Article

# Directed by the Hand of the Lord

Bayobowe n’Ukuboko k’Uwiteka

Habakkuk's Two Tables

Ameza Abiri ya Habakuki

Author

Jeff Pippenger

Published

October 16, 2012

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Habakkuk's Two Tables 4 of 95

Ameza Ebiri ya Habakuki 4 kuri 95

For me it is pretty difficult to get through eight pages of notes in an hour's presentation, roughly. And if you will notice, we have 20 pages; so, I am just letting you know that I do not intend to read these notes. I intend to read some of these passages in here for those who are watching on LiveStream that can download the notes; and for those that ultimately watch this on DVD that they have this in the record for themselves, if they do not already have these articles available to them. What we are dealing with is Habakkuk's Two Tables, and at this point all we are doing is trying to demonstrate that Ellen White was in agreement with the truths represented on this 1843 Chart.

Kuri jye birangoye rwose kurangiza impapuro umunani z’inyandiko mu kiganiro cy’isaha imwe, hafi aho. Kandi nimwitegereza, dufite impapuro 20; bityo, ndabamenyesha gusa ko nta mugambi mfite wo gusoma izi nyandiko zose. Mfite umugambi wo gusoma zimwe muri izi nteruro zikubiyemo hano ku bw’abarebera kuri LiveStream bashobora gukurura izi nyandiko; kandi no ku bw’abazareba ibi nyuma kuri DVD, kugira ngo ibi bibabere mu nyandiko ibitswe, niba badafite izi ngingo zibageraho. Icyo turi gusuzuma ni Imbaho Ebyiri za Habakuki, kandi kuri iyi ngingo icyo turi gukora gusa ni ukugerageza kwerekana ko Ellen White yari ahuje n’ukuri kugereranywa kuri iyi Mbonerahamwe yo mu 1843.

The first three presentations we concluded yesterday were showing that Ellen White clearly and specifically endorses the 2520 time prophecy as valid in Early Writings, page 236.

Ibyigisho bitatu bya mbere twarangije ejo byagaragazaga ko Ellen White ashyigikira mu buryo busobanutse kandi bwihariye ubuhanuzi bw’igihe bwa 2520 ko bufite agaciro, mu gitabo *Early Writings*, urupapuro rwa 236.

When speaking of the first disappointment in March of 1844, she says that after the disappointment the Millerites continued to study the Bible, and they discovered that the same evidence that had led them to predict 1843 for the 2520, the 2300, and the 1335, that same evidence was then recognized in 1844, to prove that these prophetic periods ended in 1844. And we discussed how the only prophetic periods that she could be speaking of are these two [referring to the 2520 and the 2300 on the 1843 Chart], not the 1335. The 1335 started in the AD time period; it ended in 1843. Therefore, she is putting her endorsement upon the understanding of the 2520 and the 2300-year prophecy.

Iyo avuga ibyerekeye ugucika intege kwa mbere kwabaye muri Werurwe 1844, avuga ko nyuma y’uko baca intege, Abamillerite bakomeje kwiga Bibiliya, maze baza kubona ko ibimenyetso bimwe byari byarabateye guhanura ko 1843 ari wo mwaka wa 2520, uwa 2300, n’uwa 1335, ari byo bimenyetso byaje kwemerwa muri 1844 ko bihamya ko ibyo bihe by’ubuhanuzi byarangiriye mu 1844. Kandi twasuzumye uburyo ibihe byonyine by’ubuhanuzi yashoboraga kuba avuga ari ibi byombi [yerekeza kuri 2520 na 2300 biri ku Mbonerahamwe ya 1843], atari 1335. Uwa 1335 watangiye mu gihe cya nyuma ya Kristo; warangiriye mu 1843. Ni cyo gituma ashyira ukwemera kwe ku gusobanukirwa k’ubuhanuzi bwa 2520 n’ubwa 2300.

And then she went on further to say that during that time period, as they began to prove that three time prophecies ended in 1844, this is what caused the persecution that drove the Millerites out of the church. So, it is not a coincidence that here at the end of the world men and women are being persecuted in the Adventist Church for presenting the information for why the 2520 ended in 1844.

Hanyuma akomeza avuga ko muri icyo gihe, ubwo batangiraga kwerekana gihamya ko ubuhanuzi butatu bw’ibihe bwarangiye mu 1844, ari byo byateye itotezwa ryasunitse Abamilerite kubavira mu itorero. Bityo rero, si impanuka ko hano ku iherezo ry’isi abagabo n’abagore batotezwa mu Itorero ry’Abadivantisiti bazira gutanga amakuru asobanura impamvu 2520 yarangiriye mu 1844.

## Directed by the Hand of the Lord

Bayobowe n’Ukuboko kw’Umwami

So, now we are moving to another subject, this one right here [referring to AD508 on the 1843 Chart]. You will find, if you have not looked at these Charts, Sister White says of this 1843 Chart, "I saw that the Lord directed in this Chart," and she says of this 1850 Chart that God was in the publishment of this Chart. So, she has told us that God was involved in the production of both of these Charts, and how they are structured was humanly purposeful. The Millerites did it on purpose, but it was by God's design.

Nuko rero twimukiye ku yindi ngingo, iyi ngiyi hano [herekana AD508 ku Gishushanyo cyo mu 1843]. Nimusanga, niba mutarareba ibi Bishushanyo, ko Sister White avuga kuri iki Gishushanyo cyo mu 1843 ati: “Nabonye ko Uwiteka ari We wayoboye muri iki Gishushanyo,” kandi akavuga kuri iki Gishushanyo cyo mu 1850 ko Imana yari mu gusohora iki Gishushanyo. Bityo rero, yatubwiye ko Imana yagize uruhare mu gutunganywa kw’ibi Bishushanyo byombi, kandi uburyo byubatswemo bwari bufite umugambi wihariye ku ruhande rw’abantu. Aba-Millerite babikoze babigambiriye, ariko byari mu mugambi w’Imana.

Up here, from 677BC down to what they believed, AD1843, this is the column [referring to the second column right the left on the 1843 Chart] that defines the 2520, that begins in 677BC and they thought ended in AD1843.

Aha hejuru, uhereye mu mwaka wa 677 Mbere ya Kristo ukageza ku cyo bizeraga ko ari AD1843, uyu ni wo nkingi [yerekeza ku nkingi ya kabiri ibarizwa iburyo bw’iy’ibumoso ku Mbonerahamwe ya 1843] isobanura 2520, itangira mu mwaka wa 677 Mbere ya Kristo, kandi bo batekerezaga ko yarangiriye muri AD1843.

And they retained this graphic illustration on the 1850 Chart, from here [referring to the third column from the left] 677BC to here, AD1844. This is the column of the 2520 that exists on both Charts.

Kandi bakomeje kugumana icyo kigereranyo kigaragara ku Mbonerahamwe yo mu 1850, kuva hano [byerekeza ku nkingi ya gatatu uhereye ibumoso] 677 Mbere ya Kristo kugeza hano, AD1844. Iyi ni yo nkingi ya 2520 iboneka ku Mbonerahamwe zombi.

And right in the middle of these columns is the cross, in both instances.

Kandi rwagati muri izi nkingi ni umusaraba, muri ibyo bihe byombi.

And right below the cross is the reference to the Daily. And the symbol of the Daily, Paganism, the root of the Pagan religion, is self-exaltation; and, this is where you can see the Lord's hand in it, not necessarily the human hand on both of these charts.

Kandi ako kanya munsi y’umusaraba niho hari icyerekezwa ku Gitambo gihoraho. Kandi ikimenyetso cy’Igihoraho, ari cyo Gipagani, umuzi w’idini rya gipagani, ni ukwishyira hejuru; kandi aha ni ho ushobora kubona ukuboko kw’Umwami muri byo, si ngombwa ko ari ukuboko kw’umuntu kuri izi mbonerahamwe zombi.

For you and me, or anyone, to have our self-exaltation removed from us, we must come to the foot of the cross, reflected on both of these Charts. That lesson is illustrated.

Kugira ngo njye nawe, cyangwa undi uwo ari we wese, dukurweho ukwishyira hejuru kwacu, tugomba kuza munsi y’umusaraba, nk’uko bigaragarira kuri izi mbonerahamwe zombi. Iryo somo ryarashushanyijwe.

And, of course, when we talk about the columns of the 2520 with the cross in the middle, we know that in fulfillment of Daniel 9, when Christ came to confirm the covenant with many for one week, that one week equates to 2520 days, and in the midst of that week He was crucified. So, in the middle of these columns on each of these Charts we see the cross, and these are inferring the 2520 days that Christ confirmed the covenant with many.

Kandi, by’ukuri, iyo tuvuga inkingi za 2520 zifite umusaraba hagati, tuzi ko mu isohozwa rya Daniyeli 9, igihe Kristo yazaga kugira ngo akomereze benshi isezerano mu cyumweru kimwe, icyo cyumweru kimwe kingana n’iminsi 2520, kandi hagati muri icyo cyumweru yabambwe ku musaraba. Bityo rero, hagati muri izo nkingi kuri buri gishushanyo muri ibi Bishushanyo tubona umusaraba, kandi ibyo byerekana iminsi 2520 Kristo yakomereje benshi isezerano.

So, now we are going to take up the Daily and Ellen White's endorsement of it.

Bityo rero, ubu tugiye gusuzuma “Igitambo cya buri munsi” n’uko Ellen White yakishyigikiye.

> "September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered. 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.

> Ku wa 23 Nzeri, Umwami yanyeretse ko yongeye kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye bo mu bwoko bwe, kandi ko imihati ikwiriye kongerwa incuro ebyiri muri iki gihe cyo gukoranya. Mu gihe cyo gutatanywa, Isirayeli yarakubiswe kandi iranyagagizwa, ariko noneho muri iki gihe cyo gukoranya Imana izakiza kandi ihambire ibikomere by’ubwoko bwayo. Mu gihe cyo gutatanywa, imihati yakoreshejwe mu gukwiza ukuri yagiraga ingaruka nke cyane, kandi ntacyo yageragaho cyangwa hafi yo kutagira icyo igeraho; ariko mu gihe cyo gukoranya, ubwo Imana yashyizeho ukuboko kwayo ngo ikoranye ubwoko bwayo, imihati yo gukwiza ukuri izagira ingaruka yari igenewe kugira. Bose bakwiriye kugira ubumwe no kugira ishyaka muri uwo murimo. Nabonye ko byari bibi ko hagira uwo ari we wese yifashisha igihe cyo gutatanywa nk’ingero zo kutuyobora ubu muri iki gihe cyo gukoranya; kuko iyo Imana itari kudukorera ubu ibirenze ibyo yadukoreye icyo gihe, Isirayeli ntiyari kuzigera ikoranwa. Nabonye ko imbonerahamwe ya 1843 yayobowe n’ukuboko k’Umwami, kandi ko itagombaga guhindurwa; ko imibare yari imeze nk’uko yashakaga ko iba; ko ukuboko kwe kwari kuyiriho kandi guhisha ikosa mu mibare imwe n’imwe, ku buryo nta muntu washoboraga kuribona, kugeza ubwo ukuboko kwe kwakuweho.

> "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

> Hanyuma mbona ibyerekeye “igitambo gihoraho” (Daniyeli 8:12), yuko ijambo “igitambo” ryongereweho n’ubwenge bw’umuntu, kandi ko ritari mu mwandiko, kandi ko Uwiteka yahaye imyumvire ikwiriye y’ibyo abatangaga ubutumwa bw’isaha y’urubanza. Igihe ubumwe bwariho, mbere ya 1844, hafi ya bose bari bahuje ku myumvire ikwiriye y’“ibihoraho”; ariko mu rujijo rwabayeho kuva mu 1844, hafashwe indi myumvire, maze hakurikiraho umwijima n’urujijo. Igihe nticyabaye ikigeragezo kuva mu 1844, kandi ntikizongera ukundi kuba ikigeragezo.

> "The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

> Umwami yanyeretse ko ubutumwa bw’umumarayika wa gatatu bugomba kugenda, kandi bugatangarizwa abana b’Umwami batatanye, ariko ntibugomba kumanikwa ku gihe. Nabonye ko bamwe barimo kugira ibyishimo by’ibinyoma, bikomoka ku kubwiriza igihe; ariko ubutumwa bw’umumarayika wa gatatu burakomeye kurusha uko igihe cyabukomeza. Nabonye ko ubu butumwa bushobora guhagarara ku rufatiro rwabwo ubwabwo kandi ko budakeneye igihe ngo bubukomeze; kandi ko buzigenda bufite imbaraga zikomeye, bugakora umurimo wabwo, kandi bukazacibwa bugufi mu gukiranuka.

> "Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem, and think they have a work to do there before the Lord comes. Such a view is calculated to take the mind and interest from the present work of the Lord, under the message of the third angel; for those who think that they are yet to go to Jerusalem will have their minds there, and their means will be withheld from the cause of present truth to get themselves and others there. I saw that such a mission would accomplish no real good, that it would take a long while to make a very few of the Jews believe even in the first advent of Christ, much more to believe in His second advent. I saw that Satan had greatly deceived some in this thing and that souls all around them in this land could be helped by them and led to keep the commandments of God, but they were leaving them to perish. I also saw that Old Jerusalem never would be built up; and that Satan was doing his utmost to lead the minds of the children of the Lord into these things now, in the gathering time, to keep them from throwing their whole interest into the present work of the Lord, and to cause them to neglect the necessary preparation for the day of the Lord." Early Writings, 74–76.

> Hanyuma nerekwa bamwe bari mu ikosa rikomeye ryo kwizera ko ari inshingano yabo kujya i Yerusalemu ya Kera, kandi bagatekereza ko hari umurimo bagomba gukorerayo mbere y’uko Umwami aza. Imyumvire nk’iyo igamije gukura ibitekerezo n’inyungu ku murimo w’iki gihe w’Umwami, munsi y’ubutumwa bw’umumarayika wa gatatu; kuko abatekereza ko bakiri abo kujya i Yerusalemu bazaba bafite ibitekerezo byabo aho, kandi umutungo wabo bazawima umurimo w’ukuri kw’iki gihe kugira ngo boherezeyo ubwabo n’abandi. Nabonye ko umurimo nk’uwo nta cyiza nyakuri wageraho, ko byafata igihe kirekire cyane kugira ngo bake cyane mu Bayuda bemere n’ubwo bwose ukuza kwa mbere kwa Kristo, tutanavuze kwemera ukuza Kwe kwa kabiri. Nabonye ko Satani yashutse cyane bamwe muri iki kintu, kandi ko ubugingo bubakikije muri iki gihugu bwashoboraga gufashwa na bo no kuyoborwa gukomeza amategeko y’Imana, nyamara bakabureka ngo burimbuke. Nabonye kandi ko Yerusalemu ya Kera itazigera yubakwa ukundi; kandi ko Satani yari arimo gukora uko ashoboye kose ngo ayobore ibitekerezo by’abana b’Umwami muri ibi bintu muri iki gihe cyo kwegeranya, kugira ngo ababuze gushyira inyungu zabo zose mu murimo w’iki gihe w’Umwami, no kubatera kwirengagiza kwitegura kwa ngombwa ku munsi w’Umwami.” Early Writings, 74–76.

A few things that we are going to show is we have a passage from Early Writings, page 74. We have dealt with this before. Many of these things we will be dealing with in this presentation, we have dealt with before; but, most of us do not understand that this passage in Early Writings went through an evolution. As it exists in the book Early Writings, men will use what is in Early Writings to misrepresent the truth. But, if you go back to the original source documents, the logic for their misrepresenting the truth is removed.

Hari ibintu bike tugiye kwerekana: dufite igice cyo mu gitabo Early Writings, urupapuro rwa 74. Ibi twigeze kubisuzuma mbere. Byinshi muri ibi bintu tuzasuzuma muri iki kiganiro twigeze kubikemura mbere; ariko, abenshi muri twe ntibasobanukirwa yuko iki gice cyo muri Early Writings cyanyuze mu ihinduka. Nk’uko kiboneka mu gitabo Early Writings, abantu bazakoresha ibiri muri Early Writings bagoreka ukuri. Ariko, nimusubira ku nyandiko z’umwimerere z’inkomoko, ishingiro ry’ubwenge bakoresha bagoreka ukuri rivanwaho.

So, there is much that can be said about this. I am only going to identify a couple of points, because we are dealing with the Daily here. But, in this passage from Early Writings, I would have you take note of the very first two thoughts, September 23rd.

Nuko rero, hari byinshi byavugwa kuri ibi. Ngiye kugaragaza gusa ingingo nke, kuko hano turi kuvuga iby’Igitambo gihoraho. Ariko muri uyu murongo wo mu Byanditswe bya Mbere, ndashaka ko mwita ku bitekerezo bibiri bya mbere rwose, ku wa 23 Nzeri.

Okay. September 23rd, if you are not familiar with it, you can put 1850 there; September 23, 1850. This has an impact on correctly understanding the Daily.

Ni byiza. Ku wa 23 Nzeri, niba utari ubimenyereye, ushobora gushyiraho 1850 aho; ku wa 23 Nzeri 1850. Ibi bigira ingaruka ku gusobanukirwa neza ibya Buri Munsi.

The end of the first paragraph is a statement that we have dealt with here already for the past few days, "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."

Iherezo ry’igika cya mbere ni amagambo tumaze iminsi mike ishize twaravuzeho hano ati: “Nabonye ko igishushanyo cya 1843 cyari kiyobowe n’ukuboko k’Umwami, kandi ko kitagombaga guhindurwa; ko imibare yari uko Yashakaga ko iba; ko ukuboko Kwe kwari kuri hejuru yayo kandi kugahisha ikosa riri muri imwe mu mibare, ku buryo nta n’umwe washoboraga kuribona kugeza aho ukuboko Kwe kuvanweho.”

The second paragraph says, "Then I saw in relation to the —daily' (Daniel 8:12) . . . ." Now, I want you to just put in your memory bank—we will deal with this no doubt later, the Lord willing—when the Daily is represented on the 1843 Chart, right here, it says, "taking away the daily"; it says, "Daniel 12: 11 and 12." On the 1850 Chart, when it is dealing with the Daily, it says, "pagan dominion or when the daily taken away, Daniel 11:31." So, on these two Charts, the emphasis that they are identifying from Daniel 11:31 and Daniel 12:11 is the taking away of the Daily. All right?

Igika cya kabiri kiravuga kiti: “Nuko mbona ku byerekeye —‘ibya buri munsi’ (Daniel 8:12) . . . .” Noneho ndashaka ko mubishyira gusa mu bubiko bw’ibyibukwa byanyu—nta gushidikanya tuzabigarukaho nyuma, Umwami nabishaka—igihe Ibya Buri Munsi bigaragajwe ku Mbonerahamwe yo mu 1843, hano ngaha, handitse ngo: “gukurwaho kw’ibya buri munsi”; kandi handitse ngo: “Daniel 12:11 na 12.” Ku Mbonerahamwe yo mu 1850, igihe ivuga ku Bya Buri Munsi, handitse ngo: “ubutegetsi bwa gipagani cyangwa igihe ibya buri munsi byakuweho, Daniel 11:31.” Bityo rero, kuri izi Mbonerahamwe zombi, ishimikiro bagaragaza rivuye muri Daniel 11:31 na Daniel 12:11 ni ugukurwaho kw’Ibya Buri Munsi. Ni byo se?

> And in Daniel 11:31 and Daniel 12:11, the Hebrew word that is translated as "take away" is sur, and it means "to take away"; it means "to remove."

> Kandi muri Daniyeli 11:31 no muri Daniyeli 12:11, ijambo ry’Igiheburayo ryahinduwemo “gukuraho” ni sur, kandi risobanura “gukuraho”; risobanura “kwambura.”

But, in Daniel 8, in verse 11, where it says the Daily is taken away, it is a different Hebrew word. It is rum, and it means "to lift up and to exalt."

Ariko, muri Daniyeli 8, ku murongo wa 11, aho havuga ko Ibitambo Bya Buri Munsi bikurwaho, hakoreshejwe irindi jambo ry’Igiheburayo. Ni rum, kandi risobanura “kuzamura no gushyira hejuru.”

So, William Miller used the Cruden's Concordance, and the Cruden's Concordance does not give you any insight on the Hebrew or the Greek. So, the Lord was directing the Millerites; because, of the three places where the Daily is referenced in the Book of Daniel, Daniel chapter 8, Daniel chapter 11, and Daniel chapter 12, in chapters 11 and 12 the Hebrew that is translated "take away" means "take away." And that is what they are emphasizing on these Charts, is when Paganism was taken away the 1290 and the 1335 prophecies would begin.

Bityo, William Miller yakoresheje Cruden's Concordance, kandi Cruden's Concordance ntiguha ubusobanuro ubwo ari bwo bwose ku Giheburayo cyangwa ku Kigiriki. Bityo, Uwiteka ni We wayoboraga Abamillerite; kuko, mu hantu hatatu aho “Ibitambo Bya Buri Gihe” bivugwa mu Gitabo cya Daniyeli, ari ho muri Daniyeli igice cya 8, Daniyeli igice cya 11, na Daniyeli igice cya 12, mu bice bya 11 na 12 ijambo ry’Igiheburayo ryahinduwemo ngo “gukuraho” risobanura “gukuraho.” Kandi icyo ni cyo bashimangiraga kuri izi Mbonerahamwe, ko igihe Ubupagani bwakuweho ubuhanuzi bw’iminsi 1290 n’ubw’iminsi 1335 bwari gutangira.

But, in Daniel 8, when the Daily is taken away, it is not talking about being removed; it is talking about the religion of Paganism being lifted up and exalted. So, the Millerites got it right. They referenced the two chapters in Daniel that are about the Daily being taken away.

Ariko, muri Daniyeli 8, igihe Igitambo gihoraho kivanyweho, ntihavugwa kugikurwaho; havugwa idini ry’ubupagani rishyizwe hejuru kandi rigashyirwa mu cyubahiro. Bityo rero, aba-Millerite bari babivuze neza. Bashingiye ku bice bibiri byo muri Daniyeli bivuga iby’Igitambo gihoraho kivanyweho.

But here in Early Writings and as we go back through the original source documents you are going to see in this chapter that originally this reference of Daniel 8:12 is not there. I do not know that Ellen White told them to include that in there in 1882 when they printed Early Writings, or if one of the editors put it in. I am not threatened by it, because it is not talking about the taking away here.

Ariko hano mu gitabo cyitwa *Early Writings*, kandi uko dusubira inyuma tukareba inyandiko z’inkomoko z’umwimerere, muri iki gice muraza kubona ko mbere na mbere iki cyanditswe cyerekezwa kuri Daniyeli 8:12 kitari kirimo. Sinzi niba Ellen White yarababwiye kugishyiramo mu 1882 igihe basohoraga *Early Writings*, cyangwa niba umwe mu bahinduzi b’inyandiko ari we wakishyizemo. Ntigintera ubwoba, kuko aha hatavuga iby’ikorwa ryo kuvanwaho.

It says in the second paragraph, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry."

Mu gika cya kabiri haravuga hati: “Hanyuma mbona ku byerekeye ‘igitambo gihoraho’ (Daniel 8:12) ko ijambo ‘igitambo’ ryinjijwe n’ubwenge bw’abantu, kandi ko ritari iry’umwandiko, kandi ko Uwiteka yahaye uko kubisobanukirwa nyakwo abatanze ubutumwa bw’igihe cy’urubanza.”

Now, we had a meeting with some of the prominent pastors in Germany and some of the seminary teachers from Germany several years ago, in Germany, where I presented and they threw their stones at this message.

Noneho, mu myaka myinshi ishize, twagize inama mu Budage hamwe na bamwe mu bashumba b’amatorero bakomeye bo mu Budage ndetse na bamwe mu barimu bo mu mashuri makuru ya tewolojiya yo mu Budage, aho nanjye natanze inyigisho, maze batera amabuye kuri ubu butumwa.

And there was a pastor there from Italy, and he expressed one of the foolish arguments about this verse. And what he said was—and there are several foolish arguments about the Daily, so you find this foolish argument used often and we will put it in the record here. It says, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry." Here is the foolish argument: They say Ellen White is not endorsing the Daily here; she is endorsing the Pioneer understanding that the word sacrifice was added by human wisdom and does not belong to the text. Okay? So, this Italian pastor is making this argument.

Kandi hari umushumba w’itorero wari uturutse mu Butaliyani, maze agaragaza imwe mu mpaka z’ubupfapfa zivugwa kuri uyu murongo. Kandi ibyo yavuze ni ibi—kandi hariho impaka nyinshi z’ubupfapfa zerekeye kuri “ikizahoraho,” bityo ugasanga iyi mpaka y’ubupfapfa ikoreshwa kenshi, kandi turayishyira hano mu nyandiko. Havuga hati: “Nuko mbona ku byerekeye —ikizahoraho’ (Daniel 8:12) ko ijambo —igitambo’ ryongewemo n’ubwenge bw’umuntu, kandi ko ritari iryo mu mwandiko, kandi ko Uwiteka yahaye igitekerezo gikwiriye kuri cyo abatanze ubutumwa bw’isaha y’urubanza.” Dore ya mpaka y’ubupfapfa: Bavuga ko Ellen White adashyigikira “ikizahoraho” hano; ko ahubwo ashyigikira imyumvire y’Abapayoniya y’uko ijambo igitambo ryongewemo n’ubwenge bwa kimuntu kandi ko ritari iryo mu mwandiko. Ni byo? Noneho, uwo mushumba w’itorero w’Umutaliyani ni we utanga iyi mpaka.

And I said, "Well, explain the next sentence to me, Pastor."

Nuko ndavuga nti: “Nuko rero, nsobanurira interuro ikurikira, Pasiteri.”

The next sentence says, "When union existed, before 1844, nearly all were united on the correct view of the —daily'; . . . ." This is not about the correct view of the word sacrifice being added by human wisdom. Ellen White here—and this is a hard one, this is a hard one for these people that are refusing to hear and are refusing to see in Adventism today. This paragraph, there are probably more theologians have lost their salvation over this paragraph than any other paragraph in the Spirit of Prophecy. I am not exaggerating; I think that is probably accurate.

Interuro ikurikiraho iravuga iti: “Ubwo ubumwe bwariho, mbere ya 1844, hafi ya bose bari bahuje ku gusobanukirwa nyakuri kwa —‘daily’; . . . .” Ibi ntibivuga igitekerezo nyakuri cy’uko ijambo sacrifice ryongeweho n’ubwenge bwa muntu. Ellen White hano—kandi iki ni ikintu gikomeye, ni ikintu gikomeye kuri aba bantu banga kumva kandi banga kubona muri Adventisimu y’iki gihe. Iyi paragarafu, birashoboka ko hari abahanga mu bya tewolojiya benshi cyane batakarije agakiza kabo kuri iyi paragarafu kurusha indi paragarafu iyo ari yo yose yo mu Mwuka w’Ubuhanuzi. Ntabyo ndimo gukabya; ntekereza ko ibyo bishoboka cyane ko ari ukuri.

In the early part of the 20th Century when the false view of the Daily is being introduced into Adventism, everyone that was fighting about it on both sides of the issue knew that they were fighting about this paragraph. When Stephen Haskell came to the defense of the Pioneer view that the Daily was Paganism, what did he do? He reprinted this 1843 Chart, and he put this paragraph on the bottom. So this paragraph is the focus of controversy, and it is here where many, many men have fallen on their swords and died.

Mu ntangiriro z’ikinyejana cya 20, igihe inyigisho y’ikinyoma yerekeye “Igitambo gihoraho” yatangizwaga mu Itorero ry’Abadiventisiti, abantu bose barwanaga kuri iyo ngingo ku mpande zombi z’impaka bari bazi ko barwaniraga kuri iki gika. Igihe Stephen Haskell yahagurukaga arengera inyigisho y’Abapayoniya ivuga ko “Igitambo gihoraho” cyari Ubupagani, yakoze iki? Yongeye gucapisha iyi Mbonerahamwe yo mu 1843, maze ashyira iki gika hasi yayo. Nuko rero iki gika ni cyo shingiro ry’impaka, kandi ni hano aho abagabo benshi cyane baguye ku nkota zabo maze barapfa.

So, at a minimum level of what I want you to see here, because you have men like recently, Steve Wohlberg of White Horse Ministries, he has been opposing this message. And one of his arguments is, "Well, Ellen White never had a position on the Daily, so I don't have to have one," which was just an absolutely foolish position. But, even if we grant him the possibility that Ellen White did not have a position on it, what does she say in this quote? She says that the Pioneers had the correct view of it. Even if she did not know what it was, here she is saying that there is a correct view, which means there are a wrong view, maybe several wrong views.

