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# Elijah - Number Thirteen

Eliya — Umubare Cumi na Gatatu

Forty-six

Mirongo ine na itandatu

Author

Jeff Pippenger

Published

October 19, 2023

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In the previous article we were aligning Elijah with the history of 1798 through 1844. Elijah symbolically enters that history when William Miller was raised up to proclaim the first angel’s message. The widow of Sarepta represents a faithful church that is gathering two sticks, or two nations that would become one nation on October 22, 1844.

Mu ngingo ibanziriza iyi twari duhuza Eliya n’amateka yo mu 1798 kugeza mu 1844. Mu buryo bw’ikigereranyo, Eliya yinjira muri ayo mateka igihe William Miller yahagurukizwaga kwamamaza ubutumwa bw’umumarayika wa mbere. Umupfakazi w’i Sareputa agereranya Itorero ryo kwizerwa ririmo gukoranya inkwi ebyiri, ari zo mahanga abiri yagombaga kuzahinduka ihanga rimwe ku wa 22 Ukwakira 1844.

> And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:21–28.

> Maze ubabwire uti: Uku ni ko Uwiteka Imana avuga iti: Dore, nzakura abana ba Isirayeli mu mahanga bajyanywemo, mbakoranyirize impande zose, mbagarure mu gihugu cyabo bwite. Kandi nzabagira ishyanga rimwe mu gihugu, ku misozi ya Isirayeli; kandi umwami umwe ni we uzababera umwami bose; ntibazongera kuba amahanga abiri ukundi, kandi ntibazongera kugabanywamo ubwami bubiri na hato. Kandi ntibazongera kwihumanya n’ibigirwamana byabo, cyangwa n’ibiteye ishozi byabo, cyangwa n’ibicumuro byabo byose; ahubwo nzabakiza mbakure ahantu hose batuye, aho bakoze ibyaha, kandi nzabeza: bityo bazaba ubwoko bwanjye, nanjye nzababera Imana yabo. Kandi Dawidi umugaragu wanjye azababera umwami; kandi bose bazagira umushumba umwe: kandi na bo bazagendera mu mateka yanjye, kandi bazitondera amategeko yanjye, kandi bayakurikize. Kandi bazatura mu gihugu nahaye Yakobo umugaragu wanjye, aho ba sekuruza banyu batuye; kandi bazakibamo, bo ubwabo, n’abana babo, n’abuzukuru babo iteka ryose: kandi Dawidi umugaragu wanjye azababera umutware iteka ryose. Kandi kandi nzasezerana na bo isezerano ry’amahoro; rizababera isezerano rihoraho: kandi nzabashyiraho, kandi nzabagwiza, kandi nzashyira ubuturo bwanjye bwera hagati muri bo iteka ryose. Kandi ihema ryanjye na ryo rizabana na bo: koko, nzababera Imana yabo, na bo bazaba ubwoko bwanjye. Kandi amahanga azamenya yuko ari jye Uwiteka wera Isirayeli, ubwo ubuturo bwanjye bwera buzaba hagati muri bo iteka ryose. Ezekiyeli 37:21–28.

There are several blessings Ezekiel identifies that are promised to the two sticks, that are two nations that become one nation. We will begin by considering four of those blessings that Sister White has marked as four “comings,” which were all fulfilled at the same time, on October 22, 1844.

Hari imigisha myinshi Ezekiyeli agaragaza ko yasezeranijwe bya biti byombi, ari byo mahanga abiri ahinduka ihanga rimwe. Tuzatangira dusuzuma ine muri iyo migisha, iyo Mushiki wa White yagaragaje nk’“ukuza” kune, byose byasohoye icyarimwe ku wa 22 Ukwakira 1844.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Ukuza kwa Kristo nk’Umutambyi Mukuru wacu mu Ahera Cyane, kugira ngo aheze ubuturo bwera, nk’uko bigaragara muri Daniyeli 8:14; ukuza k’Umwana w’umuntu ku Mukuru wa kera, nk’uko byerekanwa muri Daniyeli 7:13; n’ukuza k’Umwami mu rusengero rwe, nk’uko byahanuwe na Malaki, byose ni ibisobanuro by’ikorwa rimwe; kandi ibyo ni na byo bishushanywa no kuza k’umukwe mu bukwe, nk’uko Kristo yabivuze mu mugani w’abakobwa cumi bo muri Matayo 25.” The Great Controversy, 426.

The first “coming” Sister White references, is the coming of the high priest for the “cleansing of the sanctuary,” that was to take place at the end of twenty-three hundred years. That verse provides the answer, to the question of Daniel eight and verse thirteen which asks, “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?” Verse fourteen identifies that the cleansing of the sanctuary would begin at the end of twenty-three hundred years. Ezekiel says that God will “take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, … and the nation that is gathered will no longer defile themselves” for God would “cleanse them: so shall they be my people, and I will be their God.”

Ukuza kwa mbere Mushiki wa White avuga, ni ukuza k’umutambyi mukuru kugira ngo habeho “kwezwa kw’ahera,” kwagombaga kuba ku iherezo ry’imyaka ibihumbi bibiri na magana atatu. Uwo murongo utanga igisubizo cy’ikibazo cyo muri Daniyeli 8:13 kibaza kiti: “Mbese iyerekwa ryerekeye igitambo gihoraho n’igicumuro cy’umurimbu, kugira ngo ahera n’ingabo bihindurwe ibihonyorwa kugeza ryari?” Umurongo wa cumi na kane werekana ko kwezwa kw’ahera kwari gutangira ku iherezo ry’imyaka ibihumbi bibiri na magana atatu. Ezekiyeli avuga ko Imana “izakura Abisirayeli mu banyamahanga aho bajyanywe, ikabakoranya impande zose, … kandi ishyanga ryakoranyijwe ntirizongera kwiyandurisha” kuko Imana “izabezaho; bityo bazaba ubwoko bwanjye, nanjye nzaba Imana yabo.”

On October 22, 1844, the second “coming” Sister White referred to, was the fulfillment of Daniel chapter seven, verse thirteen, which identifies that the Son of man would come to the Ancient of days, to receive a kingdom. Ezekiel says that God “will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all.” Ezekiel represents Christ as king with the name of “David,” when he says that “David my servant shall be king over them.” He also identifies Christ, as David, would be their “one shepherd” and that His “servant David shall” also “be their prince forever.” A king by definition needs his title as king, and he needs a dominion to rule over and citizens of his kingdom. If there are no citizens, there would be no kingdom.

Ku wa 22 Ukwakira 1844, “ukuza” kwa kabiri Mushiki wa White yavugagaho kwari ugusohora kwa Daniyeli igice cya karindwi, umurongo wa cumi na gatatu, hagaragaza ko Umwana w’umuntu yari kuza ku Mbonankubone ya Kera, kugira ngo ahabwe ubwami. Ezekiyeli avuga ko Imana “izabagira ishyanga rimwe mu gihugu ku misozi ya Isirayeli; kandi umwami umwe ni we uzababera umwami bose.” Ezekiyeli agaragaza Kristo nk’umwami akoresheje izina rya “Dawidi,” ubwo avuga ati “umugaragu wanjye Dawidi azababera umwami.” Kandi anagaragaza ko Kristo, nka Dawidi, azababera “umwungeri umwe,” kandi ko “umugaragu we Dawidi” na none “azababera umutware iteka ryose.” Umwami, uko bisobanurwa, akeneye izina rye ry’ubwami nk’umwami, kandi akeneye ingoma ategeka n’abaturage b’ubwami bwe. Niba nta baturage bahari, nta bwami bwaba buriho.

