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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Forty-Four

Igitabo cya Yoweli n’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya - Nimero Mirongo ine n’ine

Number Forty-Four

Umubare wa Mirongo Ine n'Enye

Author

Jeff Pippenger

Published

February 10, 2026

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In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.

Mu wa 1844, inyigisho y’Isabato y’umunsi wa karindwi yarahishuwe, hanyuma ishyirwaho urushaho gushimangirwa kuri Mushiki wacu White igihe yarebaga mu isanduku y’isezerano. Yanditse kandi ko mu minsi y’imperuka inyigisho yo kwigira umuntu kwa Kristo yari ifite uko gushimangirwa nk’uko guturuka mu ijuru. Isabato y’umunsi wa karindwi ihagarariye umucyo wihariye uturuka mu isanduku igihe Umunsi wo Kweza ibyaha wa nyakuri watangiraga, kandi Isabato y’umwaka wa karindwi ihagarariye umucyo wihariye uturuka mu isanduku igihe Umunsi wo Kweza ibyaha wa nyakuri ugeze ku musozo wawo.

The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”

Inyigisho y’ukwigira umuntu kwa Kristo ishushanyirizwa mu iteraniro ryera rya nyuma ryo mu Balewi makumyabiri na gatatu; ni yo omega y’Isabato y’umunsi wa karindwi, ari yo teraniro ryera rya mbere riri ku ntangiriro ya Balewi makumyabiri na gatatu. Iyo Sabato ya mbere ihagarariye imbaraga y’Imana yo kurema, naho Isabato ya nyuma igahagararira imbaraga yayo yo kongera kurema. Iyo Sabato ya mbere ishushanyirizwa n’umubare “23” naho iya nyuma igashushanyirizwa n’umubare “252.”

Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.

Izo bimenyetso bibiri ni byo ntangiriro n’iherezo bya Lewitiki makumyabiri na gatatu, kandi ni na byo ntangiriro n’iherezo by’amateka y’Abamilerite. Mu wa 1798 ni ho hasohoreye imyaka 2,520 yari yaravuzwe ku bwami bw’amajyaruguru bwa Isirayeli, kandi imyaka 2,300 yasohoreye ku wa 22 Ukwakira 1844. Igihe Mushiki wa White yayoborwaga kwinjira ahera kandi akitegereza Amategeko Cumi, yashushanyaga ubwoko bw’Imana bwo mu minsi y’imperuka bukurikira Kristo bukamwinjira mu Ahera Cyane, igihe arimo arangiza umurimo we wo guhongerera. Ikigeragezo cy’urusengero ni ikigeragezo cyo gukurikira Umwana w’Intama aho ajya hose.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Aba ni bo batandujwe n’abagore, kuko ari ab’isugi. Aba ni bo bakurikira Umwana w’Intama aho ajya hose. Aba ni bo bacunguwe mu bantu, baba umuganura w’Imana n’Umwana w’Intama. Ibyahishuwe 14:4.

Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.

Mushiki White, nk’umuhanuzi, yerekanaga abizerwa bo mu ntangiriro binjiraga mu Ahera Cyane kubwo kwizera; kandi mu kubigenza atyo, yatangaga urugero rw’abizerwa bo ku iherezo binjira kubwo kwizera mu Ahera Cyane hanyuma bakitegereza isanduku y’isezerano. Ibyo babona byamurikiwe aho ni inyigisho y’ukwigira umuntu, ukurangiza ubwiyunge. Babona abakherubi babiri batwikiriye, bahagarariye Isabato ebyiri z’irema n’iyongera-kurema. Babona 252 ku ruhande rumwe rw’isanduku na 23 ku rundi ruhande, maze bakamenya ko, bihuje n’irema n’iyongera-kurema, 23 ihagarariye ugushyingiranwa kw’Ubumana n’ubumuntu; kandi babona 252 nk’ikimenyetso cy’ihinduka ry’umuntu rikamugira umuntu ubumwe n’Ubumana.

The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.

Intebe y’imbabazi ntiyari ikwiye gukurwaho; bityo rero kuba Sister White yararebye imbere muri yo byari ihishurirwa ridasanzwe, kandi mu buryo bw’ubuhanuzi icyo gishushanyo kigenewe cyane cyane iminsi y’imperuka kurusha iminsi yabayemo. Iyo twitegereje, turahinduka. Ikigeragezo cy’urusengero ni Kristo uyobora abantu be b’abakobwa b’isugi abinjiza mu rusengero rwe, intambwe ku yindi. Ukuri kw’ubuhanuzi kugereranya intambwe ziri mu nzira yamuritswe n’ubutumwa bwo Gutaka kwa Saa Sita z’ijoro.

The Millerite temple of forty-six years is a step.

Urusengero rw’Abamillerite rw’imyaka mirongo ine n’itandatu ni intambwe.

The human temple of “23,” (male and female, He created them) is a step.

Urusengero rw’umuntu wa “23,” (umugabo n’umugore, yarabaremye) ni urwego.

Christ raising His temple in three days is a step.

Kristo kuzamura urusengero rwe mu minsi itatu ni intambwe.

