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# Elijah - Number Six

Eliya – Umubare wa Gatandatu

Ten Tests

Ibigerage Cumi

Author

Jeff Pippenger

Published

October 5, 2023

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We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.

Twagiye tugaruka ku bimenyetso by’ubuhanuzi birebana na Eliya, kandi ubu turimo gukoresha amateka ya Umusozi wa Karumeli n’ay’Umusozi wa Sinayi kugira ngo tugaragaze uburyo bw’ikigeragezo kigenda gitera imbere ku ihembe ry’Abaporotesitanti, n’iterambere rya politiki rigenda ritera imbere ku ihembe ry’Uburepubulikani, rihuje n’ihembe ry’Abaporotesitanti.

The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.

Ingingo iheruka yasesenguraga ubwigomeke bwo mu Kubara igice cya cumi na gatatu n’icya cumi na kane, bugaragaza ikigeragezo cya cumi n’icya nyuma kuri Isirayeli ya kera nyuma yo kwambuka Inyanja Itukura. Iyo mateka ahura n’intangiriro y’inkundura y’amateka y’Abamilerite, ariko kandi n’amateka y’inkundura ya nyuma y’Imana. Umurimo w’abamarayika uko ari batatu bo mu Ibyahishuwe cumi na bine usohozwa n’inkundura iri ku ntangiriro n’inkundura iri ku iherezo.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Umumarayika wifatanya no gutangaza ubutumwa bw’umumarayika wa gatatu agomba kumurikisha isi yose icyubahiro cye. Hano harahanuwe umurimo uzagira ubwaguke bugera ku isi yose n’imbaraga zidasanzwe. Umuryango wo gutangaza ukuza kwa Kristo wo mu 1840–44 wari ukwigaragaza guhebuje kw’imbaraga z’Imana; ubutumwa bw’umumarayika wa mbere bwagejejwe kuri buri sitasiyo y’ubumisiyoneri mu isi, kandi mu bihugu bimwe habayeho ugushishikazwa gukomeye cyane n’iby’idini kuruta uko kwigeze kuboneka mu gihugu icyo ari cyo cyose uhereye ku Ivugurura ryo mu kinyejana cya cumi na gatandatu; nyamara ibyo bizarutwa n’igikorwa gikomeye kizaba munsi y’umuburo wa nyuma w’umumarayika wa gatatu.” The Great Controversy, 611.

Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.

Hagati y’amateka y’umutwe wo mu ntangiriro n’umutwe wo mu mperuka, dusangamo amateka y’itorero rya Lawodikiya. Marayika umurikisha isi ikuzo rye agaragazwa neza ko ari umutwe, atari itorero.

> “Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.

> “Ku byerekeye Babuloni, mu gihe kivugwa muri ubu buhanuzi, haratangazwa hati: ‘Ibyaha byayo byageze mu ijuru, kandi Imana yibutse gukiranirwa kwayo.’ Ibyahishuwe 18:5. Yujuje urugero rw’umwenda wayo, kandi kurimbuka kugiye kuyigwirira. Ariko Imana iracyafite ubwoko bwayo muri Babuloni; kandi mbere y’uko ibihano byayo biyigeraho, abo bizerwa bagomba guhamagarwa kuyivamo, kugira ngo batifatanya n’ibyaha byayo kandi ‘batakira ibyorezo byayo.’ Ni cyo gituma habaho icyo gikorwa gishushanywa n’umumarayika umanuka ava mu ijuru, akamurikisha isi ubwiza bwe kandi akarangurura ijwi rikomeye, atangaza ibyaha bya Babuloni. Gihuriranye n’ubutumwa bwe, humvikana ihamagara riti: ‘Nimusohoke muri yo, bwoko bwanjye.’ Iri tangazo, rihurijwe hamwe n’ubutumwa bw’umumarayika wa gatatu, rigize umuburo wa nyuma ugomba guhabwa abatuye isi.” The Great Controversy, 604.

All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.

Abahanuzi bose bahuriza hamwe kandi bose bagaragaza by’umwihariko kurushaho “iminsi y’imperuka,” kuruta uko bagaragaza iminsi ubuhanuzi bwatangarijwemo. Urugero rw’iyi miterere ni uko marayika wo mu Ibyahishuwe 18 yashushanyijwe mbere kandi akomeza gushushanywa na marayika wo mu Ibyahishuwe 10. Bombi bamurikisha isi ubwiza bwawo igihe amanutse. Mushiki wa White agaragaza marayika wa mbere mu gitabo cyitwa Early Writings.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> “Yesu yohereje marayika ukomeye ngo amanuke maze aburire abatuye isi kwitegura kugaragara kwe kwa kabiri. Uwo marayika akimara kuva imbere ya Yesu mu ijuru, umucyo urabagirana cyane kandi w’ikuzo ryinshi wamubanjirije. Nabwiwe ko ubutumwa bwe bwari ubwo kumurikisha isi ikuzo rye no kuburira abantu uburakari bw’Imana buri hafi kuza.” Early Writings, 245.