Bityo, nibura ku rugero rw’ibanze rw’ibyo nshaka ko mubona hano, kuko hari abantu nk’uwaherutse, Steve Wohlberg wo muri White Horse Ministries, wagiye arwanya ubu butumwa. Kandi imwe mu mpamvu atanga ni iyi ngo, “Ellen White ntiyigeze agira icyo ahagararaho ku byerekeye Daily, bityo nanjye nta cyo ngomba kubihagararaho,” kandi uwo wari umwanya w’ubwenge buke rwose. Ariko kandi, n’iyo twamuha amahirwe y’uko Ellen White atigeze agira icyo ahagararaho kuri yo, muri iki gisubizo aravuga iki? Aravuga ko Abakurambere bari bafite imyumvire ikwiriye kuri yo. N’iyo yaba atari azi icyo yari cyo, dore hano aravuga ko hariho imyumvire ikwiriye, bisobanuye ko hariho n’imyumvire itari yo, wenda n’imyumvire nyinshi zitari zo.

You have men like Vance Ferrell. Vance Ferrell; people have confidence in Vance Ferrell's prophetic interpretations, and I do not know why. Vance Ferrell is not the only one but he is one of the men that says that the Daily represents both Paganism and Christ's Sanctuary ministry. Okay? He is saying that this symbol represents Satan and Christ.

Ufite abagabo nka Vance Ferrell. Vance Ferrell; abantu bagirira icyizere ibisobanuro bya Vance Ferrell by’ubuhanuzi, kandi sinzi impamvu. Vance Ferrell si we wenyine, ariko ni umwe mu bagabo bavuga ko “Ihoroho” risobanura byombi, Ubupagani n’umurimo wa Kristo wo mu Buturo Bwera. Ni byo? Aravuga ko iki kimenyetso gishushanya Satani na Kristo.

What kind of discernment is being employed with that kind of reasoning?

Ni ugutandukanya gutandukanya ibiriho bukoreshwa mu mitekerereze nk’iyo?

Okay, Sister White, no matter what the Daily represents here, she says there is a correct view. So, we can at least agree with that premise here, right?

Ni byiza, Mushikiwacu White, uko byagenda kose ku cyo “Daily” isobanura hano, aravuga ko hariho uburyo nyakuri bwo kubibona. Bityo rero, nibura dushobora kwemera iyo ngingo fatizo hano, si byo?

> "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union exited, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced,"—

> “Hanyuma nabonye ibyerekeye —daily’ (Daniel 8:12), ko ijambo —sacrifice’ ryongerewemo n’ubwenge bw’umuntu, kandi ko ritari iry’umwandiko, kandi ko Uwiteka yahaye abatanze ubutumwa bw’isaha y’urubanza kuyisobanukirwa neza. Igihe ubumwe bwari bukiriho, mbere ya 1844, hafi ya bose bahuzaga ku myumvire nyayo ya —daily’; ariko mu rujijo rwabayeho kuva mu 1844, hafashwe indi myumvire,”

This is what I told the Italian pastor. I said, "Okay. Can you give me any historical references where after 1844 there were other views about the word sacrifice that have been embraced?

Ibi ni byo nabwiye wa mushumba w’Italiyani. Naravuze nti: “Ni byiza. Wampa se inyandiko zishingiye ku mateka zigaragaza aho nyuma y’umwaka wa 1844 habayeho izindi nyigisho ku ijambo igitambo zagiye zemerwa? ”

And he kind of backed out of that at this point.

Kandi asa n’uwibikuyemo muri iki gihe.

Since 1844 other views of the Daily have been embraced, and what have they produced? Darkness and confusion.

Kuva mu wa 1844 ibindi bitekerezo byerekeye Igitambo gihoraho byaremejwe, kandi se byabyaye iki? Umwijima n’urujijo.

Underline "darkness and confusion," because when Sister White further talks about the Daily, she talks about darkness and confusion, and we are going to show you some of those this morning.

Shyiraho umurongo munsi kuri “umwijima n’urujijo,” kuko igihe Mushiki wa White akomeza kuvuga iby’igitambo gihoraho, avuga ku mwijima n’urujijo, kandi muri iki gitondo turabereka bimwe muri byo.

## Take the wrong view of the Daily and it produces darkness and confusion.

Ufata imyumvire itari yo ku Bya Buri Munsi, bikabyara umwijima n’urujijo.

"Time has not been a test since 1844, and it will never again be a test."

“Igihe nticyabaye ikigeragezo kuva mu 1844, kandi ntikizongera kuba ikigeragezo ukundi.”

So, in connection with the Daily you see here, here is the argument. Here is the argument today; here is the argument that was introduced by Ellen White's son. It was introduced by others, but he is the one that put it into the historical record of Adventism. It is that when you read this passage, the context of time setting is what you need to understand.

Nuko rero, ku birebana n’icya buri munsi mubona hano, ngiyi ingingo. Ngiyi ingingo y’uyu munsi; ngiyi ingingo yazanywe n’umuhungu wa Ellen White. Yazanywe n’abandi na bo, ariko ni we wayishyize mu nyandiko y’amateka y’Abadiventisiti. Ni uko, iyo usomye uyu murongo, icyo ugomba gusobanukirwa ni imvugiro y’igenwa ry’igihe.

—"other views have been embraced,"—in concerning the Daily—"and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

—“ibitekerezo bindi byakiriwe,”—ku byerekeye Igitambo gihoraho—“maze umwijima n’urujijo bikurikiraho. Igihe nticyabaye ikigeragezo kuva mu 1844, kandi ntikizongera kuba ikigeragezo ukundi.

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time."

“Umwami yanyeretse ko ubutumwa bw’umumarayika wa gatatu bugomba kugenda, bukamamazwa ku bana b’Umwami batatanye, ariko ntibugomba gushingirwa ku gihe.”

Do you see why Willy White is saying that we need to see the context of time-setting?

Mbese urabona impamvu Willy White avuga ko dukeneye kureba imiterere y’igihe no kugishyiraho?

It talks about the confusion that the wrong views of the Daily produced, time has not been a test; and then there is a paragraph about time setting.

Ivuga urujijo ibitekerezo bitari byo ku Byahoraho byateje, ko igihe kitabaye ikigeragezo; hanyuma hakabaho paragarafu ivuga iby’ishyirwaho ry’igihe.

Okay, this is what you have to understand: This paragraph about time setting, it was not in the original source document; and, the statement about time has not been a test, that sentence has been altered. It misrepresents Ellen White's original thought. She did not connect anything about time setting with the Daily. This is what we want to look at this morning.

Ni iki mugomba gusobanukirwa: Iyi paragarafu ivuga iby’ishyirwaho ry’igihe ntiyari iri mu nyandiko y’inkomoko ya mbere; kandi, imvugo ivuga ko ibyerekeye igihe bitigeze biba ikigeragezo, iyo nteruro yarahinduwe. Igaragaza nabi igitekerezo cy’umwimerere cya Ellen White. Ntiyigeze ahuza ikintu na kimwe cyerekeye ishyirwaho ry’igihe n’Ibitambo Bya Buri Munsi. Ibi ni byo dushaka kureba muri iki gitondo.

So, as I said, we are not going to read all these pages. I am just going to make sure that you have them in your possession so you can test what I am saying; because, as a human being, there is a possibility that I am misleading you.

Bityo rero, nk’uko nabivuze, ntitugiye gusoma aya mapaji yose. Icyo ngiye gukora ni ukureba neza ko muyafite mu maboko yanyu kugira ngo mubashe kugenzura ibyo mvuga; kuko, nk’umuntu, hariho ubushoboka ko ndimo kubayobya.

Arthur White—"The Context of Time Setting"

Arthur White—“Imvugiro y’Igenwa ry’Ibihe”

"The advocates of the old view maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith.

Abashyigikiraga inyigisho ya kera bavugaga ko imvugo y’aya magambo [Early Writings, 74–75.] yemeje ko Ijuru ryashyigikiye imyumvire ya “daily” yari ifitwe na Miller kandi nyuma ikaza gusubirwamo na Uriah Smith.

Arthur White, the son of Willy White, in his six-volume set about the history of Ellen White, speaking of his father's position rejecting the correct view of the Daily, he says, in EGW, volume 6, on page 252,

Arthuri White, umuhungu wa Willy White, mu gitabo cye cy’imigabane itandatu kivuga ku mateka ya Ellen White, avuga ku mwanya wa se wo kwanga inyigisho ikwiriye y’Igitambo gihoraho, aravuga ati, mu gitabo cya EGW, umugabane wa 6, ku ipaji ya 252,

"The advocates of the old view"—that the Daily represented Paganism—"maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."—

“Abashyigikiye igitekerezo cya kera”—ko “Igitambo gihoraho” cyasobanuraga Ubupagani—“bakomeje bavuga ko imvugo y’aya magambo [Early Writings, 74–75.] yashyizeho kwemeza kw’Ijuru ku gitekerezo cya ‘igitambo gihoraho’ cyari cyarakiriwe na Miller kandi nyuma kigasubirwamo na Uriah Smith.”

If Arthur White was going to be a genuine, accurate historian, do you know what he would have said there? He would have just put one word in there; but, Arthur White, he missed the boat here. He would have said, "The advocates of the old view maintained [correctly] that the wording of this statement, —maintained that the wording of this statement [Early Writings, 74-75.],' placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."

Iyaba Arthur White yari kuba umuhanga mu by’amateka nyakuri kandi utanga amakuru nyayo, mbese murabizi icyo yari kuvuga aho? Yari kuba yashyizemo gusa ijambo rimwe; ariko Arthur White, aha yaribeshye bikomeye. Yari kuvuga ati: “Abashyigikiraga igitekerezo cya kera bakomeje [mu kuri] bavuga ko imvugo y’aya magambo, —bakomeje bavuga ko imvugo y’aya magambo [Early Writings, 74-75.],’ yashyizeho icyemezo cy’ijuru ku gitekerezo cy’‘daily’ cyafashwe na Miller kandi nyuma kikaza gusubirwamo na Uriah Smith.”

But he does not put correctly in there. He is just saying what they maintain, like there is the possibility that they were maintaining a wrong position. But they were not; they had the right position.

Ariko ntabishyiramo mu buryo bukwiriye. Aravuga gusa ibyo bo bakomeje kwemera, nk’aho haba hari amahirwe y’uko bakomezaga gufata umwanya utari wo. Ariko si ko byari biri; bo bari bafite umwanya ukwiriye.

—"The new-view advocates"—his father, Willy, A. G. Daniells, W. W. Prescott, and I will not go there right now—"The new-view advocates held that the statement must be taken in its context—the context of time setting."—

—“Abashyigikira icyo cyerekezo gishya”—se, Willy, A. G. Daniells, W. W. Prescott, nanjye sinjya kubivugaho ubu—“Abashyigikira icyo cyerekezo gishya bavugaga ko iryo jambo rigomba gufatirwa mu rwego rw’aho ryavugiwe—urwego rwo gushyiraho igihe.”

We just told you their argument in Early Writings, page 74.

Tumaze kubabwira gusa ingingo yabo iri mu gitabo *Early Writings*, ku ipaji ya 74.

—"The new-view advocates held that the statement must be taken in its context—the context of time setting. Ellen White's repeated statements that I have no light on the point' (Letter 226, 1908) and I am unable to define clearly the points that are questioned' (Letter 250, 1908), and her inability to make a definite statement when the question was urged upon her, seemed to give support to their conclusion. They were confident also that the messages given through Ellen White would not conflict with the clearly established events of history." Arthur White, EGW, volume 6, 252.

—Abashyigikiraga igitekerezo gishya bavugaga ko ayo magambo agomba gufatirwa mu rwego rw’imvugo yayo—ni ukuvuga urwego rwo gushyiraho ibihe. Amagambo Ellen White yasubiyemo kenshi agira ati “nta mucyo mfite kuri iyo ngingo” (Letter 226, 1908) kandi ati “sinshobora gusobanura neza ingingo zibazwa” (Letter 250, 1908), no kutabasha kwe gutanga ijambo risobanutse neza igihe icyo kibazo cyamubazwagaho ashimitse, byasaga n’aho bishyigikira umwanzuro wabo. Kandi bari bizeye ko ubutumwa bwatanzwe binyuze kuri Ellen White butari kunyuranya n’ibyabaye mu mateka byamaze kugaragazwa mu buryo bugaragara. Arthur White, EGW, volume 6, 252.

The Original Version—Review and Herald, November 1, 1850

Verisiyo y’Umwimerere—Review and Herald, 1 Ugushyingo 1850

And Early Writings, page 74, when was it printed? 1882; the book Early Writings was printed in 1882.

Kandi *Early Writings*, ku ipaji ya 74, cyacapwe ryari? Mu 1882; igitabo *Early Writings* cyacapwe mu 1882.

But where in the passage of Early Writings that we are considering is originally found is in the Review and Herald, November 1, 1850, and you have that in your notes. And it is several paragraphs, and as I have said, we are not going to read them all.

Ariko aho interuro yo mu gitabo cyitwa *Early Writings* turimo gusuzuma yabanje kuboneka ni muri *Review and Herald* yo ku wa 1 Ugushyingo 1850, kandi mufite ibyo mu nyandiko zanyu. Kandi igizwe n’ingingo nyinshi, kandi nk’uko nabivuze, ntitugiye kuzisoma zose.

We see four paragraphs on page 2, then four paragraphs on page 3:

Tubona paragarafu enye ku ipaji ya 2, hanyuma paragarafu enye ku ipaji ya 3:

> "Dear Brethren and Sisters I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God's people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message —sell that ye have and give alms' had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the —loaves and fishes.' Such had much better been at home laboring with their hands, —the thing that is good,' to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.

> Bakundwa Bavandimwe na Bashiki bacu, ndifuza kubaha incamake ngufi y’ibyo Umwami aherutse kunyereka mu iyerekwa. Neretswe ubwiza bwa Yesu, n’urukundo abamarayika bafitanye hagati yabo. Marayika aravuga ati—Mbese ntimubona urukundo rwabo?—murukurikize. Ni ko n’ubwoko bw’Imana bugomba gukundana. Ahubwo icyaha nikikugweho wowe ubwawe kuruta ko cyagwa kuri mwene so. Nabonye ko ubutumwa ngo—“mugurishe ibyo mufite mutange impano z’imbabazi”—hari bamwe batabwakiriye mu mucyo wabwo ugaragara; ko intego nyakuri y’amagambo y’Umukiza wacu itari yarasobanuwe neza. Nabonye ko intego yo kugurisha atari iyo guha abashoboye gukora no kwitunga; ahubwo ari iyo kwamamaza ukuri. Ni icyaha gutunga no koroshya mu bunebwe abashoboye gukora. Hari bamwe bagaragaje ishyaka ryo kujya mu materaniro yose; atari ukugira ngo bahimbaze Imana, ahubwo ari ku bw’—“imigati n’amafi.” Bene abo byari kuba byiza cyane iyo baba bari iwabo bakorana amaboko yabo,—“igikorwa cyiza,”—kugira ngo bahaze ibyo imiryango yabo ikeneye, kandi babe bafite icyo gutanga kugira ngo bafashe umurimo w’igiciro cyinshi w’ukuri kw’iki gihe.

> "Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.

> Bamwe, nabonye, bari baribeshye basengera abarwayi gukira imbere y’abatizera. Niba hariho umuntu muri twe urwaye, maze agatumira abakuru b’itorero ngo bamusengere, nk’uko bivugwa muri Yakobo 5:14, 15, dukwiriye gukurikiza urugero rwa Yesu. Yirukanye abatizera mu nzu, hanyuma akiza umurwayi; ni ko natwe dukwiriye gushaka gutandukanywa no kutizera kw’abadafite kwizera, igihe dusengera abarwayi bo muri twe.

> "Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.

> Nuko nsubizwa inyuma ku gihe Yesu yajyanaga abigishwa be bonyine, mu cyumba cyo hejuru, maze abanza kubamesa ibirenge, hanyuma abaha kurya ku mutsima umenetse, wo kugereranya umubiri we umenetse, n’umutobe w’umuzabibu wo kugereranya amaraso ye yamenetse. Nabonye ko bose bakwiriye kubikora babyumva neza, kandi bagakurikiza urugero rwa Yesu muri ibi bintu, kandi ko, igihe bitabiriye ayo mategeko yera, bakwiriye kwitandukanya n’abatizera uko bishoboka kose.

> "Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.

> Hanyuma neretswe yuko ibyago birindwi bya nyuma bizasukwa, nyuma y’uko Yesu avuye Ahera. Marayika aravuga ati—Ni uburakari bw’Imana n’ubw’Umwana w’Intama butera kurimbuka cyangwa urupfu rw’ababi. Ijwi ry’Imana rizatuma abera baba abanyamaboko kandi bateye ubwoba nk’ingabo zifite amabendera; ariko icyo gihe ntibazasohoza urubanza rwanditswe. Isohozwa ry’urubanza rizaba ku iherezo ry’imyaka 1000.

> "After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that —pierced him,' being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.

> Nyuma y’uko abera bahinduwe ab’ukutazapfa, bakazamurwa hamwe, bagahabwa inanga zabo, amakamba yabo, n’ibindi, maze bakinjira mu Murwa Wera, Yesu n’abera bicara ku ntebe y’urubanza. Ibitabo birafungurwa, igitabo cy’ubugingo n’igitabo cy’urupfu; igitabo cy’ubugingo kirimo imirimo myiza y’abera, naho igitabo cy’urupfu kirimo imirimo mibi y’abanyabyaha. Ibyo bitabo byagereranyijwe n’Igitabo cy’Amategeko, ari cyo Bibiliya, kandi bakurikije icyo ni ko baciriwe urubanza. Abaciranurugero, bafatanyije na Yesu, bacira urubanza abapfuye b’abanyabyaha. Dore nimwitegereze! ni ko marayika yavuze, abera bicara mu rubanza, bafatanyije na Yesu, kandi bagenera buri munyabyaha ibyo akwiriye, bakurikije imirimo yakorewe mu mubiri, kandi bikandikwa ku mazina yabo ibyo bagomba guhabwa, igihe urubanza ruzashyirirwa mu bikorwa. Ibi, nabonye ko ari byo murimo w’abera bafatanyije na Yesu, mu Murwa Wera mbere y’uko umanuka ukaza ku isi, mu gihe cy’imyaka 1000. Hanyuma, ku iherezo ry’imyaka 1000, Yesu n’abamarayika n’abera bose bari kumwe na we bava mu Murwa Wera, kandi mu gihe amanukana na bo aza ku isi, abapfuye b’abanyabyaha barazurwa, maze abo bagabo ubwabo “bamucumise,” bamaze kuzurwa, bazamurebera kure mu bwiza bwe bwose, ari kumwe n’abamarayika n’abera, maze bazaboroga kubera we. Bazabona ibimenyetso by’imisumari mu biganza bye no mu birenge bye, n’aho bamucumise icumu mu rubavu rwe. Ibyo bimenyetso by’imisumari n’icumu ni byo bizaba ubwiza bwe icyo gihe. Ni ku iherezo ry’imyaka 1000 Yesu ahagarara ku Musozi wa Elayono, kandi uwo Musozi ugasaduka mo kabiri, ugahinduka ikibaya kinini cyane, kandi abahunga muri icyo gihe ni abanyabyaha bari bamaze kuzurwa. Hanyuma Umurwa Wera uramanuka ugatura kuri icyo kibaya.

> "Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, —Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.' We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.

> Hanyuma Satani yuzuza umwuka we mu banyabyaha bazutse. Arababeshya, akababwira ko ingabo ziri mu Murwa ari nke, kandi ko ize ari nyinshi, kandi ko bashobora kunesha abera no gufata uwo Murwa. Igihe Satani yakusanyaga ingabo ze, abera bo bari mu Murwa, bitegereza ubwiza n’ikuzo bya Paradizo y’Imana. Yesu yari abayoboye imbere. Mu kanya gato, Umukiza wacu mwiza abura mu bandi twari kumwe; ariko bidatinze twumva ijwi rye ryiza rivuga riti: “Nimuze, mwa bahiriwe na Data, muragwe ubwami mwateguriwe uhereye ku kuremwa kw’isi.” Nuko dukikiza Yesu, maze akimara gukinga amarembo y’Umurwa, umuvumo utangazwa ku banyabyaha. Amarembo arazingwa. Hanyuma abera bakoresha amababa yabo, bazamuka ku gasongero k’urukuta rw’Umurwa. Yesu na we yari hamwe na bo; ikamba rye ryasaga n’irimurika kandi rifite ikuzo. Ryari ikamba riri mu kindi kamba, ari arindwi. Amakamba y’abera yari ay’izahabu itunganye rwose, atatse inyenyeri. Mu maso habo harabagiranaga ikuzo, kuko bari bafite ishusho nyakuri ya Yesu; kandi uko bazamukaga, bakagenda bose icyarimwe berekeza ku gasongero k’Umurwa, narangaye rwose n’icyo nabonaga.

> "Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.

> Nuko abanyabyaha babona icyo bari baratakaje; maze umuriro uva ku Mana urabahumekwaho, urabarimbura. Uku ni ko gucira urubanza kwashyizwe mu bikorwa. Hanyuma abanyabyaha bahabwa ibihwanye n’uko abera, bafatanyije na Yesu mu bumwe, bari barabagennye muri iyo myaka 1000. Uwo muriro nyine wavuye ku Mana warimbuye abanyabyaha, ni wo kandi watunganyije isi yose. Imisozi yamenaguritse, y’ibisigarira n’ibinyabunyabu, yashongeshejwe n’ubushyuhe bukaze cyane; n’ikirere na cyo, kandi, ndetse n’ibyatsi byumye byose birashya birakongoka. Maze umurage wacu uraduhishurirwa imbere yacu, ufite ubwiza n’ikuzo bihebuje, kandi twarazwe isi yose yahinduwe nshya. Twese twaranguruye ijwi rirenga tuti: Icyubahiro, Alleluia.

> "I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd."—

> Nabonye kandi ko abashumba bakwiriye kugisha inama abo bafite impamvu yo kugirira icyizere, abo babaye mu butumwa bwose, kandi bashikamye mu kuri kw’iki gihe kose, mbere y’uko bashyigikira ingingo nshya iyo ari yo yose ifite akamaro, bashobora gutekereza ko Bibiliya iyishyigikiye. Bityo abashumba bazunga ubumwe mu buryo bwuzuye, kandi iryo bumwe bw’abashumba rizumvikana n’itorero. Nabonye ko inzira nk’iyo yaburizamo amacakubiri ateye agahinda, kandi bityo ntihabeho akaga k’uko umukumbi w’igiciro cyinshi ucikamo ibice, n’intama zigatatana, zidafite umushumba.”—

And then it concludes with five more paragraphs which I have in a box for you, because these five paragraphs out of the article are the ones that are going to end up in Early Writings. That is why these final five paragraphs have the box around them.

Hanyuma igasoza hongerwaho indi paragarafu eshanu nagushyiriye mu kadirishya, kuko izo paragarafu eshanu zivuye muri iyo ngingo ari zo zizashyirwa mu gitabo cya Early Writings. Ni yo mpamvu izo paragarafu eshanu za nyuma zashyizwe mu kadirishya.

> "September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.

> Ku wa 23 Nzeri, Umwami yanyeretse ko yongeye kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye bo mu bwoko bwe, kandi ko imihati igomba kongerwamo imbaraga muri iki gihe cyo gukoranya. Mu gihe cyo gutatanya, Isirayeli yarakubiswe kandi irashishimurwa; ariko noneho mu gihe cyo gukoranya, Imana izakiza kandi izabohesha ibikomere abantu bayo. Mu gihe cyo gutatanya, imihati yakozwe yo kwamamaza ukuri yagiraga ingaruka nke cyane, igasohoza bike cyane cyangwa ubusa; ariko mu gihe cyo gukoranya, ubwo Imana yashyizeho ukuboko kwayo kugira ngo ikoranye abantu bayo, imihati yo kwamamaza ukuri izagira ingaruka yari igenewe kugira. Bose bakwiriye kugira ubumwe no kugira ishyaka mu murimo. Nabonye ko biteye isoni ko hagira umuntu uwo ari we wese yifashisha igihe cyo gutatanya nk’ingero zo kutuyobora ubu mu gihe cyo gukoranya; kuko iyo Imana itadukorera ubu ibirenze ibyo yadukoreye icyo gihe, Isirayeli ntiyari kuzigera ikoranywa. Kwamamaza ukuri mu rupapuro by’icapwa ni ngombwa nk’uko no kubwiriza ari ngombwa.

> "The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

> “Uwiteka yanyeretse ko imbonerahamwe yo mu 1843 yayoborwaga n’ukuboko kwe, kandi ko nta gice na kimwe cyayo cyagombaga guhindurwa; ko imibare yari uko yashakaga ko iba. Ko ukuboko kwe kwari kuri yo kandi ko kwahishaga ikosa ryari muri imwe mu mibare, ku buryo nta wari ushobora kuribona, kugeza igihe ukuboko kwe kuzakurwaho.”

> "Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.

> Nuko mbona, ku byerekeye “Iby’igihe cyose,” ko ijambo “igitambo” ryarongewemo n’ubwenge bw’umuntu, kandi ko ritari mu mwandiko; kandi ko Uwiteka yahaye imyumvire nyayo y’ibyo abatanze ubutumwa bwo gutangaza igihe cy’urubanza. Igihe ubumwe bwariho, mbere ya 1844, hafi ya bose bari bahuje ku myumvire nyayo y’“Iby’igihe cyose;” ariko kuva mu 1844, mu rujijo, hafashwe indi myumvire, maze hakurikiraho umwijima n’urujijo.

> "The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.

> Uwiteka yanyeretse ko igihe kitabaye ikigeragezo uhereye mu mwaka wa 1844, kandi ko igihe kitazongera na rimwe kuba ikigeragezo.

> "Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850."

> Hanyuma neretswe bamwe bari mu buyobe bukomeye, ko abera bakiri kuzajya i Yerusalemu ya kera, n’ibindi, mbere y’uko Umwami aza. Igitekerezo nk’icyo kigamije gukura ibitekerezo n’inyungu mu murimo w’Imana ukorwa ubu, munsi y’ubutumwa bw’umumarayika wa gatatu; kuko niba tugomba kujya i Yerusalemu, rero ibitekerezo byacu bizahora byerekejeyo, kandi ubutunzi bwacu buzabuzwa gukoreshwa mu bindi, kugira ngo abera bagezwe i Yerusalemu. Nabonye ko impamvu basizwe ngo bajye muri ubu buyobe bukomeye, ari uko batigeze batura kandi ngo bareke amakosa yabo, ayo bamazemo imyaka myinshi ishize.” Review and Herald, 1 Ugushyingo 1850.

Do you see them? Do you know what I am talking about?

Mbese urabibona? Uzi ibyo ndimo mvuga?

Okay. If we go into these five final paragraphs, you will see some things that are different in the original than you will find in Early Writings, page 74.

Ni byiza. Nitwinjira muri iyi mirongo itanu ya nyuma, muzabona ibintu bimwe bitandukanye mu mwandiko w’umwimerere kuruta ibyo muzabona mu gitabo Early Writings, paji ya 74.

FROM THE AUDIENCE: So, you are saying these in the box are the originals?

Uvuye mu bateranye: Noneho, uravuga ko ibi biri mu isanduku ari byo by’umwimerere?

These in the box, these are the last five paragraphs in this original article, and this box is around them. These five paragraphs are what ultimately end up in Early Writings, page 74.

Ibi biri mu gasanduku, iyi ni yo mirongo itanu ya nyuma yo muri iyi ngingo y’umwimerere, kandi iri gasanduku karayikikije. Iyi mirongo itanu ni yo amaherezo yaje gushyirwa mu gitabo Early Writings, ku ipaji ya 74.

But, when was this printed, when was this written? November 1850.

Ariko se, ibi byacapwe ryari, ibi byanditswe ryari? Ugushyingo 1850.

So, I have in bold-faced the things that are going to be changed from these five paragraphs. There is going to be a metamorphosis with this; because, in the very near future in 1851 the book A Sketch of the Christian Experience and Views of Ellen G. White is going to be printed and they are going to take these paragraphs and put them in A Sketch of the Christian Experience and View of Ellen G. White. And from here [article in Review and Herald, November 1850] to A Sketch of the Christian Experience and Views of Ellen G. White there are some minor editorial changes that happened to these five paragraphs. And then from A Sketch of the Christian Experience and View of Ellen G. White in 1851 to Early Writings in 1882, there are some more editorial changes, and those editorial changes are what make Early Writings, page 74, convoluted.

Noneho nashyize mu nyuguti zicishije umubyimba ibintu bigiye guhindurwa muri iyi mirongo itanu. Hazabaho ihindurwamo ry’imiterere kuri ibi; kuko, mu gihe cya vuba cyane mu 1851, igitabo A Sketch of the Christian Experience and Views of Ellen G. White kigiye gucapwa kandi iyi mirongo bazayifata bayishyire muri A Sketch of the Christian Experience and Views of Ellen G. White. Kandi kuva hano [inyandiko yo muri Review and Herald, Ugushyingo 1850] kugera muri A Sketch of the Christian Experience and Views of Ellen G. White habayeho impinduka nto z’ubwanditsi kuri iyi mirongo itanu. Hanyuma kandi, kuva kuri A Sketch of the Christian Experience and Views of Ellen G. White yo mu 1851 kugera kuri Early Writings yo mu 1882, habayeho izindi mpinduka z’ubwanditsi, kandi izo mpinduka z’ubwanditsi ni zo zituma Early Writings, urupapuro rwa 74, igaragara nk’ifite imvugo iziguye kandi ivanze.

