The Spirit of Prophecy: Leading and Teaching | English and Kinyarwanda Side by Side

Habakkuk's Two Tables 3 of 95

Imbonerakure ebyiri bya Habakuki 3 kuri 95

Introduction: The Foundation of Habakkuk's Two Tables

Intangiriro: Urufatiro rw’Ibisate Bibiri bya Habakuki

This series is called Habakkuk's Two Tables. So far, we have been taking certain truths from the 1843 and 1850 Charts, not to defend them biblically at this point, but to establish that Ellen White endorses these truths. Our contention is that if you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. We want to put that in the record first.

Uru ruhererekane rwitwa Ameza Abiri ya Habakuki. Kugeza ubu, twagiye dufata ukuri kumwe na kumwe kuri za Charts zo mu 1843 no mu 1850, atari ukuguhagararaho twifashishije Bibiliya muri iki gihe, ahubwo kugira ngo dushyireho ko Ellen White ashyigikira uku kuri. Icyo duhamya ni uko, uramutse uhakanye uku kuri kw’ishingiro, icyarimwe uba uhakanye Umwuka w’Ubuhanuzi. Turashaka kubanza gushyira ibyo mu nyandiko.

Review of Millerite History and the Midnight Cry

Isubiramo ry’Amateka y’Abamillerite n’Induru yo mu Gicuku

In our first presentation, we outlined the history of the Millerites, the waymarks from 1798 to 1844. In our last presentation, we looked more closely at the history from the tarrying time to the closing of the door on October 22, 1844, identifying that time as the Midnight Cry. The Midnight Cry entered history at the Exeter Camp Meeting, August 12–17, 1844, and continued until October 22, 1844. The tarrying time, which began in March 1844, is part of the Midnight Cry and the purging process that prepared a people to proclaim its message.

Mu kiganiro cyacu cya mbere, twagaragaje amateka y’Abamilerite, ari yo bimenyetso by’ingenzi byo mu gihe kuva mu 1798 kugeza mu 1844. Mu kiganiro cyacu giheruka, twasesenguye byimbitse amateka yo kuva mu gihe cyo gutinda kugeza ku gifungwa k’umuryango ku wa 22 Ukwakira 1844, tugaragaza ko icyo gihe ari cyo Cyo gutaka kwa Saa Sita z’Ijoro. Icyo Gutaka kwa Saa Sita z’Ijoro cyinjiye mu mateka mu Nteko y’Ingando ya Exeter, ku wa 12–17 Kanama 1844, kandi gikomeza kugeza ku wa 22 Ukwakira 1844. Igihe cyo gutinda, cyatangiye muri Werurwe 1844, ni kimwe mu bigize Igitaka kwa Saa Sita z’Ijoro ndetse n’igikorwa cyo kwezwa cyateguye abantu bazatangaza ubutumwa bwacyo.

We hoped to establish this in your hearts and minds yesterday. All the illustrations in God's Word of tarrying times speak about the end of the world. Ellen White, commenting on 1 Corinthians 10:11, says, "Each of the ancient prophets spoke more for our day than the days in which they lived." 1 Corinthians 10:11 states, "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." The history of the Millerites is a history of what will take place at the end of the world. All these biblical histories of the tarrying time and what follows illustrate what would take place in the Millerite tarrying time and the Midnight Cry. We need to understand these things because history is to be repeated.

Twiringiraga ko twashakaga gushyira ibi mu mitima no mu bitekerezo byanyu ejo. Ingero zose zo mu Ijambo ry’Imana zivuga iby’igihe cyo gutinda zerekeza ku mperuka y’isi. Ellen White, asobanura 1 Abakorinto 10:11, aravuga ati: “Buri muhanuzi wo kera yavugiye cyane kurushaho ibihe byacu kuruta ibihe yabayemo.” 1 Abakorinto 10:11 haravuga hati: “Kandi ibyo byose byabagwiririye ho ngo bibe ibyitegererezo: kandi byandikiwe kutuburira twebwe, abo imperuka z’isi zagezeho.” Amateka y’Abamilerite ni amateka y’ibizaba ku mperuka y’isi. Ayo mateka yose ya Bibiliya yerekeye igihe cyo gutinda n’ibigikurikira agaragaza ibyari kuzabera mu gihe cyo gutinda cy’Abamilerite no mu Gutaka kwa Saa Sita z’Igicuku. Dukeneye gusobanukirwa ibi bintu kuko amateka agomba gusubirwamo.

The 2520: Ellen White's Endorsement

2520: Ishyigikirwa cya Ellen White

We have been dealing with the first issue on these Charts, though we haven't mentioned it much. The first doctrine we want to show that Ellen White clearly endorses is the 2520. The first two presentations were designed to lead us here. Tomorrow morning, we'll begin considering the Daily on this Chart.

Twagiye dukora ku ngingo ya mbere iri kuri izi mbonerahamwe, nubwo tutayivuze cyane. Inyigisho ya mbere dushaka kugaragaza ko Ellen White ashyigikira neza kandi mu buryo bweruye ni iya 2520. Ibiganiro bibiri bya mbere byateguwe kugira ngo bitugeze aha. Ejo mu gitondo, tuzatangira gusuzuma ibyo buri munsi kuri iyi mbonerahamwe.

Remembering the Lord's Leading and Teaching

Kwibuka Ubuyobozi n’Inyigisho by’Umwami

Let's begin with Life Sketches, page 196: "We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history." The only thing a Christian has to fear for the future is falling off the path and being lost. The thing to be fearful about is not obtaining eternal life. Here, Sister White says we have nothing to fear for the future except for two things. This is a common passage in the Spirit of Prophecy in Adventism, but rarely do you hear anyone elaborate on what leading and what teachings she is referring to.

Reka dutangire kuri Life Sketches, paji ya 196: “Nta cyo dufite cyo gutinya ku by’igihe kizaza, keretse nitwibagirwa inzira Uwiteka yatuyoboye mo, n’inyigisho Ze mu mateka yacu yahise.” Ikintu rukumbi Umukristo afite cyo gutinya ku by’igihe kizaza ni ukuva mu nzira no kuzimira. Ikintu gikwiye gutinywa si ukutabasha kubona ubugingo bw’iteka. Aha, Mushiki wa White aravuga ko nta cyo dufite cyo gutinya ku by’igihe kizaza keretse ibintu bibiri. Uyu ni umurongo usanzwe uzwi cyane mu Mwuka w’Ubuhanuzi muri Adventisime, ariko ni gake cyane wumva umuntu asobanura neza ubuyobozi ubwo ari bwo n’inyigisho izo ari zo yavugaga.

We will show that the leading she refers to is the history of the Midnight Cry. In the history of the Midnight Cry, Christ was leading in the tarrying time, the arrival and proclamation of the Midnight Cry, and the closing of the door on October 22, 1844. He designed that history to produce a people who could enter by faith into the Most Holy Place with Him. We should be fearful to forget that particular history, as well as His teachings.

Tuzagaragaza ko ubutware ayobora avugaho ari amateka y’Induru yo mu Gicuku. Mu mateka y’Induru yo mu Gicuku, Kristo ni we wayoboraga mu gihe cyo gutinda, mu kuza no mu gutangazwa kw’Induru yo mu Gicuku, no mu gukingwa kw’umuryango ku wa 22 Ukwakira 1844. Yateguye ayo mateka kugira ngo avemo ubwoko bushobora kwinjirana na We mu Icyumba Cyera Cyera kubwo kwizera. Dukwiriye gutinya kwibagirwa ayo mateka yihariye, kimwe n’inyigisho Ze.

We will show that there is a specific teaching that produced the Midnight Cry. That teaching was not the collapse of the Ottoman Empire on August 11, 1840, nor the state of the dead, which came in the history of the Second Angel's Message in the Millerite History. It was a specific teaching in the Millerite History that produced the Midnight Cry, where the Lord led, and we have nothing to fear for the future except that we forget His leading and His teaching.

Tuzagaragaza ko hari inyigisho yihariye yabyaye Induru ya Saa Sita z’Ijoro rwagati. Iyo nyigisho ntiyari ugusenyuka kw’Ubwami bwa Otomani ku wa 11 Kanama 1840, kandi ntiyari n’inyigisho y’imimerere y’abapfuye, yaje mu mateka y’Ubutumwa bw’Umumarayika wa Kabiri mu Mateka y’Abamilerite. Ahubwo yari inyigisho yihariye mu Mateka y’Abamilerite yabyaye Induru ya Saa Sita z’Ijoro rwagati, aho Umwami yayoboye, kandi nta cyo dufite cyo gutinya ku by’igihe kizaza keretse gusa ko twakwibagirwa uko yatuyoboye n’inyigisho ye.

We suggest that the symbol of both His leading and His teaching is the Midnight Cry. Let's read this passage from Ellen White's first vision again: "On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the midnight cry. This light shone all along the path, and gave light for their feet, so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted 'Alleluia!' Others rashly denied the light behind them, and said that it was not God that had led them out so far."

Turavuga ko ikimenyetso cy’ubuyobozi Bwe ndetse n’inyigisho Ze ari “Gutaka kwa Saa Sita z’Ijoro.” Reka twongere dusome uyu murongo wo mu iyerekwa rya mbere rya Ellen White: “Kuri iyi nzira ni ho abantu b’abategereje ukuza kwa Kristo bagendaga berekeza ku murwa wari ku mpera y’iyo nzira. Inyuma yabo, aho inzira yatangiraga, hari hashyizweho umucyo mwinshi, maze marayika ambwira ko uwo mucyo wari ugutaka kwa saa sita z’ijoro. Uwo mucyo wamurikaga inzira yose, ukamurikira ibirenge byabo kugira ngo batagwa. Nibakomezaga guhanga amaso kuri Yesu, wari imbere yabo gato, abayobora berekeza ku murwa, babaga batekanye. Ariko bidatinze bamwe barananiwe, maze bavuga ko umurwa ukiri kure cyane, kandi ko bari biteze ko baba barawugezemo mbere. Nuko Yesu akabakomeza azamura ukuboko Kwe kw’iburyo kwuje icyubahiro, maze mu kuboko Kwe havamo umucyo wazunguzwaga hejuru y’itsinda ry’abategereje ukuza kwa Kristo, maze basakuza bati, ‘Aleluya!’ Abandi bo, bihutiye guhakana wa mucyo wari inyuma yabo, bavuga ko atari Imana yari yabayoboye ikabageza aho kure hameze hatyo.”

They are denying the Midnight Cry, and in connection with the Midnight Cry, they are arguing that the Lord was not leading them in the Midnight Cry. They are denying the leading of God in the Midnight Cry. "The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below."

Barahakana Umuborogo wa Saa Sita z’Ijoro, kandi mu byerekeye Umuborogo wa Saa Sita z’Ijoro, barimo kujya impaka bavuga ko Uwiteka atari abayoboye muri uwo Muborogo wa Saa Sita z’Ijoro. Barahakana kuyoborwa n’Imana muri uwo Muborogo wa Saa Sita z’Ijoro. “Umucyo wari inyuma yabo wazimye, usiga ibirenge byabo mu mwijima mwinshi rwose, maze batsitara batakaza icyerekezo cy’ikirango na Yesu, maze bava mu nzira bagwa hasi mu isi y’umwijima n’ububi yari munsi.”

The Midnight Cry in Context

Ijwi ryo mu Gicuku mu Mbere yayo

We will look once more at the history of the Midnight Cry to put it in context before we deal with the 2520.

Tuzongera kureba amateka y’Induru ya Saa Sita z’Ijoro kugira ngo tuyashyire mu rwego rw’ayo arimo mbere y’uko twiga ibyerekeye 2520.

From The Great Controversy, pages 391–395: "When the time passed at which the Lord's coming was first expected, in the spring of 1844,"—this is the tarrying time, the first disappointment—"those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light."

Bivuye mu *Intambara Ikomeye*, paji 391–395: “Igihe cyarengaga ubwo kuza k’Umwami kwari kwabanje gutegerezwa, mu mpeshyi yo mu mwaka wa 1844,”—iki ni cyo gihe cyo gutinda, ugucika intege kwa mbere—“abari bararebaga mu kwizera ukuza Kwe bamaze igihe runaka bishyizwe mu gushidikanya no mu kutamenya neza. Mu gihe isi yabafataga nk’abatsinzwe rwose kandi bigaragaye ko bari baragundiriye ikinyoma, isoko y’ihumure ryabo ryari rikiri ijambo ry’Imana. Benshi bakomeje gushakashaka mu Byanditswe, bongera gusuzuma ibihamya byo kwizera kwabo no kwiga ubuhanuzi bitonze kugira ngo babone umucyo urushijeho.”

If many did this, that means there were some who were not. It doesn't say "they"; it says "many"—two classes here. "The Bible testimony in support of their position seemed clear and conclusive. Signs which could not be mistaken pointed to the coming of Christ as near. The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt assured that God had led them in their past experience.

Niba benshi barabikoze, ibyo bisobanura ko hari bamwe batabikoze. Ntabwo havuga ngo “bo”; havuga ngo “benshi”—aha hari ibyiciro bibiri. “Ubuhamya bwa Bibiliya bushyigikira umwanya wabo bwagaragaraga ko busobanutse kandi budashidikanywaho. Ibimenyetso bitashoboraga kwibeshywaho byerekezaga ku kuza kwa Kristo nk’ukwegereje. Umugisha wihariye w’Umwami, haba mu guhinduka kw’abanyabyaha no mu kuzuka k’ubugingo bw’umwuka hagati y’Abakristo, wari warahamije ko ubwo butumwa bwaturutse mu Ijuru. Kandi nubwo abizera batashoboraga gusobanura ugucika intege kwabo, bumvaga badashidikanya ko Imana yari yarabayoboye mu byababayeho mbere.”

"Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain."

Binyujijwe mu buhanuzi bari barabonaga ko bwerekeye igihe cyo kugaruka kwa kabiri, harimo inyigisho yari iboneye by’umwihariko imiterere yabo yo kudashidikanya no gutegereza mu gihirahiro, kandi ibatera umwete wo gutegereza bihanganye bafite ukwizera ko ibyo icyo gihe byari bikiri umwijima mu bwenge bwabo, mu gihe gikwiye byari kuzahindurwa ibigaragara neza.

In that paragraph, it says, "Interwoven with prophecies which they had regarded as applying to the time of the second advent . . . ." What prophecies did they believe applied to the Second Advent? The 2520, the 2300, and the 1335. They believed all three of these time prophecies ended in 1843, and that was the Second Advent.

Muri iyo paragarafu havuga hati: “Byari bihujwe n’ubuhanuzi bari barafashe ko bwerekeza ku gihe cyo kuza kwa kabiri . . . .” Ni ubuhe buhanuzi bizeraga ko bwerekezaga ku Kuza kwa Kabiri? Ubwa 2520, ubwa 2300, n’ubwa 1335. Bizeraga ko ubwo buhanuzi uko ari butatu bw’igihe bwarangiraga mu 1843, kandi ko icyo ari cyo gihe cy’Ukuza kwa Kabiri.