> I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

> Nabonye mu iyerekwa ryo nijoro, maze dore, haza usa n’Umwana w’umuntu, aza ku bicu byo mu ijuru, agera imbere y’Uw’Iminsi ya kera, bamumugeza imbere ye. Ahabwa ubutware, n’ikuzo, n’ubwami, kugira ngo amoko yose n’amahanga yose n’indimi zose bimukorere: ubutware bwe ni ubutware bw’iteka ryose, butazashira, kandi ubwami bwe ni bwo butazarimbuka. Daniyeli 7:13, 14.

The third “coming” identified by Sister White was when Christ, as “the messenger of the covenant” suddenly came to His temple to purify the sons of Levi. Ezekiel says that Christ “will cleanse them: so shall they be my people, and I will be their God,” and that “moreover” He would make “a covenant of peace with them,” which will “be an everlasting covenant.” The covenant would be accomplished when God would “set” His “sanctuary in the midst of them,” and that the “heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them.”

“Ukuza” kwa gatatu kwagaragajwe na Mushiki wa White kwabaye igihe Kristo, nk’“intumwa y’isezerano,” yaje mu rusengero rwe atunguranye kugira ngo yeze abahungu ba Levi. Ezekiyeli avuga ko Kristo “azabahanagura: bityo bazaba ubwoko bwanjye, nanjye nzaba Imana yabo,” kandi ko “byongeye kandi” azagirana na bo “isezerano ry’amahoro,” rizaba “isezerano rihoraho.” Iryo sezerano ryari kuzura ubwo Imana yari “gushyira” “ahera” hayo “hagati muri bo,” kandi ko “abanyamahanga bazamenya ko jyewe Uwiteka nweza Isirayeli, igihe ahera hanjye hazaba hagati muri bo.”

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Dore, nzatuma intumwa yanjye, kandi izategura inzira imbere yanjye; kandi Umwami mushaka azaza mu rusengero rwe atunguranye, ari we ntumwa y’isezerano, uwo mwishimira: dore, azaza, ni ko Uwiteka Nyiringabo avuga. Ariko se ni nde uzabasha kwihanganira umunsi wo kuza kwe? Kandi ni nde uzahagarara igihe azabonekera? Kuko ameze nk’umuriro w’umucuzi utunganya ibyuma, kandi nk’isabune y’abameshi: kandi azicara nk’utunganya kandi usukura ifeza; kandi azatunganya bene Lewi, abatunganye nk’izahabu n’ifeza, kugira ngo batambire Uwiteka ituro rikiranuka. Ni bwo ituro rya Yuda n’irya Yerusalemu rizashimisha Uwiteka, nk’uko byari bimeze mu minsi ya kera, no mu myaka ya mbere. Malaki 3:1–4.

The messenger that prepared the way for Christ, the “messenger of the covenant” in the history of 1798 through 1844, was Elijah, as represented by William Miller. When Christ, suddenly came to His temple, He purified the “sons of Levi” as a “refiner’s fire.”

Intumwa yateguriye Kristo inzira, ari we “ntumwa y’isezerano” mu mateka yo mu 1798 kugeza mu 1844, yari Eliya, nk’uko yahagarariwe na William Miller. Igihe Kristo yageraga mu rusengero rwe gitunguranye, yejeje “abana ba Lewi” nk’“umuriro w’umucuzi utunganya.”

The other “coming” that was fulfilled on October 22, 1844, was the coming of the bridegroom. Twice Ezekiel identifies that the nation that was gathered from two sticks would be God’s “people, and” that He “will be their God.” This was accomplished with the marriage. On October 22, 1844, the four prophecies that were fulfilled which Sister White refers to, are all identified by the testimony of Ezekiel’s two sticks.

Ukuza “kundi” kwasohoye kuzuye ku wa 22 Ukwakira 1844, kwari ukuza k’umukwe. Inshuro ebyiri Ezekiyeli agaragaza ko ishyanga ryari ryarakusanyijwe riturutse ku nkoni ebyiri ryari kuba “ubwoko” bw’Imana, kandi ko We “azaba Imana yabo.” Ibyo byasohorejwe mu ishyingirwa. Ku wa 22 Ukwakira 1844, ubuhanuzi bune bwasohoye Sister White yerekezaho, bwose bugaragazwa n’ubuhamya bw’inkoni ebyiri za Ezekiyeli.

Elijah represents the messenger that prepares the way for the messenger of the covenant. Christ identified John the Baptist as the messenger that prepared the way for his first coming. Sister White identified William Miller as Elijah, and Miller prepared the way for Christ to come as the “high priest,” the “Son of man,” the “messenger of the covenant” and the “bridegroom.”

Eliya ashushanya intumwa itegura inzira y’intumwa y’isezerano. Kristo yagaragaje ko Yohana Umubatiza ari we ntumwa yateguye inzira yo kuza kwe kwa mbere. Mushiki wacu White yagaragaje ko William Miller ari Eliya, kandi Miller yateguye inzira kugira ngo Kristo aze ari “umutambyi mukuru,” “Umwana w’umuntu,” “intumwa y’isezerano,” n’“umukwe.”

After three and a half years, Elijah came from Sarepta, where he had stayed with the widow and her son and commanded Ahab to call all Israel to Carmel. Ezekiel says the heathen would know that God was God, when He placed his sanctuary in the midst of the nation that was gathered together from the two sticks. At Mount Carmel Elijah told Israel to choose whether God was God or Baal was God, but he placed the question in the context of not only who was the true God, but also in the context of who was the true prophet.

Nyuma y’imyaka itatu n’igice, Eliya yavuye i Sareputa, aho yari yarabanye n’umupfakazi n’umuhungu we, ategeka Ahabu guhamagarira Abisirayeli bose kuza i Karumeli. Ezekiyeli avuga ko abanyamahanga bazamenya ko Imana ari yo Mana, ubwo izashyira ubuturo bwayo bwera hagati mu ishyanga ryakusanyijwe hamwe rivanywe mu nkoni zombi. Ku Musozi wa Karumeli Eliya yabwiye Abisirayeli guhitamo niba Imana ari yo Mana cyangwa niba Bāli ari yo mana, ariko icyo kibazo yagishyize mu rwego rutarebaga gusa uwari Imana y’ukuri, ahubwo no mu rwego rw’uwari umuhanuzi w’ukuri.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

> Maze Eliya aza ku bantu bose, arababwira ati: Muzageza ryari kuguruka hagati y’ibitekerezo bibiri? Niba Uwiteka ari we Mana, nimumukurikire; ariko niba ari Bali, noneho nimumukurikire. Abantu ntibamusubiza ijambo na rimwe. Nuko Eliya abwira abantu ati: Ni jye jyenyine nsigaye ndi umuhanuzi w’Uwiteka; naho abahanuzi ba Bali ni abagabo magana ane na mirongo itanu. 1 Abami 18:21, 22.

All Israel, including Ahab, knew Elijah’s God was God, when fire came down from heaven and consumed Elijah’s offering. The descent of the fire on mount Carmel marks when God placed His sanctuary in the midst of the nation made of two sticks. The miracle of fire at Mount Carmel demonstrated that God was God, and Baal was a false god.

Abisirayeli bose, harimo na Ahabu, bamenye ko Imana ya Eliya ari yo Mana, igihe umuriro wamanukaga uva mu ijuru ugatwika igitambo cya Eliya. Kumanuka kw’uwo muriro ku musozi wa Karumeli ni ikimenyetso cy’igihe Imana yashyiraga Ubuturo Bwayo bwera hagati mu ishyanga ryari rigizwe n’inkoni ebyiri. Igitangaza cy’umuriro cyabereye ku Musozi wa Karumeli cyerekanye ko Imana ari yo Mana, kandi ko Baali yari imana y’ikinyoma.