So, in these five paragraphs that conclude in the original manuscript, in the first paragraph, "September 23d, the Lord showed me . . . ," that is going to be changed.

Nuko rero, muri iyi mirongo itanu irangiza inyandiko y’umwimerere, mu gika cya mbere, “Ku wa 23 Nzeri, Uwiteka yanyeretse . . . ,” ibyo bigiye guhindurwa.

In the next paragraphs: "Then I saw . . ."; "Then I saw . . ."; The Lord showed me . . . "; and, "Then I was pointed to . . ."; these things get some minor adjustments.

Mu bika bikurikira: “Nuko mbona . . .”; “Nuko mbona . . .”; “Uwiteka yanyeretse . . .”; kandi, “Maze nekezwa kuri . . .”; ibi bintu bihindurwamo uduhinduka duto.

Shown Ten Primary Truths in Thirteen Paragraphs

Yeretswe Ukuri Kumi kw’Ibanze mu Gika Cumi na Bitatu

But, what I want you to see in these thirteen paragraphs from the original article, she has shown ten primary things.

Ariko, icyo nshaka ko mubona muri iyi mirongo cumi n’itatu yo mu nyandiko y’umwimerere ni uko yagaragajemo ibintu icumi by’ingenzi.

And now I remember why I have these things bold-faced. It is not because those are going to get changed. I am emphasizing something for you, if you will see, that in these thirteen paragraphs she was shown this . . . , she was shown this . . . , she was shown this . . . , she was shown this. And when she was shown one thing, after she tells us about it, then she is shown something that is not necessarily connected to what she was just shown: "I was shown this . . . ; I was shown this . . . ; I was shown this . . . .

Kandi noneho nibutse impamvu mfite ibi bintu byanditswe mu nyuguti zigaragaza cyane. Si ukubera ko ibyo bigomba guhindurwa. Ndagira icyo mbashimangiriraho, nimuramuka mubibonye, ko muri iyi mirongo cumi n’itatu yeretswe ibi . . . , yeretswe ibi . . . , yeretswe ibi . . . , yeretswe ibi. Kandi igihe yeretswe ikintu kimwe, amaze kutubwira ibyacyo, hanyuma akongera kwerekwa ikindi kintu kitari ngombwa ko gifitanye isano n’icyo yari amaze kwerekwa: “Neretswe ibi . . . ; neretswe ibi . . . ; neretswe ibi . . . .”

You can check me out and read it for yourself, but she was shown ten primary truths in these thirteen paragraphs.

Ushobora kubinsuzuma kandi ukabyisomera ubwawe, ariko yerekanywe ukuri icumi kw’ingenzi muri izi ngingo cumi n’eshatu.

Here is what she was shown. She was shown about God's love, about offerings, about prayer for the sick, about the communion service, about the Seven Last Plagues connected with the Millennium, about new light, about the gathering after 1844, about the publishing work, about the 1843 Chart, about the "Daily," about "time" as a test, and about pilgrimages to Jerusalem. And if you read it carefully, this is not a flow of thought. This is a very, "I was shown this," and she records what she was shown; and, she was shown something that is not necessarily connected. You have to see that; because, as they begin to pull these paragraphs together, they begin to create the thought that she saying something that she really did not say.

Dore ibyo yeretswe. Yeretswe ibyerekeye urukundo rw’Imana, ibyerekeye amaturo, ibyerekeye gusabira abarwayi, ibyerekeye umurimo w’Ifunguro Ryera, ibyerekeye Ibyago Birindwi bya Nyuma bifitanye isano n’Ingoma y’Imyaka Igihumbi, ibyerekeye umucyo mushya, ibyerekeye gukoranirizwa hamwe nyuma ya 1844, ibyerekeye umurimo wo gusohora inyandiko, ibyerekeye Imbonerahamwe ya 1843, ibyerekeye “Ihame rya buri munsi,” ibyerekeye “igihe” nk’ikigeragezo, n’ibyerekeye ingendo nyobokamana zijya i Yerusalemu. Kandi nimubisoma mwitonze, si uruhererekane rw’ibitekerezo. Ahubwo ni nk’uku ngo, “Neretswe ibi,” kandi yandika ibyo yeretswe; kandi yeretswe ikintu kitari ngombwa ko kiba gifitanye isano n’ibindi. Ibyo mugomba kubibona; kuko, uko batangira guteranya iyi mirongo, batangira kurema igitekerezo cy’uko ari kuvuga ikintu mu by’ukuri atigeze avuga.

Review and Herald, November 1, 1850

Review and Herald, 1 Ugushyingo 1850

Okay. Notice the first paragraph of the five paragraphs that we are dealing with from November 1850.

Ni byiza. Mwite ku gika cya mbere muri bya bika bitanu turimo gusuzuma byo mu Gushyingo 1850.

> "September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached."—

> Ku wa 23 Nzeri, Umwami yanyeretse ko yongeye kurambura ukuboko kwe ubwa kabiri kugira ngo agaruze abasigaye bo mu bwoko bwe, kandi ko imbaraga zigomba kongerwa cyane muri iki gihe cyo guteranira hamwe. Mu gihe cyo gutatanya, Isirayeli yarakubiswe kandi iranyagwa; ariko noneho mu gihe cyo guteranira hamwe, Imana izakiza kandi ihambire ibikomere by’ubwoko bwayo. Mu gihe cyo gutatanya, imihati yakozwe yo kwamamaza ukuri yagiraga ingaruka nke cyane, igasohoza bike cyane cyangwa ntigire icyo igeraho; ariko mu gihe cyo guteranira hamwe, ubwo Imana yashyizeho ukuboko kwayo ngo iteranye ubwoko bwayo, imihati yo kwamamaza ukuri izagira ingaruka yari igenewe. Bose bagomba kugira ubumwe no kugira ishyaka muri uwo murimo. Nabonye ko biteye isoni ko hagira umuntu uwo ari we wese yifashisha igihe cyo gutatanya nk’ingero zo kutuyobora ubu muri iki gihe cyo guteranira hamwe; kuko niba Imana ntacyo irenzeho idukorera ubu kurusha uko yakoraga icyo gihe, Isirayeli ntiyari kuzigera iteranywa. Ni ngombwa nk’uko ukuri kubwirizwa, ko kandi gutangazwa mu rupapuro."—

The last sentence from that paragraph, it says, "It is as necessary that the truth should be published in a paper, as preached." Okay. This thought is going to be dropped.

Interuro ya nyuma y’iyo paragarafu iravuga iti: “Ni ngombwa kimwe ko ukuri gutangarizwa mu kinyamakuru, nk’uko kubwirizwa.” Ni byiza. Iki gitekerezo kigiye kureka.

The second paragraph of the five that we are considering, where it says, "The Lord showed me," you see I have it underlined.

Igika cya kabiri muri bitanu turi gusuzuma, aho havuga hati: “Uwiteka yanyeretse,” murabona ko nacyanditseho umurongo munsi.

—"The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed."—

—"Uwiteka yanyeretse ko imbonerahamwe yo mu 1843 yari iyobowe n’ukuboko kwe, kandi ko nta gice na kimwe cyayo cyagombaga guhindurwa; ko imibare yari uko yashakaga ko iba. Ko ukuboko kwe kwari kuri yo kandi guhisha ikosa mu mibare imwe n’imwe, kugira ngo hatagira n’umwe ubibona, kugeza ubwo ukuboko kwe kwakuweho."—

The reason I have anything underlined in these four paragraphs at the top of the page is that those are going to have editorial changes when it gets reprinted in A Sketch of the Christian Experience and Views of Ellen G. White in 1851.

Impamvu naciye umurongo ku bintu bimwe muri izi paragarafu enye ziri hejuru ku ipaji ni uko bizahindurwamo mu buryo bw’ubwanditsi igihe bizaba byongeye gucapwa muri A Sketch of the Christian Experience and Views of Ellen G. White in 1851.

Okay. "The Lord showed me," is going to be changed; "by his hand" is going to be changed, "that no part of it should be altered" is going to be changed.

Ni byiza. “Uwiteka yaranyeretse” hagiye guhindurwa; “n’ukuboko kwe” hagiye guhindurwa; “ko nta gice na kimwe cyabyo cyagombaga guhindurwa” hagiye guhindurwa.

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

Hanyuma mu gika gikurikira cyanditse mu nyuguti zicishijweho umurongo [igika cya kane] kiri kuri urwo rupapuro handitse ngo,

—"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

“Umwami yanyeretse ko igihe kitabaye ikigeragezo kuva mu wa 1844, kandi ko igihe kitazongera na rimwe kuba ikigeragezo.”

"The Lord showed me," that is going to be changed. What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

“Ikuzo yanyeretse,” ibyo bigiye guhindurwa. Ibyo bagiye gukora mu mwaka ukurikira mu gitabo A Sketch of the Christian Experience and Views of Ellen G. White, ni uko bagiye gufata iyo paragarafu y’interuro imwe bakayihuza na paragarafu ibanziriza. Bagiye kubihindura paragarafu imwe.

But, also, if a word or words are bold-faced, there is going to be some other types of changes; and, I will give you an example of what I mean.

Ariko kandi, iyo ijambo cyangwa amagambo yanditswe atsindagirijwe, haba hagiye kubaho n’izindi mpinduka mu myandikire; kandi nzabaha urugero rw’icyo nshaka kuvuga.

And in the third paragraph it says,

No mu gika cya gatatu havuga iti,

—"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed."—

—“Nuko mbona ku birebana n’icyo —Ihoraho,’ ko ijambo —igitambo’ ryongereweho n’ubwenge bw’umuntu, kandi ko ritari mu mwandiko; kandi ko Uwiteka yahaye iyerekwa nyakuri ryabyo abatanze induru y’isaha y’urubanza. Igihe ubumwe bwariho, mbere ya 1844, hafi ya bose bari bahuriye ku iyerekwa nyakuri ry’icyo —Ihoroaho;’ ariko kuva mu 1844, mu rujijo, hafashwe andi mayerekwa, maze hakurikiraho umwijima n’urujijo.”—

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

Hanyuma mu gika gikurikiraho cyanditswe mu nyuguti zigaragara [igika cya kane] kuri urwo rupapuro havuga hati,

"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

“Uwiteka yanyeretse ko igihe kitabaye ikigeragezo kuva mu wa 1844, kandi ko igihe kitazongera na rimwe kuba ikigeragezo.”—

"The Lord showed me," that is going to be changed.

“Uwiteka yaranyeretse,” ibyo bigiye guhinduka.

What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

Ibyo bagiye gukora mu mwaka ukurikiyeho muri *A Sketch of the Christian Experience and Views of Ellen G. White*, ni uko bagiye gufata iyo paragarafu y’interuro imwe bakayihuza n’iyibanziriza. Bagiye kuyigira paragarafu imwe.

And they are going to change "The Lord showed me" to "I was also shown." Okay? They are going to make those two paragraphs one paragraph, and they are going to change it to, "I was also shown," in 1851.

Kandi bagiye guhindura ngo “Uwiteka yaranyeretse” babe “Nanjye naerekanywe.” Ni byo? Bagiye guhuza iyo mirongo ibiri bakayigira umwandiko umwe, kandi bagiye kubihindura ngo, “Nanjye naerekanywe,” mu 1851.

—"Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850.

—“Maze neretswe bamwe bari mu buyobe bukomeye, bavuga ko abera bagomba kubanza kujya i Yerusalemu ya kera, n’ibindi, mbere y’uko Umwami aza. Igitekerezo nk’icyo kigamije gukura ibitekerezo n’inyungu ku murimo w’Imana ukorwa muri iki gihe, munsi y’ubutumwa bw’umumarayika wa gatatu; kuko niba tugomba kujya i Yerusalemu, noneho ibitekerezo byacu bizahora byerekejeyo uko bisanzwe, kandi ubushobozi bwacu buzabuzwa gukoreshwa ahandi, kugira ngo abera bagezwe i Yerusalemu. Nabonye ko impamvu yabatumye barekerwa kujya muri ubu buyobe bukomeye, ari uko batigeze batura kandi ngo bareke amakosa yabo, ayo babayemo mu gihe cy’imyaka myinshi ishize.” Review and Herald, 1 Ugushyingo 1850.

But, when you get to Early Writings, do you know what they do? They drop the "I was also shown," where in Early Writings this one paragraph, it is going to say, "When union existed before 1844, nearly all were united on the correct view of the —Daily,' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed." They dropped the "I was also shown," and the next sentence is, "time had not been a test since 1844." Suddenly you do not know that this thought about time not being a test is one of things that she was specifically shown. You believe that this was part of her light on the Daily in the false view producing confusion.

Ariko, nimugera mu gitabo cya Early Writings, muzi icyo bakora? Bakuramo amagambo agira ati “Neretswe kandi,” aho muri Early Writings, muri iyi paragarafu imwe, havuga hati, “Igihe ubumwe bwari bugihari mbere ya 1844, hafi ya bose bahuzaga ku myumvire nyayo y’ —Daily,’ ariko kuva mu 1844, mu rujijo, hakiriwe indi myumvire, maze hakurikiraho umwijima n’urujijo.” Bakuyemo amagambo ngo “Neretswe kandi,” kandi interuro ikurikiraho ni iyi: “igihe nticyari cyarabaye ikigeragezo kuva mu 1844.” Ako kanya ntuba ukimenya ko icyo gitekerezo cy’uko igihe kitabaye ikigeragezo ari kimwe mu byo yeretswe by’umwihariko. Wemera ko ibi byari biri mu mucyo yahawe ku byerekeye Daily, ko iyo myumvire y’ibinyoma yatezaga urujijo.

That is not the original. You have the original. Check it out.

Icyo si cyo mwandiko wa mbere. Ufite umwandiko wa mbere. Wigenzure.

The Next Step (Step Two)—1851 A Sketch of the Christian Experience and View of Ellen G. White

Intambwe Ikurikiyeho (Intambwe ya Kabiri)—1851 Incamake y’Uko Umukristo Abaho n’Ibyo Ellen G. White Yabonye

Then underneath this, you have, A Sketch of the Christian Experience and View of Ellen G. White, printed in 1851; and, you have the breakdowns of the changes that took place, and there is a very, very significant change.

Hanyuma y’ibi, hariho *A Sketch of the Christian Experience and View of Ellen G. White*, yasohowe mu 1851; kandi hariho isesengura ry’impinduka zabaye, kandi harimo impinduka ikomeye cyane, cyane rwose.

"September 23d, the Lord shewed [formerly—"showed"] me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. [Removed: It is as necessary that the truth should be published in a paper, as preached.] [Paragraphs Combined] I have seen [formerly—"the Lord showed me] that the 1843 chart was directed by the hand of the Lord, [formerly—"by His hand"] and that it should not be altered; [formerly—"no part of it should be altered"] that the figures were as he wanted them. That his hand was over, and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

“Ku wa 23 Nzeri, Uwiteka yanyeretse ko yongeye kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye bo mu bwoko bwe, kandi ko imihati ikwiriye kongerwa kabiri muri iki gihe cyo kwegeranya. Mu gihe cyo gutatanya, Isirayeli yarakubiswe kandi irashishagurwa; ariko noneho, mu gihe cyo kwegeranya, Imana izakiza kandi izapfuka ibikomere by’ubwoko bwayo. Mu gihe cyo gutatanya, imihati yakorwaga yo kwamamaza ukuri yagiraga ingaruka nke cyane, ikagera ku bintu bike cyane cyangwa ku busa; ariko mu gihe cyo kwegeranya, ubwo Imana yashyizeho ukuboko kwayo kugira ngo ikoranye ubwoko bwayo, imihati yo kwamamaza ukuri izagera ku ngaruka yari igenewe. Bose bakwiriye kuba bunze ubumwe kandi bagire ishyaka muri uwo murimo. Nabonye ko atari byo ko hagira umuntu uwo ari we wese yifashisha igihe cyo gutatanya nk’ingero zo kutuyobora none muri iki gihe cyo kwegeranya; kuko iyo Imana itadukorera ubu ibirenze ibyo yadukoreye icyo gihe, Isirayeli ntiyari kuzigera ikoranwa. [Byavanywemo: Ni ngombwa kimwe ko ukuri gutangazwa mu kinyamakuru nk’uko kubwirizwa.] [Paragarafu zahujwe] Nabonye [mbere—“Uwiteka yanyeretse”] ko imbonerahamwe yo mu 1843 yayobowe n’ukuboko k’Uwiteka, [mbere—“n’ukuboko kwe”] kandi ko itagombaga guhindurwa; [mbere—“nta gice na kimwe cyayo cyagombaga guhindurwa”] ko imibare yari uko yashakaga ko iba. Ko ukuboko kwe kwari kuri yo, kandi guhisha ikosa ryari muri imwe mu mibare, ku buryo nta n’umwe washoboraga kuribona, kugeza aho ukuboko kwe kuvaniweho.”

"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion have followed. [Paragraphs Combined] I have also seen [Formerly—"the Lord showed me"] that time had not been a test since 1844, and that time will never again be a test.]" A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

Hanyuma nabonye ibyerekeye “Ihoryo,” ko ijambo “igitambo” ryongereweho n’ubwenge bw’umuntu, kandi ko ritari mu mwandiko; kandi ko Uwiteka yahaye abatanze ubutumwa bw’isaha y’urubanza imyumvire ikwiye kuri byo. Igihe ubumwe bwari bukiriho, mbere ya 1844, hafi ya bose bari bahuje ku myumvire ikwiye y’“Ihoryo;” ariko kuva mu 1844, mu rujijo, hakiriwe izindi nyigisho, maze hakurikiraho umwijima n’urujijo. [Ibika byahujwe] Nongeye kandi kubona [Mbere hati—“Uwiteka yanyeretse”] ko igihe kitabaye ikigeragezo kuva mu 1844, kandi ko igihe kitazongera na hato kuba ikigeragezo.] A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

Time not Connected with the Message of the Third Angel

Igihe kidafitanye isano n’Ubutumwa bw’Umumarayika wa Gatatu

Ellen White had a different vision than the vision that she had that ultimately ends up in Early Writings. She had several visions; but, she had a vision where she was told something; she was told one paragraph, and she wrote it down.

Ellen White yagize iyerekwa ritandukanye n’iryo yigeze kubona ryaje kurangira rishyizwe mu gitabo cyitwa *Early Writings*. Yagize amayerekwa menshi; ariko, yagize iyerekwa yabwirwemo ikintu runaka; yabwiwe paragarafu imwe, maze arayandika.

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel's message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness." A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

“Uwiteka yanyeretse ko ubutumwa bw’umumarayika wa gatatu bugomba kugenda, kandi bugatangarizwa abana b’Uwiteka batatanye, kandi ko butagomba gushingirwa ku gihe; kuko igihe kitazongera kuba ikigeragezo ukundi. Nabonye ko bamwe barimo kugira ibyishimo by’ibinyoma bikomoka ku kubwiriza iby’igihe; ko ubutumwa bw’umumarayika wa gatatu bwari bukomeye kurusha uko igihe cyabubera imbaraga. Nabonye ko ubu butumwa bushobora guhagarara ku rufatiro rwabwo ubwabwo, kandi ko budakeneye igihe ngo bubukomeze, kandi ko buzagenda bufite imbaraga zikomeye, bukora umurimo wabwo, kandi ko buzasohozwa vuba mu gukiranuka.” A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

What is she speaking about there? That we should never connect the Third Angel's Message with time again, right?

Ni iki arimo avuga aho? Ni uko tutagomba kongera guhuza Ubutumwa bw’Umumarayika wa Gatatu n’igihe ukundi, si byo?

Amen? Are you with me?

Amen? Muri kumwe nanjye?

Where do you find this? Where is it located?

Aho ubisanga he? Iherereye he?

FROM THE AUDIENCE: (No response.)

UHEREYE MU BATEZE AMATWI: (Nta gisubizo.)

FROM THE AUDIENCE: A Sketch of the Christian Experience and Views.

Uhereye mu Bateze Amatwi: Igishushanyo cy’Imibereho n’Imyumvire bya Gikristo.

A Sketch of the Christian Experience and Views of Ellen G. White, page 48, page 48.

Incamake y’Ubunararibonye bwa Gikristo n’Imyumvire bya Ellen G. White, paji ya 48, paji ya 48.

Okay. Where do we find the passage that we are discussing that is derived from Review and Herald, November 1850; where is that located in A Sketch of the Christian Experience and Views of Ellen G. White? Well, it is located, if you back up in your notes, it is located in A Sketch of the Christian Experience and Views of Ellen G. White, page 61 and page 62.

Ni byo. Ni hehe dusanga icyo gice turimo kuganiraho cyakomotse muri Review and Herald, Ugushyingo 1850; kiri hehe mu gitabo A Sketch of the Christian Experience and Views of Ellen G. White? Ni cyo, niba musubiye inyuma mu nyandiko zanyu, kiboneka mu gitabo A Sketch of the Christian Experience and Views of Ellen G. White, ku ipaji ya 61 no ku ipaji ya 62.

You have a vision in A Sketch of the Christian Experience and Views of Ellen G. White that is recorded on page 48; then you have the vision that ultimately is going to end up in Early Writings, on pages 61 and 62. They are separated by 13 or 14 pages, right?

Mufite iyerekwa riri mu gitabo A Sketch of the Christian Experience and Views of Ellen G. White ryanditswe ku ipaji ya 48; hanyuma mukagira iyerekwa amaherezo rizashyirwa mu gitabo Early Writings, ku mapaji ya 61 na 62. Bitandukanijwe n’amapaji 13 cyangwa 14, si byo?

And what are they going to do when it comes to Early Writings? They are going to take this paragraph from page 48 and they are going to insert it right after her statement that time is no longer a test. They are going to put two visions together.

Kandi se bazakora se igihe bizagera ku gitabo cya *Early Writings*? Bafashe iki gika cyo ku ipaji ya 48, bagishyire ako kanya nyuma y’amagambo ye avuga ko igihe kitakiri ikigeragezo. Bagiye gushyira hamwe iyerekwa ribiri.

Are you following what I mean?

Mbese murakurikirana icyo nshaka kuvuga?

MAN IN THE AUDIENCE: Yes.

UMUGABO URI MU BATERANIYE AHO: Yego.

Are you following what I mean?

Ese urakurikira icyo nshaka kuvuga?

INDIVIDUAL ADDRESSED IN THE AUDIENCE: (Affirmation.)

UMUNTU URI MU BATEZE AMATWI: (Icyemezo.)

Okay, because you are the one that I am seeing less confirmation with.

Ni byiza, kuko ari wowe mbona ufite ihamya nke kurushaho.

The Last Step (Step Three)—1882 Early Writings

Intambwe ya Nyuma (Intambwe ya Gatatu)—1882 Inyandiko za Mbere

Okay. Now, I am back to page 6 of your notes; and, now you have Early Writings again.

Ni byiza. Ubu nongeye gusubira ku ipaji ya 6 y’inyandiko zawe; kandi ubu wongera kugira *Early Writings*.

> "September 23, . . . 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.

> “Tariki ya 23 Nzeri, . . . Nabonye yuko imbonerahamwe yo mu 1843 yayoborwaga n’ukuboko k’Umwami, kandi ko itagombaga guhindurwa; ko imibare yari imeze nk’uko We yashakaga ko iba; ko ukuboko Kwe kwari kuri yo kandi guhisha ikosa ryari muri imwe mu mibare, ku buryo nta wari gushobora kuribona, kugeza igihe ukuboko Kwe kwakuweho.

> "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

> Hanyuma mbona ibirebana n’“igitambo gihoraho” (Danieli 8:12), yuko ijambo “igitambo” ryongereweho n’ubwenge bw’umuntu, kandi ko ritari iryo mu mwandiko, kandi ko Umwami yahaye abatangaga ubutumwa bw’igihe cy’urubanza imyumvire iboneye yacyo. Igihe ubumwe bwari bugihari, mbere ya 1844, hafi ya bose bahurizaga ku myumvire iboneye y’“igihoraho”; ariko mu rujijo rwabayeho kuva mu 1844, hakiriwe ibindi bitekerezo, maze umwijima n’urujijo birakurikiraho. Igihe nticyabaye ikigeragezo kuva mu 1844, kandi ntikizongera kuba ikigeragezo ukundi.

> "The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

> Umwami yanyeretse ko ubutumwa bw’umumarayika wa gatatu bugomba kugenda, bukamamazwa ku bana b’Umwami batatanye, ariko ntibugomba kumanikwa ku bihe. Nabonye ko bamwe barimo kugira ibyishimo by’ibinyoma, bikomoka ku kubwiriza ibihe; ariko ubutumwa bw’umumarayika wa gatatu burakomeye kuruta uko ibihe byabikomeza. Nabonye ko ubu butumwa bushobora guhagarara ku rufatiro rwabwo ubwabwo kandi ko budakeneye ibihe kugira ngo bubukomeze; kandi ko buzigenda mu mbaraga zikomeye, bugakora umurimo wabwo, kandi bukazasohozwa vuba mu gukiranuka.

> "Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem . . ." Early Writings, 74-76.

> “Hanyuma nerekwa bamwe bari mu ikosa rikomeye ryo kwizera ko ari inshingano yabo kujya i Yerusalemu Kera . . .” Inyandiko za Mbere, 74-76.

And the reason that this is bold-faced, this is the paragraph here where it says, ". . . When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test." you need to remember that originally in her first record of this vision, she said, "I was shown that time has not been a test since 1844," and it was a different paragraph. She had made sure that there was a distinction in what she was shown about the Daily and what was shown her about time being a test; and that the next paragraph, which is talking about no connecting time with the Third Angel's Message, it was not in the original vision. It was on page 48 of Life Sketches, not pages 61 and 62.

Kandi impamvu ibi byanditse mu nyuguti zigaragara cyane ari uko iyi ari paragarafu iri hano ivuga iti, “. . . Igihe ubumwe bwariho, mbere ya 1844, hafi ya bose bari bahuje ku myumvire ikwiriye yerekeye ‘buri munsi’; ariko mu rujijo rwabayeho kuva mu 1844, hafashwe indi myumvire, maze umwijima n’urujijo birakurikiraho. Igihe nticyabaye ikigeragezo kuva mu 1844, kandi ntikizongera kuba ikigeragezo ukundi.” Ugomba kwibuka ko mu nyandiko ye ya mbere y’iki yerekwa, yabivuze ati, “Neretswe ko igihe kitabaye ikigeragezo kuva mu 1844,” kandi iyo yari paragarafu itandukanye. Yari yaritondeye neza ko habaho itandukaniro hagati y’ibyo yeretswe ku byerekeye “buri munsi” n’ibyo yeretswe ku byerekeye igihe kuba ikigeragezo; kandi ko paragarafu ikurikiyeho, ivuga ko nta gihe kigomba guhuzwa n’Ubutumwa bw’Umumarayika wa Gatatu, itari iri mu iyerekwa ry’umwimerere. Byari ku ipaji ya 48 y’igitabo Life Sketches, si ku mapaji ya 61 na 62.

But, when you come to Early Writings in 1882, they put them together; and, therefore, when you get to the 1930s and you are going off into deep darkness in Adventism, and Willie White says that when you are studying the Daily you must study it in the context of time—"Sorry, Willie, your responsibility was to be the one that gave the accurate historical record of the Spirit of Prophecy. You were to be the one that defeated the Spirit of Prophecy. And in your presentation of Early Writings, page 75, you disregarded the original sources, and those original sources say that when you lifted the argument that the Daily has to be considered in the context of time in Early Writings, 74, that is absolutely untrue."—It is untrue! It cannot be sustained by the record in the Spirit of Prophecy. It cannot be sustained by the history of that time period.

Ariko, iyo ugeze kuri *Early Writings* mu 1882, barazihurije hamwe; bityo rero, iyo ugeze mu myaka ya 1930 maze ukinjira mu mwijima mwinshi muri Adventisime, maze Willie White akavuga ko iyo mwiga “Daily” mugomba kuyiga mu rwego rw’igihe—“Mbabarira, Willie, inshingano yawe yari iyo kuba ari wowe utanga inyandiko y’amateka nyakuri ya Mwuka w’Ubuhanuzi. Wari ukwiye kuba ari wowe urengera Mwuka w’Ubuhanuzi. Kandi mu buryo watanze *Early Writings*, urupapuro rwa 75, wirengagije amasoko y’umwimerere, kandi ayo masoko y’umwimerere avuga ko ubwo wazamuraga impaka y’uko “Daily” igomba gusuzumwa mu rwego rw’igihe muri *Early Writings*, 74, ibyo atari ukuri na gato.”—Si ukuri! Ntabwo bishobora gushimangirwa n’inyandiko iboneka muri Mwuka w’Ubuhanuzi. Ntabwo bishobora gushimangirwa n’amateka y’icyo gihe.

Okay. Point 1, Sister White says that there is a correct view of the Daily, in Early Writings, 74. The primary argument that is foisted later on in history is that when you study that passage in Early Writings, 74, you have to place it in the context of time setting. That argument is bogus; it is not valid!

