Article

# Elijah - Number Seven

Eliya — Umubare Karindwi

The First and Last

Uwa Mbere n’Uwa Nyuma

Author

Jeff Pippenger

Published

October 7, 2023

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We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.

Turimo kumenya ko 1863 ari ho hantu ha nyuma ho kugeragerezwa mu ruhererekane rw’ibigeragezo byatangijwe no gucika intege gukomeye ko mu 1844. Igice cya mbere cy’imitekerereze yacu ni uko umutwe w’Abamillerite warangiye igihe Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ryandikwaga mu buryo bwemewe n’amategeko na leta ya Leta Zunze Ubumwe za Amerika muri uwo mwaka nyir’izina. Uwo mutwe watangiye mu buryo bw’ubuhanuzi mu 1798, warangiye mu 1863.

Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.

Guhumekerwa kutubwira yuko igihe marayika ukomeye wo mu Byahishuwe igice cya cumi n’umunani yamanukaga ku wa 11 Nzeri 2001, icyo gikorwa cyari cyaramaze kugaragazwa mu ishusho yacyo mu rugendo rw’Abamilerite igihe marayika wo mu Byahishuwe igice cya cumi yamanukaga. Urugendo rw’Abamilerite rwatangiye mu gihe cy’imperuka mu 1798, igihe iyerekwa ry’uruzi Ulayi ryo muri Daniyeli ibice bya munani n’icya cyenda ryafungurwaga. Urugendo rw’ab’umutwe w’ibihumbi ijana na mirongo ine na bine rwatangiye mu gihe cy’imperuka mu 1989, igihe iyerekwa ry’uruzi Hidekeli ryo mu bice bitatu bya nyuma bya Daniyeli ryafungurwaga.

Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.

Ibihe byombi by’imperuka byatangiye itandukanywa rigenda ritera imbere ry’abantu batoranyijwe ba kera n’abari mu rugendo rw’amateka yabo bwite. Igihe ihame nyamukuru rya buri mateka ryahamirizwaga ku mugaragaro, marayika wa buri mateka yaramanutse. Ubutumwa, urugendo n’intumwa byari ibikoresho Umwami yakoresheje muri buri mateka kugira ngo agaragaze icyaha cy’abantu batoranyijwe ba kera; kuko nk’uko Kristo yigishije iby’umurimo We, iyo aba ataraje, Abayahudi b’amateka baharaniraga kujya impaka baba badafite icyaha. Intumwa, ubutumwa n’urugendo byari ibikoresho by’urubanza byari kuzabaza abantu batoranyijwe ba kera ku kwanga umucyo ugenda wiyongera wo mu mateka yabo bwite; kandi igihe marayika yamanukaga, byaranga ko urugendo rw’urubanza rw’abantu b’isezerano rya kera rwari rutangiye. Igikoresho cy’urubanza kigaragazwa igihe abahanuzi bagereranya ayo mateka barya ubutumwa bahawe n’Umwami. Iyo bamaze kurya ubutumwa, hanyuma babujyana ku bantu batoranyijwe ba kera bashushanywa nk’abantu b’ijosi rikomeye kandi bigometse, batemera kumva ngo bahinduke. Iyo marayika amaze kumanuka kandi ubutumwa bumaze kuribwa, urubanza rw’abo bantu bigometse rutangira.

We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.

Turimo gushyira mu mateka y’itsinda ry’Abamillerite, uburyo bw’urubanza bwa Isirayeli ya kera nk’uko bugaragazwa mu gitabo cyo Kubara; kandi amaherezo, tuzashyira ubu buryo bw’igeragezwa ku mutwe w’ab’ibihumbi ijana na mirongo ine na bine. Ikimenyetso cy’umubare “cumi” kigomba kugenwa n’imvugiro y’igice cy’Ibyanditswe aho uwo mubare wakoreshejwe.

The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.