The miracle in Sarepta, when Elijah laid upon the widow’s dead son three times, proved to her that Elijah was a man of God, and the miracle at Carmel accomplished the same thing. Not only did the fire of Carmel prove God was God, but it demonstrated that Elijah was God’s true prophet, in contrast with the prophets of Baal and the prophets of the groves. In the history of 1840 through 1844, Miller and the Millerites were demonstrated to be the true prophets, in contrast with the false prophets of apostate Protestantism, who in that very history had manifested that they were the daughters of Jezebel.

Igitangaza cyabereye i Sarepta, ubwo Eliya yikubitaga ku muhungu w’umupfakazi wari wapfuye incuro eshatu, cyamuhamirije ko Eliya yari umuntu w’Imana; kandi igitangaza cyabereye i Karumeli na cyo cyasohoje uwo mugambi nyine. Umuriro wa Karumeli ntiwahamije gusa ko Imana ari yo Mana, ahubwo wanerekanye ko Eliya yari umuhanuzi w’ukuri w’Imana, mu buryo bunyuranye n’abahanuzi ba Bali n’abahanuzi b’amasenga. Mu mateka yo kuva mu 1840 kugeza mu 1844, Miller n’Abamillerite bagaragajwe ko ari bo bahanuzi b’ukuri, mu buryo bunyuranye n’abahanuzi b’ibinyoma bo mu Baporotesitanti bateshutse, bo muri ayo mateka nyene berekanye ko ari abakobwa ba Yezebeli.

Elijah at Carmel represents the work of identifying the true Protestant horn, for the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen, has a horn of Protestantism and a horn of Republicanism, and it had just started its reign in 1798. In 1798, at the end of three and a half years of Jezebel’s rule, Elijah came from Sarepta to make a clear distinction of which church was the horn of Protestantism on the earth beast.

Eliya ku Karumeli agereranya umurimo wo kumenya neza ihembe ry’Ukuporotesitanti nyakuri, kuko ubwami bwa gatandatu bw’ubuhanuzi bwo muri Bibiliya, ari bwo nyamaswa yo ku butaka ivugwa mu Byahishuwe 13, bufite ihembe ry’Ukuporotesitanti n’ihembe ry’Urepublikanisimu, kandi bwari bukimara gutangira gutegeka mu 1798. Mu 1798, ku iherezo ry’imyaka itatu n’igice y’ubutegetsi bwa Yezebeli, Eliya yavuye i Sareputa kugira ngo ashyireho itandukaniro risobanutse ry’itorero ari ryo hembe ry’Ukuporotesitanti kuri ya nyamaswa yo ku butaka.

The widow of Sarepta was traveling from the history of Thyatira to the marriage, where her widowhood was to be removed. Her resurrected son represents those that were murdered by Jezebel during the three and a half years of drought. The two sticks she was gathering for a fire was the two houses of literal Israel that were to be gathered together as one nation, and that nation was spiritual Israel. The widow was going to use the two sticks to build a fire, which took place at Carmel and on October 22, 1844, when the messenger of the covenant purified the sons of Levi with a “refiner’s fire.”

Umupfakazi w’i Sareputa yari mu rugendo avuye mu mateka ya Tiyatira ajya ku bukwe, aho ubupfakazi bwe bwagombaga gukurwaho. Umwana we wazutse ashushanya abishwe na Yezebeli muri ya myaka itatu n’igice y’amapfa. Inkoni ebyiri yari arimo atoragura zo gucana umuriro zari inzu ebyiri za Isirayeli nyakuri zagombaga gukoranyirizwa hamwe zikaba ishyanga rimwe, kandi iryo shyanga ryari Isirayeli y’umwuka. Uwo mupfakazi yari agiye gukoresha izo nkoni ebyiri yubaka umuriro, byabereye i Karumeli no ku wa 22 Ukwakira 1844, ubwo intumwa y’isezerano yejeje abahungu ba Lewi ikoresheje “umuriro w’umucuzi.”

Fire is a symbol of the outpouring of God’s Spirit, which took place at Carmel and at the Midnight Cry that climaxed on October 22, 1844.

Umuriro ni ikimenyetso cyo gusukwa kw’Umwuka w’Imana, kwabereye i Karumeli no mu Rwamo rwo mu Gicuku rwageze ku ndunduro ku wa 22 Ukwakira 1844.

> And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. Acts 2:1–4.

> Nuko umunsi wa Pentekote wari ugeze rwose, bose bari bari hamwe bahuje umutima ahantu hamwe. Nuko ako kanya haza urusaku ruva mu ijuru, nk’urw’umuyaga mwinshi uhuhuta cyane, rwuzura inzu yose bari bicayemo. Nuko haboneka indimi zicagaguye zimeze nk’iz’umuriro, zirabamanukira, ziba kuri buri wese muri bo. Bose buzuzwa Umwuka Wera, batangira kuvuga izindi ndimi, uko Umwuka yabahaga kuzivuga. Ibyakozwe n’Intumwa 2:1–4.

The outpouring of the Spirit represents the proclamation of a message, and the widow was going to make a fire, so she could prepare some food to eat, which is a message.

Isukwa ry’Umwuka rigereranya itangazwa ry’ubutumwa, kandi uwo mupfakazi yari agiye gucana umuriro kugira ngo ashobore gutegura ibyokurya byo kurya, na byo bikaba ubutumwa.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Nuko njya ku mumalayika, ndamubwira nti: Mpa agatabo gato. Arambwira ati: Kenda ukarye; kazagushaririza inda, ariko mu kanwa kawe kazaryoha nk’ubuki. Nuko mfata agatabo gato mu kuboko k’umumalayika, ndakarya; kari mu kanwa kanjye karyoha nk’ubuki: maze nkiriye, inda yanjye irasharira. Ibyahishuwe 10:9, 10.

The message that was immediately proclaimed to Jezebel by Ahab was that Elijah’s God was the true God, for Ahab had just witnessed Elijah’s God answer by fire. The message that was immediately opened up on October 22, 1844 was the third angel’s message. In either case, the message delivered by Ahab or the third angel’s message infuriates Jezebel.

Ubutumwa Ahabu yahise ageza kuri Yezebeli bwari ubw’uko Imana ya Eliya ari yo Mana y’ukuri, kuko Ahabu yari amaze kwibonera ko Imana ya Eliya yishura ikoresheje umuriro. Ubutumwa bwahise bugaragazwa ku wa 22 Ukwakira 1844 bwari ubutumwa bwa marayika wa gatatu. Muri buri kibazo, ubutumwa butanzwe na Ahabu cyangwa ubutumwa bwa marayika wa gatatu burakaza Yezebeli cyane.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Ariko inkuru ziturutse iburasirazuba n’iziturutse ikasikazi zizamutera umutima uhagaze; ni cyo kizatuma asohoka afite uburakari bwinshi kugira ngo arimbure kandi atsembe rwose benshi. Danieli 11:44.

Daniel’s “tidings out of the east and north” represents the message that enrages the king of the north, who is Jezebel, and she initiates the final persecution of earth’s history. That message was represented by Ahab’s message to Jezebel, and the arrival of the third angel’s message at the opening of the judgment in 1844.

“Amakuru ava iburasirazuba n’amajyaruguru” avugwa na Daniyeli agereranya ubutumwa burakaza umwami wo mu majyaruguru, ari we Yezebeli, maze agatangiza itotezwa rya nyuma ryo mu mateka y’isi. Ubutumwa bwagereranyijwe n’ubutumwa Ahabu yoherereje Yezebeli, ndetse no kuza k’ubutumwa bw’umumarayika wa gatatu igihe urubanza rwatangiraga mu 1844.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. 1 Kings 19:1, 2.

