishoborabyose yari yarasenye Yeriko. “Irembo” mu buhanuzi rigereranya itorero.
“To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.
“Ku muntu wicisha bugufi kandi wizeye, inzu y’Imana iri ku isi ni irembo ry’ijuru. Indirimbo y’ishimwe, isengesho, amagambo avugwa n’abahagarariye Kristo, ni uburyo Imana yageneye gutegurisha abantu Itorero ryo mu ijuru, ari ryo gusenga guhanitse kurushaho, aho hatagira ikintu na kimwe gihumanya gishobora kwinjira.” Testimonies, volume 5, 491.
The beginning of the work to start a church began in 1860, as testified to by Adventist historians such as Arthur White, Ellen White’s grandson.
Intangiriro y’umurimo wo gutangiza itorero yatangiye mu 1860, nk’uko abahanga mu mateka y’Abadivantisiti nka Arthur White, umwuzukuru wa Ellen White, babihamije.
“While Ellen White had written and published at some length on the need of order in managing the work of the church (see Early Writings, 97–104), and while James White had kept this need before the believers in addresses and Review articles, the church was slow to move. What had been presented in general terms, was well received, but when it came to translating this with something constructive there was resistance and opposition. James White’s brief articles in February aroused not a few from complacency, and now a great deal was being said.
“Nubwo Ellen White yari yaranditse kandi yarasohoye mu buryo burambuye ku byerekeye akamaro k’imigendekere irimo gahunda mu micungire y’umurimo w’itorero (reba Early Writings, 97–104), kandi ubwo James White yari yarakomeje gushyira icyo gikenewe imbere y’abizera binyuze mu mbwirwaruhame no mu nyandiko zo muri Review, itorero ryatinze kugira icyo rikora. Ibyari byaratanzwe mu magambo rusange byakiriwe neza, ariko igihe byageraga ku kubihindura mu buryo bufite icyo bwubaka, habagaho ukwanga no kubirwanya. Inyandiko ngufi za James White zo muri Gashyantare zakanguye abatari bake zibakura mu kudamarara, noneho hatangira kuvugwa byinshi cyane.”
“J. N. Loughborough, working with White in Michigan, was the first to respond. His words were in the affirmative, but on the defensive:
“J. N. Loughborough, wakoranaga na White i Michigan, ni we wa mbere wasubije. Amagambo ye yari ayo kwemera, ariko yo kwiregura:”
“‘Says one, if you organize so as to hold property by law, you will be a part of Babylon. No; I understand there is quite a difference between our being in a position that we can protect our property by law and using the law to protect and enforce our religious views. If it is wrong to protect church property, why is not wrong for individuals to hold any property legally?—Review and Herald, March 8, 1860.’
“‘Umuntu umwe aravuga ati, nimwiyubaka mu buryo bwo gutunga umutungo hakurikijwe amategeko, muzaba muri umugabane wa Babuloni. Oya; nsobanukiwe ko hariho itandukaniro rikomeye cyane hagati yo kuba turi mu mwanya wo kurinda umutungo wacu hakurikijwe amategeko no gukoresha amategeko kugira ngo turengere kandi dushyire mu bikorwa ibitekerezo byacu by’idini. Niba ari ikosa kurinda umutungo w’itorero, ni kuki bitaba ikosa ko abantu ku giti cyabo batunga umutungo uwo ari wo wose mu buryo bwemewe n’amategeko?—Review and Herald, March 8, 1860.’”