Uruhererekane rw’ibizamini icumi rutangirira ku gucika intege, haba ku Nyanja Itukura ku Bisirayeli ba kera, cyangwa ku wa 22 Ukwakira 1844 ku ba Millerite. Mushiki wa White agaragaza ukuri “kw’ibimenyetso fatizo” kwahishuwe muri icyo gihe, guhera ku cyo yise “guhita kw’igihe.” Gucika intege kw’Abaheburayo kwari guterwa n’iterabwoba ry’ingabo za Farawo. Kubura kwizera imbaraga z’Imana kw’Abaheburayo kwagaragariye mu gusubiza kwabo guterwa n’ubwoba bw’ingabo z’abanzi babo, nk’uko byagenze no ku kizamini cya cumi kandi cya nyuma. Yesu agaragaza iherezo ahereye ku ntangiriro, bityo ubwoba bw’ibihangange mu Gihugu cy’Isezerano, byagaragajwe n’abatasi icumi, bwari ubwoba bumwe bwari bwanateye gucika intege kwabo ku Nyanja Itukura. Ikizamini cya cumi kandi cya nyuma ku rugendo rw’aba Millerite cyari kuzaba ubuhanuzi bw’igihe, nk’uko byagenze ku wa 22 Ukwakira 1844.

The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.

Ukwiheba gukomeye mu igeragezwa ryagiye rikurikirana mu mateka y’Abamilerite kwaranzwe nk’intangiriro y’amateka yari yarashushanyijwe neza cyane no gukizwa kwa Isirayeli ya kera ikurwa muri Egiputa. Uhereye ku Nyanja Itukura habayeho uruhererekane rw’ibigeragezo icumi, kandi ikigeragezo cya nyuma cyagombaga kugaragaza icya mbere. “Igihinguka cy’igihe” mu gihe cy’ukwiheba gukomeye cyatewe no kudasobanukirwa ubuhanuzi bw’igihe. Icya nyuma mu rugendo rw’igeragezwa rwa Isirayeli ya mwuka cyari kuzaba kimwe n’icya mbere. Mu 1863, abayobozi ba Isirayeli nyakuri bahisemo gusubira ku buryo bwa Bibiliya bwo gusobanura bw’abo bari bamaze kumenya ko ari abakobwa ba Roma, maze banga, cyangwa se twavuga ko basobanukiwe nabi, ubuhanuzi bw’igihe burebure kurusha ubundi bwose muri Bibiliya. Iherezo ry’ibigeragezo icumi haba muri Isirayeli nyakuri no muri Isirayeli ya mwuka ryashushanyijwe n’intangiriro. Kandi ku iherezo, muri izo ngero zombi, abigometse bagaragaje icyifuzo cyo gusubira aho bari bamaze gukizwa bavanwa.

By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.

Mu kwanga kwemera ibihe birindwi byo mu Balewi makumyabiri na gatandatu, Uwadivantisiti bw’i Lawodikiya bwihangiye urujijo rw’ubuhanuzi butari bwarigeze bubona mbere. Kugeza n’uyu munsi ntiburashobora gukemura urwo rujijo, nubwo butanga ibyokurya binyuranye by’imigani y’ibihimbano mu kugerageza kubikora. Urwo rujijo ruri mu murongo Mushiki wa White agaragaza ko ari wo shingiro n’inkingi yo hagati by’Uwadivantisiti.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “Ibyanditswe byari, kurusha ibindi byose, byarabaye urufatiro n’inkingi nkuru yo kwizera kwa Adventi ni iri tangazo ngo, ‘Kugeza ku minsi ibihumbi bibiri na magana atatu; maze ubuturo bwera buzahanagurwe.’ [Daniel 8:14.]” Intambara Ikomeye, 409.

Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.

Abadivantisiti bafite byinshi bavuga ku murongo wa cumi na kane, ariko ntibigera bavuga ku kintu cya mbere cyane gikwiye kwitonderwa kuri uwo murongo. Icyo ni uko umurongo wa cumi na kane ari “igisubizo.” Igisubizo ntigira icyo gisobanura, niba kitajyanirana n’ikibazo gitera icyo gisubizo. Umurongo wa cumi na gatatu ntushobora gutandukanywa n’uwa cumi na kane mu buryo bw’ubwenge, ubw’ikibonezamvugo, cyangwa mu buryo bushyize mu gaciro, kuko umurongo wa cumi na gatatu ari wo kibazo, naho umurongo wa cumi na kane akaba ari wo gisubizo.

The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.