> Ahabu abwira Yezebeli ibyari byose Eliya yakoze, n’uko kandi yicishije inkota abahanuzi bose. Nuko Yezebeli yohereza intumwa kwa Eliya ati: “Imana zinkore zityo, ndetse zirengeho, niba ejo nk’iki gihe ntazagira ubugingo bwawe nk’ubw’umwe muri bo.” 1 Abami 19:1, 2.

Elijah, as a symbol, is represented through the wilderness time period of 538 through 1798. Then in 1798, Elijah appears in history as William Miller. In 1844, Elijah is calling the fire of the Midnight Cry down from heaven. Then in 1863, Elijah and his message were rejected. His message was Moses’ message of the “seven times,” represented also by the message of Ezekiel’s two sticks. The gathering of the two sticks at the conclusion of their scattering was the message of the widow of Sarepta, and she gathered the two sticks in advance of preparing a meal.

Eliya, nk’ikirango, agaragazwa binyuze mu gihe cy’ubutayu kuva mu 538 kugeza mu 1798. Hanyuma mu 1798, Eliya abonekera mu mateka ari William Miller. Mu 1844, Eliya ahamagarira umuriro w’Induru yo mu Gicuku kumanuka uvuye mu ijuru. Hanyuma mu 1863, Eliya n’ubutumwa bwe baranzwe. Ubutumwa bwe bwari ubutumwa bwa Mose bw’“ibihe birindwi,” nanone bugereranywa n’ubutumwa bw’inkoni ebyiri za Ezekiyeli. Guteranirizwa hamwe kw’izo nkoni ebyiri ku musozo wo gutatanywa kwazo kwari ubutumwa bw’umupfakazi w’i Sarefati, kandi yakoranyije izo nkoni ebyiri mbere yo gutegura ifunguro.

Millerite Adventism, according to James and Ellen White, became Laodicean Adventism in 1856, and when they thereafter rejected Elijah’s message of Moses’ “seven times” in 1863, they removed the logical ability to understand the increase of knowledge of the “seven times” that God had sought to bring forth in 1856 (through the eight unfinished articles of Hiram Edson.) They were forced by logic to begin to tear down the foundational system of truths the angels led William Miller to assemble. The first ‘stone’ that was discovered by Miller, was the foundation stone that Laodicean Adventism would stumble over throughout its entire history. The rejection of that first stone of truth produced the blindness of Laodicea, a symptom that is curable, but rarely pursued.

Nk’uko James na Ellen White babivuze, U-Adiventisime w’Abamillerite wabaye U-Adiventisime w’i Lawodikiya mu 1856; maze ubwo nyuma yaho banangaga ubutumwa bwa Eliya bwerekeye “ibihe birindwi” bya Mose mu 1863, bakuraho ubushobozi bwumvikana bwo gusobanukirwa ukwiyongera k’ubumenyi bw’“ibihe birindwi” Imana yashakaga kugaragaza mu 1856 (inyuze mu ngingo umunani zitararangira za Hiram Edson.) Bahatiwe n’imitekerereze yumvikana gutangira gusenya gahunda shingiro y’ukuri abamarayika bayoboye William Miller gukoranya. “Ibuye” rya mbere ryavumbuwe na Miller ni ryo ryari ibuye ry’ifatizo U-Adiventisime w’i Lawodikiya yari kuzajya asitaraho mu mateka yawo yose. Kwangwa kw’iryo buye rya mbere ry’ukuri kwabyaye ubuhumyi bwa Lawodikiya, ikimenyetso gishobora gukira, ariko gikunze kudashakirwa umuti.

The cleansing of the temple that began on October 22, 1844, involved the cleansing of the “host” that had been trampled down along with the sanctuary in Daniel 8:13. The host was represented by the “two sticks” that the widow of Zarephath had gathered for the fire. The two sticks were the two houses of literal ancient Israel. Literal Ephraim and Judah, were to be gathered into one spiritual nation, and purified by the messenger of the covenant at the opening of the judgment. Those two nations were the “host,” that had been trampled down.

Ugusukurwa kw’urusengero kwatangiye ku wa 22 Ukwakira 1844, kwari gukubiyemo ugusukurwa kw’“ingabo” zari zarakandagiwe hasi hamwe n’urusengero muri Daniyeli 8:13. Izo ngabo zari zigereranyijwe n’“inkoni ebyiri” umupfakazi w’i Zarefati yari yaratoraguye ngo akoreshe mu muriro. Izo nkoni ebyiri zari inzu ebyiri za Isirayeli ya kera nyakuri. Efurayimu nyakuri na Yuda, bagombaga gukusanyirizwa hamwe bakaba ishyanga rimwe ry’umwuka, kandi bakezwa n’intumwa y’isezerano mu itangira ry’urubanza. Ayo mahanga yombi ni yo yari “ingabo,” zari zarakandagiwe hasi.

Ezekiel’s promise was that God would “take the children of Israel from among the heathen, whither they be gone”, and would “gather them” “and bring them into their own land.” The land of literal Israel was the glorious land, or the promised land, or Judah. The spiritual glorious land in 1798, was the land of the two-horned earth beast of Revelation thirteen.

Isezerano rya Ezekiyeli ryari uko Imana “izavana abana ba Isirayeli mu banyamahanga, aho bagiye hose,” kandi “izabakoranya” “ikabageza mu gihugu cyabo.” Igihugu cya Isirayeli nyakuri cyari igihugu cy’ubwiza, cyangwa igihugu cy’isezerano, cyangwa u Buyuda. Igihugu cy’umwuka cy’ubwiza mu mwaka wa 1798, cyari igihugu cy’inyamaswa yo mu isi ifite amahembe abiri ivugwa mu Byahishuwe igice cya cumi na gatatu.

> In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands. . . . Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands. Ezekiel 20:6, 15.

> Ku munsi nabaramburiyeho ukuboko kwanjye, kugira ngo mbakure mu gihugu cya Egiputa mbazane mu gihugu nabatoranyirije, gitemba amata n’ubuki, ari cyo cyubahiro cy’ibihugu byose.... Ariko kandi nabaramburiyeho ukuboko kwanjye mu butayu, yuko ntazabageza mu gihugu nari narabahaye, gitemba amata n’ubuki, ari cyo cyubahiro cy’ibihugu byose. Ezekieli 20:6, 15.

The two literal houses of Israel lived in the land that was the “glory of all lands,” the land that “flowed” with “milk and honey.” When the two literal houses of Israel were gathered together as spiritual Israel, they were promised to be placed in their own land. The spiritual “glorious land” is where the movement of the Millerites at the beginning and the movement of the one hundred and forty-four thousand at the ending are located during the reign of the earth beast. The movement that represents the one hundred and forty-four thousand could only be raised up in the land of the earth beast. A movement claiming to be the movement of the third angel from any other land is a counterfeit, for the Alpha and Omega always illustrates the end with the beginning.

Inzu ebyiri zisanzwe za Isirayeli zabaga mu gihugu cyari “ubwiza bw’ibihugu byose,” igihugu “gitemba” “amata n’ubuki.” Igihe inzu ebyiri zisanzwe za Isirayeli zakoranirizwaga hamwe nk’Isirayeli ya mwuka, zasezeranijwe ko zizashyirwa mu gihugu cyazo. “Igihugu cy’ubwiza” cya mwuka ni ho umutwe w’Abamilleri ku itangiriro n’umutwe w’abihumbi ijana na mirongo ine na bine ku iherezo biherereye mu gihe cy’ingoma y’inyamaswa y’isi. Umutwe uhagarariye abihumbi ijana na mirongo ine na bine washoboraga gusa guhagurutswa mu gihugu cy’inyamaswa y’isi. Umutwe uwo ari wo wose uvuga ko ari umutwe wa marayika wa gatatu uturutse mu kindi gihugu icyo ari cyo cyose ni uw’ibinyoma, kuko Alufa na Omega buri gihe byerekana iherezo hifashishijwe intangiriro.