The storehouse is the temple of Malachi.

Ububiko ni urusengero rwa Malaki.

Nehemiah cleansed the storehouse from the profanation of Tobiah.

Nehemiya yejeje ubuhumane mu bubiko, akuramo guhumanywa kwahakozwe na Tobiya.

That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.

Iyo ni yo ngoro y’Imana umutambyi mukuru Hilukiya yaboneyemo ibyanditswe bya Mose mu gihe cy’ububyutse bwo ku ngoma y’umwami Yosiya.

The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.

Urusengero Nehemiya yejejejeho uguhumanywa ni yo rusengero Kristo na we yejejejeho incuro ebyiri uguhumanywa kwayo “kw’ubusambanyi bwera” nk’uko Mushiki wa White abivuga.

The casket of Miller’s dream was a step.

Isanduku ryo mu nzozi za Miller ryari intambwe.

Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.

Iyo Kristo amaze kuyobora abizerwa Be ahantu Heray’ Ahera Cyane, arabayobora, nk’uko byagereranyijwe na Mushiki wacu White agezwa ku Isanduku y’Isezerano, agashyira hejuru intebe y’imbabazi kandi akabemerera kureba imbere muri yo. Iyo barebye imbere muri yo babona ko inyigisho y’uko Kristo yigize umuntu hamwe n’Isabato y’umunsi wa karindwi byombi bitatswe n’urumuri rworoheje. Umurongo ku murongo, abemera inyigisho “zitatswe n’umucyo woroheje” bahuriza hamwe na Mushiki wacu White, binjira ahantu Heray’ Ahera Cyane kubwo kwizera kandi bakareba mu Isanduku y’Isezerano.

The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.

Abahanuzi ba kera bavuze mu buryo bwihariye cyane ku minsi y’imperuka kuruta iminsi babayemo. Igihe abo bahanuzi ba kera ubwabo bahindutse igice cy’ubuhamya, bahagararira ubwoko bw’Imana mu minsi y’imperuka, kandi ubwoko bw’Imana mu minsi y’imperuka ni ba bantu ibihumbi ijana na mirongo ine na bine. Mushiki wa White ni we ushobora kuba umuhanuzi wa kera w’ingenzi kurusha abandi, kuko ingero ze zose zigereranya amateka ya alufa y’amateka ya omegā ya ba bantu ibihumbi ijana na mirongo ine na bine. Abahanuzi bose bagereranya abasigaye, ariko Mushiki wa White na we ahagararira amateka y’itangiriro asohozwa mu mateka y’iherezo—ku buryo buhuye n’inyuguti ku yindi.

In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.

Mu mateka y’ishingiro ya alufa, mu iyerekwa Mushikiwacu White yajyanywe Ahera Cyane h’Ubwihisho bwo mu ijuru. Agezeyo, intebe y’imbabazi iri ku isanduku y’isezerano, intebe itagombaga kuvanwaho, yarazamuwe kugira ngo Mushikiwacu White abashe kureba imbere, aho yabonye Amategeko Cumi.

> “In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.

> “Ahantu Heranda Cyane nabonye isanduku; hejuru yayo no ku mpande zayo hari hafatishijwe zahabu itunganye cyane. Kuri buri mpera y’isanduku hari kerubi nziza, amababa yayo arambuye ayitwikiriye. Mu maso hayo harebanaga, kandi yarebaga hasi. Hagati y’abo bamarayika hari icyotezo cya zahabu. Hejuru y’isanduku, aho abo bamarayika bari bahagaze, hari ubwiza burabagirana cyane bihebuje, bwagaragaraga nk’intebe y’ubwami Imana ibamo. Yesu yari ahagaze iruhande rw’isanduku, kandi uko amasengesho y’abera yazamukaga ajya aho ari, umubavu wo mu cyotezo ugacumba umwotsi, maze agatura Se amasengesho yabo ayajyanishije n’umwotsi w’umubavu. Muri iyo sanduku harimo urwabya rwa zahabu rurimo manu, inkoni ya Aroni yameze utubuto, n’ibisate by’amabuye byikubitanyaga nk’igitabo. Yesu yarabifunguye, maze mbona Amategeko Cumi yanditsweho n’urutoki rw’Imana. Ku gisate kimwe hariho ane, no ku kindi hariho atandatu. Ayo ane yo ku gisate cya mbere yacanaga cyane kurusha ayo andi atandatu. Ariko irya kane, itegeko ry’Isabato, ryasangaga ayandi yose; kuko Isabato yari yaratoranyirijwe kubahirizwa mu guhesha icyubahiro izina ryera ry’Imana. Isabato yera yasaga n’ifite ubwiza buhebuje—yari ikikijwe n’ikamba ry’ubwiza impande zose. Nabonye ko itegeko ry’Isabato ritabambwe ku musaraba. Iyo riza kuba ryarabambweho, n’andi mategeko icyenda aba yarabambwe; kandi tuba dufite uburenganzira bwo kuyica yose, nk’uko twagira ubwo kwica irya kane. Nabonye ko Imana itahinduye Isabato, kuko Yo itigera ihinduka. Ariko papa yayihinduye ayivana ku munsi wa karindwi ayishyira ku munsi wa mbere w’icyumweru; kuko yari yaragenewe guhindura ibihe n’amategeko.” Early Writings, 32.