Ni byiza. Ingingo ya 1, Mushiki wa White avuga ko hariho imyumvire ikwiriye y’“Igitambo Cya Buri Munsi,” mu gitabo *Early Writings*, 74. Impamvu nyamukuru yaje guhatirwaho nyuma mu mateka ni uko, iyo wize uwo murongo wo muri *Early Writings*, 74, ugomba kuwushyira mu rwego rw’igenwa ry’igihe. Iyo mpamvu ni iy’uburiganya; nta gaciro ifite!

So, now we are stuck with just the position that there is a correct view of the Daily. Okay? But, we are going to take up one more thought out of this paragraph.

Bityo rero, ubu dusigaye dufite gusa uyu mwanya wo kuvuga ko hariho igitekerezo gikwiye cy’Ikitambo gihoraho. Ni byo se? Ariko rero, tugiye gufata indi ngingo imwe muri iyi paragarafu.

It says, "September 23d, the Lord showed me . . . ." September 23d, when? 1850: "September 23d, 1850, the Lord showed me."

Haravuga ngo: “Ku wa 23 Nzeri, Umwami yanyeretse . . . .” Ku wa 23 Nzeri, ryari? Mu 1850: “Ku wa 23 Nzeri, 1850, Umwami yanyeretse.”

What did He show her?

Yamweretse iki?

Well one of the things that He showed her was that since 1844, other views of the Daily have been embraced.

Kimwe mu bintu yamweretse ni uko kuva mu 1844, izindi nyigisho ku Byahoraho zagiye zakirwa.

"September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."

“Ku wa 23 Nzeri 1850, Uwiteka yanyeretse . . . . Igihe ubumwe bwariho, mbere ya 1844, hafi ya bose bari bahuriye ku myumvire nyayo y’“Igitambo gihoraho”; ariko kuva mu wa 1844, mu rujijo, hafashwe indi myumvire, maze umwijima n’urujijo birakurikiraho. The Review and Herald, Ugushyingo 1850.”

March 1850 The "Daily" is the Earthly Sanctuary

Werurwe 1850 “Igitambo cya Buri Munsi” ni Ubuturo Bwera bwo ku Isi

So, on the bottom of page 6 you have a paragraph that comes from the Review and Herald of March 1850, and it is an article by David Arnold.

Bityo, hepfo ku mpera y’urupapuro rwa 6 mufite paragrafu yavuye muri Review and Herald yo muri Werurwe 1850, kandi ni inyandiko ya David Arnold.

> "He [Daniel] also sees the same oppressive power —standing up against the Prince of princes;' thus putting an end to the legality of all the daily sacrifices instituted at Sinai to be daily observed until the Seed should come. Here Christ, the substance, or great antitypical sacrifice was slain by the Roman soldiers. Thus by Rome —the daily sacrifice was taken away,' and the place of his sanctuary was cast down by Titus, a Roman general, when he destroyed the city of Jerusalem, and the temple of God, which contained —the sanctuary.' Here commenced the fulfillment of Christ's prophetic declaration. And they shall fall by the edge of the sword and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, UNTIL THE TIMES OF THE GENTILES BE FULFILLED.' Luke 21:24." David Arnold, Review and Herald, March 1850, Volume 1, Number 8.

> “Na we [Danieli] na none abona ubwo butegetsi bw’igitugu —buhagurukira Umutware w’abatware;’ bityo bugakuraho ubuzimagatozi bw’ibitambo bya buri munsi byose byashyiriweho i Sinayi ngo bihorane bitambwa buri munsi kugeza ubwo Urubyaro rwari kuza. Aha Kristo, we gifatika nyacyo, cyangwa igitambo gikomeye nyakigereranyo cy’ukuri, yiciwe n’abasirikare b’Abaroma. Ni ko rero i Roma —igitambo cya buri munsi cyakuweho,’ kandi ahantu h’aheranda he hasenywa na Tito, umutware w’ingabo w’Umuroma, ubwo yarimburaga umugi wa Yerusalemu n’urusengero rw’Imana, rwari rurimo —aheranda.’ Aha ni ho hatangiriye isohozwa ry’itangazo rya gihanuzi rya Kristo. Kandi bazicishwa ubugi bw’inkota kandi bajyanwe ho iminyago mu mahanga yose, kandi Yerusalemu izakandagirwa n’abanyamahanga, KUGEZA IBIHE BY’ABANYAMAHANGA BISOHOYE.’ Luka 21:24.” David Arnold, Review and Herald, Werurwe 1850, Umubumbe wa 1, Nimero 8.

In this article David Arnold teaches that the Daily in the Book of Daniel represents the Jewish sanctuary in Jerusalem that was removed by Pagan Rome in AD70.

Muri iyi ngingo, David Arnold yigisha ko “Igitambo gihoraho” kivugwa mu Gitabo cya Daniyeli kigereranya ubuturo bwera bw’Abayahudi bw’i Yerusalemu, bwakuweho n’u Roma ya gipagani mu mwaka wa 70 nyuma ya Kristo.

September 1850 The "Daily" is Christ's Sanctuary Ministry

Nzeri 1850 “Igitambo Cya Buri Munsi” ni Umurimo wa Kristo wo mu Buturo Bwera

Then in September 1850, the same year—and by the way, who is the editor of the Review and Herald in 1850? His name is James White.

Hanyuma muri Nzeri 1850, muri uwo mwaka nyine—kandi by the way, ni nde wari umwanditsi wa Review and Herald mu mwaka wa 1850? Izina rye ni James White.

James White, then, in September of 1850, he prints an article by Crosier which teaches that the Daily represents Christ's Sanctuary ministry.

Nuko rero muri Nzeri 1850, James White yasohoye ingingo ya Crosier yigisha ko “Ibitambo bihoraho” bishushanya umurimo wa Kristo mu Buturo Bwera.

Now, James White does not teach it directly, but people take the inference there and say that is what he is teaching. And why am I saying this? I am saying this for his reason: In September of 1850, Sister White says that since 1844 other views of the Daily have been embraced in darkness and confusion has followed.

Ubu noneho James White ntabwo abyigisha mu buryo butaziguye, ariko abantu bafata icyo byumvikanisha bakavuga ko ari cyo yigisha. Kandi se ni kuki mbivuga? Ibi ndabivugira ku mpamvu ye: Muri Nzeri 1850, Mushiki wa Data White yavuze ko kuva mu 1844 ibindi bitekerezo byerekeye Igitambo gihoraho byakiriwe mu mwijima, kandi urujijo rwarakurikiye.

These two views [Arnold and Crosier] are not the Pioneer view that the Daily is Paganism.

Izi nyigisho ebyiri [Arnold na Crosier] si zo nyigisho z’Abapayoniya zivuga ko “Igitambo gihoraho” ari Ubupagani.

And on page 7 you have the two paragraphs from Crosier's article, where he is inferring that the Daily is Christ's Sanctuary ministry.

Kandi ku rupapuro rwa 7 ufite ya mirongo ibiri yo mu ngingo ya Crosier, aho arimo yemeza ko “Ibitambo bya Buri Munsi” ari umurimo wa Kristo wo mu Buturo Bwera.

> "—And the place of His Sanctuary was cast down;' Daniel 8:11. This casting down was in the days and by the means of the Roman power; therefore, the Sanctuary of this text was not the Earth, nor Palestine, because the former was cast down at the fall, more than 4,000 years, and the latter at the captivity, more than 700 years previous to the event of this passage, and neither by Roman agency.

> “Kandi ahamanurwa ahantu h’Ubuturo Bwera Bwe;” Daniyeli 8:11. Uku guhanurwa kwabaye mu minsi no ku buryo bw’ubutegetsi bw’Abaroma; bityo rero, Ubuturo Bwera buvugwa muri uyu murongo si Isi, cyangwa Palestina, kuko ubwa mbere bwahanuritswe mu gihe cyo kugwa, hashize imyaka irenga 4,000, naho ubwa kabiri bugahanurwa mu gihe cy’ubunyage, hashize imyaka irenga 700 mbere y’ibivugwa muri uyu murongo, kandi nta na kimwe cyahanuritswe n’ububasha bw’Abaroma.

> "The Sanctuary cast down is His against whom Rome magnified himself, which was the Prince of the host, Jesus Christ; and Paul teaches that His Sanctuary is in heaven. Again, Daniel 11:30–31, —For the ships of Chittim shall come against him; therefore, shall he be grieved and return, and have indignation (the staff to chastise) against the holy covenant (Christianity), so shall he do; he shall even return and have intelligence with them (priests and bishops) that forsake the holy covenant. And arms (civil and religious) shall stand on his part, and they (Rome and those that forsake the holy covenant) shall pollute the Sanctuary of strength.' What was this that Rome and the apostles of Christianity should joint pollute? This combination was formed against the —holy covenant', and it was the Sanctuary of that covenant they polluted; which they could do as well as to pollute the name of God; Jeremiah 34:16; Ezekiel 20; Malachi 1:7. This was the same as profaning or blaspheming His name. In this sense this —politico-religious' beast polluted the Sanctuary, (Revelation 13:6), and cast it down from its place in heaven, (Psalm 102:19; Jeremiah 17:12; Hebrews 8:1–2) when they called Rome the holy city, (Revelation 21:2) and installed the Pope there with the titles, —Lord God the Pope', —Holy Father', —Head of the Church', etc., and there, in the counterfeit, —temple of God', he professes to do what Jesus actually does in His Sanctuary; 2 Thessalonians 2:1–8. The Sanctuary has been trodden under foot (Daniel 8:13), the same as the Son of God has. (Hebrews 10:29.)" O. R. L. Crosier, —The Sanctuary', Review and Herald, September, 1850.

> “Ahera hantu hamanuwe hasi ni Uwo Roma yishyize hejuru amurwanya, ari we Mutware w’ingabo, ari we Yesu Kristo; kandi Pawulo yigisha ko Ahera He hari mu ijuru. Nanone, Daniyeli 11:30–31, —Kuko amato y’i Kitimu azamutera; ni cyo kizamutera agahinda, asubire inyuma, kandi azarakarira (inkoni yo guhana) isezerano ryera (Ubukristo), kandi ni ko azabigenza; ndetse azagaruka yumvikane n’abasize isezerano ryera (abatambyi n’abepisikopi). Kandi ingabo (iza gisivili n’iz’idini) zizahagarara ku ruhande rwe, kandi bo (Roma n’abasize isezerano ryera) bazahumanya Ahera h’ubutware.’ Icyo Roma n’intumwa z’Ubukristo byagombaga gufatanya guhumanya cyari ikihe? Uwo mubumbe washyizweho urwanya —isezerano ryera’, kandi Ahera h’iryo sezerano ni ho bahumanyije; ibyo bakaba barashoboraga kubikora nk’uko bahumanyije izina ry’Imana; Yeremiya 34:16; Ezekiyeli 20; Malaki 1:7. Ibyo byari bimwe no gutesha icyubahiro cyangwa gutuka izina Rye. Muri uwo mujyo ni ho iyi nyamaswa —ya politiki n’idini’ yahumanyije Ahera, (Ibyahishuwe 13:6), kandi ikahahirika ikava mu mwanya wako wo mu ijuru, (Zaburi 102:19; Yeremiya 17:12; Abaheburayo 8:1–2) igihe bitaga Roma umurwa wera, (Ibyahishuwe 21:2) maze bakahimika Papa aho ngaho bamwita amazina, —Nyagasani Mana Papa’, —Data Wera’, —Umutwe w’Itorero’, n’ibindi, kandi aho, muri —urusengero rw’Imana’ rw’impimbano, yiyita ukora ibyo Yesu akora by’ukuri mu Ahera He; 2 Abatesalonike 2:1–8. Ahera harakandagiranyijwe (Daniyeli 8:13), kimwe n’uko Umwana w’Imana yakandagiranyijwe. (Abaheburayo 10:29.)” O. R. L. Crosier, —Ahera’, Review and Herald, Nzeri, 1850.

The Logic of James White

Uko Gutekereza kwa James White

Why would James White print this article if he knew better? The reason for it is "The Logic of James White" in your notes.

Ni iki cyari gutuma James White acapisha iyi nyandiko niba yarabaga azi neza ukuri? Impamvu yabyo ni “Logique ya James White” iri mu nyandiko zawe.

The first thing that was printed after the Disappointment is called A Word to the Little Flock, and the three people who were authors in that publication were James and Ellen White and Joseph Bates. The first thing that was printed after October 22, 1844, by those people that were following on the path was this article; and, in this article Sister White endorses Crosier's view, not his view of the Daily but his view of Christ moving from the Holy Place to the Most Holy Place.

Ikintu cya mbere cyacapwe nyuma y’Ihungabana cyiswe *A Word to the Little Flock*, kandi abantu batatu bari abanditsi muri icyo gitabo ni James na Ellen White na Joseph Bates. Ikintu cya mbere cyacapwe nyuma ya 22 Ukwakira 1844, n’abo bantu bakomezaga kugendera muri iyo nzira, cyari iyi ngingo; kandi muri iyi ngingo Mushiki wacu White yemeza uko Crosier yabonaga ibintu, atari uko yabonaga ibya *Daily*, ahubwo ni uko yabonaga Kristo ava Ahera akajya Ahera Cyane.

Notice, this is Sister White. This is why James White would be willing to print Crosier's article, it says,

Mwitegereze, uyu ni Mushikiwabo White. Ni yo mpamvu James White yari kwemera gusohora inyandiko ya Crosier; iravuga iti,

"I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister."—this is Ellen White—"The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.

Nizera ko Ahera Hozwa, hagomba kwezwa ku iherezo ry’iminsi 2300, ari Urusengero rwa Yerusalemu Nshya, urwo Kristo ari umukozi warwo.” — ibi ni ibyavuzwe na Ellen White — “Umwami yanyeretse mu iyerekwa, hashize igihe kirenga umwaka umwe, ko Mwene Data Crosier yari afite umucyo nyakuri ku byerekeye kwezwa kw’Ahera Hozwa, n’ibindi; kandi ko ari ubushake bwe ko Mwene Data C. yandika mu buryo burambuye icyo gitekerezo yaduhaye muri Day-Star, Extra, yo ku wa 7 Gashyantare 1846. Numva naremerewe rwose n’Umwami gusaba buri wera wese gusoma iyo Extra.

"I pray that these lines may prove a blessing to you, and all the dear children who may read them." A Word to the Little Flock, May 12, 1847.

“Nsabye ko aya magambo yazababera umugisha, mwe n’abana bose nkunda bazayasoma.” A Word to the Little Flock, 12 Gicurasi 1847.

So, people even to this day, some of the modern historians in Adventism say, "Look at there. Ellen White is giving her blanket endorsement on Crosier's article; and, therefore, what Crosier said about the Daily being Christ's Sanctuary ministry that has to be true." And when they say that, they are misrepresenting history; because, Crosier's article had eight sections in it and, from the very beginning, the Adventists understood that four of those sections were total darkness and they have never, ever, ever been reprinted in Adventism.

Bityo rero, abantu na n’uyu munsi, bamwe mu banyamateka b’iki gihe bo mu Itorero ry’Abadivantisiti bavuga bati: “Nimurebe aho. Ellen White arimo guha inyandiko ya Crosier iyemeza ryuzuye muri rusange; bityo rero, ibyo Crosier yavuze ku byerekeye Igitambo cya Buri Munsi ko ari umurimo wa Kristo wo mu Buturo Bwera bigomba kuba ari ukuri.” Kandi iyo bavuga batyo, baba bagoreka amateka; kuko inyandiko ya Crosier yari igizwe n’ibice umunani, kandi uhereye mbere na mbere, Abadivantisiti basobanukiwe yuko bine muri ibyo bice byari umwijima wose rwose, kandi nta na rimwe, nta na rimwe, nta na rimwe byigeze bisubirwamo ngo bicapwe mu Badivantisiti.

As an example, one of his positions in that article was that when Jesus returns there is going to be a thousand years of peace. Adventists do not believe that and they never did. That understanding is an understanding that William Miller rejected that actually puts William Miller in the right path for understanding truth. That teaching is one of the teachings that is directly opposite to Millerite understanding.

Nk’urugero, kimwe mu bitekerezo bye byari muri iyo nyandiko ni uko igihe Yesu azagarukira hazabaho imyaka igihumbi y’amahoro. Abadiventisti ntibabyemera, kandi nta na rimwe bigeze babyemera. Iyo myumvire ni imyumvire William Miller yanze, kandi koko ishyira William Miller mu nzira ikwiye yo gusobanukirwa ukuri. Iyo nyigisho ni imwe mu nyigisho zinyuranye byeruye n’imyumvire y’Abamillerite.

So, when Crosier comes out with this eight-part article, they know right off the bat that four of these parts are not reprintable.

Nuko rero, ubwo Crosier asohokana iyi ngingo igizwe n’ibice umunani, bahita bamenya ako kanya ko bine muri ibyo bice bidashobora kongera gucapwa.

But, James White prints the part where Crosier does infer that the Daily is Christ's Sanctuary ministry; but, he is only going to reprint those four parts. He is not going to reprint the other four. But, in order for James White to reprint Crosier's four parts, he has to print it in two issues. He had to print it twice in September 1850.

Ariko, James White acapa igice aho Crosier agaragaza ko “Iya Buri Munsi” ari umurimo wa Kristo wo mu Buturo Bwera; ariko, agiye kongera gucapa ibyo bice bine byonyine. Ntabwo agiye kongera gucapa ibindi bice bine. Ariko, kugira ngo James White yongere acape ibyo bice bine bya Crosier, byabaye ngombwa ko abyandika mu nomero ebyiri. Yabaye ngombwa ko abicapa kabiri muri Nzeri 1850.

There was not enough room in his Review and Herald in September 1850, so he printed two Review and Heralds in September 1850 so he could get all of Crosier's article on Christ moving from the Holy Place to the Most Holy Place.

Nta mwanya uhagije wari uri mu kinyamakuru cye cya Review and Herald muri Nzeri 1850, bityo asohora nimero ebyiri za Review and Herald muri Nzeri 1850 kugira ngo abone uko atangaza ingingo yose ya Crosier ivuga ibyerekeye Kristo yimuka ava Ahera ajya Ahera Cyane.

Now, you will notice from Gerard Damsteegt that he is giving the historical evaluation that Adventists always knew that there were parts of Crosier's articles that were incorrect and that they could not be reprinted.

Noneho, uzabonera kuri Gerard Damsteegt ko atanga isuzuma ry’amateka rivuga ko Abadiventisiti bahoraga bazi ko mu ngingo za Crosier hari ibice bimwe bitari byo kandi ko bitashoboraga kongera gucapwa.

"She [Ellen Harmon] said: —The Lord showed me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was His will that Brother C. should write out the view which he gave us in the Day Star Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint' (Letter. E. G. White to Curtis, Word to the Little Flock, 12). Seventh-day Adventists have usually interpreted this statement to mean that Crosier's presentations were not without mistakes, but that his major typological argumentation was correct. Reprints of the article omitted the aspects which they felt to be inaccurate." P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

Yaravuze ati: —Umwami yanyeretse mu iyerekwa, hashize igihe kirenga umwaka, ko Mwene Data Crosier yari afite umucyo nyakuri ku byerekeye kwezwa kw’Ahera, n’ibindi; kandi ko byari ubushake Bwe ko Mwene Data C. yandika neza ibyo bitekerezo yaduhaye mu Day Star Extra, ku wa 7 Gashyantare 1846. Numva nemejwe rwose n’Umwami, kubw’ibyo, gusaba buri mutagatifu wese iyo Extra’ (Ibaruwa. E. G. White yandikiye Curtis, Word to the Little Flock, 12). Abadivantisiti b’Umunsi wa Karindwi basanzwe basobanura iri jambo ko ibyo Crosier yagejejeho bitari bidafite amakosa, ariko ko impaka ze nyamukuru z’igereranya ry’ibimenyetso zari ukuri. Ibyasohowe byongeye by’iyo nyandiko byasizemo ibice bumvaga ko bitari ukuri.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

Never Could Reprint His Complete Document

Ntiyashoboraga Kongera Gucapa Inyandiko Ye Yuzuye

Now, on the next page you have W. A. Spicer giving testimony to the same thing: They always knew that Crosier's articles had error in them, and they never reprinted those four sections.

Noneho, ku rupapuro rukurikiraho, mufite W. A. Spicer utanga ubuhamya ku kintu kimwe n’icyo: bahoraga bazi ko mu nyandiko za Crosier harimo amakosa, kandi ntibigeze bongera gucapura ibyo bice bine.

"Sad to say, young Crosier walked in the light of the Sabbath truth but a very little time. He later repudiated the sanctuary teaching that he had helped to establish. Our pioneer brethren reprinted his exposition on the sanctuary several times in their early papers, but they never could reprint his complete document. In it he had added to the sanctuary exposition some ideas on the age to come a temporal millennium, with a glorious age on this earth at the Second Advent. These things our brethren always omitted. These teachings of the age to come were all abroad in those days. The doctrine never fitted in with the definite advent message; and doubtless this leaven of error helped to lead the younger men away from the Sabbath and the sanctuary truths. He soon turned to bitter opposition to our early movement." W. A. Spicer, Review and Herald, December 14, 1939

Birababaje kuvuga, Crosier ukiri muto yagendeye mu mucyo w’ukuri kw’Isabato igihe gito cyane. Nyuma yaje kwihakana inyigisho yerekeye ubuturo bwera yari yarafashije gushimangira. Bene Data bacu b’abapayiniya bongeye gucapura incuro nyinshi mu binyamakuru byabo bya mbere ubusobanuro bwe ku buturo bwera, ariko ntibashoboraga na rimwe kongera gucapura inyandiko ye yuzuye. Muri yo yari yarongereye ku busobanuro bw’ubuturo bwera ibitekerezo bimwe byerekeye igihe kizaza—ni ukuvuga mileniyumu yo ku isi, ifite ibihe by’ubwiza kuri iyi si mu gihe cyo Kugaruka kwa Kabiri. Ibyo ni byo Bene Data bacu bahoraga basiba. Izo nyigisho z’igihe kizaza zari zaramamaye hose muri iyo minsi. Iyo nyigisho ntiyigeze ihura n’ubutumwa bwihariye bw’ukuza kwa Kristo; kandi nta gushidikanya ko uwo musemburo w’ikosa wagize uruhare mu kuyobya abo basore ukabavana ku kuri kw’Isabato n’uk’ubuturo bwera. Bidatinze yahindukiye umwanzi ukaze w’umutwe wacu wa mbere.” W. A. Spicer, Review and Herald, 14 Ukuboza 1939

The point is, there are those people today that take Sister White's endorsement of Crosier's article in A Word to the Little Flock, people like Heidi Heikes, Heidi Heikes with his foolish book about the Daily being Christ's Sanctuary ministry. This is one of his arguments.

Icy’ingenzi ni uko muri iki gihe hari abantu bafata ko Sister White yemeje inyandiko ya Crosier iri mu gitabo A Word to the Little Flock, abantu nka Heidi Heikes, Heidi Heikes n’igitabo cye cy’ubupfu kivuga ko “Igitambo cya Buri munsi” ari umurimo wa Kristo mu Buturo Bwera bwe. Iyi ni imwe mu ngingo ze.

People that do this are disregarding the historical facts. They never could reprint all of Crosier's articles. And to insist that Ellen White's endorsement in A Word to the Little Flock is a blanket endorsement of Crosier's position is to insist that Adventists believe that there is going to be a thousand years of peace. It is a foolish argument.

Abantu bakora ibi barirengagiza ukuri kw’amateka. Nta na rimwe bashoboraga kongera gucapa inyandiko zose za Crosier. Kandi gutsimbarara ko ugushyigikira kwa Ellen White kugaragara muri A Word to the Little Flock ari ugushyigikira mu buryo busesuye kandi budasigaye umwanya imyanya ya Crosier, ni nko gutsimbarara ko Abadiventisiti bemera ko hagiye kubaho imyaka igihumbi y’amahoro. Iryo ni ijambo ry’ubupfapfa.

It is a misrepresentation of history, and it is done to deceive people and to produce confusion and darkness.

Ni uguhindura amateka uko atari, kandi bikorwa kugira ngo abantu bayobwe no guteza urujijo n’umwijima.

So, you have two historians, Spicer who is deceased and Damsteegt who is still alive; but, I guarantee you, Spicer or Damsteegt, neither one of them, would agree with me with what I present. Okay, they would not. So, you have two antagonistic historians that are in agreement with what I am telling you. There is no justification whatsoever for taking Ellen White's endorsement of Crosier's article to mean that everything in it was perfect.

Bityo, mufite abahanga babiri mu by’amateka: Spicer wapfuye na Damsteegt ukiriho; ariko ndabibizeza, yaba Spicer cyangwa Damsteegt, nta n’umwe muri bo wakwemera iby’icyo mbagezaho. Ni byo, ntibabyemera. Bityo rero, mufite abahanga babiri mu by’amateka bahanganye, nyamara bahuriza ku byo mbabwira. Nta shingiro na rito na rimwe rihari ryo gufata ko kwemeza kwa Ellen White inyandiko ya Crosier bisobanura ko ibiyikubiyemo byose byari bitunganye.

The Advent Review—Volume 1, Auburn NY, Number 3

Igitabo cy’Isubiramo cy’Abadivantisiti—Umubumbe wa 1, Auburn NY, Nomero ya 3

The Advent Review—Volume 1, Auburn NY, Number 4

Igitabo cy’Isubiramo cy’Abadiventisiti—Umubumbe wa 1, Auburn, NY, Nomero ya 4

The Advent Review—Volume 1, Auburn NY, Number Special

Advent Review—Igitabo cya 1, Auburn NY, Umubare Wihariye

When James White began to print Crosier's article in September of 1850, of The Review and Herald, that was Volume 1, Number 3

Igihe James White yatangiraga gucapisha inyandiko ya Crosier muri Nzeri 1850, mu kinyamakuru The Review and Herald, icyo cyari Umubumbe wa 1, Nomero ya 3.

But, he could not get it all in Volume 1, Number 3; so, he finished off the article in Volume 1 of The Review and Herald,, Number 4. And when did he do this? In September of 1850.

Ariko, ntiyashoboye kubishyira byose mu Gitabo cya 1, Nimero ya 3; bityo, asoza iyo ngingo mu Gitabo cya 1 cya The Review and Herald, Nimero ya 4. Kandi ibi yabikoze ryari? Mu kwezi kwa Nzeri 1850.

Well, what happened in September of 1850? Sister White had a vision that says, "September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."

None se, ni iki cyabaye muri Nzeri 1850? Mushiki wa White yagize iyerekwa rigira riti: “Ku wa 23 Nzeri 1850 Uwiteka yanyeretse . . . . Igihe ubumwe bwariho, mbere ya 1844, hafi ya bose bari bahuje ku gusobanukirwa nyakuri kwa ‘Igitambo gihoraho;’ ariko kuva mu 1844, mu rujijo, hakiriwe ibindi bitekerezo, maze hakurikiraho umwijima n’urujijo. The Review and Herald, Ugushyingo 1850.”

Who was her husband? He was the editor of The Review and Herald.

Umugabo we yari nde? Yari umwanditsi mukuru wa *The Review and Herald*.

So, what did he do when his wife said, "Do you know what I just was told by the Lord, James? I was told that we were not supposed to be introducing the views of the Daily that contradict the Pioneer understanding that the Daily is Paganism, because it is bringing darkness and confusion."

None se, yakoze iki igihe umugore we yamubwiraga ati: “James, uzi ibyo Nyagasani amaze kumbwira? Nabwiwe ko tutagombaga kuzana inyigisho ku byerekeye Daily zinyuranye n’imyumvire y’Abapayoniya ivuga ko Daily ari Ubupagani, kuko biri kuzana umwijima n’urujijo.”

So, what did James White do? In September of 1850 he printed another Review and Herald, three in one month. It is called Volume 1, Special Edition.

Nuko se, James White yakoze iki? Muri Nzeri 1850 yasohoye indi nimero ya Review and Herald, eshatu mu kwezi kumwe. Yitwa Volume 1, Special Edition.

And what did he do? He reprinted Crosier's article and removed what Crosier said about the Daily!

Kandi se yakoze iki? Yongeye gucapisha inyandiko ya Crosier maze akuramo ibyo Crosier yavuze ku byerekeye Igitambo cya Buri Munsi!

Brothers and Sisters, this is historical proof that James and Ellen White understood that Crosier's view about the Daily was wrong and that it brought darkness and confusion.

Bavandimwe, iki ni gihamya y’amateka yerekana ko Yakobo na Ellen White basobanukiwe ko inyigisho ya Crosier yerekeye Ibitambo bya Buri Munsi yari ikosa kandi ko yazanye umwijima n’urujijo.

And what was Crosier's view about the Daily? That it was Christ's Sanctuary ministry.

Kandi ni iyihe yari imyumvire ya Crosier ku byerekeye Igitambo gihoraho? Yari uko ari umurimo wa Kristo wo mu Buturo Bwera.