> “The unrivaled mercies and blessings of God have been showered upon our nation, it has been a land of liberty, and the glory of the whole earth. But instead of returning gratitude to God, instead of honoring God and his law, the professed Christians of America have become leavened with pride, covetousness, and self-sufficiency. . . .

> “Impuhwe n’imigisha by’Imana bitagereranywa n’ibindi byose byasutswe ku gihugu cyacu; cyabaye igihugu cy’umudendezo, n’ikuzo ry’isi yose. Ariko aho gusubiza Imana ishimwe, aho kuyubaha no kubaha amategeko yayo, abakristo biyita ko bo muri Amerika bahinduwe n’umusemburo w’ubwibone, kwifuza iby’abandi, no kwihaza.”

> “The time has come when judgment is fallen in the streets, and equity cannot enter, and he that departeth from evil maketh himself a prey. But the Lord’s arm is not shortened that it cannot save, and his ear is not heavy that it cannot hear. The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> “Igihe kigeze ubwo urubanza rwaguye mu mihanda, kandi ubutabera ntibushobore kwinjira, kandi uwitandukanya n’ikibi akigira umuhigo. Ariko ukuboko kw’Uwiteka ntikwagabanutse ngo kunanirwe gukiza, kandi n’ugutwi kwe ntikuremereye ngo kunanirwe kumva. Abantu bo muri Leta Zunze Ubumwe za Amerika babaye ubwoko bwagiriwe ubuntu bwihariye; ariko igihe bagabanya umudendezo w’idini, bakareka Ubuporotesitanti, kandi bagashyigikira Ubupapa, urugero rw’icyaha cyabo ruzaba rwuzuye, kandi ‘ubuhakanyi bw’ishyanga’ buzandikwa mu bitabo byo mu ijuru. Ingaruka z’ubwo buhakanyi zizaba ukurimbuka kw’ishyanga.” Review and Herald, 2 Gicurasi 1893.

Daniel chapter eight, verses thirteen and fourteen identify the treading down of both the sanctuary and the host. The host was the two houses of literal Israel. Jerusalem was trampled down during the twelve hundred and sixty years of the Dark Ages.

Muri Daniyeli igice cya munani, umurongo wa cumi na gatatu n’uwa cumi na kane hagaragaza ko urusengero n’ingabo byombi byaribasiwe bikandagirwa. Ingabo zari amazu abiri ya Isirayeli nyakuri. Yerusalemu yakandagirijwe mu gihe cy’imyaka igihumbi na magana abiri na mirongo itandatu y’Ibihe by’Umwijima.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Nuko mpabwa urubingo rusa n’inkoni; maze marayika arahagarara aravuga ati: Haguruka upime urusengero rw’Imana n’igicaniro n’abarusengeramo. Ariko urugo rwo hanze y’urusengero urureke, nturupime; kuko rwahawe abanyamahanga; kandi umurwa wera bazawukandagira amezi mirongo ine n’abiri. Ibyahishuwe 11:1, 2.

John in chapter eleven of Revelation is told to measure not only the temple, but also “them that worship therein.” John was prophetically located at October 22, 1844, when he was commanded to measure the temple and the worshippers therein.

Mu gice cya cumi na kimwe cy’Ibyahishuwe, Yohana ategekwa gupima atari urusengero gusa, ahubwo n’“abarisengeramo.” Mu buryo bw’ubuhanuzi, Yohana yari ashyizwe ku wa 22 Ukwakira 1844, igihe yategekwaga gupima urusengero n’abarisengeramo.

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.

> Nuko mfata ka gatabo mu kuboko kw’umumarayika, ndagaherana; mu kanwa kanjye kaba karyoshye nk’ubuki, ariko maze kukarya inda yanjye irarura. Ibyahishuwe 10:10.

In verse ten of chapter ten of Revelation, John represented the bitter disappointment of October 22, 1844, and he was immediately told to measure both the sanctuary and the host. The subject of the question of Daniel eight and verse thirteen, is the trampling down of both the sanctuary and the host. John informs us that “the Gentiles” were to “tread under foot” the “holy city” for “forty and two months.” The forty-two months was Elijah’s three and a half years. It was the Dark Ages from 538 through 1798. Prophetically standing in October 22, 1844, John was told to leave off the court and “measure it not, for it was given to the Gentiles, and the holy city shall they tread under foot forty and two months.”

Mu murongo wa cumi w’igice cya cumi cy’Ibyahishuwe, Yohana yagereranyije ugutenguhwa gukomeye kwa tariki ya 22 Ukwakira 1844, kandi ako kanya ahita ategekwa gupima ubuturo bwera n’ingabo. Ingingo y’ikibazo cyo muri Daniyeli umunani n’umurongo wa cumi na gatatu ni ukunyagirwa kw’ubuturo bwera n’ingabo byombi. Yohana atumenyesha ko “Abanyamahanga” bagombaga “gukandagiza ibirenge” “umurwa wera” mu gihe cy’ “amezi mirongo ine n’abiri.” Ayo mezi mirongo ine n’abiri yari imyaka itatu n’igice ya Eliya. Yari Ibihe by’Umwijima kuva mu 538 kugeza mu 1798. Ahagaze mu buryo bwa gihanuzi kuri tariki ya 22 Ukwakira 1844, Yohana yategetswe kureka urugo rw’inyuma kandi “nturupime, kuko rwahawe Abanyamahanga, kandi umurwa wera bazawukandagiza ibirenge amezi mirongo ine n’abiri.”

When John was told to measure the “temple, and the altar, and them that worship therein;” in the words of Daniel eight and verse thirteen, he was told to measure the sanctuary and the host. If John was told ‘not’ to count the twelve hundred and sixty years, then he was to measure from 1798 to where he was standing in 1844. 1798 to 1844, when measured, represents forty-six years. The beginning of the forty-six years was in 1798, when Moses’ “seven times” against the northern house of Israel was fulfilled. The ending of the forty-six years was in 1844, when Moses’ “seven times” against the southern house of Israel was fulfilled. John’s measurement equates to forty-six years. The number forty-six symbolizes the temple. Jesus said destroy this temple, and in three days I will raise it up, but the quibbling Jews argued the temple had been erected in forty-six years.

Igihe Yohana yabwirwaga gupima “urusengero, n’igicaniro, n’abarusengeramo;” mu magambo ya Daniyeli 8:13, yabwirwaga gupima ubuturo bwera n’ingabo. Niba Yohana yarabwiwe ‘kutabara’ imyaka igihumbi na magana abiri na mirongo itandatu, ubwo yagombaga gupima uhereye mu 1798 kugeza aho yari ahagaze mu 1844. Uhereye mu 1798 kugeza mu 1844, hapimwe, bigereranya imyaka mirongo ine n’itandatu. Intangiriro y’iyo myaka mirongo ine n’itandatu yari mu 1798, igihe “ibihe birindwi” bya Mose byo guhana inzu y’amajyaruguru ya Isirayeli byasohoraga. Iherezo ry’iyo myaka mirongo ine n’itandatu ryari mu 1844, igihe “ibihe birindwi” bya Mose byo guhana inzu y’amajyepfo ya Isirayeli byasohoraga. Igipimo cya Yohana gihwanye n’imyaka mirongo ine n’itandatu. Umubare mirongo ine n’itandatu usobanura urusengero. Yesu yaravuze ati, nimusenye uru rusengero, kandi mu minsi itatu nzarwubaka; ariko Abayuda bari impaka bavuga ko urusengero rwari rwarubatswe mu myaka mirongo ine n’itandatu.

> Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–21.

> Yesu arabasubiza ati: “Nimusenye uru rusengero, nanjye nzarusubizaho mu minsi itatu.” Abayahudi baramubaza bati: “Uru rusengero rwamaze imyaka mirongo ine n’itandatu rwubakwa, none wowe urarusubizaho mu minsi itatu?” Ariko we yavugaga iby’urusengero rw’umubiri we. Yohana 2:19–21.

Jesus took the flesh of Adam after Adam fell, with all of its inherited degenerations, in order to set an example that we might overcome as He overcame. Upon two witnesses, to teach that Christ’s flesh did not contain the inherited degeneracies of four thousand years of sin, is to promote the wine of Babylon, for to teach that Christ did not accept those inherited weaknesses is a primary doctrine of Catholicism.

Yesu yafashe umubiri wa Adamu nyuma y’uko Adamu aguye, ufite kwononekara kose kwarazwe, kugira ngo atange urugero rw’uko natwe dushobora kunesha nk’uko Yanesheje. Hashingiwe ku batangabuhamya babiri, kwigisha ko umubiri wa Kristo utarimo kononekara kwarazwe kw’imyaka ibihumbi bine y’icyaha, ni uguteza imbere divayi ya Babuloni; kuko kwigisha ko Kristo atemeye ubwo bugingo buke bwarazwe ari inyigisho shingiro ya Gatolika.

> And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3.

> Kandi buri mwuka utemera ko Yesu Kristo yaje afite umubiri, si uw’Imana; kandi uwo ni wo mwuka wa antikristo, uwo mwumvise ko uzaza; kandi noneho usanzwe uri mu isi. 1 Yohana 4:3.

> For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.

> Kuko abashukanyi benshi binjiye mu isi, batemera ko Yesu Kristo yaje afite umubiri. Uwo ni umushukanyi kandi ni antikristo. 2 Yohana 1:7.

The temple of Christ’s body was the temple of every human being’s body.

Urusengero rw’umubiri wa Kristo wari urusengero rw’umubiri wa buri muntu wese.

> “Christ was not in as favorable a position in the desolate wilderness to endure the temptations of Satan as was Adam when he was tempted in Eden. The Son of God humbled Himself and took man’s nature after the race had wandered four thousand years from Eden, and from their original state of purity and uprightness. Sin had been making its terrible marks upon the race for ages; and physical, mental, and moral degeneracy prevailed throughout the human family.

> “Kristo ntiyari mu mwanya mwiza nk’uwo Adamu yari arimo igihe yageragezwaga muri Edeni, kugira ngo yihanganire ibishuko bya Satani mu butayu bw’umusaka. Umwana w’Imana yicishije bugufi, yambara kamere ya muntu nyuma y’uko ubwoko bwa muntu bumaze imyaka ibihumbi bine buyobye buva muri Edeni no mu mimerere yabwo ya mbere y’ubutungane no gukiranuka. Icyaha cyari kimaze ibihe byinshi gisiga ibimenyetso byacyo biteye ubwoba ku rubyaro rw’abantu; kandi ubugabanyuka bw’imbaraga z’umubiri, ubw’ubwenge, n’ubw’imico myiza byari byogeye mu muryango wose wa muntu.”

> “When Adam was assailed by the tempter in Eden he was without the taint of sin. He stood in the strength of his perfection before God. All the organs and faculties of his being were equally developed, and harmoniously balanced.

> “Igihe Adamu yageragezwaga n’umushukanyi muri Edeni, yari adafite icyasha cy’icyaha. Yahagaze imbere y’Imana afite imbaraga z’ubutungane bwe. Ingingo zose n’ubushobozi bwose by’imibereho ye byari byarakuze kimwe, kandi biri mu buringanire buhuje.”

> “Christ, in the wilderness of temptation, stood in Adam’s place to bear the test he failed to endure. Here Christ overcame in the sinner’s behalf, four thousand years after Adam turned his back upon the light of his home. Separated from the presence of God, the human family had been departing, every successive generation, farther from the original purity, wisdom, and knowledge which Adam possessed in Eden. Christ bore the sins and infirmities of the race as they existed when He came to the earth to help man. In behalf of the race, with the weaknesses of fallen man upon Him, He was to stand the temptations of Satan upon all points wherewith man would be assailed.” Selected Messages, book 1, 267, 268.

> “Kristo, mu butayu bw’ibigeragezo, yahagaze mu mwanya wa Adamu kugira ngo ahangane n’ikigeragezo yananiwe kwihanganira. Aha ni ho Kristo yanesheje mu cyimbo cy’umunyabyaha, hashize imyaka ibihumbi bine nyuma y’uko Adamu atera umugongo umucyo w’urugo rwe. Umuryango w’abantu, utandukanijwe no kuba imbere y’Imana, wari waragiye ugenda, uko ibisekuru byakurikiranye, urushaho kujya kure y’umwimerere w’ubutungane, ubwenge, n’ubumenyi Adamu yari afite muri Edeni. Kristo yikoreye ibyaha n’intege nke by’abantu nk’uko byari biri igihe yaje ku isi gufasha umuntu. Mu cyimbo cy’abantu, afiteho intege nke z’umuntu wacumuye, yagombaga guhangana n’ibigeragezo bya Satani mu ngingo zose umuntu yari kugabwaho ibitero.” Selected Messages, book 1, 267, 268.

In John chapter two Christ was speaking of His body as a temple, and His body-temple was that of a human being with the degeneracies of four thousand years of compounded weakness. The human temple that Christ referred to is made up of forty-six chromosomes. When Moses went upon Sinai to receive the law and instruction for erecting the temple, he was on the mount forty-six days. Ezekiel refers to Christ placing His temple in the “midst” of the two sticks. The period of time from the conclusion of the seven times of the northern kingdom and the southern kingdom that John was told to measure was forty-six years, and it represented the “midst” or period of time between 1798 and 1844. In those forty-six years, Jesus erected the spiritual temple that he would suddenly cleanse when He came as the messenger of the covenant. As the messenger of the covenant, He would write his law upon his people’s hearts. That law is represented by two tables. The first table has four commandments, the second table has six. Together they represent the number forty-six.

Mu gice cya kabiri cya Yohana, Kristo yavugaga iby’umubiri We nk’urusengero, kandi urwo rusengero rw’umubiri We rwari urw’umuntu ufite ubwangizi bwaturutse ku myaka ibihumbi bine y’intege nke zakusanyijwe zigasobana. Urusengero rw’umuntu Kristo yavugaga rugizwe na kromozomu mirongo ine n’itandatu. Igihe Mose yazamukaga kuri Sinayi kugira ngo ahabwe amategeko n’amabwiriza yo kubaka urusengero, yamaze ku musozi iminsi mirongo ine n’itandatu. Ezekiyeli avuga ko Kristo ashyira urusengero Rwe “hagati” y’izo nkoni ebyiri. Igihe cyakurikiye iherezo ry’ibihe birindwi by’ubwami bwo mu majyaruguru n’ubwami bwo mu majyepfo Yohana yategetswe gupima cyari imyaka mirongo ine n’itandatu, kandi cyagereranyaga “hagati” cyangwa igihe kiri hagati ya 1798 na 1844. Muri iyo myaka mirongo ine n’itandatu, Yesu yubakiye urusengero rw’umwuka yagombaga kweza mu buryo butunguranye igihe Yazaga nk’intumwa y’isezerano. Nk’intumwa y’isezerano, yari kwandika amategeko Ye ku mitima y’ubwoko Bwe. Ayo mategeko agereranywa n’ibisate bibiri. Igisate cya mbere gifite amategeko ane, icya kabiri gifite atandatu. Byombi hamwe bigereranya umubare mirongo ine n’itandatu.