Ikibazo, iyo gisobanuwe neza kandi mu buryo buboneye, gitanga ubusobanuro butandukanye cyane bw’umurongo wa cumi na kane n’ubwo Abadiventisiti bigisha. Ibi ntibisobanura ko umurongo wa cumi na kane atari “urufatiro n’inkingi nkuru by’ukwizera kw’Abadiventisiti,” kuko ari byo koko. Bisobanura ko igihe Abadiventisiti basobanukirwaga nabi maze bakirengagiza iby’ibihe birindwi mu 1863, batashoboye gusobanura mu buryo bwuzuye icyo umurongo wa cumi na kane usobanura by’ukuri. Mu Byanditswe, igice cy’ukuri si ukuri. Iyo byumvikanywe neza, ikibazo cyo mu murongo wa cumi na gatatu gisaba kwemera ubuhanuzi bugaragaza kwezwa k’Ubuturo Bwera bwari bwarasiribangiwe n’amaguru, kandi kandi kigasa no kwemera ubuhanuzi bugaragaza ugusiribangwa n’amaguru kw’ingabo. Ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu buvuga ku “Buturo Bwera,” naho ubuhanuzi bw’imyaka ibihumbi bibiri na magana atanu na makumyabiri bwo bukavuga ku “ngabo.”

To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.

Kugira ngo hasobanurwe isano riri hagati y’iyo mirongo yombi bisaba inyigo ndende, kandi si cyo nteganya gukora muri iki gihe muri izi nyandiko. Izi ngingo zagiye ziganirwaho kenshi uko imyaka yagiye ihita kandi zishobora kuboneka mu ruhererekane rwitwa Habakkuk’s Tables. Ndacyari kuvuga ku kimenyetso cya Eliya kandi nshaka kubanza kurangiza ayo kuri mbere.

William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.

William Miller yari Eliya wo mu ntangiriro y’Ubwadivantisiti, kandi icyo yabanje kuvumbura ni “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu; bityo rero kwanga uko kuri mu 1863 kwari ukwanga ubutumwa bwa Eliya. Aha ndimo kuvuga ku miterere ya Alufa na Omega iranga iherezo nk’irihuzwa n’itangiriro. Ikigeragezo cya nyuma cyabaye ku Isirayeli ya kera cyari cyaragaragajwe mu kigeragezo cya mbere. Ibyo bigeragezo byombi bigaragaza ubwoba bw’uko amahanga y’abapagani yarushaga Imana imbaraga. Ikigeragezo cya cumi, kubera ko cyari kimwe n’icya mbere mu ihame, cyarimo ubugome bwo kwigomeka buruta kure ubw’icya mbere, kuko amateka y’intsinzi y’Imana mu kigeragezo cya mbere yagombaga kuba yarazanye icyizere gishikamye muri ba bigometse. Bagaragaje ko banze Imana nubwo bari bafite ibimenyetso byinshi cyane kurusha ibyo bari bafite ku Nyanja Itukura byerekana imbaraga zayo. Ubwadivantisiti bwa ba Milleri, mu 1863, bwari busanzwe busobanura impamvu ugutenguha gukomeye kwari umurimo ukomeye w’Imana, ariko nyamara bakomeje gufata icyemezo cyo kwitoramo umutware no gusubira muri Egiputa no kwanga ubutumwa Daniyeli yita “indahiro” ya Mose yari yaragereranyijwe na Eliya.

Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.

Aho gufata igihe cyo kugaragaza ibihamya byemeza ukwemerwa kw’ibihe birindwi nk’ubuhanuzi bw’igihe, ndashaka gukoresha imitekerereze yoroshye kugira ngo mpamye ukwemerwa kwabyo mu bundi buryo. Kuko ku rugendo rwatangiye mu 1798, ikigeragezo cya nyuma cyo mu 1863 na cyo cyari guhagararira ikigeragezo cya nyuma cy’urugendo rw’umumarayika ukomeye wo mu Ibyahishuwe cumi n’umunani. Ibyahishuwe byarasobanuye neza cyane icyo ikigeragezo cya nyuma ari cyo kuri ayo mayeri yombi.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18).” Selected Messages, book 1, 48.

> “Satani ahora... ahora ashyiraho ibihimbano by’ibinyoma—kugira ngo ayobye abantu abakure ku kuri. Ubuyobe bwa nyuma cyane bwa Satani buzaba ugutesha agaciro ubuhamya bwa Mwuka w’Imana. ‘Aho kutagira ibyahishuwe, abantu bararimbuka’ (Imigani 29:18).” Selected Messages, igitabo cya 1, 48.