"Among these prophecies was that of Habakkuk 2:1–4: 'I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.'"

Muri ubwo buhanuzi harimo n’ubwa Habakuki 2:1–4 ngo: “Nzahagarara ku murinzi wanjye, niyerekeza ku munara, kandi nzarindira kureba icyo Azambwira, n’icyo nzasubiza igihe nzacyahwa. Uwiteka aransubiza ati: Andika ibyo weretswe, ubishyire ku bisate mu buryo bugaragara neza, kugira ngo ubisoma yiruke. Kuko ibyo byerekanywe biracyategereje igihe cyabyo cyagenwe; ariko ku iherezo bizavuga, kandi ntibizabeshya: nubwo byatinda, ubitegereze; kuko byanze bikunze bizasohora, ntibizatinda. Dore, ubugingo bwe bwishyize hejuru ntibutunganye muri we: ariko umukiranutsi azabeshwaho no kwizera kwe.”

As early as 1842, the direction given in this prophecy to "write the vision, and make it plain upon tables, that he may run that readeth it," suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: 'The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.'

Nko no mu wa 1842, amabwiriza yatanzwe muri ubu buhanuzi yo “kwandika ibyerekanywe, ukabigaragaza neza ku bisate, kugira ngo ubisoma abone uko yiruka,” yatumye Charles Fitch atekereza gutegura imbonerahamwe y’ubuhanuzi yo gusobanura ibyerekanywe bya Daniyeli n’Ibyahishuwe. Gusohora iyo mbonerahamwe byafatwaga nk’isohozwa ry’itegeko Habakuki yahawe. Nyamara icyo gihe nta wamenye ko muri ubwo buhanuzi nyine hagaragaramo igisa no gutinda kw’isohozwa ry’ibyerekanywe—igihe cyo gutinda. Nyuma yo gucika intege, iri jambo ry’Ibyanditswe ryagaragaye rifite ubusobanuro bukomeye cyane: “Kuko ibyerekanywe bizasohora mu gihe byagenewe, ariko ku iherezo bizavuga, kandi ntibizabeshya; nubwo byatinda, ubitegereze; kuko byanze bikunze bizaza, ntibizatinda. . . . Kandi umukiranutsi azabeshwaho no kwizera kwe.”

The 1843 Chart and the Spirit of Prophecy

Imbonerahamwe ya 1843 n’Umwuka w’Ubuhanuzi

It does not matter whether you do regular work or irregular work—terms Ellen White uses for conference work and self-supporting work, respectively. Whether you go to leading self-supporting ministries in Adventism or to the General Conference or the Biblical Research Institute, if you ask them about the 1843 Chart, they will say, "There are lots of mistakes on this Chart." They disagree with Ellen White, who says the Lord held His hand over "a mistake" in some of the figures on this Chart.

Nta cyo bitwayeho niba ukora umurimo usanzwe cyangwa umurimo udasanzwe—amagambo Ellen White akoresha ashaka kuvuga umurimo w’inama n’umurimo wo kwitunga, uko bikurikirana. Niba ujya mu miryango iyoboye y’imirimo yo kwitunga muri Adventisme cyangwa ukajya ku Nama Nkuru cyangwa mu Kigo cy’Ubushakashatsi bwa Bibiliya, nubabaza ibyerekeye Imbonerahamwe ya 1843, bazavuga bati: “Hari amakosa menshi kuri iyi Mbonerahamwe.” Ntabwo bahuje na Ellen White, uvuga ko Uwiteka yarambitse ukuboko kwe hejuru y’“ikosa” mu mibare imwe yo kuri iyi Mbonerahamwe.

But they also place themselves in opposition to the Word of God. In Habakkuk, it says that this vision "shall . . . not lie." The vision the Pioneers were to put on the 1843 Chart, which they did, is a fulfillment of Habakkuk 2. This is the vision they were to place on this Chart, and Habakkuk 2 says this vision "shall . . . not lie." So, when you say this Chart is "full of mistakes," you are opposing both the Spirit of Prophecy and the Bible.

Ariko kandi bishyira mu kurwanya Ijambo ry’Imana. Mu gitabo cya Habakuki havuga ko iri yerekwa “riz . . . ntiryabeshya.” Iryo yerekwa abapayiniya bagombaga gushyira ku Mbonerahamwe ya 1843, kandi koko bararishyizeho, ni ugusohora kwa Habakuki 2. Iri ni ryo yerekwa bagombaga gushyira kuri iyi Mbonerahamwe, kandi Habakuki 2 ivuga ko iri yerekwa “riz . . . ntiryabeshya.” Bityo rero, iyo muvuga ko iyi Mbonerahamwe “yuzuyemo amakosa,” muba murwanya Umwuka w’Ubuhanuzi na Bibiliya byombi.

"A portion of Ezekiel's prophecy also was a source of strength and comfort to believers: 'The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.' 'They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done.' Ezekiel 12:21–25, 27, 28."

Igice kimwe cy’ubuhanuzi bwa Ezekiyeli na cyo cyabereye isoko y’imbaraga n’ihumure abizera: “Ijambo ry’Uwiteka ringeraho, rirambwira riti, Mwana w’umuntu we, uwo mugani mufite mu gihugu cya Isirayeli ni uwuhe muvuga muti, Iminsi iratinze, kandi ibyo yeretswe byose ntibizaba? Nuko ubabwire uti, Uku ni ko Umwami Uwiteka avuga. . . . Iminsi iri bugufi, kandi ibyo yeretswe byose bigiye gusohora. . . . Nzavuga, kandi ijambo nzavuga rizasohora; ntirizongera gutinzwa.” “Abo mu nzu ya Isirayeli baravuga bati, Ibyo yeretswe ni iby’iminsi myinshi iri imbere, kandi ahanura iby’ibihe bikiri kure. Ni cyo gituma ubabwira uti, Uku ni ko Umwami Uwiteka avuga; Nta jambo ryanjye rizongera gutinzwa ukundi, ahubwo ijambo navuze rizasohora.” Ezekiyeli 12:21–25, 27, 28.

Two Classes of Worshippers

Amatsinda Abiri y’Abaramya

Notice that she is talking about two classes of worshippers. She says many, when this disappointment came, continued to study the prophecies, indicating there was a class that did not continue. We will get more light on the distinction of the two classes.

Zirikana ko arimo avuga ibyiciro bibiri by’abaramya. Avuga ko benshi, igihe uko gucika intege kwabaga, bakomeje kwiga ubuhanuzi, bikerekana ko hariho icyiciro kitakomeje. Tuzarushaho kubona umucyo ku itandukaniro riri hagati y’ibyo byiciro byombi.

The fulfillment of Habakkuk 2:1–4 is this 1843 Chart and the 1850 Chart. Even in Habakkuk, verse 4 says that the just shall live by his faith and he whose heart is lifted up. It is describing two classes of worshippers. The history of the Midnight Cry produces two classes of worshippers, and those two classes are addressed in Habakkuk.

Isohozwa rya Habakuki 2:1–4 ni iyi Mbonerahamwe yo mu 1843 n’Iyo mu 1850. No muri Habakuki, umurongo wa 4 uvuga ko umukiranutsi azabeshwaho no kwizera kwe, kandi n’ufite umutima wirarira. Irasobanura ibyiciro bibiri by’abaramya. Amateka y’Induru yo mu Gicuku abyara ibyiciro bibiri by’abaramya, kandi ibyo byiciro byombi bivugwa muri Habakuki.

In the next paragraph, after referencing Habakkuk 2 and Ezekiel, she identifies one of the classes: "the waiting ones." Who are the waiting ones? They are those fulfilling Daniel 12, "Blessed is he who waiteth, and cometh to the 1335." This class is the waiting ones.

Mu gika gikurikira, nyuma yo kuvuga kuri Habakkuk 2 na Ezekieli, agaragaza umwe mu mitwe y’abantu ati: “abategereza.” Abo bategereza ni bande? Ni abasohoza Danieli 12 ngo: “Hahirwa utegereza, kandi akagera ku 1335.” Uyu mutwe ni wo bategereza.

"The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages and, foreseeing their disappointment, had given them words of courage and hope."

Abari bategerezaga banejejwe no kwizera ko Uzi iherezo uhereye mu ntangiriro yari yararebye anyuze mu bihe byose, kandi ko, abonye mbere y’igihe ugucika intege kwabo, yari yarabahaye amagambo y’ubutwari n’ibyiringiro.

We had a sister call who had been working in one of the Eastern European countries for a few years. She was from there, moved to the United States, and when she understood this message, moved back. She has faced resistance, with her former church family reaching out to leadership in her country to "close the door on her." Recently, the Lord opened the door for her to share this message with groups.

Twagize mushiki wacu wahamagaye wari umaze imyaka mike akorera muri kimwe mu bihugu byo mu Burayi bw’Iburasirazuba. Yari akomoka yo, yimukira muri Leta Zunze Ubumwe z’Amerika, maze amaze gusobanukirwa ubu Butumwa asubirayo. Yahuye no kurwanywa, aho abo mu muryango wa kiliziya yahozemo bageze ku bayobozi bo mu gihugu cye kugira ngo “bamufungire urugi.” Vuba aha, Uwiteka yamukinguriye urugi rwo gusangiza amatsinda iri Butumwa.

She called early this morning, sharing that one obstacle was transportation. They needed a car to travel and teach this message, but lacked the funds. As soon as they reached this place, friends from the United States, convicted by the Lord, sent enough money to buy a car.

Yahamagaye telefoni muri iki gitondo cya kare, atubwira ko imwe mu mbogamizi yari ubwikorezi. Bakeneye imodoka yo kugendamo no kwigisha ubu butumwa, ariko bakabura amafaranga. Bakimara kugera aha hantu, inshuti zo muri Leta Zunze Ubumwe za Amerika, zikozwe ku mutima n’Umwami, zohereje amafaranga ahagije yo kugura imodoka.

This is the type of experience that was happening for the disappointed ones. They were disappointed, but the Lord led them to the Scriptures to encourage them, saying, "This disappointment was at my direction. Just keep moving forward."

Uku ni ko kwari kubaye ku bari baracitse intege. Bari baracitse intege, ariko Uwiteka abayobora mu Byanditswe kugira ngo abahumurize, ababwira ati: “Uku gucika intege kwabaye ku buyobozi bwanjye. Mukomeze gusa mukomeze mutere imbere.”

"Had it not been for such portions of Scripture, admonishing them to wait with patience and to hold fast their confidence in God's word, their faith would have failed in that trying hour."

Iyo haba hatarabayeho ibice nk’ibyo by’Ibyanditswe, bibahugurira gutegerezanya kwihangana no gukomeza ubushizi bw’amanga bwabo mu ijambo ry’Imana, ukwizera kwabo kuba kwarananiwe muri icyo gihe cy’ikigeragezo.

The Parable of the Ten Virgins and the Tarrying Time

Umugani w’Abakobwa B’isugi Cumi n’Igihe cyo Gutinda

Notice how Sister White ties the parable of the Ten Virgins with Habakkuk 2, as both discuss a tarrying time and two classes of worshippers.

Reba uko Mushiki wa White ahuza umugani w’Abakobwa Cumi n’Igitabo cya Habakuki 2, kuko byombi bivuga igihe cyo gutinda n’amatsinda abiri y’abaramya.

"The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words: 'Then shall the kingdom of heaven be likened unto ten virgins.' Here is brought to view the church living in the last days,"—now, she is applying this to the Millerite History, but notice what she is saying—"Here is brought to view the church living in the last days,"—who is "the church living in the last days"? That is us.

Umugani w’abakobwa cumi bo muri Matayo 25 na wo ugaragaza ibyabaye ku bwoko bw’Abadiventisiti. Muri Matayo 24, asubiza ikibazo cy’abigishwa Be cyerekeye ikimenyetso cyo kuza Kwe n’icy’iherezo ry’isi, Kristo yari yerekanye bimwe mu bintu by’ingenzi cyane mu mateka y’isi n’ay’itorero kuva ku kuza Kwe kwa mbere kugeza ku kwa kabiri; ari byo kurimbuka kwa Yerusalemu, amakuba akomeye y’itorero mu gihe cy’ibitotezo by’abapagani n’ibya gipapa, umwijima w’izuba n’ukwezi, no kugwa kw’inyenyeri. Nyuma y’ibyo yavuze iby’ukuza Kwe mu bwami Bwe, maze atanga umugani usobanura ibyiciro bibiri by’abagaragu bategereje kuboneka Kwe. Igice cya 25 gitangirwa n’aya magambo ngo: “Ubwo ubwami bwo mu ijuru buzagereranywa n’abakobwa cumi.” Aha herekanwa itorero ririho mu minsi y’imperuka,”—noneho, arimo kubishyira ku mateka y’Abamilerite, ariko mwite ku cyo arimo kuvuga—“Aha herekanwa itorero ririho mu minsi y’imperuka,”—ni bande “itorero ririho mu minsi y’imperuka”? Ni twe.

"The same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage. 'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.'"

Ikintu nk’icyo ni cyo cyerekanwa ku musozo w’igice cya 24. Muri uyu mugani, ibyababayeho bigaragazwa hakoreshejwe ibibera mu bukwe bwo mu Burasirazuba. “Ubwami bwo mu ijuru ni bwo buzagereranywa n’inkumi icumi, zafashe amatabaza yazo, zirasohoka zijya gusanganira umukwe. Esanu muri zo zari abanyabwenge, izindi eshanu ari ibiragi. Kuko ibiragi byafashe amatabaza yabyo, ariko ntibyajyana amavuta; naho abanyabwenge bajyana amavuta mu nzabya zabo hamwe n’amatabaza yabo. Umukwe atinze, bose barahunyiza, barasinzira. Mu gicuku haterwa hejuru ngo Dore umukwe araje; nimusohoke mujye kumusanganira.”

The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming corresponded to the going forth of the virgins. In this parable, as in Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while the foolish took their lamps without oil, the wise took oil in their vessels. The wise had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which made His word a lamp to their feet. They studied the Scriptures to learn the truth and earnestly sought purity of heart and life. These had a personal experience and faith in God and His word, which could not be overthrown by disappointment and delay. Others moved from impulse, depending on the faith of their brethren, satisfied with good emotions but lacking a thorough understanding of the truth or a genuine work of grace. They were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.