The gathering of spiritual Israel from 1798 through 1844, represents the gathering of spiritual Israel, but it also represents the establishment of a temple.

Ikoranywa rya Isirayeli yo mu buryo bw’umwuka kuva mu 1798 kugeza mu 1844, rihagarariye ikoranywa rya Isirayeli yo mu buryo bw’umwuka, ariko kandi rihagarariye no gushyirwaho k’urusengero.

> To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

> Mwegerewe, ari we buye rifite ubugingo, ryanzwe rwose n’abantu, ariko ryatoranyijwe n’Imana kandi rifite igiciro cyinshi, namwe kandi, nk’amabuye afite ubugingo, mwubakwa ngo mube inzu y’umwuka, ubupadiri bwera, kugira ngo mutambire Imana ibitambo by’umwuka byemerwa na Yo ku bwa Yesu Kristo.

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

> Ni cyo gituma kandi byanditswe mu Byanditswe ngo: Dore, nshyize muri Siyoni ibuye rikuru ryo ku mfuruka, ryatoranyijwe, rifite igiciro cyinshi; kandi uwamwizera ntazakorwa n’isoni.

> Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.

> Nuko rero abizera ni mwe ahabwa agaciro; ariko ku batumvira, ibuye abubatsi banze, ni ryo ryabaye irikomeza imfuruka; kandi ni ibuye risitaza, n’urutare rugusha abantu, ari bo basitara ku ijambo kuko batumvira; ari cyo na bo bashyiriweho.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:4–10.

> Ariko mwe muri ubwoko bwatoranijwe, abatambyi b’ubwami, ishyanga ryera, abantu b’umwihariko; kugira ngo mutangarize ishimwe ry’Uwabahamagaranye abakura mu mwijima akabinjiza mu mucyo we w’igitangaza: mwebwe kera mutari ubwoko, ariko none muri ubwoko bw’Imana; mwebwe mutari mwaragiriwe imbabazi, ariko none mwagiriwe imbabazi. 1 Petero 2:4–10.

The temple that was erected from 1798 to 1844 includes a class that were “appointed” to disobedience. Their disobedience was manifested in their rejection of the “seven times,” “the corner stone,” “the stone which the builders disallowed” which is the “rock of offence” and the “stone of stumbling.”

Urusengero rwubatswe kuva mu 1798 kugeza mu 1844 rurimo icyiciro cy’abari “barashyiriweho” kutumvira. Ukutumvira kwabo kwagaragariye mu kwanga “inshuro ndwi,” “ibuye rikomeza imfuruka,” “ibuye abubatsi banze,” ari ryo “urutare rw’igisitaza” n’“ibuye risitaza.”

The class that was “chosen of God,” recognized the “stone” that had been “disallowed of men” as the “living stone,” and as the “stone” that had been “chosen of God, and” was “precious.” The “chosen of God,” the “chosen generation” were in “times past” “not a people, but were” then to be “the people of God.” When God gathered the two sticks, He brought them out from the “heathen.” They were to become His people when he brought the two nations together as one during the forty-six years from 1798 until 1844.

Itsinda ryari “ryatoranyijwe n’Imana,” ryamenye ko “ibuye” ryari “ryanzwe n’abantu” ari ryo “buye rizima,” kandi ko ari ryo “buye” ryari “ryatoranyijwe n’Imana, kandi” rikaba “ari iry’igiciro cyinshi.” “Abatoranyijwe n’Imana,” “urubyaro rwatoranyijwe” mu “bihe byahise” “ntibari ubwoko, ariko” icyo gihe bagombaga kuba “ubwoko bw’Imana.” Igihe Imana yakusanyaga izo nkoni ebyiri, yabavanye mu “banyamahanga.” Bagombaga guhinduka ubwoko bwayo igihe yahuzaga ayo mahanga yombi akaba umwe mu gihe cy’imyaka mirongo ine n’itandatu, kuva mu 1798 kugeza mu 1844.

There is only one foundation, and that foundation is Jesus Christ, but the “stone of stumbling” that was the foundation of the history that was rejected by the disobedient, was Moses’ seven times. When the “seven times” was rejected in 1863, it was a rejection of Jesus Christ.

Hari urufatiro rumwe gusa, kandi urwo rufatiro ni Yesu Kristo; ariko “ibuye risitaza” ryari urufatiro rw’ayo mateka rwanzwe n’abatumvira, ryari ibihe birindwi bya Mose. Igihe “ibihe birindwi” byanzwe mu 1863, kwari ukwanga Yesu Kristo.

The dish of fables that infers that the cleansing of the sanctuary that began on October 22, 1844 was a fulfillment of the twenty-three hundred year prophecy alone, identifies an empty sanctuary, a sanctuary without a host, a kingdom without citizens. There is no purpose for the sanctuary provided by inspiration, that is of higher priority, than what God said the purpose of the sanctuary is.

Igikombe cy’imigani gikurura umwanzuro w’uko kwezwa k’Ubuturo Bwera kwatangiye ku wa 22 Ukwakira 1844 kwari ugusohora k’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu bwonyine, kigaragaza Ubuturo Bwera burimo ubusa, Ubuturo Bwera butagira ingabo yabwo, ubwami butagira abaturage. Nta ntego iyo ihumekero ry’Imana ryatanze ku byerekeye Ubuturo Bwera iruta icyo Imana ubwayo yavuze ko ari cyo ntego y’Ubuturo Bwera.

> And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.

> Kandi nibubakishirize ubuturo bwera, kugira ngo mbe hagati muri bo. Kuva 25:8.

In the Scriptures, God’s sanctuary is always associated with His people, who are the host. Ezekiel’s two sticks, that are identified as two nations, were to become one nation and God’s sanctuary would be in their midst. To misrepresent the question of verse thirteen of Daniel eight, in order to hide what is actually asked by the question, is simultaneously also rejecting the “certain saint” in verse thirteen, who was asked to answer the question.

Mu Byanditswe, ubuturo bwera bw’Imana buri gihe bufitanye isano n’ubwoko bwayo, ari bwo ngabo. Inkoni ebyiri za Ezekiyeli, zigaragazwa ko ari amahanga abiri, zagombaga guhinduka ihanga rimwe, kandi ubuturo bwera bw’Imana bukaba hagati muri bo. Guhindura nabi ikibazo cyo mu murongo wa cumi na gatatu wa Daniyeli umunani, kugira ngo hahishwe icyo koko ikibazo kibaza, ni na ko icyarimwe no kwanga “umwe wera runaka” wo muri uwo murongo wa cumi na gatatu, wasabwe gusubiza icyo kibazo.

> 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 umweranda umwe avugana, undi mweranda abwira uwo mweranda wari wavuze ati: “Mbese ibyo yeretswe bizamara igihe kingana iki, ibyerekeye igitambo gihoraho n’igicumuro giteza kurimbuka, kigatuma ubuturo bwera n’ingabo bihindurwa ibyo gukandagirwa n’ibirenge?” Arambwira ati: “Kugeza ku minsi ibihumbi bibiri na magana atatu; ni bwo ubuturo bwera buzahumanurwa.” Danieli 8:13, 14.