The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.

Inyigisho y’Isabato y’umunsi wa karindwi yari inyigisho ya alufa mu mateka y’ishingiro y’umutwe w’Abamillerite watangiye ari umutwe w’Abamillerite b’i Filadelifiya, hanyuma uhinduka umutwe w’Abamillerite b’i Lawodikiya mu 1856, maze nyuma uhinduka Itorero ry’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya mu 1863. Mushiki wacu White na we agaragaza inyigisho ya omega mu mateka y’iminsi y’imperuka, igihe umutwe w’i Lawodikiya w’ibihumbi ijana na mirongo ine na bine uhinduka umutwe w’i Filadelifiya w’ibihumbi ijana na mirongo ine na bine. Umucyo wa alufa n’uwa omega bigaragazwa n’inyigisho y’Isabato y’umunsi wa karindwi n’inyigisho y’ukwigira umuntu.

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Abasabana n’Imana bagendera mu mucyo w’Izuba ryo Gukiranuka. Ntibasuzuguza Umucunguzi wabo bangiza inzira yabo imbere y’Imana. Umucyo wo mu ijuru ubamurikira. Uko begereza imperuka y’amateka y’iyi si, ubumenyi bwabo bwa Kristo n’ubw’ubuhanuzi bumwerekeyeho burushaho kwiyongera cyane. Bafite agaciro katagira akagero imbere y’Imana; kuko bari mu bumwe n’Umwana wayo. Kuri bo ijambo ry’Imana rifite ubwiza n’uburanga biruta ibindi byose. Babona akamaro karyo. Ukuri kurabahishurirwa. Inyigisho y’ukwambara umubiri kwa Kristo itamirijwe urumuri rutuje. Babona ko Ibyanditswe ari urufunguzo rufungura amayobera yose kandi rugakemura ingorane zose. Abatigeze bashaka kwakira umucyo no kugendera mu mucyo ntibazashobora gusobanukirwa n’ubwiru bwo kubaha Imana, ariko abatazuyaje kwikorera umusaraba no gukurikira Yesu, bazabona umucyo mu mucyo w’Imana.” The Southern Watchman, 4 Mata 1905.

The “doctrine of the incarnation” is also called the “mystery of godliness.”

“Inyigisho yerekeye kwigira umuntu kwa Kristo” na yo yitwa “ibanga ry’ukubaha Imana.”

> And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

> Kandi nta gushidikanya, ubwiru bw’ukubaha Imana ni bukuru cyane: Imana yagaragajwe mu mubiri, itsindishirizwa mu Mwuka, ibonwa n’abamarayika, ibwirwa abanyamahanga, yizerwa mu isi, izamurwa ijyanwa mu bwiza. 1 Timoteyo 3:16.

The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.

“Ubwiru” buba bwarahishwe kugeza ku gisekuru giheruka, ubwo abizerwa babona ko inyigisho yo kwigira umuntu ari yo omega y’Isabato y’umunsi wa karindwi.

> Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.

> Ndetse n’ibanga ryahishwe uhereye kera kose no mu bisekuru byose, ariko none rikaba ryarahishuriwe abera be; abo Imana yashatse kumenyesha ubutunzi bw’ubwiza bw’iri banga buri mu banyamahanga, ari bwo Kristo muri mwe, ibyiringiro by’ubwiza. Abakolosayi 1:26, 27.

It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.

Birakwiriye ko ari Abakolosayi 1:26 havuga iby’ “ubwiru” bwari “bwarahishwe,” ariko ubwo bwiru “bugaragazwa” mu minsi y’imperuka. Umucyo w’ubuhanuzi uragaragazwa iyo ubuhanuzi bukomoreweho ikimenyetso, nk’uko bigaragazwa muri Daniyeli 12 aho ku iherezo ry’iminsi 1,260, mu gihe cy’imperuka, ubuhanuzi bukomoreweho ikimenyetso. Ubwo buhanuzi bwari bwarahishwe ibihe byinshi bukomoreweho ikimenyetso, kandi ubwo buhanuzi ni ukuri, iyo gukomoreweho ikimenyetso kuba ari bwo “bwiza” bumenyeshwa Abanyamahanga ku cyumweru cy’itegeko. Ubwo bwiru ni Kristo muri mwe, ibyiringiro by’ubwiza, kandi ibyo bisohozwa mu minsi yo kuvuza kw’impanda ya karindwi.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Ariko mu minsi y’ijwi ry’umumarayika wa karindwi, ubwo azatangira kuvuza, ibanga ry’Imana rizaba rirangiye, nk’uko yabimenyesheje abagaragu bayo, ari bo bahanuzi. Ibyahishuwe 10:7.

It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.