So, in Early Writings, 74, when she says, "September 23rd, the Lord showed me that the Millerites had the correct view of the Daily," the historical evidence is that the Millerites understood—

Nuko rero, mu gitabo *Early Writings*, 74, igihe avuga ati: “Ku wa 23 Nzeri, Uwiteka yanyeretse ko Abamilerite bari bafite imyumvire ikwiriye yerekeye Igitambo Cya Buri Munsi,” ibihamya by’amateka ni uko Abamilerite basobanukiwe—

Now, Brothers and Sisters, Brothers and Sisters, do not miss this fact: What is this: September 1850 Sister White is shown that since 1844 other views of the Daily had been embraced; May 1850, Arnold presents the Daily as the Jewish sanctuary; September 1850, part 1 of 2 of Crosier's article is published, inclusive of his presentation of the Daily as Christ's Sanctuary ministry; September 1850, part 2 of 2 of Crosier's article is published; September 1850, Crosier's article is reprinted, but his view on the Daily has been removed? What is taking place?

None rero na bashiki bacu, bene Data na bashiki bacu, ntimucikwe n’iki kintu: Ibi ni ibiki? Nzeri 1850, Mushiki wa White yeretswe ko uhereye mu 1844 hari harakiriwe ibindi bitekerezo byerekeye “Ihoraho”; Gicurasi 1850, Arnold agaragaza “Ihoraho” nk’Ubuturo Bwera bw’Abayuda; Nzeri 1850, igice cya 1 kuri 2 cy’inyandiko ya Crosier kiratangazwa, gikubiyemo n’ubusobanuro bwe bw’“Ihoraho” nk’umurimo wa Kristo wo mu Buturo Bwera; Nzeri 1850, igice cya 2 kuri 2 cy’inyandiko ya Crosier kiratangazwa; Nzeri 1850, inyandiko ya Crosier yongeye gucapwa, ariko igitekerezo cye ku byerekeye “Ihoraho” kivanwamo? Ni iki kiri kuba?

We see the same year that this 1850 Chart is produced, and what does this Chart say about the Daily? "Pagan Dominion or The DAILY taken away. Dan. 11:31 508."

Tubona ko muri uwo mwaka nyine iyi Mbonerahamwe yo mu 1850 yakozwe, kandi se iyi Mbonerahamwe ivuga iki ku Bya Buri Munsi? “Ubutegetsi bw’Abapagani cyangwa IBYA BURI MUNSI byakuweho. Dan. 11:31 508.”

Ellen White knew what those who gave the Judgment Hour's cry position of the Daily was. When she says they had the correct view, she knew that the correct view was that it represented the Pagan Dominion being taken; the Daily represented Paganism.

Ellen White yari azi icyo abahawe umwanya wo gutangaza ubutumwa bw’Isaha y’Urubanza bari bazi ku byerekeye “Ihoro rya buri munsi” icyo ari cyo. Iyo avuze ko bari bafite imyumvire ikwiriye, yari azi ko iyo myumvire ikwiriye ari uko cyagereranyaga ubutegetsi bw’ubupagani bwakurwagaho; “Ihoro rya buri munsi” ryagereranyaga ubupagani.

And in this year, 1850, the historical record proves that she rejected and her husband rejected the teaching that the Daily represents Christ Sanctuary ministry, which is the teaching that the Biblical Research Institute of the Seventh-day Adventist Church upholds. It is the teaching that the self-supporting ministries, such as Heartland and Steps to Life support. It is the teaching that brings darkness and confusion.

Kandi muri uyu mwaka wa 1850, inyandiko z’amateka zigaragaza ko yanze kandi n’umugabo we yanga inyigisho ivuga ko “Daily” igereranya umurimo wa Kristo wo mu Buturo Bwera, ari yo nyigisho ikomezwa n’Ikigo cy’Ubushakashatsi bwa Bibiliya cy’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi. Ni yo nyigisho ishyigikiwe n’imirimo yigenga, nka Heartland na Steps to Life. Ni yo nyigisho izana umwijima n’urujijo.

Now, notice this concerning the 1850 Chart. This is in November of 1850. This is the same month that she has the vision that she records that ultimately goes through the evolution in 1851, and then in 1882 ends up in Early Writing, in this very month, in this very month, in November of 1850. It says,

Noneho, nimwite ku byerekeye Imbonerahamwe yo mu 1850. Ibi ni mu Gushyingo 1850. Uyu ni wo kwezi nyine yaboneyemo iyerekwa yanditse, ari ryo nyuma yaje kunyura mu ihinduka mu 1851, hanyuma mu 1882 rikaza gusohoka muri Early Writing, muri uku kwezi nyako, muri uku kwezi nyako, mu Gushyingo 1850. Haravuga hati,

"Monday we returned to Dorchester where our dear Brother Nichols and family live."—

“Ku wa Mbere twasubiye i Dorchester aho umuvandimwe wacu dukunda Nichols n’umuryango we baba.”

Right up here [referring to the 1850 Chart, upper right-hand corner], "Published by Otis Nichols, Dorchester, Massachusetts." Okay? She is talking about this, right? Do you see it, this Chart?

Aha haruguru rwose [yerekeza ku mbonerahamwe yo mu 1850, mu nguni yo hejuru iburyo], “Byasohowe na Otis Nichols, Dorchester, Massachusetts.” Ni byo? Arimo kuvuga kuri ibi, si byo? Murabibona, iyi mbonerahamwe?

—"There in the night God gave me a very interesting vision, the most of which you will see in the paper. God shewed me the necessity of getting out a chart. I saw it was needed and that the truth made plain upon tables would effect much and would cause souls to come to the knowledge of the truth." Manuscript Releases, number 15, 210 November, 1850.

—“Aho nijoro Imana yampaye iyerekwa rishishikaje cyane, igice kinini cyaryo mukazibona mu nyandiko. Imana yanyeretse ko ari ngombwa gutegura imbonerahamwe. Nabonye ko yari ikenewe kandi ko ukuri gusobanuwe neza ku bisate kwari kuzakora byinshi kandi kukazatuma abantu bamenya ukuri.” Manuscript Releases, nimero 15, 210 Ugushyingo, 1850.

She had a vision at Nichols's house in Dorchester—that is all on this Chart—saying, "You need to make a chart."

Yagize iyerekwa ari mu nzu ya Nichols i Dorchester—ibyo byose biri kuri iyi mbonerahamwe—avuga ati: “Mukwiriye gukora imbonerahamwe.”

And what does she say about the chart? How does she describe it?

None se ni iki ku mbonerahamwe? Ayisobanura ate?

Go to Habakkuk 2, "I saw the need of getting out a chart," and what would it do? It was needed, "that the truth made plain upon tables." Habakkuk 2, verse 2, says, "And the Lord answered me and said, Write the vision, and make it plain upon tables, . . . ." She is saying that this Otis Nichols 1850 Chart, printed in Dorchester, Massachusetts, is a fulfillment of Habakkuk, just like she says in The Great Controversy that the 1843 Chart is a fulfillment of Habakkuk.

Jya muri Habakuki 2, “Nabonye ko byari ngombwa gusohora imbonerahamwe,” kandi yari gukorwa iki? Byari bikenewe, “kugira ngo ukuri gushyirwe ku mbonerahamwe gusobanutse neza.” Habakuki 2, umurongo wa 2, haravuga hati: “Nuko Uwiteka aransubiza arambwira ati: Andika iyerekwa, urigire risobanutse ku mbonerahamwe, . . . .” Aravuga ko iyi Mbonerahamwe ya Otis Nichols yo mu 1850, yacapwe i Dorchester, Massachusetts, ari ugusohora kwa Habakuki, nk’uko no mu The Great Controversy avuga ko Imbonerahamwe yo mu 1843 ari ugusohora kwa Habakuki.

Okay, do you see that? Do you see when she got this vision? In the same time that this was going on: "September 23d, the Lord showed me . . . . that the teaching of the Daily as Christ's Sanctuary ministry brings darkness and confusion," and her husband immediately reprinted the article and removed those two paragraphs. It was never reprinted again in Adventism until 1931 when Willie White reprinted it; and, when he did so, he had some false witness in the very tract that he printed. It can be demonstrated.

Ni byiza, urabibona? Urabona igihe yaboneye iri yerekwa? Muri icyo gihe nyine ibyo byabaga: “Ku wa 23 Nzeri, Umwami yanyeretse . . . . ko inyigisho y’Ibihoraho nk’umurimo wa Kristo wo mu Buturo Bwera izana umwijima n’urujijo,” maze umugabo we ahita asubiramo gucapa iyo ngingo akuramo ayo mirongo ibiri. Ntiyongeye gucapwa ukundi muri Adventizimu kugeza mu 1931, igihe Willie White yongeye kuyicapa; kandi, igihe yabigenzaga atyo, yashyizemo ubuhamya bw’ibinyoma muri ka gapapuro nyirizina yacapishije. Ibyo birashobora kugaragazwa.

Now, I want to read something here to you, a longer quote, about this same time period. This is from November 27, 1850.

Noneho, ndashaka kubasomera hano ikintu, amagambo maremareho gato, yerekeye iki gihe kimwe. Aya ni ayo ku itariki ya 27 Ugushyingo 1850.

"I have neglected writing you for some time. I will now give my reasons. First, I had no time to write for weeks after I received Sister Arabella's kind and welcome letter, or I should have complied with her request to have answered it within two weeks. I liked the letter very much. We were all interested in the letter and hope my delay will not prevent you from answering this as soon as you read it, and I will not wait so long next time.

Maze igihe ntabandikiye. Ubu ngiye kubabwira impamvu zanjye. Icya mbere, namaze ibyumweru byinshi nta mwanya wo kwandika nyuma y’uko nakiriye urwandiko rwiza kandi rwakiriwe neza rwa Mushiki wacu Arabella, bitaba ibyo mba narubahirije icyifuzo cye cyo kurusubiza mu byumweru bibiri. Narukunze cyane. Twese twashimishijwe n’urwo rwandiko kandi twiringiye ko gutinda kwanjye bitazababuza gusubiza uru mukimara kurusoma, kandi ubutaha sinzongera gutinda gutyo.

"James' and my health is quite good now. Our home is in Paris, at Brother Andrews', within a few steps of the post office and printing office. We shall stay here some little time. This is a very kind family, yet quite poor. Everything here is free as far as they have. We do not think it right to be any expense to them while here. I want to see you all very much and dear Sister Gorham.

Ubuzima bwa Yakobo nanjye ubu ni bwiza cyane. Ubu turimo i Paris, mu rugo rwa Mwene Data Andrews, hafi cyane y’ibiro by’iposita n’ibiro by’icapiro. Tuzaguma hano akanya gato. Uyu ni umuryango ugira neza cyane, nyamara ukennye cyane. Ibyo bafite byose babitanga ku buntu uko bashoboye. Ntidutekereza ko byaba ari byo kubabera umutwaro uwo ari wo wose mu gihe tukiri hano. Ndifuza cyane kubabona mwese na mushiki wacu ukundwa Gorham.

"Our conference at Topsham was one of deep interest. Twenty-eight were present; all took part in the meeting.

“Inama yacu yabereye i Topsham yari imwe y’inyungu ikomeye. Hari hahari abantu makumyabiri n’umunani; bose bagize uruhare mu nama.”

"Sunday the power of God came upon us like a mighty rushing wind. All arose upon their feet and praised God with a loud voice; it was something as it was when the foundation of the house of God was laid. The voice of weeping could not be told from the voice of shouting. It was a triumphant time; all were strengthened and refreshed. I never witnessed such a powerful time before.

Ku Cyumweru, imbaraga z’Imana zatumanukiyeho nk’umuyaga ukomeye uhuhuta. Bose bahaguruka bahagarara ku birenge byabo, bahimbaza Imana mu ijwi riranguruye; byari nk’uko byagenze igihe urufatiro rw’inzu y’Imana rwashyirwagaho. Ijwi ryo kurira ntiryashoboraga gutandukanywa n’ijwi ryo kurangurura impundu. Cyari igihe cyo kunesha; bose bakomejwe kandi bagarurirwamo intege. Sinari narigeze mbona mbere yaho igihe gifite imbaraga nk’icyo.

"Our next conference was in Fairhaven. Brother Bates and wife were present. It was quite a good meeting. On our return to Brother Nichols', the Lord gave me a vision and showed me that the truth must be made plain upon tables, and it would cause many to decide for the truth by the three angels' messages, with the two former being made plain upon tables."—

Inama yacu yakurikiyeho yabereye i Fairhaven. Mwene Data Bates n’umugore we bari bahari. Yari inama nziza cyane. Tugarutse kwa Mwene Data Nichols, Uwiteka yampaye iyerekwa, anyereka ko ukuri kugomba kugaragazwa mu buryo busobanutse ku bisate, kandi ko ibyo byari kuzatuma benshi bafata icyemezo cyo kwemera ukuri binyuze mu butumwa bw’abamarayika batatu, ubwo babiri ba mbere bukaba bugaragajwe mu buryo busobanutse ku bisate.

That is right down here, [indicating the lower left corner of the 1850 Chart]. Okay? They are on this Chart, what she is talking about.

Ibyo ni hano hepfo rwose, [yerekana ku mfuruka yo hasi ibumoso ku mbonerahamwe ya 1850]. Ni byo se? Ibyo ari kuvugaho biri kuri iyi mbonerahamwe.

—"I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them, containing present truth, to put in the hands of those that hear, and then the truth would not fade from the mind, and that the paper would go where the messengers could not go. Other things I saw which will appear in the paper.

—“Nabonye kandi ko byari ngombwa ko urupapuro rutangazwa nk’uko byari ngombwa ko intumwa zigenda, kuko intumwa zikeneye urupapuro zijyana na rwo, rukubiyemo ukuri kw’iki gihe, kugira ngo barushyire mu maboko y’abumva, maze ukuri ntikuzime mu ntekerezo; kandi ko urwo rupapuro rwageraga aho intumwa zitashoboraga kugera. Hari n’ibindi bintu nabonye bizagaragara muri urwo rupapuro.

"How do you all get along? Are you all striving for eternal life? I want to see you very, very much and think I shall before long. Now is the preparation time and I hope we shall all make sure work for eternity. Time looks very short and what we do we must do quickly.

“Mubanye mute mwese? Mbese mwese murihatira ubugingo bw’iteka? Ndifuza kubabona cyane, cyane rwose, kandi ntekereza ko bidatinze nzababona. Ubu ni igihe cyo kwitegura, kandi niringira ko twese tuzakora umurimo udashidikanywaho ku bw’iteka ryose. Igihe gisa n’aho ari kigufi cyane, kandi ibyo dukora tugomba kubikora vuba.”

"November 20, one week ago, Brother Henry Nichols and self went to Topsham. We had just risen from the dinner table Thursday [Nov. 21], when one of Brother Foey's children came in and said their mother was insensible. We hastened over the river one mile and found our dear Sister Foey dying. My distress was great as I found she did not know me. She continued long in great distress until between three and four o'clock and then breathed her last. She has left a husband and three children to mourn their loss.

“Ku wa 20 Ugushyingo, icyumweru kimwe gishize, Jye na Mwene Data Henry Nichols twagiye i Topsham. Twari tukimara guhaguruka ku meza ya saa sita ku wa Kane [21 Ugushyingo], ubwo umwe mu bana ba Mwene Data Foey yinjiye akavuga ko nyina atagifite ubwenge. Twihutiye kwambuka uruzi urugendo rw’ikirometero kimwe, dusanga mushiki wacu ukundwa, Mushiki wacu Foey, ari mu gihe cyo gupfa. Agahinda kanjye kari kenshi cyane ubwo nasangaga atanzi. Yakomeje igihe kirekire mu mubabaro mwinshi kugeza hagati ya saa cyenda na saa kumi, maze aheruka umwuka. Asize umugabo n’abana batatu ngo baririre igihombo cyabo.”

"Friday morning [Nov. 22], Brother Henry came to Paris for James to shave him to attend the funeral. We had a very solemn, interesting time. The Lord did not leave us but let His Spirit rest upon us. Sister Foey's last days were decidedly her most spiritual and best days. Brother Foey has this to console him, that she died a Christian. He bears up well. God gives him grace to endure the affliction. Oh, how good it is to have a hope in God that will sustain in all scenes of trial and affliction. Praise God for a hope, a good hope. What would you, any of you, give for your hope?

Mu gitondo cyo ku wa Gatanu [22 Ugushyingo], Mwene Data Henry yaje i Paris kugira ngo James amwogoshe bityo ajye mu muhango wo gushyingura. Twagize igihe gikomeye cyane kandi cyuzuye uburemere, ariko gishimishije. Umwami ntiyadusize, ahubwo yemeye ko Umwuka We aruhukira kuri twe. Iminsi ya nyuma ya Mushiki wacu Foey ni yo rwose yarushaga iyindi kuba iy’umwuka kandi myiza kuruta iyose. Mwene Data Foey afite ibi byo kumuhumuriza, yuko yapfuye ari umukristo. Yihagazeho neza. Imana imuhera ubuntu bwo kwihanganira uwo mubabaro. Yoo, mbega ukuntu ari byiza kugira ibyiringiro mu Mana bizatunga umuntu mu bihe byose by’ibigeragezo n’imibabaro. Imana ihimbazwe ku bw’ibyiringiro, ibyiringiro byiza. Mwe se, umwe wese muri mwe, mwatanga iki ku bw’ibyiringiro byanyu?

"Hold fast the faith. Be strong in God and lean upon His everlasting arm. It will never fail you but will bear you up under every affliction. I hope you will all grow stronger and stronger in the truth. Do not falter but press your way to the kingdom."—

Mufatire kwizera. Mukomere mu Mana kandi mwishingikirize ku kuboko kwayo guhoraho. Ntikazigera kabahwitura, ahubwo kazabatwara kandibashyigikire mu mibabaro yose. Ndizera ko mwese muzagenda murushaho gukomera no gukomera mu kuri. Ntimucike intege, ahubwo mukomeze urugendo rwanyu rugana mu bwami.

Here we go. Here is what I want you to see.

Dore ngibi ibyo nshaka ko mubona.

—"One week ago, last Sabbath, we had a very interesting meeting. Brother Hewit from Dead River was there. He came with a message to the effect that the destruction of the wicked and the sleep of the dead was an abomination within a shut door that a woman Jezebel, a prophetess had brought in and he believed that I was that woman, Jezebel."—

—“Icyumweru kimwe gishize, ku Isabato iheruka, twagize iteraniro rishishikaje cyane. Mwene Data Hewit wo ku Ruzi rwitwa Dead River yari ahari. Yaje azanye ubutumwa buvuga ko kurimbuka kw’ababi n’ugusinzira kw’abapfuye byari ikizira cyari cyinjijwe mu rugi rukinzwe n’umugore Yezebeli, umuhanuzikazi; kandi yizeraga ko uwo mugore Yezebeli ari jye.”—

Okay? Brother Hewit is saying that Ellen White is Jezebel and she has introduced three errors.

Ni byo? Mwene Data Hewit aravuga ko Ellen White ari Yezebeli kandi ko yazanye amakosa atatu.

"—We told him of some of his errors in the past, that the 1335 days were ended and numerous errors of his. It had but little effect. His darkness was felt upon the meeting and it dragged."—

“—Twamubwiye zimwe mu makosa ye yo mu gihe cyahise, ko iminsi 1335 yari yararangiye, hamwe n’amakosa ye menshi. Ariko byagize ingaruka nkeya cyane. Umwijima we wumvikanye muri iyo nama, maze iradindira.”—

Now, I want you to see this. I have something to say about this paragraph that I want you to follow, if you can.

Noneho, ndashaka ko mubona ibi. Hari icyo nshaka kuvuga kuri iki gika, kandi ndashaka ko mugikurikira, niba mubishobora.

If you have ever dealt with those in Adventism that reapply the time prophecies at the end of the world, they only have three quotes that they use—they use lots of quotes, but they have three primary quotes that they use. This is one of them; because, they will go there and say, "We told him of some of his errors in the past," and they will claim that when she says "that the 1335 days were ended" that that was one of his errors. Do you see how you can kind of twist that grammar a little bit: "We told him of some of his errors in the past? We also told him that the 1335 days were ended; but the time setters say we told him some of his errors in the past and one of those errors was that you are teaching the 1335 days is ended and that is an error." So, you can twist it either way.

Niba mwaba mwarigeze kugirana ibiganiro n’abo mu Badiventisimu bongera gushyira mu bikorwa ubuhanuzi bw’ibihe ku iherezo ry’isi, usanga bafite amagambo atatu gusa bakoresha—bakoresha amagambo menshi, ariko bafite amagambo atatu y’ingenzi bakoresha. Iri ni rimwe muri yo; kuko bazajya aho bakavuga bati: “Twamubwiye bimwe mu byo yibeshyagaho mu gihe cyashize,” maze bakavuga ko igihe avuze “ko ya minsi 1335 yari yarangiye,” icyo cyari kimwe mu byo yibeshyagaho. Mbese murabona uburyo ushobora kugoreka gato iyo ntego y’amagambo: “Twamubwiye bimwe mu byo yibeshyagaho mu gihe cyashize”? Twanamubwiye kandi ko ya minsi 1335 yari yarangiye; ariko abagena ibihe bavuga ko twamubwiye bimwe mu byo yibeshyagaho mu gihe cyashize kandi ko kimwe muri ibyo byari uko wigisha ko ya minsi 1335 yarangiye, kandi ko iryo ari ikosa.” Bityo rero, ushobora kuyigoreka mu buryo ubwo ari bwo bwose.

The first time I had a face-to-face confrontation with Eugene Prewitt was in Oklahoma, and he is arguing that the Millerite History does not repeat at the end of the world, and I give him a couple of quotes in the Spirit of Prophecy.

Ubwa mbere nahuye imbonankubone na Eugene Prewitt byabereye muri Oklahoma, kandi arimo avuga yemeza ko Amateka y’Abamilerite atazisubiramo ku iherezo ry’isi, maze ndamuha amagambo abiri yavuye mu Mwuka w’Ubuhanuzi.

And he says, "Jeff, you know that Ellen White was a careless writer."

Maze aravuga ati: “Jeff, uzi ko Ellen White yari umwanditsi utitaga ku bwitonzi.”

And I said, "What do you mean?"

Nuko ndavuga nti: “Urashaka kuvuga iki?”

And he went to this quote. He says that this quote proves that she is a careless writer; because she knows that I know that the time setters can twist this quote, if they wish to.

Nuko ajya kuri iyo magambo asubiwemo. Avuga ko ayo magambo agaragaza ko ari umwanditsi wandika atitaye ku bwitonzi; kuko azi ko nzi yuko abashyiraho ibihe bashobora kugoreka ayo magambo, nibishaka.

Now, the fact that someplace like Washita has the influence that teaches its students that Ellen White is a careless writer is one thing; but, is she a careless writer here?

Noneho, kuba ahantu nka Washita hafite ububasha bwo kwigisha abanyeshuri bako ko Ellen White ari umwanditsi utita ku byo yandika ni ikintu kimwe; ariko se, hano ni umwanditsi utita ku byo yandika?

—"I felt that I must say a few words. In the name of Jesus, I got up and in about five minutes the meeting changed. Everyone felt it at the same instant. Every countenance was lighted up. The presence of God filled the place. Brother Hewit dropped upon his knees and began to cry and pray. I was taken off in vision and saw much that I cannot write. It had a great effect upon Brother Hewit. He confessed it was of God and was humbled in the dust. He has been writing ever since that meeting, and is now writing from the same table renouncing all his errors that he has advanced. I believe God is bringing him up and he is calculated to do good, if God moves through him.

—Numvise ko ngomba kuvuga amagambo make. Mu izina rya Yesu, narahagurutse, maze mu minota nk’itanu ikoraniro rirahinduka. Bose babyumvise muri uwo mwanya umwe. Mu maso ha buri wese harabagiranaga. Ubwiza bw’Imana bwuzuye aho hantu. Mwene Data Hewit yikubise hasi ku mavi atangira kurira no gusenga. Nakuweho njyanwa mu iyerekwa, mbona byinshi ntashobora kwandika. Ibyo byagize ingaruka zikomeye kuri Mwene Data Hewit. Yiyemereye ko byaturutse ku Mana, yicisha bugufi ageza no mu mukungugu. Kuva icyo gihe cy’ikoraniro yakomeje kwandika ubudahwema, kandi ubu aracyandika ari kuri ya meza nyine, yiyakana amakosa ye yose yagiye ashyigikira. Nizera ko Imana iri kumuzamura, kandi ashobora kugirira abandi umumaro, niba Imana ikorera muri we.

"Much love to dear Sister Gorham. Tell her to be strong. God is with her and He will not leave her. Much love to you all. I hope the children will not get sleepy, but will be interested in the truth and be diligent to make their calling and election sure. Write, be sure and write, and do not do as I have done. I love you, all of you. Write." Manuscript Releases, volume 16, 206–209. Written from Paris, Maine, November 27, 1850.

Urukundo rwinshi kuri Mushikiwacu nkunda Gorham. Mumubwire akomere. Imana iri kumwe na we kandi ntizamuta. Mbifurije mwese urukundo rwinshi. Niringira ko abana batazafatwa n’ibitotsi, ahubwo ko bazashishikazwa n’ukuri kandi bakagira umwete wo gukomeza guhamya umuhamagaro wabo no gutoranwa kwabo. Nimwandike, koko nimwandike, kandi ntimugakore nk’uko nakoze. Ndabakunda, mwese. Nimwandike.” Manuscript Releases, umuzingo wa 16, 206–209. Byandikiwe i Paris, Maine, ku wa 27 Ugushyingo 1850.

Brothers and Sisters, what is the historical context of this; where is she writing this at? She is writing this in 1850, in Brother Nichols's house.

Bavandimwe, ni uruhe rwego rw’amateka rw’iki; kandi ari kubyandikira he? Ari kubyandika mu mwaka wa 1850, mu nzu ya Mwene Data Nichols.

In this time period, what is the Lord doing? He is showing that the Pioneers have the correct view of the Daily, and she is dealing with that. She is saying that Christ's Sanctuary ministry is the false view of the Daily.

Muri iki gihe, ni iki Uwiteka ari gukora? Arerekana ko Abashinze Umurimo bafite imyumvire nyayo ku byerekeye Igitambo gihoraho, kandi ari cyo arimo ahangana na cyo. Aravuga ko umurimo wa Kristo wo mu Buturo Bwera ari wo myumvire y’ikinyoma ku byerekeye Igitambo gihoraho.

In this history, this very history—not this very history and not just the very year, but the very month of the year she is getting visions and she is clarifying this truth about the Pioneer position of the Daily, saying those that gave the Judgment Hour Cry had the correct view of the Daily; and, in the same paragraph, she says, "I saw that the 1843 Chart was directed by the hand of the Lord and it should not be altered and that those that gave the Judgment Hour Cry had the correct view of the Daily."

Muri uru mateka, aya mateka nyir’izina—si aya mateka nyir’izina gusa kandi si umwaka nyir’izina gusa, ahubwo ni ukwezi nyakwo k’uwo mwaka arimo ahabwa ibyo yeretswe kandi asobanura uku kuri ku mwanya w’Abapioneri ku byerekeye “Daily,” avuga ko abatanze “Judgment Hour Cry” bari bafite imyumvire ikwiriye kuri “Daily”; kandi, muri iyo ngingo imwe, aravuga ati: “Nabonye ko Imbonerahamwe yo mu 1843 yayobowe n’ukuboko k’Umwami kandi ko itagombaga guhindurwa kandi ko abatanze ‘Judgment Hour Cry’ bari bafite imyumvire ikwiriye kuri ‘Daily.’”

And what does it say about the Daily on this 1843 Chart? Well, it says that it was taken away in AD508; and, at 1335 years later brings you to 1843 and that the 1335 is in the past.

Kandi ni iyihe mvugo iri ku byerekeye Ibitambo bya buri munsi kuri iyo Mbonerahamwe yo mu 1843? Igaragaza ko byakuweho mu mwaka wa 508 nyuma ya Kristo; kandi ko, iyo hiyongereyeho imyaka 1335, bigera ku 1843, bityo rero ya myaka 1335 ikaba iri mu gihe cyatambutse.

Can you imagine, in the very month, in the very year, that she would tell Brother Hewit from Dead River that it was still future?

Mbese ushobora kwiyumvisha ko, muri uko kwezi nyako, muri uwo mwaka nyir’izina, yari kubwira Mwene Data Hewit w’i Dead River ko byari bikiri ibizaza?

Okay, these time setters, these time setters, and these people that believe that Sister White is a careless writer. History does not uphold this.

Ni byo, aba bashyiraho ibihe, aba bashyiraho ibihe, n’aba bantu bemera ko Mushiki wa Twite yandika atitaye ku byo yandika. Amateka ntashyigikira ibyo.

So, I want you to see, in connection with the Daily, Ellen White even understood the 1335.

Ni yo mpamvu nshaka ko mubona ko, ku birebana n’Igitambo gihoraho, Ellen White na we ubwe yasobanukiwe n’iyo minsi 1335.