There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.

Nta buryo nyakuri bwo gufata inyandiko za Ellen White maze ugatanga igitekerezo cy’uko atashyigikiye byuzuye rwose ya bihe birindwi byo mu Balewi makumyabiri na gatandatu. Mushiki wacu White, nk’uko twabigaragaje mbere muri izi ngingo kandi bikaba byanditswe neza mu ruhererekane rwiswe Habakkuk’s Tables, atumenyesha mu buryo butaziguye ko Imana yayoboye imbonerahamwe zo mu 1843 no mu 1850. Atwigisha mu buryo butaziguye ko izo mbonerahamwe ebyiri zari isohozwa ry’igice cya kabiri cya Habakuki. Izo mbonerahamwe zombi zigaragaza bihe birindwi byo mu Balewi makumyabiri na gatandatu nk’ingingo y’ingenzi y’imiterere yabyo y’ishusho. Muri izo mbonerahamwe zombi, umurongo wa bya bihe birindwi ufite umusaraba wa Kristo nk’ihuriro ryo hagati ry’umurongo w’ubuhanuzi wa bya bihe birindwi.

Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.

Hamwe no kwemeza kwe kw’imbonerahamwe ebyiri za Habakuki, yanditse inshuro nyinshi ko dukwiriye gukomeza kwamamaza ubutumwa bwamamajwe kuva mu 1840 kugeza mu 1844; kandi buri munyamateka w’Abadiventisiti uvuga uburyo aba-Millerite bamamaje ubutumwa batangazaga, agaragaza ko bakoresheje imbonerahamwe ya 1843. Ntabwo yemeza gusa ubutumwa bugaragazwa kuri izo mbonerahamwe, kandi ngo agire inama ubwoko bw’Imana gukomeza kwamamaza ubwo butumwa nyir’izina bwamamajwe muri ayo mateka, ahubwo anatanga ingingo nyinshi aho aburira ko ubwo butumwa bwari kuzaterwa mu mateka yose y’ubwoko bw’Imana busigaye. Iyo aburira kuri ibyo bitero, inshuro nyinshi agaragaza ko ari umurimo w’abarinzi b’Imana kurengera ukuri nyir’izina.

If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.

Niba ibishushanyo bidakwiriye, ubwo ubutumwa bigaragaza mu buryo bw’amashusho na bwo ntibwaba bukwiriye. Niba ubutumwa Abamilerite batangaje kuva mu 1840 kugeza mu 1844 butari ukw’ukuri, noneho no kuba Ellen White yaragiye asubiramo kenshi ko ubutumwa bw’Abamilerite ari bwo rufatiro, na byo ntibyaba ari ukuri. Niba ubwo butumwa butari ubw’ukuri, amategeko ye yasubiwemo kenshi yo gukomeza kwigisha ayo kuri nyakuri nyene yaba ari inama z’ibinyoma. Niba ubutumwa bw’Abamilerite butagaragaza imfatiro zagombaga kubungwabungwa no kurindwa ibitero bya Satani, noneho na ziriya nama na zo zaba zirimo amakosa. Kugera ku mwanzuro yuko ibyo bibazo byose bifitaniye isano n’ubutumwa bwa Eliya bw’iyo mateka ari amakosa, byagaragaza neza ko Ellen White yari umuhanuzi w’ibinyoma.

Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?

Abadiventisime y’iki gihe iracyigisha mu mahuriro yayo yigisha Ibyahishuwe ko itorero ry’asigaye rizaba rifite Umwuka w’Ubuhanuzi, ari wo buhamya bwa Yesu; ariko rwose ntibabwira abo bashaka gukururira kuba abanyamuryango b’itorero ko banga burundu kwemeza kwa Ellen White n’amabwiriza ye yo kuburira bifitanye isano n’ayo mahame ya mbere y’ishingiro n’amateka yabyo. Ni iki igice gikurikira gisobanuye kuri wowe?

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Nta cyo gutinya ku by’igihe kizaza dufite, keretse igihe twazibagirwa uburyo Uwiteka yaduyoboye, n’inyigisho ye mu mateka yacu ya kera.” Life Sketches, 196.