Birakwiriye rwose ko ijwi ry’umumarayika wa karindwi ritangira kumvikana ku munsi wa cumi w’ukwezi kwa karindwi, nk’uko bigaragazwa mu Ibyahishuwe 10:7. Umumarayika wa karindwi kandi agaragazwa nk’ishyano rya gatatu, kandi amashyano abiri ya mbere yari Isilamu; bityo bigatanga abahamya babiri bemeza ko ishyano rya gatatu ari Isilamu. Ubwiru bw’Imana burasohozwa igihe impanda ya Isilamu irimo kuvuza.

In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.

Mu mateka y’impanda ya karindwi, inyigisho yo kwigira umuntu, ari yo ibanga rya Kristo muri mwe, cyangwa uguhuriza hamwe Ubumana n’ubumuntu, nk’uko byagaragajwe na Kristo ubwo yambikaga umubiri wa kimuntu; abazatoranyirizwa kuba mu bihumbi ijana na mirongo ine na bine bazageragezwa kugira ngo harebwe niba bafite amavuta n’ukwizera bikenewe kugira ngo binjire Ahera Cyane. Nibatindiganya, umwijima uzabagwaho; nibakurikira Umwana w’Intama aho ajya hose, bazayoborwa kureba mu isanduku y’isezerano. Muri iyo sanduku bazasangamo inyigisho z’Isabato y’umunsi wa karindwi n’inyigisho yo kwigira umuntu.

As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.

N’ubwo izi nyigisho zombi ari iz’ingenzi cyane, icyo nashyizeho umutima si umucyo wa alufa n’omega, ahubwo ni uko umuhanuzikazi yagaragaje ubwoko bw’Imana bwinjira mu buturo bwo mu ijuru kandi bukitegereza mu isanduku y’isezerano. Hagomba kubaho igihe runaka mu mateka y’abihumbi ijana na mirongo ine na bane, mu minsi y’imperuka, aho abo bihumbi ijana na mirongo ine na bane bajyanwa Ahera Cyane kugira ngo bahange amaso isanduku y’isezerano yafunguwe.

If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.

Niba ufite kwizera ko abahanuzi bashushanya ubwoko bw’Imana mu minsi y’imperuka, kandi mukagira n’ukwizera ko Mushiki wa White yahumetswe n’Imana mu buryo bwose, nk’uko byari bimeze ku bandi bahanuzi bose bo muri Bibiliya—noneho iyo mikoreshereze y’iri jambo maze kugaragaza igomba kwemerenwa ko ari ukuri. Abo ijana na mirongo ine na bine ibihumbi bagomba gukurikira Kristo, kubwo kwizera, bakinjira Ahera Cyane, nk’uko Mushiki wa White avuga ko abizerwa babigenje ku wa 22 Ukwakira 1844. Icyo gihe hagaragaye ibyiciro bibiri, abanze kwinjiranamo kubwo kwizera, n’abahinjiyemo.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Nongeye kwerekezwaho ku itangazwa ryo kuza kwa mbere kwa Kristo. Yohana yoherejwe afite umwuka n’imbaraga bya Eliya kugira ngo ategurire Yesu inzira. Abanze kwemera ubuhamya bwa Yohana ntibungukiwe n’inyigisho za Yesu. Kurwanya kwabo ubutumwa bwahanuye ukuza Kwe kwabashyize ahantu batashoboraga kwakira bitabagoye ibihamya bikomeye cyane by’uko ari we Mesiya. Satani yayoboye abanze ubutumwa bwa Yohana gukomeza kujya kure yaho, banga kandi babamba Kristo. Mu gukora batyo, bishyize aho batashoboraga kwakira umugisha wo ku munsi wa Pentekote, wari kubigisha inzira ijya mu buturo bwo mu ijuru. Gutabukamo k’umwenda ukingiriza w’urusengero kwerekanye ko ibitambo n’imihango by’Abayuda bitari bikizemerwa ukundi. Igitambo Gikomeye cyari cyatanzwe kandi cyarakiriwe, kandi Umwuka Wera wamanutse ku munsi wa Pentekote wakuye ibitekerezo by’abigishwa ku buturo bwo ku isi ubijyana ku bwo mu ijuru, aho Yesu yari yarinjiye kubw’amaraso Ye ubwe, kugira ngo ashyire ku bigishwa Be imigisha y’impongano Ye. Ariko Abayuda basigaye mu mwijima mwinshi rwose. Batakaje umucyo wose bari kuba baragize ku mugambi w’agakiza, kandi bagikomeje kwiringira ibitambo byabo n’amaturo byabo bitagira umumaro. Ubuturo bwo mu ijuru bwari bwasimbuye ubwo ku isi, nyamara nta bumenyi bari bafite kuri iyo mpinduka. Ni cyo cyatumye batashoboraga kungukirwa n’umurimo wo guhuza wa Kristo mu ahera.”