Ellen White just did not put her seal of approval on the Daily being Paganism; she understood that it started the 1335-year prophecy, which ended in 1843, and she defended that position in public against Brother Hewit from Dead River. Do you see that?

Ellen White ntiyemeye gusa ko “Ihame rya Buri munsi” ari Ubugirikolatiri; yanasobanukiwe ko ari ryo ryatangije ubuhanuzi bw’imyaka 1335, bwageze ku iherezo mu 1843, kandi uwo mwanya yawuburaniriye mu ruhame arwanya Mwene Data Hewit wo ku Ruzi Rupfuye. Mbese urabibona?

And in the same month, where she is saying that Christ's Sanctuary ministry as the Daily only brings darkness and confusion; and, her husband, in response to that vision, removes that teaching from the Review and Herald.

Kandi muri uko kwezi nyine, aho ari kuvuga ko umurimo wa Kristo wo mu Buturo Bwera, nk’Igitambo gihoraho cyonyine, uzana gusa umwijima n’urujijo; kandi umugabo we, asubiza kuri iyo yerekwa, akura iyo nyigisho mu gitabo Review and Herald.

Up here in your notes, where it says "1850 Chart," this is what it says right here [referring to the third column from the left on the 1850 Chart, the text following Jesus on the cross in AD31]. I wanted you to be able to have it in your notes.

Hejuru hano mu nyandiko zawe, aho handitse ngo “1850 Chart,” ni uku handitse aha ngaha [herekeza ku nkingi ya gatatu uhereye ibumoso kuri 1850 Chart, ku nyandiko ikurikira Yesu ku musaraba mu mwaka wa AD31]. Nashakaga ko biboneka no mu nyandiko zawe.

> Away Daniel 11:31 508

> Muri Daniyeli 11:31 508

And then on the 1843 Chart over here [referring to the center column, underneath Jesus on the cross in AD31]:

Hanyuma kuri iyi Mbonerahamwe ya 1843 hano [yerekeza ku nkingi yo hagati, munsi ya Yesu ku musaraba muri AD31]:

Taking away of the daily sacrifice. Dan. 12:11, 12

Gukurwaho kw’igitambo cya buri munsi. Dan. 12:11, 12

Okay, these are these two Charts.

Ni byo bishushanyo bibiri.

Sister White understood that these men had the correct view, and she understood that it initiated the 1335-year prophecy that ended in 1843; and, she understood that it represented the Pagan Dominion being taken away in 508.

Mushiki White yasobanukiwe ko abo bagabo bari bafite imyumvire ikwiye, kandi yasobanukiwe ko ibyo byatangije ubuhanuzi bw’imyaka 1335 bwarangiriye mu 1843; kandi, yasobanukiwe ko byashushanyaga ubwami bwa Gipagani bukurwaho mu 508.

Under these two references to the Charts you have another quote in the time period of Brother Nichols, and she is rebuking people from making other charts because their artwork is satanic; whereas, she says that the artwork upon these two Charts is heavenly. She says,

Munsi y’ibi byerekezo bibiri by’izo Mbonerahamwe ufite indi nteruro yo mu gihe cya Mwene Data Nichols, kandi aho aracyaha abantu bazira gukora izindi mbonerahamwe kuko ibishushanyo byazo ari ibya Satani; mu gihe we avuga ko ibishushanyo biri kuri izi Mbonerahamwe ebyiri ari ibyo mu ijuru. Aravuga ati,

"I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols."—

Nabonye ko umurimo wo gukora amakarita y’ibishushanyo wari warayobye rwose. Watangijwe na Mwene Data Rhodes, hanyuma ukurikirizwa na Mwene Data Case. Ubutunzi bwakoreshejwe mu gukora ayo makarita no kubumba amashusho mabi ateye ishozi yo kugaragaza abamarayika na Yesu w’icyubahiro. Nabonye ko ibyo bintu bitanezeza Imana. Nabonye kandi ko Imana yari mu isohorwa ry’ikarita ryakozwe na Mwene Data Nichols.

Who was in the publishment of this 1850 Chart? God!

Ni nde wari mu gutangazwa kw’iyi Mbonerahamwe yo mu wa 1850? Imana!

—"I saw that there was"—what?—"a prophecy of this chart in the Bible, and if this chart is designed for God's people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

—“Nabonye ko hariho”—iki?—“ubuhanuzi bw’iki gishushanyo muri Bibiliya, kandi niba iki gishushanyo cyaragenewe ubwoko bw’Imana, niba gihagije kuri umwe ni ko bimeze no ku wundi, kandi niba umwe yari akeneye igishushanyo gishya gishushanyijwe ku gipimo kinini kurushaho, bose na bo bakigomba nk’uko.”

"I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting."—

Nabonye ko muri Mwene Data Case hari ibyiyumvo byo kutaruhuka, byo kutagira amahoro, byo kutanyurwa, no kudashima byifuzaga indi mbonerahamwe. Nabonye ko izo mbonerahamwe zishushanyije zagiraga ingaruka mbi ku iteraniro. Byatumaga mu materaniro haba umwuka woroheje, udafite uburemere, wo gushinyagurirana.”

Now, this is the one that I want you to think through.

Noneho, iki ni cyo nshaka ko mutekerezaho neza.

—"I saw that the charts ordered by God struck the mind favorably, even without an explanation."—

—“Nabonye ko ibishushanyo byategetswe n’Imana byakoze ku bwenge mu buryo bwiza, ndetse n’iyo nta bisobanuro byatanzwe.”—

"I saw that the charts," plural, "ordered by God . . . ." What charts, in the plural, were ordered by God? These two Charts [the 1843 and 1850 Charts] were ordered by God."

“Nabonye ko ibishushanyo,” mu bwinshi, “byategetswe n’Imana . . . .” Ni ibihe bishushanyo, mu bwinshi, byategetswe n’Imana? Ibi bishushanyo bibiri [Imbonerahamwe zo mu 1843 na 1850] byategetswe n’Imana.

> These two Charts are a fulfillment of Habakkuk 2.

> Ibi Bigereranyo bibiri ni ugusohora kwa Habakuki 2.

—"There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case's mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

—“Mu bishushanyo by’abamarayika biri ku mbonerahamwe harimo ikintu cyoroheje, giteye ubwiza, kandi cyo mu ijuru. Umutima uyoborwa hafi mu buryo butagaragara ujyanwa ku Mana no mu ijuru. Ariko izindi mbonerahamwe zateguwe zizira umutima, kandi zituma ubwenge bwibanda cyane ku isi kuruta ku ijuru. Amashusho agaragaza abamarayika asa cyane n’abadayimoni kuruta ibiremwa byo mu ijuru. Nabonye yuko izo mbonerahamwe zari zimaze iminsi n’ibyumweru byarigaruriye ibitekerezo bya Mwene Data Case, mu gihe yari akwiriye kuba ashaka ubwenge bwo mu ijuru abuhabwa n’Imana, kandi yari akwiriye kuba akura mu buntu bw’Umwuka no mu kumenya ukuri.”

"I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever." Manuscript Releases, number 13, 359; 1853.

“Nabonye ko iyo uburyo bwakoreshejwe nabi mu gusohora amashusho y’imbonerahamwe buba bwarakoreshejwe mu gutangaza ukuri gusobanutse neza imbere ya bene Data, binyuze mu gusohora udutabo tw’inyigisho, n’ibindi, byari gukora ibyiza byinshi kandi bigakiza ubugingo. Nabonye ko umurimo wo gukora imbonerahamwe wakwirakwiriye nk’umuriro w’indwara.” Manuscript Releases, nimero 13, 359; 1853.

The 1290 and 1335 Days

Iminsi 1290 n’Iminsi 1335

I have following an article from the Review and Herald, January 28, 1858. The reason I have it in your notes is because you can see that in 1858 they are still teaching that the Daily is Paganism. You have it in your reference, eight years after 1850 they still understand the Daily is Paganism.

Mfite inyandiko ikurikira yavanywe mu Review and Herald, yo ku wa 28 Mutarama 1858. Impamvu nyibashyize mu nyandiko zanyu ni uko mushobora kubona ko mu 1858 bari bagikomeza kwigisha ko “Daily” ari Ubupagani. Muyifite mu bimenyetso byanyu by’inyandiko; nyuma y’imyaka umunani kuva mu 1850, bari bagisobanukiwe ko “Daily” ari Ubupagani.

> "ANOTHER important prophetic period upon which the Advent doctrine is based, is the 1335 days of Daniel 12, with which the 1290 days are so intimately connected. These two periods are introduced to us as follows:

> IKINDI gihe cy’ubuhanuzi cy’ingenzi gishingirwaho n’inyigisho y’Ukugaruka kwa Kristo, ni ya minsi 1335 yo muri Daniyeli 12, ihuriranye bya bugufi cyane n’iminsi 1290. Ibi bihe byombi tubimenyeshwa muri aya magambo akurikira:

> "—And from the time that the daily (sacrifice) shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be; for thou shalt rest and stand in thy lot at the end of the days.' Daniel 12:11–13.

> “—Kandi uhereye igihe igitambo gihoraho kizavanwaho, maze hagashyirwaho ikizira giteza umusaka, hazabaho iminsi igihumbi na magana abiri na mirongo cyenda. Hahirwa uwihangana agategereza, akagera ku minsi igihumbi na magana atatu na mirongo itatu n’itanu. Ariko jya mu nzira yawe kugeza ku iherezo; kuko uzaruhuka, kandi uzahagarara mu mugabane wawe ku iherezo ry’iminsi.” Daniyeli 12:11–13.

"The questions at once arise, Can we tell what the events are, from which these periods are to be dated; and if so, can we tell when they took place? We first enquire. What is the—'daily' (sacrifice) and the —abomination that maketh desolate'? It will be noticed that the word, sacrifice, is in italics: denoting that it is a supplied word. The same will be noticed in the other instances of its occurrence in the book of Daniel, viz., chapter 11:31 and 8:11–13. Let us briefly refer to this latter chapter. In verse 13 it will be observed that two desolations are brought to view; the daily (desolation,) and the transgression of desolation. This fact is made so plain by Josiah Litch that we cannot do better than quote his language:*

Ibibazo bihita bivuka ni ibi: Mbese dushobora kumenya ibyabaye ibyo bihe bigomba kubarirwaho, kandi niba ari ko biri, dushobora kumenya igihe byabereye? Mbere na mbere turabaza tuti: “igitambo cya buri munsi” ni iki, kandi “ikizira giteza ubutayu” ni iki? Hazaboneka ko ijambo, “igitambo,” ryanditswe mu nyuguti ziberamye: bikerekana ko ari ijambo ryongereweho. Ni ko bizaboneka no mu zindi nteruro aho rigaragara mu gitabo cya Daniyeli, ni ukuvuga mu gice cya 11:31 n’icya 8:11–13. Nimucyo turebe muri make icyo gice cya nyuma. Mu murongo wa 13 hazagaragara ko ubutayu bubiri bwerekanwa; ubwa buri munsi (ubutayu), n’igicumuro cy’ubutayu. Uko kuri kwasobanuwe mu buryo busobanutse cyane na Josiah Litch ku buryo nta kindi cyaruta gusubiramo amagambo ye:*

"—The daily sacrifice is the present reading of the text; but no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put upon it by the translators. The true reading is, "the daily and the transgression of desolation;" daily and transgression being connected together by "and" the daily desolation and the transgression of desolation. They are two desolating powers which were to desolate the Sanctuary and the host.'

“—Igitambo cya buri munsi ni cyo gisomwa muri iki gihe muri uwo mwandiko; ariko nta kintu na kimwe nk’igitambo kiboneka mu mwimerere. Ibi byemeranywa n’impande zose. Ni inyongeramusobanuro cyangwa uburyo bwo kuwusobanura byashyizweho n’abawuhinduye. Ugusoma nyakuri ni uku ngo: “ibya buri munsi n’igicumuro cy’ubutayu;” ibya buri munsi n’igicumuro bikaba bihujwe n’ijambo “na,” ubutayu bwa buri munsi n’igicumuro cy’ubutayu. Ni imbaraga ebyiri zisenya zagombaga gusenya Ubuturo Bwera n’ingabo.”

"From this it is evident that the —daily,' can have no reference to the Jewish worship to which it has been applied by the older and more prevalent opinion; and this is further evident from the consideration that if these periods, taken either literally or figuratively, be dated from any taking away of this worship, they do not bring us to any event whatever worthy of note.

Duhereye biragaragara ko “bya buri munsi” bidashobora na gato kwerekezwa ku kuramya kw’Abayahudi, nk’uko byashyizweho n’igitekerezo cya kera kandi cyari gikwirakwiriye cyane; kandi ibi birushaho kugaragara iyo twitegereje ko niba ibi bihe, byaba bifashwe uko byakabaye cyangwa mu buryo bw’ikigereranyo, bibarwa uhereye ku ikurwaho iryo ari ryo ryose ry’uko kuramya, bitatujyana ku kintu na kimwe na mba gikwiye kwitabwaho.

"The daily and the abomination then, are two desolating powers which were to oppress the church: can we ascertain what these powers are? We have only to adopt William Miller's method of reasoning on this point to arrive at the same conclusion with him. He says:

“Noneho ibitambo bya buri munsi n’ikizira giteza umusaka ni imbaraga ebyiri zonnyi zagombaga gukandamiza Itorero: ese dushobora kumenya izo mbaraga icyo ari cyo? Icyo dukeneye gusa ni ugukurikiza uburyo bwa William Miller bwo gutekereza kuri iyi ngingo kugira ngo tugere ku mwanzuro umwe na we. Aravuga ati:

> "—I read on, and could find no other case in which if [the daily] was found but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, —take away;' —he shall take away the daily'; —from the time that the daily shall be taken away'; &c. I read on and thought I should find no light on the text. Finally I came to 2 Thessalonians 2:7, 8, —For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed.'&c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is —the daily!' Well, now, what does Paul mean by —he who now letteth' or hindereth? By —the Man of Sin,' and the —wicked,' Popery is meant. Well what is it which hinders Popery from being revealed? Why it is Paganism. Well, then, —the daily' must mean Paganism.'+

> “Nakomeje gusoma, ariko sinashoboraga kubona ahandi hantu [igitambo cya buri munsi] cyabonekaga uretse muri Daniyeli. Nuko [mfashijwe n’igitabo gihuza amagambo] mfata ayo magambo yari afitanye isano na cyo, —gukurwaho’; —azakureho igitambo cya buri munsi’; —uhereye igihe igitambo cya buri munsi kizakurwaho’; n’ibindi. Nakomeje gusoma, nibwira ko nta mucyo nari kubona kuri uwo murongo. Amaherezo ngeze kuri 2 Abatesalonike 2:7, 8, —Kuko ubwiru bw’ubugome bumaze gukora; ariko ubu hari uwabuza, kugeza ubwo azakurwa mu nzira, maze uwo munyabyaha azahita ahishurwa.’ n’ibindi. Nuko maze kugera kuri uwo murongo, yewe, ukuntu ukuri kwasaga kugaragara neza no kuba kwiza bihebuje! Dore ngaho! Icyo ni cyo —igitambo cya buri munsi!’ None se Pawulo ashaka kuvuga iki iyo avuga ati —uwabuza ubu’ cyangwa uwakumira? Mu —Muntu w’Icyaha,’ no mu —mubi,’ havugwa Ubupapa. None se ni iki kibuza Ubupapa guhishurwa? Ni Ubupagani. Nuko rero, —igitambo cya buri munsi’ kigomba gusobanura Ubupagani.’+

> "We see from Daniel 8, that it is the little horn, which succeeded the goat, or Grecian empire, that takes away the —daily;' and it is the only power brought to view after the division of Alexander's kingdom down to the time when the Sanctuary should be cleansed at the end of the 2300 days. This little horn we have in its proper place showed to be Rome taken as a unit, corresponding with the fourth kingdom of Daniel's other visions. Now it is a fact that a change did take place in the Roman power from Paganism to Papacy. Paganism from the days of the Assyrian kings down to the time of its modification into Popery, had been the daily, or as Professor Whiting renders it, —the continual' desolation, by which Satan had stood up against the cause of Jehovah. In its priests, its altars and its sacrifices, it bore resemblance to the Levitical form of Jehovah's worship; but when the Levitical gave place to the Christian form of worship, Satan, in order to successfully oppose the work, must change also his form of opposition; hence the temples, altars and statues of Paganism are baptized into the blasphemies of Popery.

> Tubona muri Daniyeli 8 ko ari ihembe rito, ryasimbuye ihene, ari yo bwami bw’Abagiriki, rikuraho “ibya buri munsi;” kandi ni ryo bushobozi rukumbi bwerekanwa nyuma y’ugucikamo ibice k’ubwami bwa Alegizandere kugeza mu gihe Ubuturo Bwera bwagombaga kwezwa ku mperuka y’iminsi 2300. Iri hembe rito twerekanye mu mwanya waryo ukwiriye ko ari Roma ifashwe nk’uwunze ubumwe, ihuye n’ubwami bwa kane bwo mu bindi byerekwa bya Daniyeli. Noneho ni ukuri ko habayeho impinduka mu butegetsi bw’Abaroma, buva mu Bupagani bukagera ku Bupapa. Ubupagani, uhereye ku minsi y’abami b’Abashuri kugeza igihe bwahindurirwaga bukaba Ubupapa, ni bwo bwari “ibya buri munsi,” cyangwa nk’uko Porofeseri Whiting abihindura, “ubutayu bukomeza,” ari bwo Satani yari yarahagazeho arwanya umurimo wa Yehova. Mu batambyi babwo, mu bicaniro byabwo no mu bitambo byabwo, bwari bufite ishusho isa n’imiterere y’Abalewi yo kuramya Yehova; ariko igihe imiterere y’Abalewi yahaga umwanya uburyo bwa Gikristo bwo kuramya, Satani, kugira ngo arwanye uwo murimo neza, na we byabaye ngombwa ko ahindura uburyo bwe bwo kurwanya; ni cyo cyatumye insengero, ibicaniro n’ibishushanyo by’Ubupagani bibatizwa mu bitutsi byo kurogoya Imana byo mu Bupapa.

> "But the daily, Paganism, is said in the prophecy, to have a sanctuary, and the place of its sanctuary was to be cast down. That a sanctuary is frequently connected with idolatry and heathenism, as the place of its devotion and worship, is evident from the following scriptures: Isaiah 16:12; Amos 7:9, 13, margin. Ezekiel 28:18. Concerning the sanctuary of the daily of Daniel 8, we offer the following from Apollos Hale:*

> Ariko “ibya buri munsi,” ari byo Pagani, byavuzwe mu buhanuzi ko bifite ubuturo bwera, kandi ahantu h’ubuturo bwera bwabyo hakagombaga gusenywa. Ko ubuturo bwera kenshi bufitanye isano no gusenga ibigirwamana n’ubupagani, nk’ahantu ho kwitangira no kuramirizamo, bigaragarira mu Byanditswe bikurikira: Yesaya 16:12; Amosi 7:9, 13, margin. Ezekiyeli 28:18. Ku byerekeye ubuturo bwera bw’“ibya buri munsi” byo muri Daniyeli 8, dutanga amagambo akurikira ya Apollos Hale:*

"—What can be meant by the —sanctuary' of Paganism? Paganism, and error of every kind, have their sanctuaries, as well as truth. These are the temples or asylums consecrated to their service. Some particular and renowned temple of Paganism may, then, be supposed to be here spoken of. Which of its numerous distinguished temples may it be? One of the most magnificent specimens of classic architecture is called the Pantheon. Its name signifies the —temple or asylum of all the gods.' The place of its location is Rome.+ The idols of the nations conquered by the Romans were sacredly deposited in some niche or department of this temple, and in many cases became objects of worship by the Romans themselves. Could we find a temple of Paganism that was more strikingly —his sanctuary.'"

“—Ahera heza n’icyo ‘aherero’ ry’Ubupagani risobanuye? Ubupagani, n’ubuyobe bw’ubwoko bwose, bifite ahera habyo, nk’uko n’ukuri kufite ahako. Ibyo ni insengero cyangwa ubuhungiro byeguriwe umurimo wabyo. Bityo rero, hano hashobora kuba havugwa urusengero rwihariye kandi ruzwi cyane rw’Ubupagani. Muri izo nsengero zarwo nyinshi z’ibirangirire, ni iyihe yaba ari yo? Kimwe mu byitegererezo bihebuje cyane by’ubwubatsi bwa kera cyitwa Pantheon. Izina ryacyo risobanura ngo ‘urusengero cyangwa ubuhungiro bw’imana zose.’ Aho ruherereye ni i Roma.+ Ibishushanyo by’ibigirwamana by’amahanga Abaroma batsinze byashyirwaga mu buryo bwubahishijwe cyane muri kamwe mu dusate cyangwa mu gice runaka cy’uru rusengero, kandi kenshi na kenshi byaje no guhinduka ibintu byasengwaga n’Abaroma ubwabo. Ese twabasha kubona urusengero rw’Ubupagani rwaba rugaragaza mu buryo burushijeho kugaragara ko ari ‘ahe here ho’?”

"Having now ascertained that the daily is Paganism, and the transgression of desolation, or —the abomination that maketh desolate,' is the Papacy, and that the especial sanctuary of Paganism was the Pantheon, and that the —place' of its location was Rome, we inquire further.

Tumaze kumenya neza ubu ko “igitambo cya buri munsi” ari Ubupagani, kandi ko “igicumuro cy’ubutayu,” cyangwa se—“ikizira giteza ubutayu”—ari Ubupapa, kandi ko ubuturo bwera bwihariye bw’Ubupagani bwari Pantheon, kandi ko “ahantu” hahoherereye hari i Roma, turakomeza kubaza.

"1. Was Paganism —taken away' by the Roman civil power? The following statement of an important and well-known fact in the history of the church and world, we think answers to the prophecy. It refers to Constantine the first Christian emperor, and says:

"1. Mbese Ubupagani — ‘bwavanyweho’ n’ubutegetsi bwa gisivili bw’Abaroma? Twibwira ko amagambo akurikira yerekeye ukuri kw’ingenzi kandi kumenyerewe neza mu mateka y’itorero n’ay’isi, asubiza kuri ubwo buhanuzi. Yerekeza kuri Konsitantino, umwami wa mbere wa gikristo, kandi aravuga ati:"

"—His first act of government was the dispatch of an edict throughout the empire, exhorting his subjects to embrace Christianity.'++

“Igikorwa cye cya mbere cy’ubutegetsi cyari ugukwirakwiza itegeko mu bwami bwose, ashishikariza abaturage be kwemera Ubukristo.”++

"2. Was Rome the city or place of his sanctuary, (the Pantheon,) cast down by the authority of the State? The following extract answers:

"2. Mbese Roma ni wo mujyi cyangwa ahantu h’uruturo rwe rwera, (Pantheon,) hamanurijwe hasi n’ububasha bw’Igihugu? Igice gikurikira kirabisubiza:"

"—The death of the last rival of Constantine had sealed the peace of the empire. Rome was once more the undisputed queen of nations. But, in that hour of elevation and splendor, she had been raised to the edge of a precipice. Her next step was to be downward and irrecoverable. The change of the government to Constantinople still perplexes the historian. It was an act in direct repugnance to the whole course of the ancient and honorable prejudices of the Roman mind. It was the work of no luxurious Asiatic, devoted to the indulgences of eastern customs and climates, but an iron conqueror, born in the west, and contemptuous, like all Romans, of the habits of the orientals; it was the work of a keen politician, yet it was impolitic in the most palpable degree. Yet Constantine abandoned Rome, the great citadel and throne of the Caesars, for an obscure corner of Thrace, and expended the remainder of his vigorous and ambitious life in the double toil of raising a colony into the capital of his empire, and degrading the capital into the feeble honors and humiliated strength of a colony.'*

"—Urupfu rw’umuhanganye wa nyuma wa Konusitantini rwari rwashyizeho ikimenyetso cya nyuma cy’amahoro y’ubwami. Roma yongeye kuba umwamikazi w’amahanga utavuguruzwa. Ariko muri uwo mwanya wo kuzamurwa no kurabagirana, yari yazamuriwe ku nkombe y’ikirenga. Intambwe yayo yakurikiyeho yagombaga kuba iyo kumanuka, kandi idashobora gusubirwaho. Ihindurwa ry’ubutegetsi rikajyanwa i Konstantinopoli riracyatera urujijo umunyamateka. Ryari igikorwa gihabanye byeruye n’inzira yose y’ivangura rya kera kandi ry’icyubahiro ryari ryarashinze imizi mu mitekerereze y’Abaroma. Ntiyari umurimo w’Umunyaziya w’umunyabirori, wari waramaramariye mu kunezezwa n’imigenzo n’ikirere by’iburasirazuba, ahubwo wari umurimo w’umuneshi w’icyuma, wavukiye mu burengerazuba, kandi wasuzuguraga, nk’uko Abaroma bose babigenzaga, ingeso z’Abanyaburasirazuba; wari umurimo wa politiki w’umunyabwenge utyaye, nyamara wari uwo kutagira ubushishozi mu rugero rugaragarira bose kurusha ibindi. Nyamara Konusitantini yaretse Roma, igihome gikomeye n’intebe y’ubwami by’Abasesari, ayisimbuza inguni itazwi cyane ya Tirasiya, maze amarira ibisigaye by’ubuzima bwe bwuzuye imbaraga n’irari ry’icyubahiro mu mihati ibiri: guhindura koloni ikaba umurwa mukuru w’ubwami bwe, no gutesha agaciro umurwa mukuru akawumanura ku cyubahiro gike n’imbaraga zacishijwe bugufi bya koloni.'*

"This record from the pen of the historian is too plain to need comment. The place of his sanctuary was cast down, says the prophecy; and after a statement of facts like the above, the most fastidious in prophetic interpretation must be satisfied of its application.

Iyi nkuru yanditswe n’umunyamateka irasobanutse cyane ku buryo idakeneye kugira icyo ishyirwaho. Ubuturo bw’aheranda he bwarasenywe, ni ko ubuhanuzi buvuga; kandi nyuma y’itangazwa ry’ukuri nk’uko kwavuzwe haruguru, n’abarangwa n’ubushishozi bukabije mu gusobanura ubuhanuzi bagomba kunyurwa n’uko kubushyira kuri icyo bivuga.

"From the time that the daily shall be taken away, and the abomination that maketh desolate set up there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred five and thirty days. With the facts before us that the daily is Paganism, that the abomination that maketh desolate is the Papacy, that there was a change from the former to the latter in the Roman power, and by the authority of State we have but to inquire further when this took place in a manner to fulfill the prophecy; for if we can ascertain this, we have the starting point from which the prophetic periods in the text before us are to be dated. Therefore,

“Uhereye igihe ikimenyetso gihoraho kizakurwaho, kandi hagashyirwaho ikizira giteza umusaka, hazabaho iminsi igihumbi na magana abiri na mirongo cyenda. Hahirwa utegereza, akagera ku minsi igihumbi na magana atatu na mirongo itatu n’itanu. Dufite imbere yacu ukuri k’uko ikimenyetso gihoraho ari Upagani, ko ikizira giteza umusaka ari Ubupapa, ko habaye ihinduka rivuye kuri kwa kundi rikajya kuri uku mu butegetsi bw’Abaroma, kandi rikabaho ku bw’ububasha bwa Leta, dusigaje gusa gukomeza kubaza igihe ibi byabereye mu buryo bwuzuza ubuhanuzi; kuko nitubasha kumenya icyo gihe, tuzaba dufite aho guhera ho habarirwa ibihe by’ubuhanuzi bivugwa mu magambo ari imbere yacu. Nuko rero,”

> "3. When did the event referred to in the prophecy take place? Let it be observed, the question is not, when were the saints given into the hands of the Papacy, but when had the change of religion from Paganism to Papacy been so far effected as to make the latter the national religion, and place it in a condition to start upon its career. This, like all other great revolutions, was not the work of a moment. Its incipient workings were manifest long before. Paul said that even in his day the mystery of iniquity, the Man of Sin, the —abomination that maketh desolate,' was already at work. And it is in the light of this scripture that we must understand our Lord's words in Mathew 24:15, concerning the abomination of desolation, where he makes evident reference to Daniel 9:27. For although Paganism had not given place to the Papacy in the year 70 when Jerusalem was destroyed by the Romans we do understand that the power which then appeared modified somewhat in name and form, was the very power that should, as the abomination of desolation, wear out the saints and desolate the church of the Most High.