Ukuza kwa Kristo, nk’uko kwatangajwe n’ubutumwa bw’umumarayika wa mbere, kwasobanuwe ko gushushanywa no kuza k’umukwe. Ivugururwa ryakwirakwiye ryabayeho bitewe no kwamamaza ukuza kwe kwa vuba ryahuriraga no gusohoka kw’abakobwa b’amasugi. Muri uwo mugani, nk’uko biri no muri Matayo 24, hagaragaramo ibyiciro bibiri. Bose bari barafashe amatabaza yabo, ari yo Bibiliya, kandi kubw’umucyo wayo bari barasohotse bajya guhura n’Umukwe. Ariko mu gihe abapfapfa bafashe amatabaza yabo badafite amavuta, abanyabwenge bo bafatanye amavuta mu nzabya zabo. Abanyabwenge bari barahawe ubuntu bw’Imana, imbaraga za Mwuka Wera zivugurura kandi zimurikira, ari zo zatumaga ijambo Rye riba itabaza ry’ibirenge byabo. Bigaga Ibyanditswe kugira ngo bamenye ukuri kandi bagashaka babikuye ku mutima ubutungane bw’umutima n’ubw’imibereho. Abo bari bafite ubunararibonye bwabo bwite n’ukwizera Imana n’ijambo Ryayo, bitashoboraga guhungabanywa no gutenguha no gutinda. Abandi bo bayoborwaga n’amarangamutima y’ako kanya, bishingikirije ku kwizera kwa bagenzi babo, banyuzwe n’ibyiyumvo byiza ariko badafite gusobanukirwa kwimbitse ukuri cyangwa umurimo nyakuri w’ubuntu. Ntibari biteguye gutinda no gutenguha. Igihe ibigeragezo byazaga, ukwizera kwabo kwacogoraga, kandi amatabaza yabo akagenda azima.

"While the bridegroom tarried,"

“Ubukwe butinze kuza,”

When did the Bridegroom tarry? March 22, 1844. He tarries. What is going to happen now? These two classes are going to be manifested.

Ni ryari Umukwe yatinze? Ku wa 22 Werurwe 1844. Aratinze. Ni iki kigiye kuba ubu? Ibyo byiciro bibiri bigiye kugaragazwa.

When we forget the Midnight Cry and fall off the path to the wicked world below, we show we do not understand the Gospel. The Everlasting Gospel is the work of Christ in producing two classes of worshippers, based on a testing prophetic message. From the tarrying time to the closing of the door, this is the climax of the Everlasting Gospel. Here, the Lord takes two classes in the tarrying time, seeking to lead them into the Judgment with Himself, and puts them through a testing process to prove whether they genuinely have oil or not. This is the climax of Christ's work of separating the gold from the dross, the wheat from the tares, the wise from the foolish.

Iyo twibagiwe Ijwi ry’Ijoro rya Saa Sita maze tukava mu nzira tukagwa mu isi y’abanyabyaha iri hepfo, tuba tugaragaje ko tudasobanukiwe Ubutumwa Bwiza. Ubutumwa Bwiza bw’Iteka ryose ni umurimo wa Kristo wo kurema amatsinda abiri y’abaramya, ushingiye ku butumwa bw’ubuhanuzi bugerageza. Uhereye mu gihe cyo gutinda kugeza ku gufungwa kw’urugi, iyi ni yo mpinga y’Ubutumwa Bwiza bw’Iteka ryose. Aha, Uwiteka afata amatsinda abiri mu gihe cyo gutinda, ashaka kuyajyana mu Rubanza ari kumwe na Yo, kandi akayanyuza mu nzira yo kugeragezwa kugira ngo ahamye yuko rwose afite amavuta cyangwa ko atayafite. Iyi ni yo mpinga y’umurimo wa Kristo wo gutandukanya izahabu n’inkamba, ingano n’urumamfu, abanyabwenge n’abapfapfa.

"While the bridegroom tarried, they all slumbered and slept.' By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. 'They all slumbered and slept;' one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself."

“Nuko umukwe atinze, bose barahunikira barasinzira.” Ugutinda kw’umukwe gushushanya ihita ry’igihe uwo Mwami yari yitezweho kuza, gucika intege, no kugaragara kw’ugukererwa. Muri icyo gihe cy’ukutamenya neza, ishyaka ry’ab’inyuma n’ab’imitima ibiri ryahise ritangira gucogora, n’imihati yabo itangira kurekera aho; ariko abari bafite kwizera gushingiye ku kumenya Bibiliya ku giti cyabo bari bafite urutare munsi y’ibirenge byabo, urwo imiraba yo gucika intege itashoboraga kwoza ngo irutwarane. “Bose barahunikira barasinzira;” icyiciro kimwe kiri mu kutita no mu kureka ukwizera kwacyo, ikindi cyihanganye gitegereje kugeza igihe hazatangirwa umucyo urushijeho gusobanuka. Nyamara mu ijoro ry’ikigeragezo, abo ba nyuma basaga n’abatakaje, ku rugero runaka, ishyaka ryabo no kwihebera Imana. Ab’imitima ibiri n’ab’inyuma ntibari bagishobora kwisunga ukwizera kwa bene Data. Umuntu wese agomba guhagarara cyangwa kugwa ku bwe ubwe.

When the disappointment came, two classes began to sleep differently; but even the wise virgins lost some of their zeal. The Lord was leading in this, so that when the Midnight Cry message came at the Exeter Camp Meeting, He would accomplish a work among them.

Igihe ugucika intege kwaje, ibyiciro bibiri byatangiye gusinzira mu buryo butandukanye; nyamara n’abakobwa b’inkumi b’abanyabwenge na bo batakaje bimwe mu ishyaka ryabo. Umwami yayoboraga muri ibi, kugira ngo ubwo ubutumwa bwo Gutaka kwa Saa Sita z’Ijoro bwazaga mu materaniro y’ingando y’i Exeter, asohoze umurimo muri bo.

The Testing Process: The Tarrying Time and the Midnight Cry

Igikorwa cyo Kugeragezwa: Igihe cyo Gutegereza n’Induru yo mu Gicuku

From Spirit of Prophecy, volume 4, page 228: Remember that this process—the Midnight Cry, from the Tarrying Time to the closing of the door—is the Lord testing His people. The Midnight Cry at the Exeter Camp Meeting, in its proclamation until October 22, 1844, is just one part of that history. It cannot be separated from the tarrying time, which prepares for the effect of the Midnight Cry among the two classes of worshippers. You must understand the Midnight Cry, because if you do not, you fall off the path.

Mu gitabo Spirit of Prophecy, umuzingo wa 4, paji ya 228: Wibuke ko iyi nzira—Induru yo Mu Gicuku, uhereye ku Gihe cyo Gutinda kugeza ku ifungwa ry’urugi—ari bwo Uwiteka arimo agerageza ubwoko Bwe. Induru yo Mu Gicuku yatangajwe mu nama y’inkambi yabereye i Exeter, nk’uko yamamajwe kugeza ku ya 22 Ukwakira 1844, ni igice kimwe gusa cy’ayo mateka. Ntishobora gutandukanywa n’igihe cyo gutinda, ari cyo gitegura ingaruka z’Induru yo Mu Gicuku hagati y’ayo matsinda abiri y’abaramyi. Ugomba gusobanukirwa Induru yo Mu Gicuku, kuko nutabikora, uzateshuka ku nzira.

"God designed to prove his people. His hand covered a mistake in the reckoning of the prophetic periods. His hand, the Lord's hand, covered a singular mistake in the reckoning of the prophetic periods, in the plural. Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said, 'Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ.'"

Imana yagambiriye kugerageza ubwoko bwayo. Ukuboko kwayo kwatwikiriye ikosa ryabaye mu kubara ibihe by’ubuhanuzi. Ukuboko kwayo, ni ukuvuga ukuboko kw’Umwami, kwatwikiriye ikosa ridasanzwe ryabaye mu kubara ibihe by’ubuhanuzi, mu bwinshi. Abadivantisiti ntibabonye iryo kosa, kandi nta n’abo bahanganye na bo bari barize cyane cyane baryavumbuye. Abo ba nyuma baravuze bati: “Kubara kwanyu kw’ibihe by’ubuhanuzi ni ukuri. Hari ikintu gikomeye kigiye kuba; ariko si cyo Bwana Miller ahanura; ni uguhinduka kw’isi yose, si ukuza kwa kabiri kwa Kristo.”

The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who had looked for their Saviour with sincere faith and love experienced a bitter disappointment. Yet the Lord had accomplished His purpose: He had tested the hearts of those who professed to be waiting for His appearing. Among them were many who had been motivated by fear rather than love for the truth. When the expected event failed to take place, these persons declared they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers.

Igihe cyo gutegereza cyarashize, kandi Kristo ntiyabonetse ngo aze gukiza ubwoko Bwe. Abari barategereje Umukiza wabo bafite ukwizera nyakuri n’urukundo bababajwe n’ugucika intege gukomeye. Nyamara Uwiteka yari asohoje umugambi We: yari agerageje imitima y’abavugaga ko bategereje ukuboneka Kwe. Muri bo harimo benshi bari baratewe imbaraga n’ubwoba aho guterwa n’urukundo rw’ukuri. Igihe ibyari byitezwe bitabayeho, abo bantu batangaje ko batigeze bacika intege; ko batari barigeze bemera ko Kristo azaza. Ni bo babaye mu ba mbere gushinyagurira umubabaro w’abizera b’ukuri.

This was the Lord's purpose. We have nothing to fear for the future, except as we forget how the Lord has led us in our past experience, and nothing to fear except we forget the Lord's teachings in our past experience. We are suggesting you cannot separate this leading from His teaching.

Iyi yari umugambi w’Umwami. Nta cyo dufite cyo gutinya ku by’igihe kizaza, keretse gusa nitwibagirwa uko Umwami yatuyoboye mu mibereho yacu yo mu gihe cyatambutse, kandi nta cyo dufite cyo gutinya keretse nitwibagirwa inyigisho z’Umwami mu mibereho yacu yo mu gihe cyatambutse. Turabahamiriza ko mudashobora gutandukanya uko yatuyoboye n’inyigisho ze.

Life Sketches of James White and Ellen G. White 1888, pages 186–187: "God tested and proved his people by the passing of the time in 1843. The mistake—a singular mistake—they made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, and the waiting people of God, were in a common error on the question of time.

Amateka y’Ubuzima bwa James White na Ellen G. White 1888, paji 186–187: “Imana yagerageje kandi yemeza ubwoko bwayo binyuze ku kurenga kw’igihe mu 1843. Ikosa—ikosa ryihariye—bakoze mu kubara ibihe by’ubuhanuzi ntiryahise ribonwa ndetse n’abanyabwenge bize cyane barwanyaga inyigisho z’abari bategereje ukuza kwa Kristo. Abo bahanga b’imbitse batangaje ko Bwana Miller yari ukuri mu mibare ye y’igihe, nubwo batamwemereye ku byerekeye igikorwa cyari kuzahesha icyo gihe ikamba. Ariko bo ubwabo, hamwe n’ubwoko bw’Imana bwari butegereje, bari mu ikosa rimwe ku kibazo cy’igihe.”

We fully believe that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop true characters—not only to reveal their hearts but to develop their characters, bringing it to a point where it would be demonstrated in the crisis that comes at the Midnight Cry. Those who embraced the first angel's message through fear of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus. This most searching test of God revealed the true characters of those who would shirk responsibility and stigma by denying their faith in the hour of trial.

Twizera rwose ko Imana, mu bwenge bwayo, yagennye ko ubwoko bwayo bugomba guhura no gucika intege, kwari kugenewe neza guhishura imitima no gukuzaho imico y’ukuri—atari uguhishura imitima yabo gusa, ahubwo no gukuzaho imico yabo, bikagezwa aho byagaragarira mu ngorane izaza mu gihe cy’Umuhamagaro wo mu Gicuku. Abakiriye ubutumwa bw’umumarayika wa mbere babitewe no gutinya imanza z’Imana, atari ukubera ko bakundaga ukuri kandi bakifuzaga umurage mu bwami bwo mu ijuru, noneho bagaragaye mu ishusho yabo nyayo. Bari mu ba mbere guseka no gupfobya abacitse intege bifuzaga by’ukuri kandi bakunda kuboneka kwa Yesu. Iri geragezwa ry’Imana risuzuma cyane ryahishuye imico nyayo y’abari kwikwepa inshingano n’igisebo bahakana kwizera kwabo mu gihe cy’ikigeragezo.

Those who had been disappointed were not left in darkness; for in searching the prophetic periods with earnest prayers, the error was discovered—the singular error—and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked-for surprise. Yet this very trial was highly necessary to develop and strengthen the sincere believers in the truth. The tarrying time was highly necessary. It not only was going to demonstrate the two classes and begin to develop their characters that would be demonstrated in the history of the Midnight Cry to the closing of the door, but it was necessary to strengthen those who would come out on the right side of the issue. You cannot separate the tarrying time from the Midnight Cry or the closing of the door.

Abari baracitse intege ntibasigaye mu mwijima; kuko mu gusuzuma ibihe by’ubuhanuzi baherekeje n’amasengesho avuye ku mutima, ikosa ryaragaragaye—iryo kosa ryihariye—hamwe no gukurikirana umurongo w’ikaramu y’ubuhanuzi ukamanuka ugaca mu gihe cyo gutinda. Mu byishimo byo gutegereza ukuza kwa Kristo, uko gutinda kugaragara kw’iyerekwa ntikwari kwaritaweho, maze biba igitangaza kibabaje kandi kitari cyitezwe. Nyamara iryo geragezwa ubwaryo ryari ngombwa cyane kugira ngo abizera b’ukuri babikuye ku mutima ukuri bagaragazwe kandi bakomerezwe. Igihe cyo gutinda cyari ngombwa cyane. Nticyari gusa kigiye kugaragaza ayo matsinda yombi no gutangira kugaragaza imico yayo yari kuzerekanirwa mu mateka y’Ijwi ryo mu Gicuku kugeza ku gufungwa kw’umuryango, ahubwo cyari ngombwa no gukomeza abari kuzajya ku ruhande rw’ukuri muri iyo ngingo. Ntushobora gutandukanya igihe cyo gutinda n’Ijwi ryo mu Gicuku cyangwa no gufungwa kw’umuryango.

When you deny the Midnight Cry, you are denying that very history. The Midnight Cry is not just the message of Samuel Snow at the Exeter Camp Meeting; it is the experience of the tarrying time. This is where the Lord was leading. We have nothing to fear for the future, except as we forget the Lord's leading in our past history—this history of the tarrying time and the Midnight Cry, where He brings to a climax the Everlasting Gospel in the Millerite History, producing two classes of worshippers.

Iyo uhakanye Induru yo mu Gicuku, uba uhakanye iyo mateka nyine. Induru yo mu Gicuku si ubutumwa bwa Samuel Snow gusa bwatangiwe mu nama y’inkambi y’i Exeter; ni n’ubunararibonye bw’igihe cyo gutinda. Aho ni ho Uwiteka yari ayoboye. Nta cyo dufite cyo gutinya cy’ahazaza, keretse gusa igihe twibagiwe uko Uwiteka yatuyoboye mu mateka yacu ya kera—aya mateka y’igihe cyo gutinda n’Induru yo mu Gicuku, aho ageza ku ndunduro Ubutumwa Bwiza bw’Iteka ryose mu Mateka y’Abamilleri, akabyara amatsinda abiri y’abaramya.