“James White had closed his statement in the Review, laying the matter of the need of organization of the publishing interests before the church with the words ‘If any object to our suggestions, will they please write out a plan on which we as a people can act?’—Ibid., February 23, 1860. The first minister laboring out in the field to respond was R. F. Cottrell, a stalwart corresponding editor of the Review. His immediate reaction was decidedly negative:
“James White yari yarangije amagambo ye muri Review, ashyira imbere y’itorero ikibazo cy’uko umurimo wo gutangaza ibitabo wari ukeneye gutunganywa, akoresheje aya magambo ngo: ‘Niba hari abatemera ibyifuzo byacu, mbese baratwandikira umugambi dushobora gukurikiza twe nk’ubwoko?’—Ibid., 23 Gashyantare 1860. Umukozi wa mbere w’ubutumwa wakoreraga hanze mu murima witabiriye gusubiza ni R. F. Cottrell, umwe mu banditsi b’inararibonye b’inkingi yandikiraga Review. Igisubizo cye cya mbere cyari ukurwanya kutaziguye kandi gukomeye:”
“‘Brother White has asked the brethren to speak in relation to his proposition to secure the property of the church. I do not know precisely what measure he intends in this suggestion, but understand it is to get incorporated as a religious body according to law. For myself, I think it would be wrong to ‘make us a name,’ since that lies at the foundation of Babylon. I do not think God would approve of it.—Ibid., March 22, 1860.” Arthur White, Ellen G. White, volume 1, 420, 421.
“‘Umuvandimwe White yasabye bene Data kugira icyo bavuga ku byerekeye icyifuzo cye cyo gutuma itorero rigira umutungo uryanditseho mu buryo bwemewe. Sinsobanukiwe neza urugero rw’icyo agamije muri iki gitekerezo, ariko numva ko ari ukugira ngo twandikwe mu mategeko nk’umuryango w’idini. Jyewe ku bwanjye, ntekereza ko byaba ari ikosa ‘kwihesha izina,’ kuko ari byo bishingirwaho Babuloni. Sintekereza ko Imana yabishyigikira.—Aho hantu nyine, 22 Werurwe 1860.” Arthur White, Ellen G. White, igitabo cya 1, 420, 421.
James White began his effort to become a church in 1860, and a church is represented by a “gate”. Ellen White says this about the year 1860.
Yakobo White yatangiye umuhati we wo guhinduka itorero mu mwaka wa 1860, kandi itorero rigereranywa n’“irembo”. Ellen White avuga ibi ku mwaka wa 1860.
“In 1860 death stepped over our threshold, and broke the youngest branch of our family tree. Little Herbert, born September 20, 1860, died December 14 of the same year.” Testimonies, volume 1, 103.
“Mu mwaka wa 1860 urupfu rwambutse umuryango wacu, rumena ishami rito kurusha ayandi yose ry’igiti cy’umuryango wacu. Agahungu kacu Herbert, kavutse ku wa 20 Nzeri 1860, kapfuye ku wa 14 Ukuboza muri uwo mwaka nyine.” Testimonies, volume 1, 103.
In 1863, the Whites also lost their eldest son. After playing and becoming overheated, he went into the room where the cloth charts were prepared and took a nap upon some damp cloths that were used in preparation of the charts. The 1843 and 1850 charts represent the foundations of the Millerite movement. The chart produced in 1863, represent a rejection of the “seven times” of Leviticus twenty-six as previously represented upon the two tables of Habakkuk. It presents a counterfeit foundational message.
Mu mwaka wa 1863, Abazungu na bo barokotse n’umwana wabo w’imfura. Amaze gukina no gushyuha cyane, yinjiye mu cyumba barimo bateguriramo ibishushanyo byo ku bitambaro maze araryama ku bitambaro bimwe byari bikiri bitose byakoreshwaga mu gutegura ibyo bishushanyo. Ibishushanyo byo mu 1843 n’ibyo mu 1850 bigereranya urufatiro rw’umutwe wa Millerite. Igishushanyo cyakozwe mu 1863 kigereranya kwanga “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu nk’uko byari byagaragajwe mbere ku mbaho ebyiri za Habakuki. Gitanga ubutumwa bw’ibanze bw’impimbano.