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Benshi barebana ubwoba inzira Abayuda bo banyuzemo mu kwanga no kubamba Kristo; kandi uko basoma amateka y’ukuntu yakorewe ibya agashinyaguro biteye isoni, batekereza ko bamukunda, kandi ko batari kumwihakana nk’uko Petero yabigenje, cyangwa ngo bamubambe nk’uko Abayuda babigenje. Ariko Imana, isoma imitima y’abantu bose, yashyize ku igeragezwa urwo rukundo bakomezaga kuvuga ko bumva bakunda Yesu. Ijuru ryose ryakurikiranaga n’inyota ikomeye cyane uburyo ubutumwa bw’umumarayika wa mbere bwakiriwe. Ariko benshi bavugaga ko bakunda Yesu, kandi bakarira amarira igihe basomaga amateka y’umusaraba, bashinyaguye inkuru nziza y’ukuza kwe. Aho kwakirana ubutumwa n’ibyishimo, bavuze ko ari ubuyobe. Bangaga abakundaga kugaragara kwe, maze babirukana mu matorero. Abanze ubutumwa bwa mbere ntibashoboraga kugirirwa umumaro n’ubwa kabiri; kandi ntagwo bagiriwe umumaro n’ijwi ryo mu gicuku, ryari iryo kubategurira kwinjirana na Yesu kubwo kwizera mu Ahera Cyane h’urusengero rwo mu ijuru. Kandi kubwo kwanga ubwo butumwa bubiri bwa mbere, bashegeshe cyane ubwenge bwabo ku buryo batabona umucyo n’umwe mu butumwa bw’umumarayika wa gatatu, bwerekana inzira ijya mu Ahera Cyane. Nabonye ko nk’uko Abayuda babambye Yesu, ni ko amatorero y’izina gusa yabambye ubwo butumwa; ni cyo gituma badafite ubumenyi bw’inzira ijya mu Ahera Cyane, kandi ntibashobora kugirirwa umumaro no kwinginga kwa Yesu ahongaho. Nk’Abayuda batambaga ibitambo byabo bitagira umumaro, ni ko na bo bazamura amasengesho yabo atagira umumaro bayerekeza mu cyumba Yesu yavuyemo; kandi Satani, yishimiye ubwo bushukanyi, yiyambika imico y’idini, maze akayobora intekerezo z’aba biyita Abakristo azijyana kuri we ubwe, akoresha imbaraga ze, ibimenyetso bye n’ibitangaza by’ibinyoma, kugira ngo abakomeze mu mutego we.” Early Writings, 259–261.

Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.

Mushiki White agaragaza gahunda y’ibigeragezo byagiye byiyongera mu mateka ya Yohana Umubatiza na Kristo, yarangiranye n’uko Abayahudi binjiye mu mwijima wuzuye rwose, kugira ngo yerekane ayo mateka nyene mu gihe cy’Abamilerite, ari yo mateka ya alufa ya Mushiki White; umuhanuzi wa kera w’iminsi y’imperuka. Ikigeragezo cy’ubugingo cyangwa urupfu mu ntangiriro cyari gishingiye ku kwinjira Ahera Cyane cyangwa ku kwanga kuhajya. Kwanga kuhajya byazaniye abigometse bo mu mateka y’Abamilerite uwo mwijima nyene wari warageze ku Bayahudi bigometse mu mateka ya Kristo.

Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.

Yesu buri gihe agereranya iherezo ry’ikintu n’intangiriro yacyo; bityo, igihe Mushiki wa White yajyanwaga Ahera Cyane akareba Isanduku y’Isezerano ifunguye, bifitanye isano n’ikigeragezo cyo ku ya 22 Ukwakira 1844, byerekana ko abantu ibihumbi ijana na mirongo ine na bine bazageragezwa ku bijyanye no gukurikira Umwana w’Intama bakinjira Ahera Cyane cyangwa kujya mu mwijima w’iteka utunganye rwose. Uku kuri gushingiye ku kwizera gusobanukirwa ko abahanuzi ba kera bagaragaza ubwoko bw’Imana bwo mu minsi y’imperuka igihe na bo ubwabo baba igice cy’ubuhamya bwanditswe. Mushiki wa White agaragaza ayo matsinda yombi.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> “Igihe nari muri iyo mimerere yo gucika intege, narose inzozi zansigiye ikimenyetso gikomeye mu mutima. Narose mbona urusengero, aho abantu benshi cyane barimo bateranira. Abari guhungira muri urwo rusengero bonyine ni bo bari kuzakizwa igihe cyagombaga kurangira. Abose bari gukomeza kuguma hanze bari kurimbuka iteka ryose. Imbaga nyamwinshi zari hanze, zigendera mu nzira zazo zitandukanye, zasuzuguraga kandi zishinyaguriraga abinjiraga mu rusengero, zikababwira ko uwo mugambi w’umutekano wari uburiganya bw’ubwenge bwinshi, kandi ko mu by’ukuri nta kaga na gato kariho kagombaga kwirindwa. Ndetse zafashe bamwe kugira ngo zibabuze kwihutira kwinjira imbere mu nkuta zarwo.”