Early Writings, page 74: "I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed."

Inyandiko za Mbere, urupapuro rwa 74: “Nabonye ko imbonerahamwe yo mu 1843 yayoborwaga n’ukuboko k’Umwami, kandi ko itagombaga guhindurwa; ko imibare yari imeze nk’uko Yashakaga ko imera; ko ukuboko Kwe kwari kuri yo kandi kwahishe ikosa ryari muri imwe muri iyo mibare, kugira ngo hatagira ubasha kuribona, kugeza igihe ukuboko Kwe kwavanywagaho.”

The Mystery of Iniquity and the Testing Process

Amayobera y’Ubugome n’Igikorwa cyo Kugeragezwa

If we had time, we could discuss the mystery of iniquity. The mystery of iniquity can have more than one correct definition, but here it refers to the work of Satan in mixing evil with good, truth with error, in the sacred histories where the Lord tests His people. In the sacred histories of Scripture where the Lord brings His people to a testing process, you will always see the mystery of iniquity—the activity of Satan in mixing truth with error. When people come to this testing point, the mystery of iniquity has clouded the issues.

Iyaba dufite igihe, twashoboraga kuganira ku ibanga ry’ubugome. Ibanga ry’ubugome rishobora kugira ibisobanuro birenze kimwe by’ukuri, ariko hano rivuga umurimo wa Satani wo kuvanga ikibi n’icyiza, ukuri n’ikinyoma, mu mateka yera aho Uwiteka ageragereza ubwoko Bwe. Mu mateka yera y’Ibyanditswe aho Uwiteka ageza ubwoko Bwe mu nzira yo kugeragezwa, muzahora mubona ibanga ry’ubugome—igikorwa cya Satani cyo kuvanga ukuri n’ikinyoma. Igihe abantu bagera kuri iyi ngingo yo kugeragezwa, ibanga ry’ubugome riba ryarijimije ibibazo.

When Noah's testing time came, the Bible tells us the seed of Satan had been mixed with the seed of God prior to that. This is what caused the mystery of iniquity to be fulfilled in the time of Noah, expressed in Genesis as the sons of God taking the daughters of men as wives—the mixing of the two seeds, the mystery of iniquity that precedes the test of Noah.

Igihe cy’igeragezwa cya Nowa cyageraga, Bibiliya itubwira ko mbere y’icyo gihe urubyaro rwa Satani rwari rwaravanze n’urubyaro rw’Imana. Ibyo ni byo byatumye ubwiru bw’ubugome busohozwa mu gihe cya Nowa, bukavugwa mu Itangiriro nk’uko abahungu b’Imana bafashe abakobwa b’abantu ngo babagire abagore—ukuvangana kw’izo mbuto zombi, ubwiru bw’ubugome bubanziriza igeragezwa rya Nowa.

At the test of Moses and the Red Sea, Scripture describes how Israel, who would be tested at the Red Sea and at Sinai, had been corrupted by the teachings of Egypt after being there so long. That was the mystery of iniquity—being influenced by satanic teachings.

Mu igeragezwa rya Mose n’Inyanja Itukura, Ibyanditswe bisobanura uburyo Isirayeli, yagombaga kugeragezwa ku Nyanja Itukura no kuri Sinayi, yari yarandujwe n’inyigisho za Egiputa nyuma yo kuhahamara igihe kirekire. Ibyo ni byo byari ubwiru bwo gukiranirwa—kuyoborwa n’inyigisho za satani.

In the time of the Jews, it was Greek teachings that prepared the way for the Sanhedrin to reject their testing process.

Mu gihe cy’Abayahudi, ni inyigisho z’Abagiriki zateguye inzira kugira ngo Urukiko rw’Ikirenga rw’Abayahudi rwange inzira yabo yo kugerageza.

In the Millerite history, the Millerites in the Protestant churches had just come out of 1260 years of Papal influence, which corrupted the pure seed with the impure seed, producing a mystery of iniquity that preceded the test of the Millerite History.

Mu mateka y’Abamillerite, Abamillerite bo mu matorero y’Abaporotesitanti bari bamaze kuva mu myaka 1260 y’influence ya Gipapa, yahumanyije imbuto itunganye n’imbuto ihumanye, bityo havuka ubwiru bw’ubugome bwabanjirije ikigeragezo cy’amateka y’Abamillerite.

That is the mystery of iniquity that is always present.

Iyo ni amayobera y’ubugome ahora ahari.

If you study how the mystery of iniquity works, go to Patriarchs and Prophets, the first chapter. Sister White tells us how Satan accomplished the mystery of iniquity in Heaven. There was going to be a test in Heaven about which angels would stay and which would be removed, and Satan was accomplishing the mystery of iniquity right there in Heaven prior to that testing process.

Nimusuzuma uburyo amayobera y’ubugome akora, nimujye muri *Patriarchs and Prophets*, igice cya mbere. Mushiki wa White atubwira uburyo Satani yashyize mu bikorwa amayobera y’ubugome mu Ijuru. Mu Ijuru hari hagiye kubaho ikigeragezo cyagombaga kugaragaza abamarayika bari kugumayo n’abari gukurwamo, kandi Satani yari arimo ashyira mu bikorwa amayobera y’ubugome aho ngaho mu Ijuru mbere y’icyo gikorwa cy’igeragezwa.

Satan did this by insinuating doubt, placing his word above God's Word, and more importantly, by leading others to express his false teachings—a sinister activity. He would place doubt in your mind, and then you would go out and express that doubt to a group. If anyone complained about the doubt, they would complain about you, not about him.

Satani yabigezeho ateza gushidikanya, ashyira ijambo rye hejuru y’Ijambo ry’Imana, kandi cyane cyane ayobora abandi kuvuga inyigisho ze z’ibinyoma—igikorwa kibi cyane. Yateraga ugushidikanya mu mutima wawe, maze ugasohoka ukakubwira itsinda. Niba hari uwitotomberaga uko gushidikanya, yitotombera wowe, aho kwitotombera we.

Recently, a pastor in Spokane, Washington, commented on Early Writings, page 74, saying, "I went to the dictionary of Ellen White's day and age, the Webster's Dictionary, and figures does not mean anything to do with arithmetic." Most people who heard that would not check it out and would believe him. At minimum, that pastor was sowing doubt about what the figures represent in this passage; in reality, he was lying. Webster's 1828 Dictionary says: FIGURE, n. In arithmetic, a character denoting a number, as 2, 7, 9.

Vuba aha, umupasitori wo muri Spokane, Washington, yagize icyo avuga ku gitabo cyitwa Early Writings, urupapuro rwa 74, agira ati: “Nagiye mu nkoranyamagambo yo mu gihe cya Ellen White, ari yo Webster’s Dictionary, kandi figures ntibisobanura ikintu icyo ari cyo cyose gifitanye isano n’imibare.” Abantu benshi babyumvise ntibari kubigenzura, ahubwo bari kumwemera. Nibura, uwo mupasitori yari arimo kubiba gushidikanya ku cyo figures zigereranya muri uyu murongo; mu by’ukuri, yari abeshya. Webster’s 1828 Dictionary ivuga iti: FIGURE, n. Mu mibare, ikimenyetso kigaragaza umubare, nka 2, 7, 9.

He was expressing doubt, doing the work represented as the mystery of iniquity. He was identifying for Adventists, if they are willing to see, that in this time in Earth's history, you must understand the truth for yourself and not listen to human beings; because, ". . . the mystery of iniquity doth already work: . . . ."

Yagaragazaga gushidikanya, akora umurimo ugaragazwa nk’“amayobera y’ubugome.” Yarimo aramenyekanisha ku B’adivantisiti, niba bemera kubona, ko muri iki gihe cy’amateka y’isi, ugomba gusobanukirwa ukuri ku bwawe kandi ntwumvire abantu; kuko, “. . . kuko amayobera y’ubugome yamaze gutangira gukora: . . . .”

Early Writings, page 74: ". . . that the figures were as He wanted them, that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed."

Inyandiko za Mbere, paji ya 74: “. . . ko ibimenyetso byari bimeze nk’uko Yashakaga ko bimera, ko ukuboko Kwe kwari kubiri hejuru kandi kugahisha ikosa ryari muri bimwe muri ibyo bimenyetso, kugira ngo hatagira uribona, kugeza ubwo ukuboko Kwe kwavanwaho.”

It is misdirection, and theologians often do it. If you want to understand what a word means in the Bible or the Spirit of Prophecy, you do not look to the dictionaries first; you look to the prophet. For example, Daniel uses the Hebrew word rum in Daniel 8:11, translated as "taken away." People think it means "removed," but Daniel uses rum five other times, and it never means "take away"—it means "to lift up and exalt." So, to think rum in Daniel 8:11 means "take away" is to follow tradition, not how Daniel used the word.

Ni ukuyobya, kandi abahanga mu by'iyobokamana bakunze kubikora. Niba ushaka gusobanukirwa icyo ijambo risobanura muri Bibiliya cyangwa mu Mwuka w'Ubuhanuzi, ntubanza kureba mu nkoranyamagambo; ubanza kureba ku muhanuzi. Urugero, Daniyeli akoresha ijambo ry'Igiheburayo rum muri Daniyeli 8:11, rihindurwa ngo “yakuwemo.” Abantu batekereza ko risobanura “gukurwaho,” ariko Daniyeli akoresha rum inshuro eshanu zindi, kandi ntirigera risobanura “gukuraho” — risobanura “kuzamura no guhesha icyubahiro.” Bityo rero, gutekereza ko rum muri Daniyeli 8:11 risobanura “gukuraho” ni ugukurikira imigenzo, si uburyo Daniyeli yakoresheje iryo jambo.

Similarly, with Ellen White: If you want to claim that in Early Writings, 74, "figures" means art figures or graphics, you might say, "The dictionary in Ellen White's day does not say figures mean arithmetic," trusting that most people will not check. But if they did, they would find that figures do mean arithmetic.

Mu buryo nk’ubwo, ku birebana na Ellen White: Niba ushaka kuvuga ko mu gitabo *Early Writings*, 74, ijambo “figures” risobanura ibishushanyo by’ubugeni cyangwa ibimenyetso bishushanyije, ushobora kuvuga uti: “Inkoranyamagambo yo mu gihe cya Ellen White ntivuga ko figures bisobanura imibare,” wiringiye ko abantu benshi batazabigenzura. Ariko iyo babigenzuye, basanga koko figures bisobanura imibare.

But the first place you go is to Ellen White herself: What does she mean by figures? In Early Writings, page 74, she says, "His hand was over and hid a mistake in some of the figures," and on page 236 she says, "His hand covered a mistake in the reckoning of the prophetic periods." The prophetess identifies that her terminology, figures, represents the prophetic periods—the arithmetic, not the artwork.

Ariko ahantu ha mbere ujya ni kuri Ellen White ubwe: Ni iki ashaka kuvuga iyo avuga imibare? Mu bitabo bya Early Writings, ku ipaji ya 74, aravuga ati, "Ukuboko kwe kwari kuri yo kandi guhisha ikosa mu mibare imwe n’imwe," kandi ku ipaji ya 236 aravuga ati, "Ukuboko kwe kwatwikiriye ikosa mu kubarwa kw’ibihe by’ubuhanuzi." Uwo muhanuzikazi agaragaza ko imvugo ye, imibare, ihagarariye ibihe by’ubuhanuzi—imibare n’ikorwa ryayo, si ibishushanyo.

So, what did the Lord hold His hand over? He held His hand over a mistake in the reckoning of the prophetic periods—the figures.

None se, ni iki Uwiteka yarambitseho ukuboko Kwe? Yarambitseho ukuboko Kwe ku ikosa ryabaye mu kubarura ibihe by’ubuhanuzi— imibare.

Ellen White's Endorsement of the 2520

Ukwemeza kwa Ellen White kwa 2520

This is the punch line. Many are presenting the same message we are, and I support them. But when it comes to the 2520 and whether Ellen White believed it was a valid prophecy, this is the argument—this is the proof and where you should start. All other arguments are valid and true, but this is the starting point.

Iyi ni yo ngingo y’ingenzi. Benshi barimo gutanga ubutumwa bumwe n’ubwo natwe dutanga, kandi ndabashyigikira. Ariko iyo bigeze kuri wa 2520 n’icyo Ellen White yizeraga ku byerekeye niba wari ubuhanuzi bw’ukuri, iyi ni yo mpaka—iki ni cyo gihamya kandi aha ni ho mugomba gutangirira. Izindi mpaka zose ni iz’ukuri kandi zifite ishingiro, ariko aha ni ho hantu ho gutangirira.

In Early Writings, page 74, where it says the Lord held His hand over a mistake in some of the figures, she defines what that means in the same book, on page 236: "I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them." She is talking about the Tarrying Time [March 22, 1844], the first disappointment.

Mu gitabo cyitwa *Early Writings*, ku rupapuro rwa 74, aho havuga ko Umwami yarambitse ukuboko kwe ku ikosa ryari muri zimwe mu mibare, asobanura icyo ibyo bisobanura muri icyo gitabo nyine, ku rupapuro rwa 236 ati: “Nabonye ubwoko bw’Imana bwuzuye ibyishimo mu byiringiro, butegereje Umwami wabwo. Ariko Imana yari yagennye kubagerageza.” Aravuga iby’Igihe cyo Gutinda [22 Werurwe 1844], ni ukuvuga ugucika intege kwa mbere.

She is not talking about the Disappointment on October 22, 1844, because they are going to be proved there too; but here she is talking about March 22, 1844, the tarrying time: "God designed to prove them." "His hand covered a mistake in the reckoning of the prophetic periods." How was He going to prove them by the tarrying time? By holding His hand over their understanding of the prophetic periods. You have nothing to fear for the future, except as we forget how the Lord has led us in the past, in the history of the Millerites and His teachings.

Ntabwo aravuga ibyerekeye Gucika Intege kwabaye ku wa 22 Ukwakira 1844, kuko no aho bagombaga kugeragerezwa; ahubwo hano aravuga ku wa 22 Werurwe 1844, igihe cyo gutinda: “Imana yari yaragambiriye kubagerageza.” “Ukuboko kwayo kwatwikiriye ikosa ryabaye mu kubara ibihe by’ubuhanuzi.” Yari kubagerageza ite binyuze muri icyo gihe cyo gutinda? Byari ukuboko kwayo kugumya gutwikira imyumvire yabo ku bihe by’ubuhanuzi. Nta kintu mufite cyo gutinya ku by’ahazaza, keretse igihe twibagiwe uko Uwiteka yatuyoboye mu bihe byahise, mu mateka y’Abamilerite no mu nyigisho ze.