> "3. Icyabwirwa mu buhanuzi cyabaye ryari? Bikwiye kwitonderwa ko ikibazo atari iki ngo, ni ryari abera bashyikirijwe mu maboko ya Pāpa, ahubwo ni iki ngo, ihinduka ry’idini riva mu Bupagani rijya muri Pāpa ryagezweho ku rugero rungana iki ku buryo iryo rya nyuma ryabaye idini ry’igihugu, kandi rishyirwa mu mimerere yo gutangira urugendo rwaryo. Ibi, kimwe n’izindi mpinduramatwara zose zikomeye, ntibyabaye umurimo w’akanya gato. Ibimenyetso byabyo bya mbere byari byaramaze kugaragara kera cyane. Pawulo yavuze ko no mu gihe cye ubwiru bw’ubugome, Umuntu w’Icyaha, “ikizira giteza ubutayu,” bwari bumaze gutangira gukora. Kandi ni mu mucyo w’uyu murongo w’Ibyanditswe tugomba gusobanukirwa amagambo y’Umwami wacu ari muri Matayo 24:15, yerekeye ikizira cy’ubutayu, aho agaragaza mu buryo bugaragara ko yerekeza kuri Daniyeli 9:27. Kuko nubwo mu mwaka wa 70, igihe Yerusalemu yarimburwaga n’Abaroma, Ubugereki butari bwarasimbuwe na Pāpa, dusobanukirwa ko ubutware bwagaragaye icyo gihe, nubwo bwari bwarahinduweho gato mu izina no mu ishusho, ari bwo butware nyakuri bwagombaga, nk’ikizira cy’ubutayu, kunaniza abera no guhindura ubutayu itorero ry’Isumbabyose."

"Up to the time of the conversion of Clovis, king of France, which took place in 496, the French and other nations of western Rome were Pagan; but subsequent to that event the efforts to convert idolaters to Christ were crowned with great success. It is said that the conversion of Clovis gave rise to the custom of addressing the French monarch with the titles of Most Christian Majesty and Eldest Son of the Church.+ Between that time and A.D. 508 by "alliances," "capitulations" and conquests, "the Avborici," the "Roman garrisons in the west," Brittany, the Burgundians and the Visigoths, were brought into subjection.'++

Kugeza igihe cyo guhinduka kwa Clovis, umwami w’u Bufaransa, kwabaye mu mwaka wa 496, Abafaransa n’ayandi mahanga yo mu Burengerazuba bwa Roma bari abapagani; ariko nyuma y’icyo gikorwa, imihati yo guhindura abasenga ibigirwamana ngo bakire Kristo yambitswe ikamba ry’umusaruro ukomeye. Bivugwa ko guhinduka kwa Clovis kwatumye havuka umugenzo wo kwita umwami w’u Bufaransa amazina y’icyubahiro ya Nyiricyubahiro Kirisitu cyane kurusha abandi n’Umwana w’Imfura w’Itorero.+ Hagati y’icyo gihe na A.D. 508, binyuze mu “masezerano y’ubufatanye,” “kwiyegurira ku masezerano” no mu ntsinzi z’intambara, “Abavborici,” “ibirindiro by’Abaroma byo mu burengerazuba,” Bretagne, Ababurugundiya n’Abavizigoti, bashyizwe mu butegetsi bwe.’++

"—Paganism in the western Roman Empire, though it doubtless retarded the progress of the Christian faith, especially in those nations which were molested, as in the case of England, by the inroads of the barbarous clans, who continued idolaters, henceforth had not the power, if it had the disposition to suppress the Catholic faith, or to hinder the encroachments of the Roman Pontiff.

—Ugupagani mu Bwami bw’Abaroma bw’Iburengerazuba, nubwo nta gushidikanya bwadindije iterambere ry’ukwizera kwa Gikristo, cyane cyane muri ayo mahanga yahoraga abangamiwe, nk’uko byagenze ku Bwongereza, n’ibitero by’imiryango y’abanyabupfura gake yakomeje kuba iy’abasenga ibigirwamana, guhera ubwo ntibwari bugifite ubushobozi, kabone nubwo bwaba bwarifuzaga, bwo guhagarika ukwizera Gatolika cyangwa kubuza ububasha bwa Papa w’i Roma gukomeza kwaguka.

"From that time, the Papal abomination was triumphant, so far as Paganism was concerned. Its future contests were with the other Christian sects, who were always treated as heretics; and with princes who were always treated as rebels or dividers of the body of Christ. The prominent powers of Europe gave up their attachment to Paganism only to perpetuate its abominations in another form; for Paganism needed only to be baptized to become Christian in the Catholic sense; and when the interests or vengeance of its presiding minister made the demand, their possessions and thrones,—perhaps their lives,—must be laid on the altar. SS

Kuva icyo gihe, ikizira cy’ubupapa cyari cyaratse intsinzi, ku byerekeye Ubupagani. Intambara zacyo zakurikiyeho zari izo guhangana n’andi matsinda yiyita aya Gikristo, yahoraga afatwa nk’abahakanyi; no guhangana n’abatware bahoraga bafatwa nk’abagome cyangwa abatandukanya umubiri wa Kristo. Ibihugu bikomeye by’i Burayi byaretse kwifatanya n’Ubupagani gusa kugira ngo bikomeze ibizira byabwo mu yindi sura; kuko Ubupagani bwari bukeneye gusa kubatizwa kugira ngo buhinduke Ubukristo mu busobanuro bwa Gatolika; kandi igihe inyungu cyangwa ukwihimura by’umukozi wabwo mukuru byabitegekaga, ibyabo n’intebe z’ubwami zabo,—ndetse wenda n’ubuzima bwabo,—byagombaga kurambikwa ku gicaniro. SS

"* Prophetic Exposition, Volume 1, 127.

* Ibisobanuro by’Ubuhanuzi, Umubumbe wa 1, 127.

"+ Goodrich's Universal Hist. and Gutherie's Geog.'

+ Amateka Rusange ya Goodrich na Jewogarafiya ya Gutherie.

"+ Mosheim Christian History, Volume 1, 132, 133.

+ Amateka ya Gikristo ya Mosheim, Umubumbe wa 1, 132, 133.

"In England, Arthur, the first Christian king, founded the Christian worship on the ruins of the Pagan.* Rapin, who claims to be more exact in the chronology of events in his history, states that he was elected monarch of Britain in 508. Book 2, 129.

Mu Bwongereza, Arturi, umwami wa mbere w’Umukristo, yashyizeho ugusenga kwa Gikristo ku bisigazwa by’ubupagani.* Rapin, uvuga ko arusha abandi kugira ukuri mu gukurikiranya ibihe by’ibyabaye mu mateka ye, avuga ko yatorewe kuba umwami w’u Bwongereza mu mwaka wa 508. Igitabo cya 2, 129.

"What was the condition of the See of Rome at this time? —Symmachus was Pope from 498 or 9 to 514. His pontificate was distinguished by these remarkable circumstances and events:

“Imimerere ya Diyosezi ya Roma yari imeze ite muri icyo gihe? —Symmachus yabaye Papa kuva mu 498 cyangwa 499 kugeza mu 514. Ubuyobozi bwe bwa gipapa bwaranzwe n’ibi bihe n’ibyabaye bidasanzwe bikurikira:

"1. He —left Paganism' when he entered the —church of Rome.'

“1. Yavuye mu —bupagani” igihe yinjiye mu —itorero rya Roma.”

"2. He found his way to the Papal chair by striving with his competitor even unto blood. Du Pin.

“2. Yageze ku ntebe ya Papa amaze guhatanira uwo bahataniraga uwo mwanya kugeza no ku maraso. Du Pin.

"3. By the adulation paid to him as the successor of St. Peter.

“3. Kubw’ishimwe n’icyubahiro ahabwa nk’uzunguye Mutagatifu Petero. ”

"4. By the excommunication of the Emperor Anastasius.+

"4. Binyuze mu iyirukanwa mu Itorero ry'Umwami w'Abami Anastasius.+"

"—How much,' says Mosheim, —the opinions of some were favorable to the lordly demands of the Roman Pontiffs, may be easily imagined from an expression of Ennodius, that infamous and extravagant flatterer of Symmachus, who was a prelate of ambiguous fame. This parasitical panegyrist, among other impertinent assertions maintained that the Pontiff was constituted judge in the place of God, which he filled as the Vicegerent of the Most High.'++

“Mbega ukuntu,” ni ko Mosheim avuga, “ibitekerezo bya bamwe byari bishyigikiye ibyifuzo by’ubutware by’Abapontifu b’i Roma, bishobora kwiyumvikanwa bitagoranye duhereye ku mvugo ya Ennodius, wa munyabinyoma kandi usagamba cyane mu guhimbaza Symmachus, wari umuprelati ufite izina riteye urujijo. Uwo muhimbazi w’indyarya, mu zindi mvugo ze zidakwiye, yakomeje ashimangira ko Umupontifu yashyizweho kuba umucamanza mu cyimbo cy’Imana, uwo mwanya yawusohozaga ari Intumwa-isimbura y’Isumbabyose.”++

"By the strength secured to the Catholic cause in the west, by these successes, and the agency of the vicars, and other agents of the See of Rome, the Papal party in Constantinople were —placed' in a position to justify open hostilities in behalf of their master at Rome. In 508 the whirlwind of fanaticism and civil war swept in fire and blood through the streets of the eastern capital.'

“Ku mbaraga urubanza rwa Gatolika rwari rumaze kugira mu burengerazuba, kubera izo ntsinzi, n’umurimo w’abavikari, n’abandi bahagarariye Intebe y’i Roma, itsinda ry’Abapapa ryari i Constantinople ryashyizwe mu mwanya wo gutsindishiriza imirwano yeruye mu nyungu za shebuja wabo i Roma. Mu mwaka wa 508, umuyaga w’inkubi y’umuranduranzuzi n’intambara y’abaturage wanyuze mu mihanda y’umurwa mukuru w’iburasirazuba uzana umuriro n’amaraso.”

"Gibbon, under the years 508–514, speaking of the commotions in Constantinople, says —The statues of the emperor were broken, and his person was concealed in a suburb, till, at the end of three days, he dared to implore the mercy of his subjects. [Popery is triumphant.] Without his diadem, and in the posture of a suppliant, Anastasius appeared on the throne of the circus. The Catholics, before his face, rehearsed the genuine Trisagion; they exulted in the offer which he proclaimed by the voice of a herald, of abdicating the purple; they listened to the admonition, that, since all could not reign, they should previously agree in the choice of a sovereign; and they accepted the blood of two unpopular ministers, whom their master, without hesitation, condemned to the lions. These furious but transient seditions were encouraged by the success of Vitalian, who with his army of Huns and Bulgarians, for the most part idolaters, declared himself the champion of the Catholic faith. In this pious rebellion he depopulated Thrace, besieged Constantinople, exterminated sixty-five thousand of his fellow Christians, till he obtained the recall of the bishops, the satisfaction of the Pope, and the establishment of the council of Chalcedon, an orthodox treaty, reluctantly signed by the dying Anastasius, and more faithfully performed by the uncle of Justinian. And such was the event of the first of the religious wars which have been waged in the name, and by the disciples, of the God of Peace." SS

Gibbon, ku birebana n’imyaka ya 508–514, ubwo yavugaga ku mvururu zabereye i Constantinople, aravuga ati—Ibishushanyo by’umwami w’abami byarasenywe, kandi ubwe yihisha mu nkengero z’umugi, kugeza ku iherezo ry’iminsi itatu, ubwo yatinyukaga gusaba imbabazi abaturage be. [Ubupapa buranesheje.] Atambaye ikamba rye, kandi ari mu ishusho y’uwicisha bugufi usaba imbabazi, Anastasius yagaragaye ku ntebe y’ubwami yo mu kibuga cy’imikino. Abagatolika, imbere ye, basubiyemo Trisagion nyakuri; bishimiye cyane icyifuzo yatangarije mu ijwi ry’umubwiriza, cyo kureka ubutegetsi bw’ubwami; bumva inama yababwiraga ko, kubera ko bose batashoboraga gutegeka, bakwiriye kubanza kumvikana ku wo guhitamo ngo abe umutware; kandi bemera kumenwa kw’amaraso y’abaminisitiri babiri batakunzwe, abo shebuja, atazuyaje, yaciriye guhabwa intare ngo zibarye. Izo mvururu z’inkazi ariko z’igihe gito zatewe ubutwari n’intsinzi ya Vitalian, we wari kumwe n’ingabo ze z’Abahuni n’Ababulugariya, ahanini abasenga ibigirwamana, maze atangaza ko ari we murwanizi w’ukwizera kwa Gatolika. Muri uko kwigomeka kwitiriwe kubaha Imana, yatumye Thrace isigara ari ubutayu, agota Constantinople, arimbura bagenzi be b’Abakristo ibihumbi mirongo itandatu na bitanu, kugeza ubwo yabonye ko abasenyeri basubizwa mu myanya yabo, ko Papa ahabwa ibyo yasabaga, kandi ko inama y’i Chalcedon ishyirwaho, ari yo masezerano y’ubuyoboke bw’ukuri, yashyizweho umukono n’Anastasius wari ugiye gupfa abyanze ku mutima, maze asohozwa mu buryo burushijeho kuba ubwizerwe n’umwishwa wa Justinian. Kandi uko ni ko byagenze ku ntambara ya mbere mu ntambara z’idini zarwanywe mu izina ry’Imana y’Amahoro kandi n’abigishwa bayo. SS

"With the following extract from Appollos Hale, we close the testimony on this point: —We now invite our modern Gamaliels to take a position with us in the place of the sanctuary of Paganism (since claimed as the "patrimony of St. Peter") in 508. We look a few years into the past, and the rude Paganism of the northern barbarians is pouring down upon the nominally Christian empire of Western Rome—triumphing everywhere—and its triumphs everywhere distinguished by the most savage cruelty. . . . The empire falls and is broken into fragments. One by one the lords and rulers of these fragments, abandon their Paganism and profess the Christian faith. In religion the conquerors are yielding to the conquered. But still Paganism is triumphant. Among its supporters there is one stern and successful conqueror. (Clovis.) But soon he also bows before the power of the new faith and becomes its champion. He is still triumphant, but, as a hero and conqueror, reaches the zenith at the point we occupy, A.D. 508.

Turangije ubuhamya kuri iyi ngingo tubusoreza kuri aka gasohokamo ka Appollos Hale: —Ubu turahamagarira ba Gamaliyeli b’iki gihe gufata umwanya hamwe natwe ahari ubuturo bwera bw’Ubupagani (nyuma bwaje kwitwa “umurage wa Mutagatifu Petero”) mu mwaka wa 508. Dusubiza amaso inyuma imyaka mike, maze Ubupagani bw’inkazi bw’abanyaburayi b’abanyaruguru b’abanyamahanga busakara ku bwami bwa Roma y’Iburengerazuba bwitwaga ubw’Abakristo ku izina gusa—bunesha hose—kandi kunesha kwabwo hose kurangwa n’ubugome ndengakamere. . . . Ubwo bwami buragwa kandi bucikamo ibice. Kimwekimwe abatware n’abami b’ivyo bice bareka Ubupagani bwabo maze bakiyemerera ukwizera kwa Gikristo. Mu by’idini, abaneshyi barimo gutsindwa n’abo banesheje. Ariko kandi Ubupagani buracyanesha. Mu babushyigikiye harimo umuneshyi umwe ukomeye, utajegajega kandi ugira intsinzi. (Clovis.) Ariko bidatinze na we yunamira imbaraga z’ukwizera gushya maze aba umuvugizi wakwo. Aracyanesha, ariko, nk’intwari n’umuneshyi, agera ku gasongero k’ubuhangange bwe aho duhagaze, mu mwaka wa 508 nyuma ya Kristo.

"—In or near the same year, the last important subdivision of the fallen empire is publicly, and by the coronation of its triumphant —monarch' Christianized.

—Muri uwo mwaka cyangwa hafi yawo, igabana rya nyuma rikomeye ry’ubwo bwami bwaguye rihindurirwa ku mugaragaro Ubukristo, kandi ribihindurirwa no kwimika ku mugaragaro umwami waryo watsinze.

"—The pontiff for the period on which we stand is a recently converted Pagan. The bloody contest which placed him in the chair was decided by the interposition of an Arian king. He is bowed to and saluted as filling —the place of God on earth.' The senate is so far under his power, that, on suspicion that the interests of the See of Rome demand it, they excommunicate the emperor. . . . In 508 the mine is sprung beneath the throne of the Eastern Empire. The result of the confusion and strife it occasions is the humiliation of its rightful lord. Now the question is, at what time was Paganism so far suppressed, as to make room for its substitute and successor, the Papal abomination? When was this abomination placed in a position to start on its career of blasphemy and blood? Is there any other date for its being "placed," or "set up" in the room of Paganism, but 508? If the mysterious enchantress has not now brought all her victims within her power, she has taken her position, and some have yielded to the fascination.

“—Umupapa w’igihe tugezeho ni Umupagani uherutse guhinduka. Intambara y’amaraso yamushyize ku ntebe y’ubutegetsi yaciwe n’ugutabarwa kw’umwami w’Umwariyani. Yubamirizwa kandi agasuhuzwa nk’uwuzuza —umwanya w’Imana ku isi.’ Inteko ya sena iri cyane munsi y’ububasha bwe, ku buryo, iyo hakekwa ko inyungu z’Intebe y’i Roma zibisaba, baca itegeko ryo guca umwami w’abami mu Itorero. . . . Mu mwaka wa 508, igisasu giturikirizwa munsi y’intebe y’Ubwami bw’i Burasirazuba. Ingaruka z’urujijo n’intambara biturutseho ni ugusuzugurika k’umutware wabwo ukwiriye. None ikibazo ni iki: ni ryari Ubupagani bwakumiriwe ku rugero ruhagije, kugira ngo haboneke umwanya w’igisimbura cyabwo n’umusimbura wabwo, ikizira cy’Ubumapapa? Ni ryari iki kizira cyashyizwe ahantu ho gutangirira urugendo rwacyo rwo gutuka Imana no kumena amaraso? Hari irindi tarikhi ryo “gushyirwaho” kwacyo, cyangwa “gushingwa” mu cyimbo cy’Ubupagani, uretse 508? Niba uwo mugore w’amayobera w’umurozi atarashyira abazize uburiganya bwe bose munsi y’ububasha bwe, yamaze gufata umwanya we, kandi bamwe bamaze kwemera uburozi bwe.”

"The others are at length subdued, —and kings, and peoples and multitudes, and nations, and tongues,' are brought under the spell which prepares them, even while —drunken with the blood of the martyrs of Jesus,' to —think they are doing God service,' and to fancy themselves the exclusive favorites of heaven, while becoming an easier and richer prey for the damnation of hell'*

Abandi amaherezo baraganzwe, maze “abami n’amoko n’imbaga nyinshi n’amahanga n’indimi” bashyirwa munsi y’umutwaro ubategurira, ndetse n’igihe “basinze amaraso y’abahowe Yesu,” “kwibwira ko bakorera Imana umurimo,” no kwiyumvisha ko ari bo bonyine bakunzwe by’umwihariko n’ijuru, mu gihe barushaho guhinduka umuhigo woroshye kandi urushijeho kuba umukire w’ugucirwaho iteka kwa gehinomu.”

"We have the date. The —daily' was taken away, and the abomination that maketh desolate set up in 508. Dating from this point the 1290 days or years terminate in 1798 where, as has already been shown, the civil power was stricken from the Pope by the arm of Buonaparte. The 1335 days bring us 45 full years this side of that event.

Dufite itariki. Igitambo cya “buri munsi” cyakuweho, kandi ikizira giteza umusaka gishyirwaho mu wa 508. Uhereye kuri iyi ngingo, iminsi 1290 cyangwa imyaka 1290 irangirira mu wa 1798, aho, nk’uko byamaze kugaragazwa, ububasha bwa gisivili bwambuwe Papa n’ukuboko kwa Buonaparte. Iminsi 1335 ituzana ku yindi myaka 45 yuzuye ikurikira icyo gikorwa.

"But some may say, How is it that you make the periods terminate in the past? Does it not read that Daniel should rest and stand in his lot at the end of the days? Certainly; and we believe it. But what is it for Daniel to stand in his lot? This point will come under consideration when we come to an explanation of the passing of the time, and an examination of the events that did take place at the end of the days. Meanwhile we here cast anchor till another week." Review and Herald, January 28, 1858.

“Ariko bamwe bashobora kuvuga bati, Ni gute mutuma ibihe birangirira mu gihe cyahise? Mbese ntihanditswe ko Daniyeli azaruhuka kandi akazahagarara mu mugabane we ku iherezo ry’iminsi? Ni byo rwose; kandi turabyizera. Ariko se Daniyeli guhagarara mu mugabane we ni iki? Iyi ngingo izasuzumwa nitugera ku busobanuro bw’ihita ry’igihe, no ku isuzuma ry’ibyabaye rwose ku iherezo ry’iminsi. Hagati aho, aha ni ho dushyira umugogo kugeza ku kindi cyumweru.” Review and Herald, January 28, 1858.

Errors and Dangers of Prescott and Daniells; The Cities to Be Worked

Amakosa n’Ingaruka za Prescott na Daniells; Imijyi Igomba Gukorerwamo

(A. G. Daniells was elected president of the General Conference in 1901. This suggests that this document was written in 1910, a time when Mrs. White was very concerned about Daniells' neglect of the cities and his involvement in the controversy over the "Daily.")

(A. G. Daniells yatorewe kuba perezida w’Inama Nkuru mu 1901. Ibi byerekana ko iyi nyandiko yanditswe mu 1910, igihe Madamu White yari ahangayikishijwe cyane no kuba Daniells yarirengagizaga imigi no kuba yari yivanga mu mpaka zerekeye “Igitambo gihoraho.”)

Now, recently Steve Wohlberg was saying that he does not have to take a position on the Daily because Ellen White never had a position on the Daily, and if it is good enough for the prophetess to take that position, it is good enough for him.

Ubu vuba, Steve Wohlberg yavugaga ko adategetswe gufata umwanya ku byerekeye Igitambo gihoraho, kuko Ellen White atigeze agira umwanya ku byerekeye Igitambo gihoraho, kandi niba bihagije ko uwo muhanuzikazi afata uwo mwanya, na we bimuhagije.

Well, Ellen White did have a position on the Daily. She said the Millerites had the correct view of it, and she understood it was Paganism. She understood that when Paganism was taken away, the 1335 began; and, she understood that other views than that only produced darkness and confusion.

Nibyo, Ellen White yari afite uko yabonaga “Igitambo gihoraho.” Yavuze ko Abamillerite bari bafite uko kugisobanukirwa nyako, kandi yumvaga ko cyari Ubupagani. Yumvaga ko igihe Ubupagani bwakurwagaho, ya minsi 1335 yatangiraga; kandi yumvaga ko ibindi bitekerezo bitari ibyo byonyine byazanaga gusa umwijima n’urujijo.

And the one that you can demonstrate from the history of 1850 that was really isolated as bringing darkness and confusion is Crosier's view that the Daily represented Christ's Sanctuary ministry; so, I think she had an understanding what the Daily was, not only what it was but what it represented because, if you left that position, you go into darkness and confusion.

Kandi icyo ushobora kugaragaza uhereye mu mateka ya 1850 ko ari cyo koko cyatandukanyijwe nk’icyazanaga umwijima n’urujijo, ni igitekerezo cya Crosier kivuga ko Igitambo cya buri munsi cyagereranyaga umurimo wa Kristo wo mu Buturo Bwera; bityo rero, ntekereza ko yari afite gusobanukirwa icyo Igitambo cya buri munsi cyari cyo, atari gusa icyo cyari cyo ahubwo n’icyo cyagereranyaga, kuko iyo uvuye kuri uwo mwanya, ujya mu mwijima no mu rujijo.

But, in 1910 Ellen White also rebuked the General Conference President and W. W. Prescott for pushing this same view as Crosier's.

Ariko, mu wa 1910 Ellen White yanacyashye Perezida wa General Conference na W. W. Prescott abahora ko batsindagiriza iyi nyigisho nyine nk’iya Crosier.

And no historian is going to argue that Prescott and Willie White and A. G. Daniells, that when they were pushing the Daily, they were pushing the idea that the Daily represented Christ's Sanctuary ministry. Everyone knows that.

Kandi nta mutohoza w’amateka uzajya impaka ko Prescott na Willie White na A. G. Daniells, igihe batangazaga cyane inyigisho y’Igitambo cya Buri Munsi, batangazaga igitekerezo cy’uko Igitambo cya Buri Munsi cyagereranyaga umurimo wa Kristo wo mu Buturo Bwera. Buri wese arabizi.

But, you have got the entire article here from Manuscript Releases, volume 20.

Ariko, hano mufite ingingo yose uko yakabaye yo mu *Manuscript Releases*, igitabo cya 20.

When was this released? Well, it was released in 1988; so, it is available for students of Adventism to consider in 1988.

Byasohotse ryari? Neza, ryasohotse mu 1988; bityo, riraboneka kugira ngo abanyeshuri b’Adiventizimu baryigireho mu 1988.

When did Willie White and Prescott and Daniells establish the false view of the Daily in Adventism? From 1919 to 1931 is when they accomplished their work. By 1931, forget about it!! Adventism is going to teach that the Daily represents Christ's Sanctuary ministry because they have accepted the interpretation of the Scriptures that comes from apostate Protestantism and Catholicism. And from this point on, the Daily is identified as Christ's Sanctuary ministry.

Ni ryari Willie White na Prescott na Daniells bashyizeho muri Adiventisime inyigisho y’ibinyoma yerekeye “Ibitambo bihoraho”? Ni kuva mu 1919 kugeza mu 1931 ni bwo basohoje umurimo wabo. Mu 1931, byari birangiye rwose!! Adiventisime igomba kwigisha ko “Ibitambo bihoraho” bihagarariye umurimo wa Kristo ukorerwa mu Buturo Bwera, kuko bemeye ubusobanuro bw’Ibyanditswe buturuka mu Baporotesitanti b’abagome n’Abagatolika. Kandi uhereye kuri uwo mwanya, “Ibitambo bihoraho” byahise bimenyekana ko ari umurimo wa Kristo ukorerwa mu Buturo Bwera.

Awe, there are some voices that are opposing this that know better, but the tide has totally turned from that point on.

Yewe, hari amajwi amwe arwanya ibi azi neza kurushaho, ariko uhereye kuri iyo ngingo imigendekere y’ibintu yahindutse burundu.

And then in 1988, the Ellen White Estate releases for us this statement from 1910 at the very time the Daily was being agitated by Prescott, Daniells, and Willie White.

Hanyuma mu 1988, Ellen White Estate yatangarije twe iri jambo ryo mu 1910, mu gihe nyacyo “Daily” yarimo iteza impaka binyuze kuri Prescott, Daniells, na Willie White.

> "At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working;"

> Kuri iki cyiciro cy’ubunararibonye bwacu, ntitugomba kureka ko ibitekerezo byacu bikururwa bikava ku mucyo wihariye twahawe kugira ngo tuwutekerezeho muri ya teraniro ikomeye y’inama yacu. Kandi hariho Mwene Data Daniells, uwo umwanzi yari ari gukoreramo mu bitekerezo bye;

What does that mean? What does it mean that the enemy is working your mind? It means the Holy Spirit is not working your mind.

Ibyo bisobanura iki? Bisobanura iki ko umwanzi ari gukorera mu bwenge bwawe? Bisobanura ko Umwuka Wera atari gukorera mu bwenge bwawe.

> "...and your mind and Elder Prescott's mind were being worked by the angels that were expelled from heaven..."

> “…kandi ubwenge bwawe n’ubwenge bwa Mubyeyi Prescott byakorwagaho n’abamarayika birukanywe mu ijuru…”

> "Satan's work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan's devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence."

> Umurimo wa Satani wari uwo kuyobya imitima yanyu kugira ngo hinjizwemo utuntu n’utundi Umwami atabahumekeye kuzana. Nta bwo byari iby’ingenzi. Ariko ibi byari bifite icyo bisobanuye cyane ku murimo w’ukuri. Kandi ibitekerezo by’imitima yanyu, iyo mwashoboraga gukururirwa ku tuntu n’utundi, ni umurimo w’uburiganya bwa Satani. Mwibwiraga ko gukosora uduseke tworoheje mu bitabo byanditswe byaba ari ugukora umurimo ukomeye. Ariko nategetswe nti: Guceceka ni ubuvugizi bukomeye.

They wanted to go into Uriah Smith's book, Thoughts on Daniel and Revelation, and remove what he said about the Daily being Paganism. That is why in this time period one of the men that is fighting against Willie White and Prescott and Daniells is a man named Larry Smith.

Bashakaga kujya mu gitabo cya Uriah Smith, Thoughts on Daniel and Revelation, maze bagakuramo ibyo yavuze ko “Daily” ari Ubupagani. Ni yo mpamvu muri iki gihe kimwe mu bagabo barwanaga na Willie White na Prescott na Daniells ari umugabo witwaga Larry Smith.

Who is Larry Smith? That is Uriah's son, and he knows what they want to do and he is standing with his dad: the Daily is Paganism.

Ni nde Larry Smith? Uwo ni umuhungu wa Uriah, kandi azi icyo bashaka gukora, kandi ahagaze ku ruhande rwa se: Igitambo gihoraho ni Ubupagani.

> "I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy's plan to get all the supposed objectionable features where all classes of minds did not agree.

> Ngomba kuvuga nti: Nimureke gushakisha inenge. Iyo uyu mugambi wa satani uza kuba warashoboye gushyirwa mu bikorwa, byari kugaragara kuri mwe ko umurimo wanyu wari gufatwa nk’uw’agahebuzo mu mitekerereze yawubyaye. Umwanzi yari yarateguye ko ibyo bintu byose byitwaga ibiteye kwangwa byashyirwa aho ibyiciro byose by’abatekereza bitabyumvikanagaho.