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> “Natinye gushinyagurirwa, nibwiye ko ibyiza ari ugutegereza kugeza igihe imbaga itataniye, cyangwa kugeza ubwo nabasha kwinjira ntabonwe na bo. Ariko aho kugabanuka, umubare warushagaho kwiyongera; maze ntinya ko natinda cyane, nva mu rugo nihuta, nsunika ncamo muri iyo mbaga. Mu guhangayika kwanjye gushaka kugera ku rusengero, sinabonaga kandi sinitaga ku kivunge cy’abantu bankikije. Ngeze mu nyubako, nabonye ko urusengero runini rwari rushyigikiwe n’inkingi imwe y’akataraboneka, kandi kuri yo hari hahambiriwe umwana w’intama watanyaguye hose kandi ava amaraso. Twebwe twari duhari twasaga n’abazi ko uwo mwana w’intama yari yarashishimuwe kandi yakomerekejwe ku bwacu. Abinjiraga bose mu rusengero bagombaga kubanza kujya imbere ye maze bakatura ibyaha byabo.”

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> Imbere gato y’Umwana w’intama hari intebe zashyizwe ahirengeye, kandi kuri zo hari hicaye abantu benshi bagaragaraga ko bishimye cyane. Urumuri rw’ijuru rwasaga n’urumurikira mu maso habo, kandi bashimaga Imana, bakaririmba indirimbo z’ishimwe ziturutse ku munezero, zasaga n’umuziki w’abamarayika. Abo ni bo bari baraje imbere y’Umwana w’intama, bakatura ibyaha byabo, bakababarirwa, kandi none bari bategerezanyije umunezero mwinshi ikintu runaka cy’ibyishimo cyari kigiye kuba.

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.

> “Ndetse na nyuma y’uko nari maze kwinjira muri iyo nyubako, ubwoba bwaranyishe, n’umutima w’isoni y’uko ngomba kwicisha bugufi imbere y’abo bantu. Ariko byasaga n’aho hari imbaraga zimpanira gukomeza kujya imbere, kandi nagendaga buhoro nzenguruka inkingi kugira ngo mpagarare imbere y’umwana w’intama, maze impanda iravuga, urusengero rurazanyazanyiswa, induru z’intsinzi zizamuka ziturutse ku bera bari bateraniye hamwe, umucyo uteye ubwoba uramurikira inyubako, hanyuma byose bihita bihinduka umwijima mwinshi. Abo bantu bishimye bose bari baburiwe hamwe n’uwo mucyo, maze nsigara ndi jyenyine mu ituze riteye ubwoba ry’ijoro. Nabyutse umutima ubabara cyane kandi byari bingoye cyane kwemeza ko nari ndimo kurota. Byanshobokeye nk’aho kurimbuka kwanjye kwari kumaze gukomera, ko Umwuka w’Umwami yari yaransize, atazigera agaruka ukundi.”

> “Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’

> “Bidatinze nari maze kugira indi nzozi. Nabonaga nicaye mu kwiheba gukabije, nshiye mu maso yanjye mu biganza, ntekereza ntya nti: Iyo Yesu aza kuba ari ku isi, najya aho ari, nkikubita ku birenge bye, nkamubwira imibabaro yanjye yose. Ntiyanyirukana, ahubwo yangirira imbabazi, kandi nakundaga kumukorera iteka ryose. Muri ako kanya urugi rurakinguka, hinjira umuntu ufite ishusho n’imimerere byiza cyane. Yanyitegereje amfitiye impuhwe, arambwira ati: ‘Mbese urifuza kubona Yesu? Ari hano, kandi ushobora kumubona niba ubishaka. Fata ibyo utunze byose unkurikire.’”

> “I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.

> “Nabyumvise n’umunezero utarondoreka, maze nishimira gukoranya utuntu duto twanjye twose, buri kantu kose nari narizigamye nk’agaciro, ndamukurikira umuyobozi wanjye. Yanjyanye ku ngazi zihanamye kandi zabonaga ko zoroshye cyane. Ubwo natangiraga kuzamuka izo ntambwe, yamburiye kwirinda ankangurira guhanga amaso hejuru, kugira ngo ntazazungera umutwe ngo ngwa. Benshi mu bandi bazamukaga iyo nzira ihanamye bagwaga bataragera ku musozo wayo.”

> “Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.

> “Amaherezo twageze ku ntambwe ya nyuma, duhagarara imbere y’urugi. Aha umuyobora wanjye antegeka gusiga ibintu byose nari nazanye. Nabishyize hasi nishimye; hanyuma akingura urugi, ambwira kwinjira. Mu kanya gato mba mpagaze imbere ya Yesu. Nta kwibeshya kwashoboraga kubaho kuri iyo nyagasani y’uburanga. Iyo miterere y’ubugwaneza n’icyubahiro ntishoboraga kuba iy’undi uwo ari we wese. Amaso Ye amaze kumbaho, nahise menya ko azi neza buri kintu cyose cyaranze imibereho yanjye n’ibitekerezo byanjye byose byo mu mutima n’ibyiyumvo byanjye byose.

> “I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.