These prophetic periods are the teachings that produced the tarrying time. "His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake,"—singular mistake—"and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

Ibi bihe by’ubuhanuzi ni byo nyigisho zateje igihe cyo gutinda. “Ukuboko kwe kwatwikiriye ikosa ryari mu kubara ibihe by’ubuhanuzi. Abari bategereje Umwami wabo ntibabonye iryo kosa,”—ikosa rimwe—“kandi n’abagabo b’abanyabwenge kurusha abandi barwanyaga icyo gihe na bo ntibabashije kuribona. Imana yagambiriye ko ubwoko bwayo bugera ku gucika intege. Igihe cyarashize, kandi abari bategerezanyije umunezero Umukiza wabo babaye abanyamibabaro kandi bacitse intege, mu gihe abatarakundaga ukuboneka kwa Yesu, ahubwo bakiriye ubutumwa kubera ubwoba, bishimiye ko ataje mu gihe cyari gitegerejwe. Kwiyemerera kwabo ntikwari kwarageze ku mutima ngo kweze imibereho. Gushira kw’icyo gihe kwari kubereye cyane guhishura imitima nk’iyo. Ni bo babaye aba mbere mu guhindukira no gushinyagurira abari bafite agahinda, bacitse intege, kandi mu by’ukuri bakundaga ukuboneka k’Umukiza wabo. Nabonye ubwenge bw’Imana mu kugerageza ubwoko bwayo no kubuha ikigeragezo kibasesengura kugira ngo hamenyekane abazagwa isari bakisubiraho mu isaha y’ibigeragezo.

Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake—singular—was explained.

Yesu n’ingabo zo mu ijuru zose barebaga bafite impuhwe n’urukundo kuri ba bandi bari barategerezanyije amatsiko aryoshye kumubona, We roho zabo zakundaga. Abamarayika babagurukagaho, kugira ngo babakomeze mu isaha y’ikigeragezo cyabo. Abari barirengagije kwakira ubutumwa bwo mu ijuru basigaye mu mwijima, maze uburakari bw’Imana bubakangukira, kuko batashatse kwakira umucyo yari yarabohereje awuvanye mu ijuru. Abo bizerwa, bacitse intege kubera ibyababayeho, batashoboraga kumva impamvu Umwami wabo ataje, ntibasigaye mu mwijima. Bongeye kuyoborwa kuri Bibiliya zabo kugira ngo bashakishe ibihe by’ubuhanuzi. Ukuboko k’Umwami kwakuwe kuri ya mibare, maze ikosa—ryonyine—risobanurwa.

Here she explains the mistake in the figures on the 1843 Chart, and she has already defined that the figures represent the prophetic periods. "They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844." End of discussion! Ellen White places her seal of approval on the 2520.

Aha arasobanura ikosa ryari mu mibare yo ku Mbonerahamwe ya 1843, kandi yamaze kugaragaza ko iyo mibare ihagarariye ibihe by’ubuhanuzi. “Babonye ko ibihe by’ubuhanuzi byageze ku 1844, kandi ko ibimenyetso bimwe bari baratanze kugira ngo berekane ko ibihe by’ubuhanuzi byarangiye mu 1843, byagaragazaga ko byagombaga kurangira mu 1844.” Iherezo ry’ikiganiro! Ellen White ashyira ikimenyetso cye cyo kwemera kuri 2520.

There are only three prophetic periods on the 1843 Chart that they understood ended in 1843: The 1335, the 2520, and the 2300. God held His hand over a mistake in some of the figures—the prophetic periods on this Chart—until His hand was removed. When He removed His hand, the faithful waiting ones were led to study the prophetic periods again and found that the same evidence that led them to present that the prophetic periods closed in 1843 was then recognized to prove that two ended in 1844.

Hari ibihe by’ubuhanuzi bitatu gusa ku Mbonerahamwe yo mu 1843 bumvise ko byarangiriye mu 1843: 1335, 2520, na 2300. Imana yarinze ikosa ryari mu mibare imwe n’imwe—mu bihe by’ubuhanuzi byo kuri iyi Mbonerahamwe—kugeza igihe ikiganza cyayo cyakuweho. Igihe yakuragaho ikiganza cyayo, abizerwa bari bategereje bayobowe kongera kwiga ibihe by’ubuhanuzi maze basanga gihamya ya ya yindi yabagejeje ku kuvuga ko ibihe by’ubuhanuzi byarangiriye mu 1843, ari yo noneho yamenyekanye ko igaragaza ko bibiri byabyo byarangiriye mu 1844.

The 1335 begins in AD508 and ends in 1843. The 2520 begins in 677BC and is impacted by the fullness of the year. The Pioneers thought it ended in 1843, but later understood that the same evidence that led them to predict 1843 proved that the 2520 prophecy ended in 1844. The 2300 prophecy begins in 457BC, and they had thought it ended in 1843, but after the disappointment, through their study of the prophetic periods, they realized it ended in 1844.

Iminsi 1335 itangira mu mwaka wa 508 nyuma ya Kristo kandi ikarangira mu wa 1843. Iminsi 2520 itangira mu wa 677 mbere ya Kristo kandi igirwaho ingaruka n’ukuzura kw’umwaka. Abapayoniye batekerezaga ko yarangiraga mu wa 1843, ariko nyuma baje gusobanukirwa ko ibihamya bimwe byatumye bavuga mbere y’igihe ko ari mu wa 1843 byagaragaje ko ubuhanuzi bwa 2520 bwarangiye mu wa 1844. Ubuhanuzi bwa 2300 butangira mu wa 457 mbere ya Kristo, kandi bari baratekereje ko bwarangiraga mu wa 1843, ariko nyuma yo gucika intege, binyuze mu kwiga kwabo ibihe by’ubuhanuzi, bamenye ko bwarangiye mu wa 1844.

There are only three prophecies they predicted would end in 1843, and one of them does: the 1335. This prophecy is not the one the Lord held His hand over. It identifies the history of the Millerites from the Tarrying Time, through the Midnight Cry, up to October 22, 1844.

Hari gusa ubuhanuzi butatu bavuze ko bwari kuzarangira mu 1843, kandi bumwe muri bwo ni bwo bwarangiye: ubwa 1335. Ubu buhanuzi si bwo Uwiteka yarinze ukuboko Kwe. Bugaragaza amateka y’Abamilerite uhereye ku Gihe cyo Gutinda, unyuze mu Gutaka kwa Saa Sita z’ijoro, kugeza ku wa 22 Ukwakira 1844.

In yesterday's presentation, we ended with this quote from Ellen White: "Blessed are the eyes which saw the things that were seen in 1843 and 1844." This is "Blessed is he who comes to 1843." In the next paragraph, she says, "The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God's appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony." Manuscript Releases, volume 21, 437.

Mu nyigisho y’ejo hashize, twasoreje kuri aya magambo ya Ellen White: “Hahirwa amaso yabonye ibyabonwe mu 1843 no mu 1844.” Ibi ni “Hahirwa uwageze mu 1843.” Mu gika gikurikiraho, aravuga ati: “Ubutumwa bwaratanzwe. Kandi ntihakagombye kubaho gutinda mu kongera gutangaza ubwo butumwa, kuko ibimenyetso by’ibihe birimo bisohora; umurimo usoza ugomba gukorwa. Umurimo ukomeye uzakorwa mu gihe gito. Vuba aha ubutumwa buzatangwa nk’uko Imana yabugeneye, kandi buzabyimba bugere ku nduru irenga. Hanyuma Daniyeli azahagarara mu mugabane we, atange ubuhamya bwe.” Manuscript Releases, voliyumu ya 21, 437.

Daniel standing in his lot is verse 13 of Daniel 12. "Blessed are the eyes which saw the things that were seen in 1843 and 1844" is verse 12. Ellen White is giving divine commentary on Daniel 12:12–13, saying that these verses are not about a time prophecy, but about an experience that includes 1843 and 1844, produced by a misunderstanding of 1843 that produces a tarrying time. When the tarrying time comes, "Blessed is he who waiteth." Though the vision tarry, wait for it. Blessed is the one who faithfully waits from the Tarrying Time until the door is closed. What the faithful one sees in 1843 and 1844 is a blessing that leads him into the Most Holy Place.

Daniyeli ahagaze mu mugabane we ni umurongo wa 13 wa Daniyeli 12. “Hahirwa amaso yabonye ibintu byabonwe mu 1843 no mu 1844” ni umurongo wa 12. Ellen White aratanga ibisobanuro by’ubumana kuri Daniyeli 12:12–13, avuga ko iyi mirongo itavuga ubuhanuzi bw’igihe, ahubwo ivuga ibyabaye umuntu anyuramo bikubiyemo 1843 na 1844, byatewe no kutumva neza ibya 1843, ari byo bitera igihe cyo gutinda. Igihe cyo gutinda iyo kigeze, “Hahirwa utegereza.” Nubwo iyerekwa ryatinda, ritegereze. Hahirwa uwizera utegereza ari indahemuka uhereye mu Gihe cyo Gutinda kugeza igihe urugi rufungiriwe. Ibyo uw’indahemuka abona mu 1843 no mu 1844 ni umugisha umuyobora ahera cyane.

The 1335 prophecy ended in 1843, marking the arrival of the Midnight Cry. The 2520 and 2300 prophetic periods end in 1844. Ellen White says that the same evidence that led them to proclaim that the 2520, 2300, and 1335 ended in 1843 was then recognized to prove that they would terminate in 1844.

Ubuhanuzi bwa 1335 bwarangiye mu 1843, bugaragaza ukuza kw’Induru yo mu Gicuku. Ibihe by’ubuhanuzi bya 2520 na 2300 birangira mu 1844. Ellen White avuga ko ibimenyetso bimwe byabateye gutangaza ko 2520, 2300, na 1335 byarangiye mu 1843, byaje no kwemerwa ko bigaragaza ko byagombaga kurangira mu 1844.

"Light from the Word of God shone upon their position, and they discovered a tarrying time—'Though it [the vision] tarry, wait for it.' In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

Umucyo uturutse mu Ijambo ry’Imana wamurikiye aho bahagaze, maze bavumbura igihe cyo gutinda—“Nubwo [iyerekwa] ryatinda, uritegereze.” Mu rukundo bakundaga ukuza kwa Kristo ako kanya, bari barirengagije ugutinda kw’iyerekwa, kwari kugenewe kugaragaza abategereje by’ukuri. Bongeye kugira igihe runaka. Nyamara nabonye ko benshi muri bo batashoboraga kuzamuka bakarenga ugucika intege gukomeye kwabo ngo bagire urwo rugero rw’umwete n’imbaraga byaranze ukwizera kwabo mu 1843.

Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God's people, who were living out the heaven-sent message."

Satani n’abamarayika be barabanesheje, kandi abatemeye kwakira ubwo butumwa bishimiraga ubwabo kubera ubushishozi bwabo bwo kureba kure n’ubwenge bwabo bw’uko batemeye icyo bise ubuyobe. Ntibamenye ko barimo banga inama y’Imana yabagenewe bo ubwabo, kandi ko bakoranaga na Satani n’abamarayika be mu kuzahaza ubwoko bw’Imana, bwariho bubaho bukurikije ubutumwa bwoherejwe buvuye mu ijuru.

In this history, there are two classes of worshippers. The unfaithful class ridicules the waiting ones, but the waiting ones are led back to the prophetic periods and come to understand that the same evidence that led them to identify the conclusion of the 2520 and the 2300 in 1843 was to prove that they ended in 1844.

Muri aya mateka, harimo amatsinda abiri y’abaramya. Itsinda ritari indahemuka risuzugura abategereza, ariko abategereza bayoborwa gusubira ku bihe by’ubuhanuzi maze bagasobanukirwa ko gihamya kimwe cyabagejeje ku kumenya iherezo rya 2520 na 2300 mu 1843 ari cyo cyagombaga kugaragaza ko byarangiye mu 1844.

Even though the waiting ones recognized this, they were not as on fire for the Lord as before the first disappointment. They would be rekindled at the message of the Midnight Cry. The waiting ones had already understood 1844, the end of the prophecies, before the Midnight Cry.

Nubwo n’ubwo abategerezaga babimenye, ntibari bagishyuhukiye Uwiteka nk’uko byari bimeze mbere yo gucika intege kwa mbere. Bazongera gukangukira cyane ku butumwa bw’Induru yo mu Gicuku. Abategerezaga bari bamaze gusobanukirwa n’umwaka wa 1844, iherezo ry’ubuhanuzi, mbere y’Induru yo mu Gicuku.

The Midnight Cry message allowed the waiting ones to identify October 22, 1844. With that information, it was not just somewhere in 1844; it was on this very day, and that empowered the message.

Ubutumwa bw’Ijwi ryo mu Gicuku bwafashije abategerezaga kumenya itariki ya 22 Ukwakira 1844. Kubera ayo makuru, ntibyari bikiri gusa ahantu runaka mu mwaka wa 1844; byari kuri uyu munsi nyirizina, kandi ibyo biha ubutumwa imbaraga.

Do you see the process? The teachings that produce this experience are three prophecies: the 1335, the 2300, and the 2520.

Mbese mubona iyo nzira? Inyigisho zitanga iyi mibereho ni ubuhanuzi butatu: 1335, 2300, na 2520.

After realizing this, they began proclaiming, "Come out of Babylon." This is the Second Angel's Message.

Bamaze kubimenya, batangira kwamamaza bati: “Nimusohoke muri Babuloni.” Ubu ni Ubutumwa bw’Umumarayika wa Kabiri.

Let us be clear: What ends at the tarrying time? The use of the 1843 Chart. They set this Chart aside because they now understood the Lord was coming in 1844, while the Chart said 1843. So, they set the Chart aside for the history of the Second Angel's Message.

Nimucyo tubivuge mu buryo busobanutse: Ni iki kirangirira mu gihe cyo gutinda? Imikoreshereze y’Imbonerahamwe yo mu 1843. Bashyize iyo Mbonerahamwe ku ruhande kuko noneho bari basobanukiwe ko Umwami yari agiye kuza mu 1844, mu gihe iyo Mbonerahamwe yavugaga 1843. Nuko bashyira iyo Mbonerahamwe ku ruhande ku bw’amateka y’Ubutumwa bw’Umumarayika wa Kabiri.

What becomes their message in the history of the Second Angel? The last paragraph explains.

Ni iki ubutumwa bwabo buba cyo mu mateka y’Umumarayika wa Kabiri? Igika cya nyuma kirabisobanura.

"The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844."

Abizera ubu butumwa barenganyirizwaga mu matorero. Mu gihe runaka, abatashakaga kwakira ubwo butumwa babujijwe n’ubwoba kugaragaza ibyo imitima yabo yari irimo; ariko ihita ry’igihe ryahishuye amarangamutima yabo nyakuri. Bashakaga gucecekesha ubuhamya abategerezaga bumvaga bategetswe gutanga, ko ibihe by’ubuhanuzi byageze mu mwaka wa 1844.

What prophetic periods? The 2520, the 2300, and the 1335. That is their message in this history. Now they are saying, "We get it! These prophecies extend to 1844." Their message in the history of the Midnight Cry is the 2520- and the 2300-year prophecies.