The heavenly being who was asked the question is called “that certain saint,” and the expression is translated from the Hebrew word “Palmoni”, which means the wonderful numberer, the numberer of secrets. In the passage, which is the central pillar and foundation of Adventism, Christ represents himself as the wonderful numberer. He does so right where He identifies the relationship between the longest time prophecy in the Bible and also the time prophecy of the twenty-three hundred days. The longest time prophecy is Moses’ oath, which is the seven times of Leviticus twenty-six. It is the prophecy that identifies the scattering and enslavement of both houses of Israel, who are identified as the “host” that will be trampled down in verse thirteen, whereas, verse fourteen identifies the prophecy of trampling down of the sanctuary. Both prophecies were fulfilled on October 22, 1844, after the widow of Zarephath gathered the two sticks for the fire of the messenger of the covenant.

Ikiremwa ryo mu ijuru ryabajijwe icyo kibazo ryitwa “wa mutagatifu umwe,” kandi iryo jambo risemurwa riva ku ijambo ry’Igiheburayo “Palmoni”, risobanurwa ngo umubari w’ibitangaza, umubari w’amabanga. Muri uwo murongo, ari wo nkingi nkuru n’ishingiro ry’Abadiventisimu, Kristo yihagararaho ubwe nk’umubari w’ibitangaza. Ibyo abikora aho nyine agaragazira isano iri hagati y’ubuhanuzi bw’igihe burebure kurusha ubundi bwose muri Bibiliya ndetse n’ubuhanuzi bw’igihe bw’iminsi ibihumbi bibiri na magana atatu. Ubuhanuzi bw’igihe burebure kurusha ubundi bwose ni indahiro ya Mose, ari yo “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu. Ni bwo buhanuzi bugaragaza gutatanywa no kugirwa abaja kw’amazu yombi ya Isirayeli, ari yo agaragazwa nk’“ingabo” izakandagirwa mu murongo wa cumi na gatatu, naho umurongo wa cumi na kane ukagaragaza ubuhanuzi bwo gukandagirwamo ubuturo bwera. Ubwo buhanuzi bwombi bwasohoye ku wa 22 Ukwakira 1844, nyuma y’uko umupfakazi w’i Zarefati akusanyije inkoni ebyiri zo gucana umuriro w’intumwa y’isezerano.

When Adventism rejected the very first truth of prophetic time which the angels led William Miller to understand, they blinded themselves. In 1856, with the eight articles of Hiram Edson, Palmoni attempted to increase the light of the seven times, but to no avail. They rejected the message to Laodicea, and accepted the five malignant manifestations of Laodicea, thus identifying themselves as the five foolish virgins.

Igihe Abadiventisiti banengaga ukuri kwa mbere rwose kw’igihe cy’ubuhanuzi abamarayika bayoboye William Miller gusobanukirwa, bihumye amaso. Mu 1856, biciye mu ngingo umunani za Hiram Edson, Palmoni yagerageje kongera umucyo ku byerekeye ibihe birindwi, ariko biba iby’ubusa. Banze ubutumwa bugenewe Lawodikiya, maze bemera ibimenyetso bitanu by’indwara ya Lawodikiya, bityo bihamya ko ari ba bakobwa batanu b’ibirara.

The sixty-five years of Isaiah seven, that identifies 742BC, 723BC and 677BC in its beginning, was repeated in the ending history of 1798, 1844 and 1863. That ending history is represented by the gathering of the two sticks in Ezekiel chapter thirty-seven, and the widow of Sarepta (as she is called in the Greek of the New Testament), is the history of God establishing a covenant relationship with spiritual Israel in spiritual Judah (the glorious land) during the history of the sixth kingdom of Bible prophecy. That history being the end of the prophecy of sixty-five years, also represents the beginning of the earth beast of Revelation thirteen. At the beginning of the sixth kingdom of Bible prophecy, the joining of two sticks illustrates the ending of the sixth kingdom of Bible prophecy. That history contains a parallel history of the horn of Protestantism and the horn of Republicanism.

Imyaka mirongo itandatu n’itanu yo muri Yesaya igice cya karindwi, igaragaza 742BC, 723BC na 677BC mu itangiriro ryayo, yongeye kugaragazwa mu mateka ya nyuma ya 1798, 1844 na 1863. Ayo mateka ya nyuma agereranywa no gukoranirizwa hamwe kw’inkoni ebyiri zo muri Ezekiyeli igice cya mirongo itatu na karindwi, kandi umupfakazi w’i Sarepta (nk’uko yitwa mu Kigiriki cyo mu Isezerano Rishya), ni amateka y’uko Imana ishyiraho isezerano ry’ubusabane na Isirayeli ya mwuka muri Yuda ya mwuka (igihugu cy’ubwiza) mu gihe cy’amateka y’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya. Ayo mateka, kuba ari iherezo ry’ubuhanuzi bw’imyaka mirongo itandatu n’itanu, anagereranya itangiriro ry’inyamaswa yo mu isi yo mu Byahishuwe igice cya cumi na gatatu. Mu itangiriro ry’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, guhuzwa kw’inkoni ebyiri gushushanya iherezo ry’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya. Ayo mateka arimo amateka abangikanye y’ihembe ry’Ubuporotesitanti n’ihembe ry’Uburepubulikani.

Prophetically a power, or a horn, or a nation, or a kingdom, or a king or a head are interchangeable symbols, depending upon the context where they are used. All these symbols also refer to the two sticks which Ezekiel identifies as two nations. In the beginning of the earth beast’s prophetic history, the Protestant horn was gathered into one nation, or one horn. At the end of that very same history the Republican horn will come together with the horn of apostate Protestantism to make one nation. That nation will be an image to the sea beast of Revelation thirteen. Logically, if we refuse to see the testimony of the curse of the seven times (that was carried out against both houses of literal Israel), we certainly will not be able to see how those two literal houses of ancient Israel became the nation of spiritual Israel in 1844. If we cannot see that history, we are absolutely “clueless” about how that history at the beginning of the United States identifies the history at the end, when the Republican horn repeats the gathering process and the joining together that was illustrated in the beginning with the Protestant horn.

Mu buryo bw’ubuhanuzi, ububasha, cyangwa ihembe, cyangwa ishyanga, cyangwa ubwami, cyangwa umwami, cyangwa umutwe ni ibimenyetso bisimburana, bitewe n’imvugiro byakoreshejwemo. Ibi bimenyetso byose kandi byerekeza no ku nkoni ebyiri Ezekiyeli agaragaza ko ari amahanga abiri. Mu ntangiriro y’amateka y’ubuhanuzi y’inyamaswa yo mu isi, ihembe ry’Abaporotesitanti ryakoranyirijwe mu ishyanga rimwe, cyangwa mu ihembe rimwe. Ku iherezo ry’ayo mateka nyene, ihembe ry’Abarepubulikani rizahurira hamwe n’ihembe ry’Abaporotesitanti b’abagande kugira ngo rigire ishyanga rimwe. Iryo shyanga rizaba ishusho y’inyamaswa yo mu nyanja yo mu Byahishuwe cumi na bitatu. Mu buryo bwumvikana, nitwanga kubona ubuhamya bw’umuvumo w’inshuro ndwi (wasohorejwe ku mazu yombi ya Isirayeli isanzwe), rwose ntituzashobora kubona uburyo ayo mazu yombi asanzwe ya Isirayeli ya kera yabaye ishyanga rya Isirayeli ya mwuka mu 1844. Niba tudashobora kubona ayo mateka, nta gushidikanya ko “nta cyo tuyaziho rwose” ku buryo ayo mateka yo mu ntangiriro za Leta Zunze Ubumwe z’Amerika agaragaza amateka yo ku iherezo, igihe ihembe ry’Abarepubulikani risubiramo igikorwa cyo gukoranirizwa hamwe no guhuzwa byagaragajwe mu ntangiriro n’ihembe ry’Abaporotesitanti.

We will continue to consider these truths in the next article.

Tuzakomeza gusuzuma uku kuri mu ngingo ikurikiraho.

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