“When on Friday, November 27, [1863] the parents reached Topsham, they found their three sons and Adelia waiting for them at the depot. They were all apparently in good health, except for Henry, who had a cold. But the next Tuesday, December 1, Henry was very ill with pneumonia. Years later Willie, his youngest brother, reconstructed the story:
“Ku wa Gatanu, tariki ya 27 Ugushyingo [1863], igihe ababyeyi bageraga i Topsham, basanze abahungu babo batatu na Adelia babategereje kuri sitasiyo. Bose basaga n’abafite amagara mazima, uretse Henry wari warafashwe n’ibicurane. Ariko ku wa Kabiri wakurikiyeho, tariki ya 1 Ukuboza, Henry yari arembye cyane azize umusonga. Nyuma y’imyaka myinshi, Willie, murumuna we w’imfura y’umuhererezi, yongeye kubumbatira uko byagenze:”
‘During the absence of their parents, Henry and Edson, under the supervision of Brother Howland, were busily engaged in mounting the charts on cloth, ready for sale. They worked in a rented store building about a block from the Howland home. At length they had a respite for a few days while they were waiting for charts to be sent from Boston. . . . Returning from a long tramp by the river, he [Henry] thoughtlessly lay down and slept on a few damp cloths used in backing the paper charts. A chilly wind was blowing in from an open window. This indiscretion resulted in a severe cold.’” Arthur White, Ellen G. White, volume 2, 70.
“Igihe ababyeyi babo batari bahari, Henry na Edson, bayobowe na Mwene Data Howland, bari bahugiye cyane mu gufatisha ku mwenda ya mbonerahamwe, bazitegura kugurishwa. Bakoreraga mu nzu y’ubucuruzi bakodesheje, iri nko muri blo kimwe uvuye ku rugo rwa Howland. Amaherezo babonye akaruhuko k’iminsi mike mu gihe bari bategereje ko bohererezwa za mbonerahamwe zivuye i Boston.... Amaze kugaruka avuye mu rugendo rurerure yagendeye ku nkombe z’umugezi, we [Henry] yaryamye atabitekerejeho ku myenda mike yari ifite ubuhehere yakoreshwaga mu gushyigikira za mbonerahamwe z’impapuro. Umuyaga ukonje wahuhaga winjira unyuze mu idirishya ryari rifunguye. Ubu kutitonda kwatumye afatwa n’ibicurane bikomeye.” Arthur White, Ellen G. White, igitabo cya 2, 70.
In 1863, the Millerite movement ended with the formation of a church and the rejection of the foundational truths represented upon the two tables of Habakkuk. The primary leader, as typified by Hiel the Bethelite had begun the work of setting up the gates in 1860 and lost his youngest son for doing so. In 1863, the counterfeit charts became the resting place where Hiel’s oldest son took a nap. He caught a chill and died the same year. His death was directly connected to sleeping on the charts that were then being produced. But the chart that was being produced in 1863, was the counterfeit of the foundation that Elijah, represented by Miller had raised up.
Mu 1863, urugendo rw’Abamilerite rwarangiye hashyizweho itorero no kwangwa kw’ukuri kw’ishingiro kwari kugaragajwe ku bisate bibiri bya Habakkuk. Umuyobozi mukuru, nk’uko yashushanyijwe na Hiyeli w’Umubeteli, yari yaratangiye umurimo wo gushinga amarembo mu 1860, maze ahomba umwana we w’umuhererezi abitewe no kubikora. Mu 1863, imbonerahamwe z’impimbano zabaye ahantu ho kuruhukira aho umuhungu wa mbere wa Hiyeli yafatiye agatotsi. Yafashwe n’imbeho maze apfa muri uwo mwaka nyine. Urupfu rwe rwari rufitanye isano itaziguye no gusinzira ku mbonerahamwe zari zirimo gutegurwa icyo gihe. Ariko imbonerahamwe yari irimo gutegurwa mu 1863 yari impimbano y’ishingiro Eliya, washushanywaga na Miller, yari yarubatse.