> "And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would"

> “Kandi se noneho? Umurimo ubwawo ushimisha umwanzi w’Imana ni wo wari gusohora. Hari gutangwa ishusho ku bo hanze y’ukwizera kwacu, atari iy’ukwizera kwacu, ahubwo iyari kubabera ngombwa rwose, ikaba yarakomezaga guteza imbere imico y’imiterere yari”

do what? "cause great confusion."

gukora iki? "guteza urujijo rukomeye."

Other views of the Daily have been adopted that bring confusion and darkness.

Ibindi bitekerezo ku byerekeye Igitambo cya buri munsi byakiriwe, bikazana urujijo n’umwijima.

> "and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.

> “kandi mukoreshe ibihe by’agaciro nk’izahabu byagombye gukoreshwa mushyizeho umwete wo kugeza ku bantu ubwo butumwa bukomeye. Uburyo twagaragajemo ingingo iyo ari yo yose twakoreyeho ntibwashoboraga guhuza bwose, kandi ingaruka zari kuba urujijo mu bitekerezo by’abizera n’abatizera. Icyo ni cyo rwose Satani yari yarateguye ko kibaho—ikintu cyose cyashoboraga gukabirizwa nk’ukutumvikana.”

Lord willing, when we begin to prove these doctrines from our Bible study, we will look at Ezekiel 28; because, Ezekiel 28 is where the very root of the Daily is identified. Ezekiel 28 is about the exaltation of Lucifer, and she is marking it; because, as they are trying to say that the Daily represents Christ's Sanctuary ministry, not only were they rejecting the true view of the Daily, a symbol of self-exaltation, but they were manifesting that very self-exaltation in their own experience. She emphasizes they would bring confusion into our ranks.

Uwiteka nabishaka, nitangira kugaragaza izi nyigisho dukurikije kwiga Bibiliya yacu, tuzareba Ezekiyeli 28; kuko Ezekiyeli 28 ari ho hamenyekanishirizwa neza umuzi nyir’izina wa Buri Gitambo. Ezekiyeli 28 ivuga iby’ishyirwa hejuru rya Lusiferi, kandi arimo kubishyiraho ikimenyetso; kuko, mu gihe bageragezaga kuvuga ko Buri Gitambo gihagarariye umurimo wa Kristo wo mu Buturo Bwera, ntibari barimo kwanga gusa imyumvire y’ukuri ya Buri Gitambo, ikimenyetso cyo kwishyira hejuru, ahubwo bari barimo no kugaragaza uko kwishyira hejuru nyir’izina mu mibereho yabo bwite. Ashimangira ko bazazana urujijo mu nzego zacu.

> "Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.

> None rero ni umurimo ukomeye, aho imyuka y’amayobera ishobora kugira uruhare. Ariko Uwiteka afite umurimo ugomba gukorwa wo gukiza ubugingo buri kurimbuka; kandi imyanya Satani, yihinduye ukundi, yashoboraga kwinjiramo, azana urujijo mu ntonde zacu, azayikora mu buryo bwuzuye rwose, maze ayo matandukaniro mato yose azagurwa, agaragare cyane.

And what does it mean, "And I was shown"? God specifically told her this.

Kandi “Maze kwerekwa” bisobanura iki? Ibi Imana ubwayo ni yo yamubwiye mu buryo bwihariye.

> "And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan's wiles be brought in, should this "Daily" be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced,"

> “Kandi nabanje kwerekwa ko Uwiteka atahaye haba Umusaza Daniells cyangwa Prescott umutwaro w’uyu murimo. Mbese amayeri ya Satani akwiriye kuzanywa hano, kandi iri “Daily” rikagirwa ikintu gikomeye bene ako kageni, ku buryo ryakwizwa kugira ngo rijijishe intekerezo z’abantu kandi ribuze umurimo gutera imbere muri iki gihe gikomeye? Ntibikwiye, uko byaba biri kose. Iyi ngingo ntikwiriye kwinjizwa,”

Sister White understood the Daily, and she understood that teaching the Daily was Christ's Sanctuary ministry is something that came from angels that were expelled from Heaven and that it only brings confusion and darkness; and, she knew the Pioneer position that the Daily represented Paganism, and that when the Daily was taken away, the 1335-year time prophecy began. She knew that. She knew the difference, no matter what these guys want to say.

Mushiki White yasobanukiwe neza n’Ikitambo gihoraho, kandi yasobanukiwe ko inyigisho ivuga ko Ikitambo gihoraho ari umurimo wa Kristo ukorerwa mu Buturo Bwera ari ikintu cyaturutse ku bamarayika birukanywe mu Ijuru kandi ko kizana gusa urujijo n’umwijima; kandi yari azi umwanya w’Abapayoniya uvuga ko Ikitambo gihoraho cyagereranyaga ubupagani, kandi ko igihe Ikitambo gihoraho cyakurwagaho, ari bwo ubuhanuzi bw’igihe cy’imyaka 1335 bwatangiraga. Ibyo yari abizi. Yari azi itandukaniro, uko byagenda kose ibyo aba bagabo bashaka kuvuga.

> "It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan's cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.

> Nta na busa byaba uko byamera kose. Iyi ngingo ntigomba kuzanwa, kuko umwuka wajyanwa muri byo waburizamo, kandi Lusiferi ari gukurikiranira hafi buri gikorwa cyose. Ibikoresho bya Satani byahita bitangira umurimo wabyo, kandi urujijo rwakwinjizwa mu nzego zacu. Nta muhamagaro ufite wo guhiga itandukaniro ry’ibitekerezo ridafite uwo mubazo wo kugerageza; ahubwo guceceka kwawe ni ukuvuga gukomeye. Iyi ngingo yose nyifite imbere yanjye mu buryo busobanutse rwose. Iyaba Satani yashoboraga kubuza n’umwe mu bantu bacu kuri izi ngingo, nk’uko yateganyije kubikora, umurimo wa Satani wari gutsinda. None rero umurimo ugomba guhita utangizwa bidatinze, kandi nta [itandukaniro] ry’igitekerezo rigomba kugaragazwa.

> "Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].

> Satani yari gushishikariza abo bagabo bavuye muri twe kwifatanya n’abamarayika babi no kudindiza umurimo wacu bawushora ku bibazo bidafite agaciro, kandi mbega ibyishimo [byahaba] mu nkambi y’umwanzi. Mukomere hamwe, mukomere hamwe. Itandukaniro ryose rihambwe. Umurimo wacu ubu ni ugukoresha imbaraga zacu zose z’umubiri n’iz’ubwonko n’imikaya yabwo kugira ngo dukureho ayo matandukaniro, kandi bose bahuze. Iyaba Satani, n’ubwenge bwe bukomeye butezwa kwezwa, yari yemerewe kubona aho afatira na hato, [yari kunezerwa].

> "Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.

> Noneho, igihe nabonaga uko mwakoraga, ubwenge bwanjye bwahise busobanukirwa neza n’ibihe byose n’ingaruka zari kuvamo muramutse mukomeje mugaha abo bantu badusize amahirwe n’utworohe duto cyane two kuzana urujijo mu nzego zacu. Kubura ubwenge kwanyu ni cyo rwose Satani yifuza. Iryo tangazo ryanyu ry’ijwi riranguruye ntiryari riyobowe no guhumekerwa n’Umwuka Wera. Nategetswe kubabwira yuko gushakisha inenge mu byanditswe by’abagabo bayobowe n’Imana bidahumetswe n’Imana. Kandi niba ubwo ari bwo bwenge Umukuru Daniells yahaga abantu, namba ntimumuhe umwanya wemewe ku mugaragaro, kuko adashobora gutekereza ahereye ku mpamvu ngo agere ku ngaruka. Guceceka kwanyu kuri iyi ngingo ni bwo bwenge bwanyu. Noneho, ikintu cyose gisa no gushakisha inenge mu bitabo by’abagabo batakiriho si umurimo Imana yahaye n’umwe muri mwe ngo awukore. Kuko iyo abo bagabo—Abakuru Daniells na Prescott—baza kuba barakurikije amabwiriza bahawe mu gukorera mu midugudu, benshi, koko benshi, baba baranyuzwe n’ukuri kandi barahindutse, abagabo bashoboye, bo [ubu] bari mu myanya aho batazigera bagerwaho.

> "All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.

> “Ibiri mu isi yose bikwiriye gufatwa nk’umuryango umwe mugari. Kandi ubwo mufite isōko nk’iry’ubumenyi mushobora kuvomamo, ni kuki mwaretse isi ngo irimbuke imyaka myinshi ifite ubuhamya yahawe n’Umwami wacu Yesu Kristo? Iyobokamana nyakuri ritwigisha kureba buri mugabo n’umugore nk’umuntu dushobora kugirira neza.”

> "This has been in print many years: —A Balanced Mind,' testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.

> “Ibi byanditswe imyaka myinshi ishize: —‘Ubwenge Buringaniye,’ ubuhamya bugenewe Umusaza Andrews. Ubwenge bushobora gutozwa bukaba imbaraga zo kumenya igihe cyo kuvuga n’imitwaro igomba guterurwa no kwikorera, kuko Kristo ari Umwigisha wawe. Kandi nagize ubwoba bwinshi ku bwawe [igihe nabonaga] ushyira hejuru ubwenge bwawe kandi ugakurikira inzira yo kuzana ukudahuza kw’ibitekerezo. Uwiteka ahamagarira abantu b’abanyabwenge bashobora guceceka igihe [ari] ubwenge kuri bo kubigenza batyo. Niba ushaka kuba umuntu wuzuye, ukeneye kwezwa binyuze muri Yesu Kristo. None hari umurimo ugitangira, kandi ubwenge nibubonekere muri buri mubwiriza, muri buri perezida w’inama [conference]. Ariko aha hari umurimo wari ukwiriye ko ufata mu myaka ishize, aho wari ukenewe kuzamura ijwi ryawe ku bw’uyu murimo nyirizina. Kristo yahaye abantu Be bose amabwiriza yihariye y’ibyo bagomba gukora n’ibyo batagomba gukora. Kandi hasigaye igihe gito ngo dukore gukiranuka k’Uwiteka. Ushobora gusobanukirwa inzira y’Uwiteka. Nabonye umugambi wawe wo kuyobora ibintu ukurikije ibyiyumviro byawe bwite nyuma y’uko ushyizweho nka perezida. Wari waratekereje ko uzakora ibintu bitangaje, byari kuba umurimo Imana itari yarashyize mu maboko yawe ngo uwukore. Ubu rero, umurimo wawe si uwo gukandamiza ahubwo ni uwo kubohora buri gikenewe cyose gishoboka niba Uwiteka yarakwemeye ngo ukore umurimo. Ariko wagaragaje hakiri kare ko ubwenge n’urubanza rwejejwe bitigeze bigaragazwa nawe. Washyize ahagaragara ibibazo bitari kwemererwa keretse Uwiteka atanze umucyo.”

> "I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the —Daily' and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.

> Nahawe amabwiriza ko izo ngendo z’ihubukiwe zitari zikwiye kuba zarakozwe, nko kugutoranya kuba perezida w’iyo konferanse ndetse no ku wundi mwaka. Ariko Uwiteka abuza ko hakomeza kubaho ibikorwa nk’ibyo by’ihubuka kugeza ubwo icyo kibazo gishyizwe imbere y’Umwami mu isengesho; kandi nk’uko ubutumwa bwakugereyeho buvuga ko umurimo w’Uwiteka uri ku perezida ari inshingano ikomeye cyane kandi yera, nta burenganzira bw’imyifatire wari ufite bwo kwaduka nk’uko wabigenje ku birebana n’“Iby’Ingabirano” maze ugakeka ko igitinyiro cyawe cyari gukemura icyo kibazo. Hariho Umusaza Haskell, watwaye inshingano ziremereye, kandi hariho Umusaza Irwin n’abagabo bandi benshi navuga, bafite inshingano ziremereye.

> "Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord's judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.

> “Kubaha abagabo b’inararibonye mwari mwabahaye he icyubahiro? Ni ubuhe butware mwashoboraga gukoresha mutabanje kujyana abagabo bose bashinzwe umurimo ngo bapime icyo kibazo? Ariko noneho reka dusuzume icyo kibazo. Ubu tugomba kongera kwitondera niba ari urubanza rw’Umwami, imbere y’umurimo wirengagijwe, kubonakaliza ishyaka ryanyu ryo gukomeza uwo murimo n’undi mwaka. Nimutwara uwo murimo undi mwaka mufashijwe n’abazafatanya namwe, hagomba kubaho impinduka muri mwe no muri Elder Prescott. Kandi mwicishe bugufi mu mitima yanyu imbere y’Imana. Umwami azagomba kubona muri mwe kugaragaza uburambe butandukanye, kuko niba hari igihe abagabo bigeze gukenera guhindukirizwa bundi bushya muri iki gihe cya none, ni Elder Daniells na Elder Prescott.”

> "Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.

> Abagabo barindwi bakwiriye gutoranywa, bakaba ari abantu b’ubwenge kandi, ku bw’imikorere y’ubuntu bw’Imana, bagatanga igihamya cy’ihindukirira rishya. Kuko niba hari abantu bahumye bene ako kageni ku buryo badashobora gutekereza bava ku mpamvu bajya ku ngaruka, ku buryo birengagiza abagabo bitwaye inshingano z’umurimo n’aba bayobozi b’amakoraniro, [bakirengagiza] ko abagabo [bo] batwaye umurimo igihe kirenga imyaka ibiri bakwiriye kwirengagizwa, maze ingaruka yo gukora bihubukiye bene iyo ikabaho ku buryo abantu birengagiza umurimo nyir’izina washyizwe imbere yabo imyaka myinshi—umurimo wo gukorera imigi—kandi nta kwita, cyangwa kwita guke cyane, guhabwa abasaza kugira ngo batange inama, ahubwo bagatangariza abantu ibintu bahisemo kubaha, ibyo ubwabyo bihamya ko abo bagabo batari abo kwizerwa ngo bashyikirizwe umurimo ukomeye kandi utangaje bene uwo.

> "Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.

> Kristo ntiyapfuye. Ntazigera yemera ko umurimo We ukorwa muri ubu buryo butangaje. Nimureke ibitabo bibe uko biri. Niba hari impinduka iyo ari yo yose ikenewe by’ukuri, Imana izatuma habaho ubwuzuzanye muri iyo mpinduka bukwiriye; ariko iyo ubutumwa bwabikijwe abantu bafite inshingano zikomeye zibukomokaho, [Imana] isaba ubudahemuka bukorera mu rukundo kandi bugatunganya ubugingo. Abakuru Daniells na Prescott bombi bakeneye kongera guhinduka rwose. Hinjiye umurimo udasanzwe, kandi nturi mu bwuzuzanye n’umurimo Kristo yazanywe no gukora mu isi yacu; kandi abahindutse rwose bose bazakora imirimo ya Kristo.

> "We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.

> Twese twese tugomba gukora umurimo uzahesha Data icyubahiro. Tugeze mu gihe cy’ingorane gikomeye—haba guhuza imico yacu n’iya Yesu Kristo muri iki gihe nyirizina cyo kwitegura, cyangwa se ntitugerageze kubikora. Musaza Daniells, ntugomba kwiyumvamo umudendezo wo kumvikanisha ijwi ryawe hejuru nk’uko wabigenje mu bihe nk’ibi. Kandi umenye ko perezida w’inama atari umutware. Akorana n’abanyabwenge bari mu mwanya wa ba perezida Imana yemeye. Nta mudendezo afite wo kwivanga mu byanditswe biri mu bitabo byacapwe, byaturutse ku makaramu Imana yemeye. Ntibakiri kwemererwa gutegeka keretse bagaragaje kugabanya ubushobozi bwo gutegeka no kwiganza. Igihe cy’ingorane kirageze, kuko Imana izasuzugurwa.

> "How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, —There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And "I, if I be lifted up," the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.' Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]

> “Uwiteka abona ate ibisagara bitarimo umurimo? Kristo ari mu ijuru. Noneho ukwemera ubutegetsi bwe ni uku, —Nta butegetsi bw’ubwami. Kandi noneho ni cyo gihe gikomeye cy’iyi si. Ubu ni Jye Mbaraga zo gukiza cyangwa zo kurimbura. Ubu ni bwo gihe iherezo rya bose riri mu maboko Yanjye. Natangije ubugingo Bwanjye kugira ngo nkize isi. Kandi “Nanjye, nimanikwa hejuru,” ubuntu bukiza nzatanga buzaranga ko abashaka bose guhindurwa bakurikije ishusho y’ubumana kandi bakaba umwe nanjye, bazakora nk’uko nkora n’imbaraga zanjye z’ubuntu bucungura.’ Ushaka wese, [nakomeze] afatanye na bene Se gukora umurimo bahawe gukora igihe bari mu myanya y’inshingano bayobowe n’inama Uwiteka atanga, kandi bashake n’umutima wose gukorana mu bwuzuzanye busesuye na We wakunze isi cyane akayitangirira ubugingo Bwe ho igitambo cyuzuye kugira ngo isi ikizwe. Mbwira abakozi bacu b’ubutumwa, yuko igihe binjiye mu murimo wo mu bisagara byacu, hakwiye guherekeza umurimo w’Ijambo ituze ryera. Ntidushobora kugira icyo dusiga mu mitima y’abantu nk’uko bikwiye niba twe . . . [Igice cyo hasi cya gatatu cy’uru rupapuro cyasizweho umwanya wera.]”

> "I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil's side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.

> Nandukuye mu Igitabo cyanjye cy’Ibyabaye. Ukuri nk’uko kuri muri Yesu—kuvuge, gusengere, kandi wizere buri jambo ryako mu bworoherane bwaryo. Wakwunguka iki niba amakosa ashyizwe imbere y’abantu bavuye mu kwizera bagakurikira imyuka iyobya, abantu batari kera bari kumwe natwe mu kwizera? Mbese uzahagarara ku ruhande rwa satani? Uhe agaciro imirima itarimo gukorwamo. Umurimo ugera ku isi yose uri imbere yacu. Nahawe ibyerekwa byerekeye John Kellogg.

> "A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.

> Umuntu wari ushimishije cyane mu isura no mu mivugire yari ahagarariye ibitekerezo by’impaka zigaragara neza kandi zishukana yagezaga imbere, ari inyigisho zitandukanye n’ukuri nyakuri kwa Bibiliya. Kandi abari bashonje kandi bafitiwe inyota y’ikintu gishya bari barimo guteza imbere ibitekerezo [bishukana cyane] ku buryo Umukuru Prescott yari mu kaga gakomeye. Umukuru Daniells yari mu kaga gakomeye [ko] kugotwa n’ubuyobe bw’uko iyo izo nyigisho zashoboraga kuvugirwa hose, byaba nk’isi nshya.

> "Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."

> “Yego, byari kuba bityo; ariko, mu gihe ubwenge bwabo bwari bwaratwawe n’ibyo, neretswe ko Mwene Data Daniells na Mwene Data Prescott barimo kudoda mu mibereho yabo ibitekerezo bifite ishusho y’iy’umwuka [spiritualistique], kandi bakayobereza ubwoko bwacu ku byiyumvo byiza byabashuka, iyaba bishoboka, ndetse n’intore ubwazo.”

The very elect is not going to be deceived, but there are going to be people who are standing with the very elect that are going to get deceived. The very elect are the wise virgins. The foolish virgins are going to get deceived, right?

Intore zatoranyijwe rwose ntizizashukwa, ariko hazabaho abantu bahagaze hamwe n’intore zatoranyijwe rwose bazashukwa. Intore zatoranyijwe rwose ni zo bakobwa b’inkumi b’abanyabwenge. Abakobwa b’inkumi b’abapfapfa bazashukwa, si byo?

And as the wise virgins in this time period, when the temptation is there to deceive the very elect, as the wise virgins are receiving the outpouring of the Holy Spirit, what are the foolish virgins receiving? The strong delusion of 2 Thessalonians. We will deal with that, too, in connection with the Daily.

Kandi nk’abakobwa b’inkumi b’abanyabwenge muri iki gihe, ubwo ikigeragezo gihari cyo kuyobya n’intore ubwazo, uko abakobwa b’inkumi b’abanyabwenge bari kwakira isukwa rya Mwuka Wera, abakobwa b’inkumi b’abapfapfa bo bari kwakira iki? Ubuyobe bukomeye bwo muri 2 Abatesalonike. Ibyo na byo tuzabivugaho, mu isano bifitanye n’Igitambo cya Buri Munsi.

—"were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."

—“barimo baboha mu mibereho yabo ibitekerezo bifite isura ya mwuka [ubupfumu bw’imizimu], kandi bakururira abantu bacu ibitekerezo byiza byashuka, bibaye bishoboka, ndetse n’intore ubwazo.”

What is the very bottom line of spiritualism?

Ni iki ku rwego rw’ibanze rwose cya spiritisme?

When it comes to the story of King Saul, what did Samuel say? "Rebellion is as witchcraft." Rebellion is witchcraft.

Mu byerekeye ku nkuru y’Umwami Sawuli, Samweli yavuze iki? “Ubugome bwo kwigomeka bungana n’ubupfumu.” Kwigomeka ni ubupfumu.

Where does Saul end up?

Sawuli arangirira he?

FROM THE AUDIENCE: With the witch of Endor.

UHEREYE MU BATERANIYE: Hamwe n’umurozi wo i Endori.

With the witch of Endor.

Hamwe n’umupfumu wo muri Endori.

What was it that King Sault did to produce this train of events that leads him to the witch of Endor? He set his word above God's Word. He had been told what to do, but he went ahead and he did what he wanted to do.

Ni iki Umwami Sawuli yakoze bikurura uru ruhererekane rw’ibyabaye rwamugejeje ku mupfumu wo muri Endori? Yashyize ijambo rye hejuru y’Ijambo ry’Imana. Yari yarabwiwe icyo agomba gukora, ariko akomeza imbere akora icyo ashaka gukora.

The very bottom line of spiritualism is placing your word above God's Word. That is where it all starts. That is witchcraft.

Umusingi nyakuri wa spiritisme ni ugushyira ijambo ryawe hejuru y’Ijambo ry’Imana. Aho ni ho byose bitangirira. Ubwo ni uburozi.

Witchcraft is identifying how Satan brings you under his influence. How he entrances you it is a magical term dealing with magical deception.

Ubupfumu ni ukumenya uburyo Satani akuzana munsi y’ubutegetsi bwe. Uburyo aguterekaho urusobe rw’ubushukanyi ni imvugo y’ubumaji yerekeye uburiganya bw’ubumaji.

When you are bewitched, who is the first to become bewitched? The witch. It all starts when I place my word above God's Word. That is witchcraft, that is rebellion, and I am the one that has become bewitched. And that is what happened to Daniells and Prescott.

Iyo urogowe, ni nde ubanza kugerwaho n’uburozi? Umurozi ubwe. Byose bitangirira igihe nshyize ijambo ryanjye hejuru y’Ijambo ry’Imana. Ibyo ni ubupfumu, ibyo ni ubugome bwo kwigomeka, kandi ni jye uba nogejwe. Kandi ibyo ni byo byabaye kuri Daniells na Prescott.

And what sentiments were Daniells and Prescott trying to bring in when this was happening? A wrong view of the Daily.

None se Daniells na Prescott bashakaga kwinjizamo ayahe marangamutima muri icyo gihe ibyo byaberaga? Imyumvire itari yo yerekeye “Iby’Ituro Bihoraho.”

And what is the true view of the Daily? Is that it is Paganism, and Paganism is the religion of self-exaltation. It is a religion that began in the courts of Heaven when Satan, when Satan, set his word above God's Word and introduced into the history of mankind the mystery of iniquity.

Kandi se igitekerezo nyakuri cy’“Igitambo gihoraho” ari iki? Ni uko ari Ubugirikagato, kandi Ubugirikagato ni idini ryo kwishyira hejuru. Ni idini ryatangiriye mu bikari byo mu Ijuru igihe Satani, igihe Satani, yashyiraga ijambo rye hejuru y’Ijambo ry’Imana kandi akinjiza mu mateka y’abantu ubwiru bw’ubugome.

The mystery of iniquity is Satan's work in bewitching us. It is Satan's work in getting us to place our word or his word above God's Word.

Amayobera y’ubugome ni umurimo wa Satani wo kuturoga. Ni umurimo wa Satani wo kudushuka ngo dushyire ijambo ryacu cyangwa ijambo rye hejuru y’Ijambo ry’Imana.

Do you follow my thought?

Ese urakurikirana neza igitekerezo cyanjye?

Look up iniquity. It will define iniquity in Strong's Concordance. And when you take it down to the root word, what is the root word for iniquity? Alpha, alpha. That is the Alpha Apostasy.

Shakisha “ubugome.” Buzasobanura ubugome muri Strong’s Concordance. Kandi iyo ubugejeje ku ijambo mizi, ni irihe jambo mizi ry’ubugome? Alpha, alpha. Uko ni ukwigomeka kwa Alpha.

When were Daniells and Prescott pushing this foolish view? In the time period of the Alpha Apostasy.

Ni ryari Daniells na Prescott basunikaga iyi nyigisho y’ubupfu? Mu gihe cy’Ubuhakanyi bwa Alufa.

So, do not miss what Sister White is saying here about deceiving the very elect and about reading Ezekiel 28. She knew what was going on. She knew that this Daily thing is something that is not only wrong doctrinally but it requires those who are going to preach the wrong view of the Daily to place their word above God's Word and puts them in the position where they are bewitched; and, therefore, they are a tool in the hand of Satan to bewitch others with their rebellion.

Nuko rero ntimukwirengagize icyo Mushiki wa White avuga hano ku byerekeye kuyobya n’abatoranyijwe ubwabo no gusoma Ezekiyeli 28. Yari azi ibibera aho. Yari azi ko iki kintu cyitwa “Daily” atari ikintu kiri mu ikosa ry’inyigisho gusa, ahubwo ko gisaba abazabwiriza imyumvire itari yo ya “Daily” gushyira ijambo ryabo hejuru y’Ijambo ry’Imana, kandi kikabashyira mu mwanya wo kurogerwa; bityo rero, bakaba igikoresho mu kuboko kwa Satani cyo kurogesha abandi binyuze mu kwigomeka kwabo.

> "I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter,"

> Ngomba kwandika nkoresheje ikaramu yanjye [uko byari bimeze] ko abo bene Data bari kubona inenge mu bitekerezo byabo bibayobya, ku buryo byashyiraga ukuri mu gushidikanywaho; kandi [nyamara] bo [bakaba] bihagararaga nk’[aho bafite] ubushishozi bukomeye bw’umwuka. None ubu ngiye kubabwira [ko] igihe nerekwaga iki kibazo,

People say, "Oh, Ellen White, she doesn't have a position on the Daily."

Abantu bavuga bati: “Yewe, Ellen White, nta mwanya afata ku byerekeye Igitambo cya Buri Munsi.”

> "when I was shown this matter when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the —Daily,' the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God,"—

> “Igihe nerekwaga iki kibazo, ubwo Umusaza Daniells yazamuraga ijwi rye nk’impanda ashyigikira ibitekerezo bye by’‘Igitambo gihoraho,’ herekanywe ingaruka zari kuzakurikiraho. Abantu bacu barimo kujya mu rujijo. Nabonye ingaruka zabyo, hanyuma mpabwa imiburo y’uko niba Umusaza Daniells, atitaye ku ngaruka zizavamo, yakomeza guterwa uwo mwuka bityo akemera ko ari munsi y’uguhumekerwa kw’Imana,”

This is spiritualism. He has placed his word above God's Word. He is believing that he is being inspired by God.

Ibi ni ugushyirwa kuri myuka. Yashyize ijambo rye hejuru y’Ijambo ry’Imana. Yizera ko ahumekewe n’Imana.

> "that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strangecrops of evil would take the place of truth. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

> “ko niba Umukuru Daniells, atitaye ku ngaruka byavamo, yari gushishikazwa atyo maze akiyumvisha ko yari ayobowe n’uguhumekerwa kw’Imana, ugushidikanya kwari kubibwa mu mirongo yacu hose, kandi twari kuba aho Satani yari kujyana ubutumwa bwe. Kutizera n’ugushidikanya byari kubibwa mu mitima y’abantu, kandi ibihingwa by’amahanga by’ibibi byari gusimbura ukuri. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.”

The strange crops of evil are growing all over Adventism today.

Ibihingwa by’amahano by’ikibi biragenda bikura hose mu Badiventisime muri iki gihe.

Ellen White places her endorsement on the Pioneer understanding of the 2520.

Ellen White ashyigikira uko Abapayiniya basobanukiwe ibyerekeye 2520.

Ellen White places her endorsement on the Pioneer understanding that the Daily in the Book of Daniel represents Paganism.

Ellen White ashyigikira imyumvire y’Abapayoni b’Itorero ivuga ko “Igitambo gihoraho” kivugwa mu Gitabo cya Daniyeli gihagarariye Ubupagani.

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