> “Nagerageje kwikingira ngo ndekwe n’amaso Ye, numvaga ntashobora kwihanganira amaso Ye ansuzuma, ariko yanyegereye amwenyura, maze arambika ikiganza ku mutwe wanjye, aravuga ati: ‘Witinya.’ Ijwi ryiza rye ryuje ineza ryakoze ku mutima wanjye, riwuzuzamo ibyishimo utari warigeze umenya mbere. Nari narengewe n’ibyishimo ku buryo ntabashaga kugira ijambo mvuga, ahubwo, ntsinzwe n’amarangamutima, nikubita hasi ndambarara ku birenge Bye. Igihe nari ndyamye aho nta cyo nshoboye, ibigaragaza ubwiza n’ikuzo byanyuraga imbere yanjye, kandi numvise meze nk’uwageze mu mutekano no mu mahoro byo mu ijuru. Amaherezo imbaraga zanjye zagarutse, ndahaguruka. Amaso ya Yesu yuzuye urukundo yari akindeba, kandi inseko Ye yuzuzaga ubugingo bwanjye umunezero. Kubaho Kwe kwanyuzuzagamo kubaha kwera n’urukundo rudasobanurwa.”

> “My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.

> “Umuyobozi wanjye ahita afungura urugi, maze twembi dusohoka. Ambwira kongera guterura ibintu byose nari nasize hanze. Ibyo bimaze gukorwa, ampa umugozi w’icyatsi uzingazingiye cyane. Ambwira kuwushyira hafi y’umutima wanjye, kandi igihe nzaba nshaka kubona Yesu, nkawukura mu gituza cyanjye maze nkawurambura uko ushoboye kose. Yamburiye kumburira ko ntawurekera igihe kirekire uzingazingiye, kugira ngo utazagira amapfundo maze bikazagorana kuwugorora. Nshyira uwo mugozi hafi y’umutima wanjye maze nishimye cyane manuka ya ngazi nto, nshima Uwiteka kandi mbwira abantu bose nahuraga na bo aho bashoboraga gusanga Yesu. Iyo nzozi yampaye ibyiringiro. Mu bwenge bwanjye, uwo mugozi w’icyatsi washushanyaga kwizera, kandi ubwiza n’ubworoshye bwo kwiringira Imana bitangira gutambikira ubugingo bwanjye.” Testimonies, volume 1, 27–29.

From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.

Kuva ku musozo w’ikoraniro ry’amahema ryabereye i Exeter ku wa 17 Kanama kugeza ku wa 22 Ukwakira mu mwaka wa 1844 hari iminsi mirongo itandatu n’itandatu. Iyo minsi mirongo itandatu n’itandatu igereranya igihe cyo gutangaza Induru yo mu Gicuku, kandi mu rwego rw’umugani w’abakobwa cumi b’inkumi, abatangaje ubwo butumwa muri icyo gihe bagereranya abafite amavuta, naho abatabutangaje muri icyo gihe nta mavuta bari bafite.

In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?

Mu mugani, ubukwe bwabaye mu ntangiriro y’igihe cyo gutinda. Gushyingiranwa kwemewe n’amategeko kwabanje kuba, hanyuma buri wese asubira iwe agategereza kugeza igihe se w’umukwe yahitiraga niba byemewe ko ubukwe busesekazwa. Ubuhemu bwabaga hagati y’ugushyingiranwa kwa mbere n’umuhango wa kabiri wabaga saa sita z’ijoro bwafatwaga nk’ubusambanyi. Igihe cyo gutinda cyashingiraga ku kuba se w’umukwe yarategerezaga kureba ibyabaga ku mugeni mu gihe runaka. Yari atwite?

When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.

Igihe se yafataga icyemezo ko byose byiteguye neza, urugendo rwo mu gicuku rwatangiraga; kandi rwatangiraga nijoro kugira ngo hirindwe ubushyuhe bukabije bwo ku manywa muri Palesitina. Ni yo mpamvu abakurikiranabukwe, abo bakobwa b’inkumi bo muri wa mugani, basabwaga kugira buri wese itara rye n’amavuta yaryo biteguye, bategereje ijwi ryo mu gicuku ritangaza ko urugendo rujya mu bukwe rutangiye, kuko rwagombaga kuba nijoro. I Exeter, ijwi ryo mu gicuku ryarumvikanye, kandi byabaga ari uko waba wari ufite amavuta ahagije ateguye ku bw’urwo rugendo cyangwa ukaba utayafite.

When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.

Igihe bava i Exeter bafite ubwo butumwa, berekanaga ubwoko bw’abantu bari barashyizweho ikimenyetso. Bamwe bari bafite amavuta ahagije yo kwinjira mu bukwe ku wa 22 Ukwakira 1844, naho abandi ntibayari bafite. Izo minsi mirongo itandatu n’itandatu ihagarariye igihe ubwo ubwoko bw’Imana bushyirwaho ikimenyetso kugeza ku rugi rwafunzwe rw’itegeko ryo ku Cyumweru. Iyo baza kuba bari bafite urugero rukwiye rw’amavuta, binjiraga mu kwizera Ahera Cyane. Mushiki wa White yagaragaje ubwoko bw’Imana bwinjira Ahera Cyane mu minsi y’imperuka, kandi mu mateka ye ya alfa, hari ikigeragezo cy’ubugingo cyangwa urupfu cyari gifitanye isano no kwinjira mu kwizera muri Ahera Cyane. Mu minsi y’imperuka, ibihumbi ijana na mirongo ine na bine bizageragezwa ku bijyanye n’icyo kwinjira mu kwizera muri Ahera Cyane. Uko ni ukongera kuba ikigeragezo cy’ubugingo cyangwa urupfu.