In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.

Mu wa 1863, umutwe w’Abamilerite wageze ku musozo maze wiyandikisha nk’ikigo cyemewe n’amategeko imbere ya Leta, iyo amaherezo yagombaga kurema ishusho y’ubupapa, ari byo Ellen White asobanura ko ari uguhuza Itorero na Leta.

> “In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.

> “Mu bikorwa biriho ubu muri Leta Zunze Ubumwe z’Amerika byo gushakira inzego n’imigenzo by’itorero ubufasha bwa leta, Abaporotesitanti barimo gukurikira mu ntambwe z’Abapapiste. Ikirenze ibyo, barimo gukingurira Ubupapa umuryango kugira ngo bwongere kubona muri Amerika y’Abaporotesitanti ubutegetsi bw’ikirenga bwatakaje mu Isi ya Kera.” The Great Controversy, 573.

Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.

Dushingiye ku musingi w’uko kwihuza n’ubutegetsi mu buryo bwemewe n’amategeko byari biri mu bikenewe kugira ngo haboneke gahunda y’imikorere, mu gihe urubyiruko rw’icyo gihugu rwarimo rujyanwa ku gahato mu ishyano ry’ubwicanyi rizwi nk’Intambara y’Abanyagihugu, umuryango w’Abamilerite warangiye. Mu 1863, haba binyuze mu nyandiko yasohowe no ku mbonerahamwe nshya, itorero ry’Abadivantisiti b’Umunsi wa Karindwi ryaranze ubuhanuzi bw’ubucakara Daniyeli yita indahiro ya Mose. Mu 1850, Uwiteka yari yarayoboye ubwoko Bwe gukora imeza ya kabiri ya Habakuki, no gukosora ikosa yari yarakingirije ukuboko ku imeza ya 1843. Imbonerahamwe yategetswe mu 1850 yujuje neza rwose umugambi wayo, kuko Ellen White yavuze ko yabonye “ko Imana yari mu itangazwa ry’iyo mbonerahamwe,” ari na ko yagaragaje ko imbonerahamwe yo mu 1850 ari yo ivugwa muri Habakuki igice cya kabiri.

The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.

Intego y’ishusho ryo mu 1850 yari imwe n’iy’ishusho ryo mu 1843. Ryari igikoresho cy’ivugabutumwa cyagombaga gukoreshwa mu kugaragaza ubutumwa bw’umumarayika wa gatatu ku isi iri gupfa. Mu 1863, ubwo butumwa bwarajugunywe. Igikorwa cy’igeragezwa, gishushanywa n’igikorwa cy’igeragezwa cyatangiriye ku Nyanja Itukura, cyatangiranye n’ubuhanuzi bw’igihe bugaragaza ubuturo bwera bwagombaga gukandagirirwa munsi nk’uko bivugwa mu murongo wa cumi na gatatu wa Daniyeli umunani, kandi icyo gikorwa cy’igeragezwa cyasojwe n’ubuhanuzi bw’igihe bugaragaza ingabo zagombaga gukandagirirwa munsi nk’uko bivugwa mu murongo wa cumi na gatatu wa Daniyeli umunani.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Nuko numva umwera umwe avuga, maze undi mwera abwira wa mwera wavugaga ati: “Ibyerekanywe byerekeye igitambo gihoraho, no kugomera kuzana ubutayu, no gutanga Ahera n’ingabo ngo bihonyorwe bizageza ryari?” Arambwira ati: “Kugeza ku minsi ibihumbi bibiri na magana atatu; ni bwo Ahera hazezwa.” Daniel 8:13, 14

The testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.

Igikorwa cyo kugeragezwa cyatangiye ku wa 22 Ukwakira 1844 gifite ikimenyetso cya Alfa na Omega. Intangiriro y’icyo gikorwa cyo kugeragezwa yari ubuhanuzi bw’igihe bwagereranyaga ubuturo bwera bwagombaga gukandagirirwa hasi. Bwari ubuhanuzi bwatanze umucyo mwinshi igihe bwasohoraga. Igikorwa cyo kugeragezwa cyarangiye mu 1863 na cyo gifite ikimenyetso cya Alfa na Omega. Iherezo ry’icyo gikorwa cyo kugeragezwa ryari ubuhanuzi bw’igihe bwagereranyaga ingabo zagombaga gukandagirirwa hasi. Bwari ubuhanuzi bwari bugenewe gutanga umucyo mwinshi igihe bwasohoraga. Bwari ubuhanuzi bw’igihe bwatanzwe na Eliya wo muri ayo mateka, kandi igihe bwanangwaga kandi bugashyirwa ku ruhande, bwabyaye umwijima mwinshi.