Ni bihe bihe by’ubuhanuzi? Iby’igihe cya 2520, 2300, na 1335. Uwo ni wo mugenzo wabo muri aya mateka. Ubu bari kuvuga bati: “Turabisobanukiwe! Ubu buhanuzi bugera mu 1844.” Ubutumwa bwabo mu mateka y’Induru ya Saa Sita z’ijoro ni ubuhanuzi bw’imyaka 2520 n’ubw’imyaka 2300.

"For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake—singular mistake—and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it."

Igihe kimwe, abatumvaga kwakira ubwo butumwa babujijwe n’ubwoba kugaragaza ibyo imitima yabo yarimo; ariko gushira kw’igihe kwahishuye ibyiyumvo byabo nyakuri. Bashakaga gucecekesha ubuhamya abo bategerezaga bumvaga bahatiwe gutanga, ko ibihe by’ubuhanuzi byageze mu mwaka wa 1844. Abizera basobanuye mu buryo busobanutse ikosa ryabo—ikosa ridasanzwe—kandi batanga impamvu zatumye bategereza Umwami wabo mu 1844. Ababarwanyaga ntibashoboye kuzana ingingo n’imwe irwanya impamvu zikomeye zatanzwe. Nyamara uburakari bw’amatorero bwarakongejwe; biyemeje kutumva ibihamya, no gukumira ubwo buhamya ngo butinjira mu matorero, kugira ngo abandi batabwumva.

What happens when you present the 2520 in connection with the 2300 days? In the Millerite History, you get shut out of the churches, and there is an effort to silence that message.

Bigenda bite iyo ugaragaje 2520 ifitanye isano n’iminsi 2300? Mu Mateka y’Abamillerite, wirukanwa mu matorero, kandi hakabaho umuhate wo gucecekesha ubwo butumwa.

"Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel." Early Writings, 235–237.

Abatinyutse kutimana abandi umucyo Imana yari yarabahaye, birukanwe mu matorero; ariko Yesu yari kumwe na bo, kandi bishimiraga umucyo wo mu maso he. Bari biteguye kwakira ubutumwa bwa marayika wa kabiri.” Early Writings, 235–237.

Without going into a study on the 2520, what we are trying to show is that Ellen White places her seal of approval on the 2520. If you cannot see this, you need to pray that Jesus will remove the scales from your eyes. Ellen White said that the same evidence that led them to predict 1843 was then seen to prove that these prophetic periods ended in 1844. She always identifies the prophetic periods, or the figures, in the plural. There are only three prophetic periods on the 1843 Chart that ended in 1843.

Tutiriwe ku nyigisho yerekeye 2520, icyo tugerageza kugaragaza ni uko Ellen White ashyira ikimenyetso cye cyo kuyemera kuri 2520. Niba udashobora kubibona, ugomba gusenga kugira ngo Yesu akureho ibipfuko biri ku maso yawe. Ellen White yavuze ko ibimenyetso bimwe byari byarabajyanye ku guhanura 1843 nyuma byagaragaye ko bihamya ko ibyo bihe by’ubuhanuzi byarangiye mu 1844. Buri gihe yerekana ibyo bihe by’ubuhanuzi, cyangwa imibare, akoresheje ubwinshi. Hariho gusa ibihe bitatu by’ubuhanuzi biri ku Mbonerahamwe ya 1843 byarangiye mu 1843.

The one that does end in 1843, the 1335, requires, for grammatical correctness, at least two prophetic periods for her to say "figures" and "prophetic periods." If there are three and you take away one, then the two she endorses are the 2520 and the 2300, regardless of what anyone else may say.

Ikirangirira mu wa 1843, ari yo ya 1335, kugira ngo amagambo ye abe akurikije amategeko y’ikibonezamvugo, bisaba nibura ibihe bibiri by’ubuhanuzi kugira ngo avuge ati “ibigereranyo” n’“ibihe by’ubuhanuzi.” Niba ari bitatu maze kimwe ugikuyemo, ubwo ibisigaye byombi yemeza ni 2520 na 2300, uko abandi bose babivuga kose.

In this history, including the Adventists' Great Disappointment on October 22, 1844, the Lord was producing an experience where they were being shut out of the churches so they could stand not upon the influence of men but upon the Word of God. They needed that experience to have the faith to move into the Most Holy Place with Jesus Christ. He was perfecting them to bring to a conclusion the Everlasting Gospel.

Muri aya mateka, harimo no Gutenguhwa Gukomeye kw’Abadiventisiti ku wa 22 Ukwakira 1844, Uwiteka yari arimo kubaremera ubunararibonye bw’uko bakingirwaga hanze y’amatorero kugira ngo batishingikiriza ku ruhare rw’abantu, ahubwo bahagarare ku Ijambo ry’Imana. Bari bakeneye ubwo bunararibonye kugira ngo bagire ukwizera ko kwinjirana na Yesu Kristo Ahera Cyane. Yari arimo kubatunganya kugira ngo asohoze kugeza ku musozo Ubutumwa Bwiza bw’Iteka ryose.

Testimony of the Pioneers: James White and Uriah Smith

Ubuhamya bw’Abakurambere: James White na Uriah Smith

Next, we have two Pioneers, James White and Uriah Smith. These are the primary men modern theologians reference to claim that James White rejected the 2520 in 1863 and Uriah Smith rejected it in his writings in the 1870s and 1880s.

Hakurikiraho dufite Abapayoniye babiri, James White na Uriah Smith. Abo ni bo bagabo b’ingenzi abahanga mu by’iyobokamana bo muri iki gihe bifashisha bavuga ko James White yanze 2520 mu 1863 kandi ko Uriah Smith na we yayanze mu nyandiko ze zo mu myaka ya 1870 n’iya 1880.

We are going back to 1844 and shortly thereafter to see how James White and Uriah Smith describe this identical history that Ellen White has just described. She talks about the prophetic periods and the Lord removing His hand and seeing the mistake, and so do these two Pioneers.

Turasubira mu mwaka wa 1844 no mu gihe gito cyakurikiyeho kugira ngo turebe uko James White na Uriah Smith basobanura aya mateka nyir’izina Ellen White amaze gusobanura. Avuga iby’ibihe by’ubuhanuzi n’Uwiteka ukuraho ukuboko kwe maze ikosa rikagaragara, kandi aba Bapayoniya babiri na bo ni uko babivuga.

Ellen White does not say "2520" or "seven times," but Uriah Smith and James White do. They make it clear that the prophetic periods recognized in this history were the 2520 and the 2300.

Ellen White ntavuga “2520” cyangwa “ibihe birindwi,” ariko Uriah Smith na James White bo barabivuga. Basobanura neza ko ibihe by’ubuhanuzi byemejwe muri aya mateka byari 2520 na 2300.

James White, Review and Herald, volume 1, July 9, 1851: "Says an objector, 'I do not believe that the midnight cry has yet been given.' Neither do we believe that the midnight cry has been heard by us, or that it ever will be. The cry of Matthew 25:6, 'Behold the bridegroom cometh,' is in the history of an eastern marriage. But that a cry was given, and fully received by the entire Advent body in the autumn of 1844, that compares well with the midnight cry of the parable, should not be denied by those who had an experience in it."

James White, Review and Herald, umuzingo wa 1, Nyakanga 9, 1851: “Umuhinyuzi umwe aravuga ati: ‘Sinizera ko gutaka kwa mu gicuku kumaze gutangwa.’ Natwe ntitwizera ko gutaka kwa mu gicuku kwarumviswe natwe, cyangwa ko kuzigera kuribwa. Gutaka kuvugwa muri Matayo 25:6, ngo, ‘Dore umukwe araje,’ kuri mu mateka y’ubukwe bwo mu Burasirazuba. Ariko ko habayeho gutaka, kandi kukakirwa byuzuye n’umubiri wose w’Abadiventisiti mu gihe cy’izuba ryo mu mwaka wa 1844, kugereranywa neza no gutaka kwa mu gicuku ko mu mugani, ntibikwiye guhakanywa n’ababigizemo uburambe.”

James White is dealing with a history where people are rejecting the Midnight Cry and falling off the path. He is responding to this and will discuss this history.

Yakobo White arimo gukorana n’amateka aho abantu barimo kwanga Gutaka ko mu Gicuku kandi bakagwa bakava mu nzira. Arimo gusubiza kuri ibi kandi azaganira kuri ayo mateka.

"It came in the right time. The cry of the parable immediately followed the delay, and the slumbering and sleeping. This followed our delay, having been disappointed, and reached our ears while in a dormant state. That cry waked up the ten virgins, and led them to trim their lamps. This, attended by the power of the Spirit, aroused the Advent people, and led them to search the Bible as never before, and to consecrate themselves and their worldly possessions wholly to the Lord. Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence—capital 'P'—covered the mistake—singular—until the time came for it to be seen. The error was in taking 457 full years from the 2300, which left 1843, without making any account of the fraction of the year 457 B.C., that had passed, when the commandment went forth, from which the 70 weeks are reckoned."

Byaje mu gihe gikwiye. Gutaka ko mu mugani kwakurikiye ako kanya gutinda, no kunaganira no gusinzira. Ibyo byakurikiye ugutinda kwacu, tumaze gucika intege, maze bitugeraho mu gihe twari tumeze nk’abasinziriye. Uko gutaka kwakanguriye ba bakobwa cumi, kubayobora gutunganya amatabaza yabo. Ibyo, biherekejwe n’imbaraga z’Umwuka, byakanguriye abantu bategereza Ukuza k’Umwami, bibayobora gusaka Bibiliya kurusha uko bari bigeze kubikora mbere hose, no kwiyegurira Uwiteka rwose bo ubwabo n’ibyo batunze byo mu isi. Abatangaje ko Umwami azaza mu kwezi kwa karindwi, mu mwaka wa 1844, babonye neza ko ibihe by’ubuhanuzi byageraga kuri icyo gihe; bityo, ibihamya byari byaratanzwe bivanywe muri ibyo bihe ngo bigaragaze ko Ukuza kuzaba mu 1843, byagaragaje ko kuzaba mu 1844. Nuko tubona ikosa ryari muri ubwo buryo bwo kubara bwashyiraga iherezo ry’iminsi 2300 mu 1843. Nta n’umwe muri abanditse barwanya Ukuza wabibonye. Ukuboko kw’Ubushobozi bw’Imana kwatwikiriye iryo kosa kugeza igihe cyageze ngo ribonwe. Ikosa ryari mu gukura imyaka 457 yuzuye mu minsi 2300, bigasiga 1843, batabaze na mba igice cy’umwaka wa 457 M.K., cyari cyarashize ubwo itegeko ryatangwaga, ari ho wa byumweru 70 ubariwe.

"Our minds were directed to that point of time, [1843,] from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year.'"

“Imitekerereze yacu yerekejwe kuri iyo ngingo y’igihe, [1843,] kubera ko, dushingiye ku kuba ibihe binyuranye by’ubuhanuzi bibarirwa uhereye muri iyo myaka abanyamateka b’ibihe b’abahanga kurusha abandi bemeza ko ari yo isohora ry’ibyo bintu byagombaga kuranga itangiriro ryabyo, byose byasaga n’ibyarangiriraga muri uwo mwaka.”

Now he tells us the prophetic periods they thought terminated in 1843.

None atubwira ibihe by’ubuhanuzi bibwiraga ko byarangiye mu wa 1843.

"This was, however, only apparent." Only apparent that they ended in 1843. They would find that they ended in 1844.

“Ibi ariko byari ibyo kugaragara gusa.” Byagaragaraga gusa ko byarangiriye mu 1843. Bari kuzabona ko byarangiriye mu 1844.

"We date the 'seven times,' or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677.' These are the prophetic periods that they were dealing with. 'This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting BC677 from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into AD1844 as it might have commenced after the beginning of BC677.'

Tubara “ibihe birindwi,” cyangwa imyaka 2520, duhereye ku bunyage bwa Manase, ubusanzwe abahanga mu ibarabihe babushyira mu mwaka wa 677 mbere ya Kristo, kandi bakabihurizaho cyane.’ Ibyo ni byo bihe by’ubuhanuzi bariho bakoraho. ‘Iri taliki ni ryo ryonyine twigeze kubariraho mu gutangira kw’iki gihe; kandi iyo ukuye 677 mbere ya Kristo mu myaka 2520, hasigaraga 1843 nyuma ya Kristo. Ariko rero, ntitwabonye ko, nk’uko byasabaga imyaka 677 yuzuye mbere ya Kristo n’imyaka 1843 yuzuye nyuma ya Kristo kugira ngo imyaka 2520 yuzure, byanaduhatiraga kwagura iki gihe kikagera imbere mu mwaka wa 1844 nyuma ya Kristo, uko byaba byaratangiye kose nyuma y’itangiriro rya 677 mbere ya Kristo.’

The prophetic periods that "the hand of Providence kept his hand over the mistake," included the 2520.

Ibihe by’ubuhanuzi aho “ukuboko kw’Ubushobozi bw’Imana kwarambuye ukuboko kwabwo hejuru y’ikosa,” byari bikubiyemo na 2520.

Uriah Smith: "As time continued beyond AD1843, many began to inquire the reasons of their disappointment respecting the year of their expected deliverance. It was then seen, that commencing all the prophetic periods in the years BC, where we had always dated their commencement, they would not be respectively completed, even upon the supposition that our chronology and date of their commencement were correct, until sometime within the year 1844. Thus, of the seven times, or 2520 years, commencing in BC677—the great jubilee, or 2450 years [not represented on either the 1843 or 1850 charts.], commencing in BC607—and the 2300 years of Daniel, commencing in BC457—as a portion of each of those years, from which the prophetic periods were respectively dated, had expired before the occurrence of the several events which marked their commencement, it would be necessary that they should extend as far into AD1844, as they respectively commenced after the beginning of the years BC from which they are severally reckoned, in order, either to complete the number of years in each, or to test the correctness of our chronology. But there was no clue to the time, in the respective years BC, at which the several periods began; and consequently the time in the year of their termination, could not be accurately marked."

Uriah Smith: “Igihe cyakomeje kurenga AD1843, benshi batangira kwibaza impamvu z’ugucika intege kwabo ku byerekeye umwaka bari bitezeho ugukizwa kwabo. Ni bwo byabonetse ko, dutangirije ibihe byose by’ubuhanuzi mu myaka ya BC, aho twahoraga dushyira intangiriro yabyo, bitari kurangira kimwekimwe, ndetse no mu gihe twakwemera ko imibare yacu y’ibihe n’itariki z’intangiriro zabyo byari ukuri, kugeza igihe runaka mu mwaka wa 1844. Bityo rero, ku bihe birindwi, cyangwa imyaka 2520, bitangirira muri BC677—jubilé ikomeye, cyangwa imyaka 2450 [idahagarariwe ku mbonerahamwe ya 1843 cyangwa iya 1850.], itangirira muri BC607—n’imyaka 2300 yo muri Daniyeli, itangirira muri BC457—kubera ko igice cya buri mwaka muri iyo myaka, ari yo ibihe by’ubuhanuzi byabarirwagaho intangiriro yabyo uko biri, cyari cyaramaze gushira mbere y’uko habaho ibyabaye bitandukanye byaranze intangiriro yabyo, byari ngombwa ko byakomeza kugeza muri AD1844 ku rugero rw’uko byatangiye nyuma y’itangiriro ry’iyo myaka ya BC ibarirwamo kimwekimwe, kugira ngo, haba kuzuza umubare w’imyaka ya buri kimwe, cyangwa kugerageza ukuri kw’imibare yacu y’ibihe. Ariko nta cyari kiyobora ku gihe, muri iyo myaka ya BC uko itandukanye, aho ibyo bihe bitandukanye byatangiriye; bityo rero, igihe mu mwaka byarangiriyemo, nticyashoboraga kugaragazwa neza.”