We will continue these things in the next article.

Tuzakomeza ibi bintu mu nyandiko itaha.

> “In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.

> “Mu kwezwa urusengero, Yesu yatangazaga umurimo We nk’Umukiza wasizwe, kandi atangira umurimo We. Urwo rusengero, rwari rwubatswe ngo rube ubuturo bw’Ukubaho kw’Imana, rwari rugenewe kuba inyigisho iboneka kuri Isirayeli no ku isi. Uhereye mu bihe by’iteka ryose, umugambi w’Imana wari uko buri cyaremwe cyose, uhereye kuri ba serafi bamurika kandi bera ukageza ku muntu, cyakabaye urusengero rwo guturwamo n’Umuremyi. Kubera icyaha, ubumuntu bwaretse kuba urusengero rw’Imana. Umutima w’umuntu, wagizwe umwijima kandi wandujwe n’ikibi, ntiwari ukigaragaza ubwiza bw’Uwo Mumana. Ariko binyuze mu kwigira umuntu kw’Umwana w’Imana, umugambi w’Ijuru urasohojwe. Imana itura mu bumuntu, kandi kubw’ubuntu bukiza umutima w’umuntu wongera kuba urusengero rwayo. Imana yagennye ko urusengero rw’i Yerusalemu rwaba ubuhamya buhoraho bw’iherezo rikomeye rishyizwe imbere ya buri bugingo. Ariko Abayahudi ntibari barasobanukiwe ubusobanuro bw’iyo nyubako barebanaga ubwibone bwinshi. Ntibitanze ngo babe insengero zera z’Umwuka w’Imana. Imbuga z’urusengero rw’i Yerusalemu, zuzuye urusaku rw’ubucuruzi butari ubwera, zagaragazaga mu kuri kose urusengero rw’umutima, rwandujwe no kubaho kw’irari ry’umubiri n’ibitekerezo bitari ubwera.”

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Mu kweza urusengero, arukizamo abaguzi n’abacuruzi bo mu isi, Yesu yatangaje umurimo We wo kweza umutima awuvanamo kwanduzwa n’icyaha,—kwifuzwa kw’isi, irari ry’ubwikunde, n’ingeso mbi, byonona ubugingo. Malaki 3:1–3 hasubiwemo.” The Desire of Ages, 161.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> Umuhanuzi aravuga ati: “Mbona undi mumarayika amanuka ava mu ijuru, afite ubutware bukomeye; isi imurikirwa n’ubwiza bwe. Arangurura ijwi rikomeye cyane, aravuga ati: Babuloni ikomeye iraguye, iraguye, ihindutse ubuturo bw’abadayimoni” (Ibyahishuwe 18:1, 2). Ubu ni bwo butumwa bwatanzwe n’umumarayika wa kabiri. Babuloni yaraguye, “kuko yanywesheje amahanga yose vino y’uburakari bw’ubusambanyi bwayo” (Ibyahishuwe 14:8). Iyo vino ni iki?—Ni inyigisho zayo z’ibinyoma. Yahaye ab’isi Isabato y’ikinyoma mu cyimbo cy’Isabato y’itegeko rya kane, kandi yasubiyemo ikinyoma Satani yabanje kubwira Eva muri Edeni—ukutapfa kwa kamere k’ubugingo. Yakwije hose amakosa menshi afitanye isano na byo, “yigisha nk’inyigisho amategeko y’abantu” (Matayo 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Igihe Yesu yatangiraga umurimo We wa ku mugaragaro, yejeje Urusengero arukuramo ukwanduzwa kwarwo kw’igitutsi cyo gusuzugura ibera. Mu bikorwa bya nyuma by’umurimo We harimo ukwezwa kwa kabiri k’Urusengero. Ni ko no mu murimo wa nyuma wo kuburira isi, amatorero ahabwa imihamagaro ibiri itandukanye. Ubutumwa bw’umumarayika wa kabiri ni ubu: ‘Babuloni iraguye, iraguye, wa mudugudu ukomeye, kuko yanywesheje amahanga yose vino y’uburakari bw’ubusambanyi bwayo’ (Ibyahishuwe 14:8). Kandi mu ijwi rirenga ry’ubutumwa bw’umumarayika wa gatatu humvikana ijwi riturutse mu ijuru rivuga riti: ‘Nimusohoke muri wo, bwoko bwanjye, kugira ngo mutifatanya n’ibyaha byawo, kandi kugira ngo mutagerwaho n’ibyago byawo. Kuko ibyaha byawo byageze mu ijuru, kandi Imana yibutse gukiranirwa kwayo’ (Ibyahishuwe 18:4, 5).” Selected Messages, igitabo cya 2, 118.

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