The command of Joshua against rebuilding Jericho, was expressed with the word “adjure.” It represents an oath and a curse, and is the same word translated as “seven times” in Leviticus twenty-six. It is the curse that accompanies the Elijah message, and that curse was accomplished in 1860 and 1863 as Millerite Adventism rebuilt Jericho with the formation of a legal church and the rejection of Miller’s stone of stumbling. Hiel was a Bethelite, thus prophetically emphasizing the work of Hiel in rebuilding Jericho, as the work of building a church.
Itegeko rya Yosuwa ribuza kongera kubaka Yeriko, ryagaragajwe n’ijambo “yarahije.” Rihagarariye indahiro n’umuvumo, kandi ni na ryo jambo rimwe ryahinduwemo ngo “incuro zirindwi” mu gitabo cy’Abalewi makumyabiri na gatandatu. Uwo ni wo muvumo uherekeza ubutumwa bwa Eliya, kandi uwo muvumo wasohorejwe mu 1860 no mu 1863 ubwo Uvadivantisiti bw’Abamileri bwasubizagaho Yeriko binyuze mu ishingwa ry’itorero ryemewe n’amategeko no mu kwanga ibuye ry’igitsitaza rya Milleri. Hiyeli yari Umunyabeteli, bityo mu buryo bw’ubuhanuzi bigashimangira ko umurimo wa Hiyeli wo kongera kubaka Yeriko, wari umurimo wo kubaka itorero.
The “curse” of Joshua was proclaimed in conjunction with the story of the battle of Jericho, a battle that cannot be told without repeatedly identifying “seven times.”
“Umuvumo” wa Yosuwa watangajwe mu isano n’inkuru y’intambara ya Yeriko, intambara idashobora kuvugwa hatongeye kugaragazwa kenshi ko ari “incuro zirindwi.”
In 1863, the message or “oath” of Moses, as presented by Elijah, and represented by William Miller produced a “curse.” Both the message of Moses and the work of Elijah were rejected. Elijah returned in 1989, but was not reconnected with Moses until post September 11, 2001. That information is yet to be defended, but it is air tight.
Mu 1863, ubutumwa cyangwa “indahiro” bya Mose, nk’uko byatanzwe na Eliya kandi bigaragazwa na William Miller, byazanye “umuvumo.” Ubutumwa bwa Mose n’umurimo wa Eliya byombi byaranzekwaga. Eliya yagarutse mu 1989, ariko ntiyongeye guhuzwa na Mose kugeza nyuma ya 11 Nzeri 2001. Ayo makuru aracyakeneye gushyigikirwa no kugaragazwa, ariko arakomeye cyane ku buryo nta cyo wayashidikanyaho.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.
“Abakozi b’umurimo batatunganijwe bera bihagurukiye kurwanya Imana. Bashimagiza Kristo n’imana y’iyi si mu guhumeka kumwe. Nubwo bavuga ko bemera Kristo, bahobera Baraba, kandi mu bikorwa byabo bakavuga bati, ‘Si uyu Muntu, ahubwo ni Baraba.’ Abasoma bose aya magambo nibyitonde cyane. Satani yirase ibyo ashobora gukora. Atekereza ko ashobora gusenya ubumwe Kristo yasabiye ko bwabaho mu itorero Rye. Aravuga ati, ‘Nzajya imbere mbe umwuka w’ibinyoma wo kubeshya abo nzabasha, kugira ngo banegure, bacireho iteka, kandi bagoreke ukuri.’ Nimureke umwana w’uburiganya n’ubuhamya bw’ibinyoma yakirwe n’itorero ryahawe umucyo mwinshi, ibimenyetso byinshi, kandi iryo torero rizata ubutumwa Uwiteka yohereje, ryakire ibyavuzwe bidafite ishingiro na gato n’ibitekerezo by’ibinyoma n’inyigisho z’ibinyoma. Satani aseka ubupfapfa bwabo, kuko azi ukuri icyo ari cyo.”
“Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’
“Benshi bazahagarara mu bibuga byacu byo kubwirizamo bafite mu maboko yabo itoroshi y’ubuhanuzi bw’ibinyoma, yacanywe ikomotse ku itoroshi ya Satani y’ikuzimu. Niba gushidikanya no kutizera bibungabungwa, abakozi b’Imana bizerwa bazavanwaho muri abo bantu batekereza ko bazi byinshi cyane. Kristo yaravuze ati: ‘Iyo uza kuba waramenye, nawe ubwawe nibura kuri uyu munsi wawe, ibintu birebana n’amahoro yawe! ariko none bihishwe amaso yawe.’”
“Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.
“Nubwo urufatiro rw’Imana ruhagaze rushikamye. Uwiteka azi abe. Umukozi wejejwe ntagomba kugira uburyarya mu kanwa ke. Agomba kuba agaragara nk’amanywa y’ihangu, atanduye namba n’ikizinga cyose cy’ikibi. Ubutumwa n’itangazamakuru byejejwe bizaba imbaraga mu kumurikira uru rubyaro rugoramye umucyo w’ukuri. Mucyo, bene Data, dukeneye umucyo urushijeho. Muvuza impanda i Siyoni; murangurure impuruza ku musozi wera. Mukoranye ingabo z’Uwiteka, zifite imitima yejejwe, kugira ngo zumve icyo Uwiteka azabwira ubwoko bwe; kuko yongereye umucyo ku bazashaka kumva bose. Nibitwaze intwaro kandi bitegure, bazamuke bajye ku rugamba—gutabara Uwiteka ngo barwanye abanyamaboko. Imana ubwayo izakorera Isirayeli. Ururimi rwose rubeshya ruzacecekeshwa. Amaboko y’abamarayika azasenya imigambi y’uburiganya iri gucurwa. Inzitiro za Satani ntizizigera zinesha. Insinzi izaherekeza ubutumwa bw’umumarayika wa gatatu. Nk’uko Umutware w’ingabo z’Uwiteka yashenye inkike z’i Yeriko, ni ko n’ubwoko bw’Uwiteka bwitondera amategeko buzanesha, kandi ibiburwanya byose bizatsindwa. Ntihakagire ubugingo na bumwe bwinubira abagaragu b’Imana babugannye bazanye ubutumwa buvuye mu ijuru. Ntimukongere kubashakaho amakosa, muvuga muti, ‘Barakabya cyane; bavuga amagambo akarishye cyane.’ Bashobora kuvuga bakomeje; ariko se si ngombwa? Imana izatuma amatwi y’ababyumva avuza ubuhuha nibatazumvira ijwi ryayo cyangwa ubutumwa bwayo. Izacira urubanza abarwanya ijambo ry’Imana.”
“Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.
“Satani yashyizeho ingamba zose zishoboka kugira ngo hatagira ikintu na kimwe kiza hagati muri twe nk’ubwoko cyaducyaha, kikaduhana, kandi kikaduhugurira kurekura amakosa yacu. Ariko hariho ubwoko buzatwara isanduku y’Imana. Hari bamwe bazava muri twe batagikomeza gutwara isanduku. Ariko abo ntibashobora kubaka inkuta zo gukingira ukuri; kuko kuzagenda gukomeza kujya imbere no kuzamuka kugeza ku iherezo. Mu bihe byahise Imana yagiye ihagurutsa abantu, kandi n’ubu iracyafite abantu b’akanya bakiteguye, biteguye gukora ibyo ibategetse—abantu bazanyura mu mbogamizi zimeze gusa nk’inkuta zisizwe isima idafatana. Iyo Imana ishyize Umwuka Wayo ku bantu, bazakora. Bazatangaza ijambo ry’Uwiteka; bazarangurura ijwi ryabo nk’impanda. Ukuri ntikuzagabanywa cyangwa ngo gutakaze imbaraga zako mu maboko yabo. Bazereka abantu ibicumuro byabo, n’inzu ya Yakobo ibyaha byayo.” Testimonies to Ministers, 409–411.