> And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.

> Kandi uku ni ko gucirwaho iteka: ko umucyo waje mu isi, ariko abantu bakunda umwijima kuruta umucyo, kuko ibikorwa byabo byari bibi. Yohana 3:19.

The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?

Imitekerereze nteganya gusozesha iyi nyandiko ni iyo namaze kugaragaza. Mbese Imana, ibinyujije kuri Ellen White, yemeje ibishushanyo byo mu 1843 n’ibyo mu 1850?

> “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.” Early Writings, 74.

> “Nabonye ko imbonerahamwe yo mu 1843 yayoborwaga n’ukuboko kw’Umwami, kandi ko itagombaga guhindurwa; ko imibare yari uko Yashakaga ko iba; ko ukuboko Kwe kwari kuri yo kandi ko kwahishe ikosa ryari muri imwe mu mibare, kugira ngo hatagira ushobora kuribona, kugeza igihe ukuboko Kwe cyavaniweho.” Early Writings, 74.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was 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.” Manuscript Releases, number 13, 359; 1853.

> “Bonye ko Imana yari iri mu gutangaza iyo mbonerahamwe kwa Mwene Data Nichols. Nabonye ko muri Bibiliya hari ubuhanuzi bwerekeye iyo mbonerahamwe, kandi niba iyo mbonerahamwe yaragenewe ubwoko bw’Imana, niba ihagije ku muntu umwe ihagije no ku wundi, kandi niba umwe yari akeneye indi mbonerahamwe ishushanyijwe ku gipimo kinini kurushaho, bose bayikeneye mu rugero rungana.” Manuscript Releases, nimero 13, 359; 1853.

Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?

Mbese Imana yarashyigikiye, ibinyujije kuri Ellen White, ubutumwa Abamilerite batangaje mu mateka yo kuva mu 1840 kugeza mu 1844?

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Imana ntiduha ubutumwa bushya. Tugomba kwamamaza ubutumwa bwatumye mu 1843 no mu 1844 tuva mu yandi matorero.” Review and Herald, 19 Mutarama 1905.

> “God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.

> “Imana idutegeka gutanga igihe cyacu n’imbaraga zacu ku murimo wo kwamamaza abantu ubutumwa bwakanguye abagabo n’abagore mu 1843 no mu 1844.” Manuscript Release, Number 760.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Ubutumwa bwose bwatanzwe kuva mu 1840 kugeza mu 1844 bugomba kongera gutangazwa n’imbaraga muri iki gihe, kuko hari abantu benshi bayobye. Ubutumwa bugomba kugera mu matorero yose. ”

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kristo yaravuze ati: ‘Hahirwa amaso yanyu, kuko abona; n’amatwi yanyu, kuko yumva. Kuko ni ukuri mbabwira yuko abahanuzi benshi n’abakiranutsi bifuje kubona ibyo mwebwe mubona, ariko ntibabibone; no kumva ibyo mwebwe mwumva, ariko ntibabyumve’ [Matayo 13:16, 17]. Hahirwa amaso yabonye ibintu byabonetse mu wa 1843 no mu wa 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Ubutumwa bwaratanzwe. Kandi ntihakagombye kubaho gutinda mu kubusubiramo, kuko ibimenyetso by’ibihe biri gusohora; umurimo wo gusoza ugomba gukorwa. Umurimo ukomeye uzakorwa mu gihe gito. Vuba aha hazatangwa ubutumwa bwashyizweho n’Imana, buzabyara ijwi riranguruye. Hanyuma Daniyeli azahagarara mu mwanya we, kugira ngo atange ubuhamya bwe.” Manuscript Releases, volume 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.