Uriah Smith and James White both testify that the prophetic periods recognized to conclude in 1844 were the 2520 and the 2300 years, using the same expressions as Ellen White in Early Writings, page 236 and onward.

Uriah Smith na James White bombi bahamya yuko ibihe by’ubuhanuzi byemewe ko byasojwe mu wa 1844 byari imyaka 2520 n’iy’imyaka 2300, bakoresheje amagambo amwe n’aya Ellen White yakoresheje mu gitabo Early Writings, ku ipaji ya 236 no gukomeza.

The Chain of Truth: William Miller's Commencement Points

Uruhererekane rw’Ukuri: Aho William Miller Yatangiriye

Early Writings, page 230: "God sent His angel"—the angel Gabriel—"to move upon the heart of a farmer"—William Miller—"who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God's people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another,"—Gabriel showed him the method we call proof-texting, line upon line, here a little and there a little.

Inyandiko za Mbere, paji 230: “Imana yatumye marayika wayo” — marayika Gabriyeli — “gukora ku mutima w’umuhinzi” — William Miller — “utari warizeye Bibiliya, kugira ngo amuyobore kuyisesenguramo ubuhanuzi. Abamarayika b’Imana bakomeje gusura uwo watowe, kugira ngo bayobore ibitekerezo bye kandi bakingurire ubwenge bwe ubuhanuzi bwari bwarahoraga bwijimye ku bwoko bw’Imana. Intangiriro y’uruhererekane rw’ukuri yarayihawe, kandi akomeza kuyoborwa gushakisha ikurikirane nyuma y’ikurikirane, kugeza ubwo yitegereje Ijambo ry’Imana atangaye kandi aryishimiye. Yabonye mo uruhererekane rw’ukuri rutunganye. Iryo Jambo yari yarafataga nk’iritahumetswe noneho ryakingutse imbere y’amaso ye mu bwiza no mu ikuzo byaryo. Yabonye ko igice kimwe cy’Ibyanditswe gisobanura ikindi,” — Gabriyeli yamweretse uburyo twita gusobanura Ibyanditswe ukoresheje indi mirongo, umurongo ku murongo, aha bikeya na hariya bikeya.

Gabriel gave him the commencement of the chain of truth and the method of proof-texting.

Gaburiyeli yamuhaye intangiriro y’umurongo w’ukuri n’uburyo bwo gukoresha imirongo y’Ibyanditswe mu gushimangira inyigisho.

William Miller, Advent Review and Sabbath Herald, April 18, 1854: "From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B.C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B.C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, [Daniel 12:11] were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A.D. 508."

William Miller, Advent Review and Sabbath Herald, 18 Mata 1854: “Mu gushakashaka kurushaho Ibyanditswe Byera, nageze ku mwanzuro yuko bya bihe birindwi by’ubutware bw’Abanyamahanga bigomba gutangira igihe Abayuda bahagararaga kuba ishyanga ryigenga, mu bunyage bwa Manase, abo banditsi b’amateka y’ibihe b’abahanga kurusha abandi bakaba barabushyize mu mwaka wa 677 Mbere ya Kristo; ko iminsi 2300 yatangiranye n’ibyumweru mirongo irindwi, ibyo abo banditsi b’amateka y’ibihe b’abahanga kurusha abandi bashyize mu mwaka wa 457 Mbere ya Kristo; kandi ko iminsi 1335, itangirana no gukurwaho kw’igitambo gihoraho no gushyirwaho kw’ikizira cy’umunyagaro, [Danieli 12:11] yagombaga kubarirwa uhereye ku ishyirwaho ry’ubutware bw’Ubupapa, nyuma yo gukurwaho kw’ibizira by’ubupagani, kandi ibyo, nk’uko abahanga mu mateka barushije abandi bose nashoboye kugisha inama babivuga, byagombaga gushyirwa ahagana mu mwaka wa 508 Nyuma ya Kristo.”

Ellen White says Gabriel gave William Miller the commencement to the chain of truth, and William Miller testifies that the three commencement points he was given are AD508, 677BC, and 457BC. He was given the commencement points of these prophecies that produced the history of the Midnight Cry by the Angel Gabriel.

Ellen White avuga ko Gaburiyeli yahaye William Miller intangiriro y’umunyururu w’ukuri, kandi William Miller ahamya ko ingingo eshatu z’intangiriro yahawe ari AD508, 677BC, na 457BC. Yahawe ingingo z’intangiriro z’ubu buhanuzi bwabyaye amateka y’Induru ya Saa Sita z’Ijoro n’Umumarayika Gaburiyeli.

The Last Deception: Rejecting the Spirit of Prophecy

Ubushukanyi bwa Nyuma: Kwanga Umwuka w’Ubuhanuzi

Selected Messages, book 1, page 48: "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God." The last deception of Satan is to destroy the Spirit of Prophecy.

Ubutumwa Bwatoranyijwe, igitabo cya 1, paji ya 48: “Satani ahora . . . ahatiriza iby’ibihimbano—kugira ngo ayobye abantu abakura ku kuri. Uburiganya bwa nyuma cyane bwa Satani buzaba ubwo gutesha agaciro ubuhamya bwa Mwuka w’Imana.” Uburiganya bwa nyuma bwa Satani ni ukurimbura Umwuka w’Ubuhanuzi.

If you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. Ellen White places her endorsement on the 2520. Reject the 2520, and you are throwing out both the baby and the bath water.

Nimwanga izo kuri ukuri kw’ishingiro, mu gihe kimwe uba wanze Mwuka w’Ubuhanuzi. Ellen White ashyigikira 2520. Nangihe 2520, uba uta kure icyarimwe umwana n’amazi yo kumwogesha.

"Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. 'Where there is no vision, the people perish' (Proverbs 29:18)." She is talking about rejecting the Spirit of Prophecy and, in connection, says that if you reject the Spirit of Prophecy, where there is no vision the people perish. What is the vision? If you reject the Spirit of Prophecy, what is the vision you lack?

“Satani . . . ahora akomeza kwinjiza ibihimbano—kugira ngo ayobye abantu abakuye ku kuri. Uburiganya bwa nyuma cyane bwa Satani buzaba uguhindura ubusa ubuhamya bwa Mwuka w’Imana. ‘Aho kutagira iyerekwa, abantu bararimbuka’ (Imigani 29:18).” Arimo avuga ibyo kwanga Umwuka w’Ubuhanuzi, kandi, mu isano n’ibyo, aravuga ko nuramuka wanze Umwuka w’Ubuhanuzi, aho kutagira iyerekwa, abantu bararimbuka. Iyerekwa ni iki? Niba wanga Umwuka w’Ubuhanuzi, ni irihe yerekwa uba ubuze?

"Write the vision, and make it plain upon tables, that he may run that readeth it." Habakkuk 2:2 (KJV). If you reject the Spirit of Prophecy, you are going to reject the 1843 Chart; and, if you reject this Chart, you are rejecting the Spirit of Prophecy.

“Andika iyerekwa, kandi urisobanure ku bisate, kugira ngo usoma aryirukane.” Habakkuki 2:2 (KJV). Niba wanze Umwuka w’Ubuhanuzi, uzanga Imbonerahamwe yo mu 1843; kandi niba wanze iyi Mbonerahamwe, uba wanze Umwuka w’Ubuhanuzi.

"Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God's remnant people in the true testimony. There will be a hatred kindled against the Testimonies which is satanic." Sometimes we think of "satanic" as sinister deeds, but in Patriarchs and Prophets we are told that Satan works by insinuating doubts. That is the satanic attack against the Spirit of Prophecy and these foundational truths. It is by men we are supposed to trust who insinuate these doubts.

Satani azakora mu buryo bw’ubuhanga bwinshi, mu nzira zitandukanye no akoresheje ibikoresho bitandukanye, kugira ngo ahungabanye icyizere cy’abasigaye b’ubwoko bw’Imana ku buhamya bw’ukuri. Hazacanwa urwango rwo kurwanya Testimonies, kandi urwo rwango ruzaba urwa satani.” Rimwe na rimwe dutekereza ko “urwa satani” ari ibikorwa by’iterabwoba n’ubugome, ariko mu gitabo Patriarchs and Prophets tubwirwa ko Satani akora anyuza mu guteramo gushidikanya. Icyo ni cyo gitero cya satani kirwanya Umwuka w’Ubuhanuzi n’aya kuri shingiro. Kandi bikorwa binyuze ku bantu dukwiriye kuba twiringira, ari bo baduteramo uko gushidikanya.

"There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded." Selected Messages, book 1, 48.

Hazabaho urwango ruzakongezwa ku Bihamya, urwango ruzaba ari urwa satani. Imikorere ya Satani izaba iyo guhungabanya kwizera kw’amatorero kuri byo, kubera impamvu iyi: Satani ntashobora kubona inzira isobanutse bene aka kageni yo kwinjizamo ibishukisho bye no kuboha imitima mu buyobe bwe, niba imiburo n’ibihano n’inama by’Umwuka w’Imana byubahirizwa. Selected Messages, igitabo cya 1, 48.

As we bring this to a conclusion, when Sister White says we have nothing to fear for the future except that we forget the Lord's leading, I am saying the Lord's leading she speaks of is the history from the Tarrying Time to the closed door—the history represented by the term, The Midnight Cry. We have nothing to fear for the future except that we forget how the Lord led us in the experience of the Midnight Cry, and also the teachings connected to this leading. The teachings that produced this experience are the three time prophecies, which commence with dates given to William Miller by the Angel Gabriel. We have nothing to fear for the future except we forget these teachings, including the 2520, that produced the experience of the Midnight Cry as the Lord led the Millerites through the climax of the Everlasting Gospel.

Mu gihe turimo gusoza ibi, igihe Mushiki wa White avuga ko nta cyo tugomba gutinya ku byerekeye ejo hazaza keretse gusa nibiba ko twibagiwe uko Uwiteka yatuyoboye, ndavuga ko ubwo buyobozi bw’Uwiteka avuga ari amateka kuva ku Gihe cyo Gutinda kugeza ku rugi rwafunzwe—ayo mateka agereranywa n’imvugo ngo, Induru yo Mu Gicuku. Nta cyo tugomba gutinya ku byerekeye ejo hazaza keretse gusa nibiba ko twibagiwe uko Uwiteka yatuyoboye mu bunararibonye bw’Induru yo Mu Gicuku, ndetse n’inyigisho zifitanye isano n’ubwo buyobozi. Inyigisho zabyaye ubwo bunararibonye ni ubuhanuzi butatu bw’ibihe, butangirira ku matariki William Miller yahawe n’Umumarayika Gaburiyeli. Nta cyo tugomba gutinya ku byerekeye ejo hazaza keretse niba twibagiwe izo nyigisho, harimo na 2520, zabyaye ubunararibonye bw’Induru yo Mu Gicuku nk’uko Uwiteka yayoboye Abamillerite abinyujije ku ndunduro y’Ubutumwa Bwiza Bw’Iteka Ryose.

Spalding and Magan, pages 305–306: "One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God's spirit." You reject the Foundations, you are rejecting the Spirit of Prophecy. If you reject the Spirit of Prophecy, you are rejecting the Foundations. They go together. Where there is no Spirit of Prophecy, there is no vision.

Spalding and Magan, paji 305–306: “Ikintu kimwe ni ukuri kudashidikanywaho: abo Badivantisiti b’Umunsi wa Karindwi bahitamo guhagarara munsi y’ibendera rya Satani bazabanza kureka kwizera imiburo no gucyaha bikubiye mu Bihamya by’Umwuka w’Imana.” Nimutera umugongo ku Rufatiro, muba muteye umugongo ku Mwuka w’Ubuhanuzi. Nimutera umugongo ku Mwuka w’Ubuhanuzi, muba muteye umugongo ku Rufatiro. Bijyana. Aho Mwuka w’Ubuhanuzi atari, nta yerekwa riba rihari.

"The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan's suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

Ihamagarirwa kwiyegurira Imana kurushaho no gukora umurimo wera kurushaho ririmo riratangazwa, kandi rizakomeza gutangazwa. Bamwe mu bavuga ubu ibyifuzo bya Satani bazagarura akenge. Hari abari mu myanya ikomeye y’icyizere batumva ukuri kw’iki gihe. Ubutumwa bugomba kubagezwaho. Nibabwemera, Kristo azabakira, kandi azabagira abakozi bakorana na we. Ariko nibanga kumva ubutumwa, bazafata umwanya wabo munsi y’ibendera ryirabura ry’Umwami w’Umwijima.

"I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ's flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God's people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

Nahawe amabwiriza yo kuvuga yuko ukuri kw’igiciro cyinshi kw’iki gihe kugenda kurushaho guhishurirwa mu buryo busobanutse neza ubwenge bw’abantu. Mu buryo bw’umwihariko, abagabo n’abagore bakwiriye kurya umubiri wa Kristo no kunywa amaraso ye. Hazabaho gukura kw’ubwenge bwo gusobanukirwa, kuko ukuri gushobora kwaguka ubudasiba. Nyir’ukuri ubwe ukomoka ku Mana azinjira mu busabane bwa bugufi, kandi bugenda burushaho kwegerana, n’abakomeza kumenya uwo ari we. Ubwo ubwoko bw’Imana bwakira ijambo ryayo nk’umutsima wo mu ijuru, bazamenya yuko ukuza kwe guteguwe nk’umuseke. Bazahabwa imbaraga zo mu mwuka, nk’uko umubiri uhabwa imbaraga z’umubiri iyo ibiryo biririwe.

"We do not half understand the Lord's plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

Ntidusobanukiwe neza na gato umugambi w’Umwami wo kuvana abana ba Isirayeli mu bubata bwo mu Misiri, no kubayobora anyuze mu butayu abageza i Kanani.

"As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people." Spalding and Magan, 305–306.