> “Ukuri twakiriye mu wa 1841, ’42, ’43, na ’44 bugomba noneho kwigwa no kwamamazwa. Ubutumwa bw’abamarayika ba mbere, aba kabiri, n’aba gatatu buzakomeza kwamamazwa mu gihe kizaza n’ijwi riranguruye. Buzatangwa n’umwete udacogora no mu mbaraga z’Umwuka.” Manuscript Releases, volume 15, 371.

> “We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.

> “Dusobanukiwe intege nke n’ubuto by’umurimo w’iki gihe. Twanyuze mu byo twiboneye. Mu gukora umurimo Imana yaduhaye, dushobora kujya imbere twiringira, dufite icyizere tudashidikanya ko ari Yo izatubera ubushobozi. Izabana natwe mu mwaka wa 1906, nk’uko yari kumwe natwe mu wa 1841, 1842, 1843, no mu wa 1844.” Loma Linda Messages, 156.

> “Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.

> “Abahagaze nk’abigisha n’abayobozi mu bigo byacu bagomba gukomera mu kwizera no mu mahame y’ubutumwa bwa marayika wa gatatu. Imana ishaka ko ubwoko bwayo bumenya ko dufite ubutumwa nk’uko yaduhaye mu 1843 no mu 1844.” General Conference Bulletin, 1 Mata 1903.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Umuburo waratanzwe: Ntihakagire ikintu na kimwe cyemererwa kwinjira kizahungabanya urufatiro rw’ukwizera twubakiyeho uhereye igihe ubutumwa bwazaga mu 1842, 1843, no mu 1844. Nari muri ubu butumwa, kandi kuva icyo gihe nahagaze imbere y’isi, ndi indahemuka ku mucyo Imana yaduhaye. Ntidushaka gukura ibirenge byacu ku ntebe twashyizweho, aho twashyizwe uko umunsi ku wundi twashakaga Uwiteka mu isengesho rivuye ku mutima, dushaka umucyo. Mbese mutekereza ko nashobora kureka umucyo Imana yampaye? Ugomba kumera nk’Igitare cy’Ibihe byose. Wagiye unyobora kuva igihe nawuherewe.” Review and Herald, 14 Mata 1903.

Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?

Mbese Imana, ibinyujije kuri Ellen White, yaraburiye ubwoko bwayo kwirinda ibitero byasenya ukuri k’amateka y’Abamilerite?

> “The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.

> “Ibimenyetso bikomeye biranga ukuri, bitwereka aho duhagaze mu mateka y’ubuhanuzi, bigomba kurindirwa hafi cyane, kugira ngo bitazasenyerwa, ngo bisimbuzwe inyigisho zazana urujijo aho kuzana umucyo nyakuri.” Selected Messages, igitabo cya 2, 101, 102.

> “Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.

> “Uyu munsi Satani arimo ashaka uburyo bwo gusenya ibimenyetso nyabyo by’ukuri,—inzibutso zubatswe ku nzira; kandi dukeneye ubunararibonye bw’abakozi bakuze bubatse inzu yabo ku Gitare gikomeye, bo bakomeje gushikama ku kuri haba mu kuvugwa nabi no mu kuvugwa neza.” Gospel Workers, 104.

> “God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.

> “Imana ntijya ireka isi idafite abantu bashobora gutandukanya icyiza n’ikibi, gukiranuka no kudakiranuka. Imana ifite abantu yashyizeho ngo bahagarare ku isonga ry’urugamba mu bihe by’amage. Mu gihe cy’ihungabana, izahagurutsa abantu nk’uko yabigenje mu bihe bya kera. Abasore bazatumirwa kwifatanya n’abatwaye ibendera bakuze, kugira ngo bakomezwe kandi bigishwe n’ubunararibonye bw’aba bizerwa, banyuze mu ntambara nyinshi cyane, kandi abo Imana, binyuze mu buhamya bw’Umwuka wayo, yakomeje kubwira kenshi, ibereka inzira nyakuri kandi iciraho iteka inzira itari yo. Iyo hadutse akaga kagerageza ukwizera kw’ubwoko bw’Imana, aba bakozi b’inkundarubyino bagomba kwibutsa ibyabaye mu bihe byahise, igihe ingorane nk’izo zageraga, igihe ukuri kwashidikanywagaho, igihe hinjizwaga inyigisho zidasanzwe zidaturuka ku Mana.”