“Ubwo dukoranya imirasire mvajuru imurikiriza mu butumwa bwiza, tuzarushaho gusobanukirwa neza ibyerekeye gahunda ya Kiyahudi, kandi turusheho guha agaciro ukuri kwayo kw’ingenzi. Ubugenzuzi bwacu bw’ukuri buracyari butuzuye. Twakoranyijeho gusa imirasire mike y’umucyo. Abatari abigishwa b’Ijambo buri munsi ntibazashobora gukemura ibibazo byerekeye gahunda ya Kiyahudi. Ntibazumva ukuri kwigishijwe n’umurimo wo mu rusengero. Umurimo w’Imana ukomwa mu nkokora n’imyumvire y’isi ku mugambi wayo ukomeye. Ubugingo bw’ahazaza buzahishura insobanuro y’amategeko Kristo, yikingiye mu nkingi y’igicu, yahaye ubwoko bwe.” Spalding and Magan, 305–306.

Those Adventists who receive the mark of the beast, standing under Satan's banner, first reject the Spirit of Prophecy.

Abadiventisti bemera ikimenyetso cy’inyamaswa, bahagaze munsi y’ibendera rya Satani, babanza kwanga Umwuka w’Ubuhanuzi.

There are two classes in this passage: those who follow on to know the Lord, continue to eat His flesh and drink His blood, and continue to study God's Word, and those who do not. The development of truth is not finished; they will have things to say about the Sanctuary service that have not been said yet. They will emphasize the change of dispensation in the time of Christ, prefiguring the change in the Millerite time, pointing forward to the dispensation when Christ changes from the Judgment of the Dead to the Judgment of the Living. They will have things to say about the Sanctuary and how the Lord marks His movements in these changes of dispensations by the outpouring of His Spirit.

Muri uyu murongo harimo ibyiciro bibiri: abakomeza gukurikira kugira ngo bamenye Uwiteka, bagakomeza kurya umubiri We no kunywa amaraso Ye, kandi bagakomeza kwiga Ijambo ry’Imana, n’abatabikora. Gukura k’ukuri ntikurarangira; bazagira ibyo bavuga byerekeye umurimo wo mu Buturo Bwera bitaravugwa. Bazashimangira ihinduka ry’igihe cy’ingabire mu gihe cya Kristo, rishushanya mbere ihinduka ryabaye mu gihe cy’Abamillerite, ryerekana imbere ku gihe cy’ingabire ubwo Kristo ava ku Rubanza rw’Abapfuye ajya ku Rubanza rw’Abazima. Bazagira ibyo bavuga byerekeye Buturo Bwera n’uburyo Uwiteka aranga ibyimuka Bye muri aya mahinduka y’ibihe by’ingabire binyuze mu isukwa ry’Umwuka We.

A couple more quotes and we are almost done.

Izindi nteruro ebyiri gusa, maze tugiye kurangiza.

Those Seventh-day Adventists who reject the Midnight Cry fall off the path, rejecting the Lord's leadings and doctrinal teachings that produce the history of the Midnight Cry. That is what we have to fear—rejecting those teachings and not understanding that experience. In so doing, we are rejecting the Spirit of Prophecy.

Abo b’Abadiventisiti b’Umunsi wa Karindwi banga Induru yo mu Gicuku, bava mu nzira, banga kuyoborwa n’Umwami no kwigishwa kw’inyigisho bitanga amateka y’Induru yo mu Gicuku. Icyo ni cyo dukwiriye gutinya—kwanga izo nyigisho no kutumva iyo mimerere y’ubunararibonye. Kubigenza dutyo, tuba twanze Umwuka w’Ubuhanuzi.

Sister White places her seal of approval on the 2520. We will show how she places her seal of approval on other truths on the 1843 Chart.

Mushiki wacu White ashyira ikimenyetso cye c’ukwemera kuri 2520. Tuzokwerekana ukuntu yashyize ikimenyetso ciwe c’ukwemera ku zindi ngingo z’ukuri ziri ku Mbonerahamwe ya 1843.

At the end of the world, when this all comes to the climax of the Everlasting Gospel in our history, Adventism will be confronted with the three-step testing process that has been prefigured, as seen in the experience of William Miller.

Ku mperuka y’isi, igihe ibi byose bizagera ku ndunduro y’Ubutumwa Bwiza bw’Iteka mu mateka yacu, Abadivantisiti bazahangana n’uburyo bw’igeragezwa bw’intambwe eshatu bwari bwaragereranyijwe mbere, nk’uko bigaragara mu byabaye kuri William Miller.

William Miller made three mistakes: (1) He rejected the Midnight Cry and fell off the path to the wicked world below. (2) He trusted in human influence after that, Joshua Himes. (3) He rejected the Sabbath.

William Miller yakoze amakosa atatu: (1) Yanze Ubutumwa bwo mu Gicuku, maze ava mu nzira agwa mu isi y’ababi iri hepfo. (2) Nyuma y’ibyo, yiringira ijambo n’ingaruka by’umuntu, Joshua Himes. (3) Yanze Isabato.

A question arose: "Did he reject the Sabbath or the Sanctuary?" The teaching that changed from the sanctuary on Earth to the Sanctuary in Heaven in that time period may not have been fully grasped by Miller. When Ellen White was led into the Most Holy Place, she saw the Ten Commandments in the ark of the covenant, and the Sabbath Commandment had a holy glow around it.

Havutse ikibazo kigira kiti: “Yaba yarahakanye Isabato cyangwa Ubuturo Bwera?” Inyigisho yahindutse iva ku buturo bwera bwo ku isi ijya ku Buturo Bwera bwo mu Ijuru muri icyo gihe ishobora kuba itarasobanukiwe mu buryo bwuzuye na Miller. Igihe Ellen White yayoborwaga akinjizwa Ahera Cyane, yabonye Amategeko Cumi ari mu Isanduku y’Isezerano, kandi itegeko ry’Isabato ryari rifite urumuri rwera rurukikije.

The thing Miller rejected was the Law of God—the Sabbath. So, Miller rejected the Midnight Cry, then leaned upon flesh, and then received the mark of the beast. That is repeated at the end of the world.

Ikintu Miller yanze ni Amategeko y’Imana—Isabato. Bityo, Miller yanze Ijwi ryo mu Gicuku, hanyuma yishingikiriza ku mubiri, maze yakira ikimenyetso cy’inyamaswa. Ibyo bizongera gusubirwamo ku mperuka y’isi.

Testimonies, volume 5, page 211: "Here we see that the church—the Lord's sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust." She is commenting on Ezekiel 8 and 9, the sealing. Sister White says the sealing in Ezekiel 9 is the same as the sealing of Revelation 7. She is talking about the time period of the sealing of the 144,000. She says those who were to be the guardians had betrayed their trust.

Ibihamya, umuzingo wa 5, urupapuro rwa 211: “Aha tubona ko itorero—Ahera h’Uwiteka—ari ryo ryabanje kumva inkoni y’uburakari bw’Imana. Abakuru, abo Imana yari yarahaye umucyo mwinshi kandi bari barahagaze nk’abarinzi b’inyungu z’umwuka z’ubwoko, bari bahemukiye icyizere bari baragiriwe.” Arimo asobanura Ezekiyeli 8 na 9, gushyirwaho ikimenyetso. Mushiki wa White avuga ko gushyirwaho ikimenyetso ko muri Ezekiyeli 9 ari ko kumwe no gushyirwaho ikimenyetso ko mu Byahishuwe 7. Aravuga iby’igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane. Avuga ko abari baragenewe kuba abarinzi bari barahemukiye icyizere bari baragiriwe.

"They had taken the position that we need not look for miracles and the marked manifestation of God's power as in former days. Times have changed." Their first mistake was to oppose the Midnight Cry, saying, "What took place in this history of the Midnight Cry does not get repeated." They are falling off the path.

Bari bari bafashe umwanzuro w’uko tudakwiriye gutegereza ibitangaza n’ukwiyerekana kugaragara kw’imbaraga z’Imana nk’uko byari bimeze mu minsi ya kera. “Ibihe byarahindutse.” Ikosa ryabo rya mbere ryari ukurwanya Induru yo mu Gicuku, bavuga bati: “Ibyabaye muri aya mateka y’Induru yo mu Gicuku ntibizongera kubaho.” Bari kuva mu nzira.

"These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus 'Peace and safety' is the cry from men who will never again lift up their voice like a trumpet to show God's people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together." Testimonies, volume 5, 211.

Aya magambo ashimangira ukutizera kwabo, maze bakavuga bati: Uwiteka ntazakora icyiza, kandi ntazagira ikibi akora. Agira imbabazi nyinshi cyane ku buryo atazasura ubwoko bwe mu rubanza. Bityo “Amahoro n’umutekano” ni byo bitangwaho ijwi n’abantu batazongera ukundi kurangurura ijwi ryabo nk’impanda kugira ngo bereke ubwoko bw’Imana ibicumuro byabwo n’inzu ya Yakobo ibyaha byayo. Izi mbwa z’ibiragi zitashatse kub barkingirira ni zo zizagerwaho no kwihorera gukiranuka kw’Imana irakaye. Abagabo, inkumi, n’abana bato bose barimburanira hamwe.” Testimonies, volume 5, 211.

Jeremiah, speaking of William Miller's second failure, said, "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Jeremiah 17:5 (KJV). If you trust in a man, your heart departs from the Lord.

Yeremiya, avugira ku kunanirwa kwa kabiri kwa William Miller, yaravuze ati: “Uku ni ko Uwiteka avuga ati: Havumwe umuntu wiringira umuntu, kandi ugira umubiri ukuboko kwe, umutima we ukava ku Uwiteka.” Yeremiya 17:5 (KJV). Niba wiringira umuntu, umutima wawe uva ku Mwami.

The first rejection at the end is the Midnight Cry, a repeat of the manifestation of the power of God. The second is leaning upon flesh. The third is the Sunday Law.

Kwangwa kwa mbere ku iherezo ni Ijwi ryo mu Gicuku, risubiramo ukwigaragaza kw’imbaraga z’Imana. Kwangwa kwa kabiri ni ukwishingikiriza ku mubiri. Kwangwa kwa gatatu ni Itegeko ryo ku Cyumweru.

"There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory." Review and Herald, January 30, 1900.

Hashobora kubaho ibyiciro bibiri gusa. Buri ruhande rurangwa mu buryo bugaragara neza, haba n’ikimenyetso cy’Imana ihoraho, cyangwa ikimenyetso cya ya nyamaswa cyangwa icy’igishushanyo cyayo. Buri muhungu n’umukobwa wa Adamu ahitamo Kristo cyangwa Baraba kuba umutware we. Kandi abishyira ku ruhande rw’abatinda kumvira bose bahagaze munsi y’ibendera ry’umukara rya Satani, kandi baregwa kwanga Kristo no kumufata uko bishakiye bamugirira agasuzuguro. Baregwa kubamba nkana Umwami w’ubugingo n’ubwiza. Review and Herald, 30 Mutarama 1900.

One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their confidence in the Spirit of Prophecy.

Ikintu kimwe ni icy’ukuri: abo Badivantisiti b’Umunsi wa Karindwi bahagarara munsi y’ibendera rya Satani bazabanza kureka ibyiringiro byabo mu Mwuka w’Ubuhanuzi.

Adventism repeats the three-step testing process that William Miller failed. But angels are waiting to raise Miller up and take him home with his Savior. For Adventists who receive the mark of the beast, those are not the angels waiting for them.

Idivantisime isubiramo uburyo bw’ibigeragezo by’intambwe eshatu William Miller yananiwe. Ariko abamarayika bategereje kuzura Miller no kumujyana iwe kwa Mukiza we. Ku Baadivantisiti bazakira ikimenyetso cya ya nyamaswa, abo si bo bamarayika babategereje.

"Again and again I have been shown that the past experiences of God's people are not to be counted as dead facts. We are not to treat the record of these experiences as we would treat a last year's almanac. The record is to be kept in mind, for history will repeat itself." Publishing Ministry, 175.

Incuro nyinshi nongeye kwerekwa yuko ibyabaye mu mibereho ya kera y’ubwoko bw’Imana bidakwiriye kubarwa nk’ibintu byapfuye. Ntidukwiriye gufata inyandiko y’izo nkuru nk’uko twafata kalendari y’umwaka ushize. Ibyanditswe byazo bigomba gukomeza kuzirikanwa, kuko amateka azisubiramo. Publishing Ministry, 175.

Why do we need to remember the Midnight Cry? Because history is going to be repeated. In this history, the message that will cause the shaking is the 2520 and the 2300; it will drive people out of the churches over this.

Kuki dukeneye kwibuka Induru ya Saa Sita z’Ijoro? Ni ukubera ko amateka agiye gusubirwamo. Muri aya mateka, ubutumwa buzatuma habaho kunyeganyezwa ni 2520 na 2300; kubera ibi, buzatumira abantu gusohoka mu matorero.

But is this history, the Midnight Cry, actually going to be repeated or is it just some history? Notice this next quote:

Ariko se, mbese aya mateka, Induru yo mu Gicuku, koko agiye gusubirwamo, cyangwa ni amateka gusa? Nimwite ku magambo akurikira:

"There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. 'Behold, the Bridegroom cometh; go ye out to meet him.' But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable." Review and Herald, February 11, 1896.

Hari isi iri mu bibi, mu bushukanyi no mu buyobe, mu gicucu nyirizina cy’urupfu,—isinziriye, isinziriye. Ni nde ufite umubabaro w’umutima wo kubakangura? Ni irihe jwi rishobora kubageraho? Ubwenge bwanjye bwerekezwaga ku gihe kizaza, igihe ikimenyetso kizatangirwa. “Dore, Umukwe araje; nimusohoke mumusanganire.” Ariko bamwe bazaba baratinze kubona amavuta yo kongera ku matabaza yabo, kandi bazabimenya batinze ko imico, ishushanywa n’amavuta, idashobora kwimurirwa ku wundi. Review and Herald, February 11, 1896.

This history of the Midnight Cry is repeated to the very letter.

Aya mateka y’Igitabaza ryo mu Gicuku arasubirwamo uko yakabaye nyakuri rwose.

Ellen White understood that the 2520 was a valid time prophecy and that it was used by the Lord to produce the tarrying time, the disappointment which created the experience that prepared men and women to move by faith into the Most Holy Place with Christ.

Ellen White yasobanukiwe ko 2520 yari ubuhanuzi nyakuri bw’igihe, kandi ko yakoreshejwe n’Umwami kugira ngo havemo igihe cyo gutinda, ni ukuvuga ugutenguha kwaremye ubunararibonye bwateguye abagabo n’abagore kwimukana n’ukwizera na Kristo bakinjira Ahera Cyane.

We have not tried to prove the 2520 from the Bible yet. In this study of Habakkuk's Two Tables, we first want to be clear that Ellen White endorses these doctrines that are being rejected by Adventism today; then we will move into the Biblical study.

Ntabwo turagerageza kugaragaza 2520 tuyikuye muri Bibiliya. Muri iri somo ry’ameza abiri ya Habakuki, tubanza gushaka gusobanukirwa neza ko Ellen White yemeza izi nyigisho ziri kwangwa n’Abadivantisiti muri iki gihe; hanyuma tuzakomereza ku nyigo ya Bibiliya.