> “The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.

> “Ubu bunararibonye bw’abo bakozi bageze mu za bukuru burakenewe ubu; kuko Satani ahora ashakisha buri mwanya wo gutesha agaciro ibimenyetso bya kera biranga inzira,—inzibutso zashyizweho ku nzira.” Review and Herald, 19 Ugushyingo 1903.

In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.

Mu 1863, umurongo w’Abamillerite warangiye wimakaje kwanga ukuri kwa mbere Eliya wo muri ayo mateka yari yarayobowe gusobanukirwa. Ikigeragezo cyawo cya nyuma cyari gishingiye ku mirongo ibiri yo muri Daniyeli 8 igaragaza kuribatiza hasi ubuturo bwera n’ingabo. Umucyo w’ubuturo bwera warahishuwe ku cya mbere mu bigeragezo icumi, kandi umwijima uzanwa ku ngabo ku cya nyuma mu bigeragezo icumi.

> “One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

> “Ikintu kimwe ni cyo kidashidikanywaho: abo B’Abadiventisiti b’Umunsi wa Karindwi bahagarara munsi y’ibendera rya Satani bazabanza kureka kwizera imiburo n’ibihano bikubiye mu Buhamya bw’Umwuka w’Imana.

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

> “Umuhamagaro wo kwiyegurira Imana kurushaho no kuyikorera umurimo urushijeho kuba uwera urimo gutangwa, kandi uzakomeza gutangwa. Bamwe muri abavugira ubu inama za Satani bazasubirana ubwenge. Hari abari mu myanya y’ingenzi y’icyizere batumva ukuri kw’iki gihe. Ubutumwa bugomba kubagezwaho. Nibabwemera, Kristo azabakira, kandi azabagira abafatanyabikorwa be mu murimo. Ariko nibanga kumva ubwo butumwa, bazahagarara munsi y’ibendera ry’umukara ry’Umwami w’Umwijima.

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

> Nategetswe kuvuga yuko ukuri kw’igiciro cyinshi kw’iki gihe kurushaho kugenda gufungukira mu buryo busobanutse mu mitima y’abantu. Mu buryo bwihariye, abagabo n’abagore bagomba kurya umubiri wa Kristo no kunywa amaraso ye. Hazabaho gukura kw’ubwenge bwo gusobanukirwa, kuko ukuri gushobora guhora kwaguka ubutitsa. Uwahanze ukuri, ukomoka ku Mana, azinjira mu gusabana kwa bugufi kurushaho, kandi kurushaho rwose, n’abakomeza kumenya we. Nk’uko ubwoko bw’Imana bwakira ijambo ryayo nk’umugati wavuye mu ijuru, bazamenya ko ukuza kwe guteguye nk’umuseke. Bazahabwa imbaraga z’umwuka, nk’uko umubiri uhabwa imbaraga z’umubiri iyo ibiryo biririwe.

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

> “Ntidusobanukirwa uko bikwiriye umugambi w’Umwami wo gukura abana ba Isirayeli mu bubata bwo muri Egiputa, no kubayobora banyuze mu butayu berekeza i Kanani.

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

> “Nitwegeranya imirasire y’ijuru imurikirana iva mu butumwa bwiza, tuzarushaho gusobanukirwa neza gahunda y’Abayahudi, kandi tuzarushaho guha agaciro byimbitse ukuri kwayo kw’ingenzi. Ugushakashaka kwacu ukuri kuracyatuzuye. Twegeranije gusa uturasire duke tw’umucyo. Abatari abigishwa b’Ijambo buri munsi ntibazashobora gukemura ibibazo bya gahunda y’Abayahudi. Ntibazasobanukirwa ukuri kwigishwaga n’umurimo wo mu rusengero. Umurimo w’Imana ubangamirwa n’imyumvire y’isi ku mugambi wayo ukomeye. Ubugingo bw’igihe kizaza buzahishura ibisobanuro by’amategeko Kristo, atwikiriwe mu nkingi y’igicu, yahaye ubwoko bwe.” Spalding and Magan, 305, 306.

We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.

Mu kiganiro gikurikira tuzakomeza gusuzuma ubusobanuro bw’ishusho ya Eliya bufitanye isano n’umwaka wa 1863.

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