That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.

Uwo mumarayika uvugwa mu Ibyahishuwe igice cya cumi n’umunani yamanutse ku wa 11 Nzeri 2001. Yari yaragereranyijwe n’umumarayika wamanutse ku wa 11 Kanama 1840. Mu gitabo cya Yesaya igice cya gatandatu, Yesaya yeretswe urusengero rwo mu ijuru n’ubwiza bw’Imana. Mu murongo wa gatatu w’icyo gice cya gatandatu herekanwa ko isi yose yuzuye ubwiza bw’Imana. Ibyo bibaho igihe umumarayika wo mu Ibyahishuwe igice cya cumi n’umunani amanutse.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Kandi nyuma y’ibyo mbona undi mumarayika amanuka ava mu ijuru, afite ubutware bukomeye; isi imurikirwa n’ubwiza bwe. Ibyahishuwe 18:1.

Verse three of Isaiah six identifies the same history.

Umurongo wa gatatu wo muri Yesaya gatandatu werekana amateka amwe.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Maze umwe ahamagara undi, aravuga ati: Uwera, uwera, uwera, ni Uwiteka Nyiringabo: isi yose yuzuye ubwiza bwe. Yesaya 6:3.

Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.

Mushiki wa White ahuza iyerekwa rya Yesaya ry’aheranda n’umuhigo wo mu Byahishuwe cumi n’umunani.

> “The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.

> Abaserafi bari imbere y’intebe y’ubwami buzuye cyane no gutinya kwuzuye icyubahiro mu kureba ubwiza bw’Imana, ku buryo nta n’akanya na gato birebaho ubwabo bishimyeho, cyangwa ngo biyitangarire ubwabo cyangwa bitangarire bagenzi babo. Ishimwe n’icyubahiro byabo ni iby’Umwami Nyiringabo, uri hejuru kandi ushyizwe hejuru, kandi ikuzo ry’umwitero we rikuzuza urusengero. Uko bareba ibizaza, igihe isi yose izuzura ikuzo rye, indirimbo y’intsinzi yo guhimbaza yumvikanishwa umwe asubiranya undi mu ndirimbo inogeye amatwi iti: “Uwera, uwera, uwera, ni Uwiteka Nyiringabo.” Banyurwa byuzuye no guha Imana ikuzo; kandi mu maso he, munsi y’umwenyuro wo kwemera kwe, nta kindi bifuza kirenzeho. Mu kwambara ishusho ye, mu gukora umurimo we no kumuramya, irari ryabo riruta ayandi riba risohoye rwose.

> “The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.

> “Iyerekwa yeretswe Yesaya rigaragaza imimerere y’ubwoko bw’Imana mu minsi y’imperuka.” Review and Herald, 22 Ukuboza 1896.

John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.

Yohana mu Ibyahishuwe igice cya cumi ndetse no mu gice cya cumi n’umunani, kimwe na Yesaya mu gice cya gatandatu, hakiyongeraho n’ibisobanuro bya Mushiki wa White, byose bishyira aya mashusho yose y’isi imurikirwa n’ubwiza bw’Imana ku ngingo imwe y’amateka. Isi yose yabonye ibyabaye ku wa 11 Nzeri 2001. Amateka agenda akurikirana y’umuryango w’Abamilerite yasojwe mu 1863, yagereranyaga amateka igihe marayika ukomeye wo mu Byahishuwe igice cya cumi n’umunani amanuka, afitanye isano n’amateka ya marayika wamanutse mu Byahishuwe igice cya cumi. Ibi bimaze gushyirwaho nk’ishingiro ribanza, tuzasubira ku nzira y’ikigeragezo igaragazwa mu Kubara igice cya cumi na kane. Mose amaze gusabira ba bigometse bifuzaga gusubira muri Egiputa no gutera amabuye Yosuwa na Kalebu, Imana yemera kwinginga kwa Mose.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.

> Nuko Uwiteka aravuga ati: “Mbabariye nk’uko wabivuze: ariko nk’uko ndiho by’ukuri, isi yose izuzuzwa ubwiza bw’Uwiteka. Kuko abo bagabo bose babonye ubwiza bwanjye n’ibitangaza byanjye nakoreye muri Egiputa no mu butayu, maze bakangerageza ubu inshuro icumi, ntibumvire ijwi ryanjye; ni ukuri ntibazabona igihugu narahiye guha ba sekuruza babo, kandi nta n’umwe muri bo wampangaritse uzabona icyo gihugu. Ariko umugaragu wanjye Kalebu, kuko yari afite undi mutima muri we kandi yarankurikiye byuzuye, nzamwinjiza mu gihugu yagiyemo, kandi urubyaro rwe ruzakigira gakondo.” Kubara 14:20–24.

The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.

Amateka agaragazwa hano muri Kubara cumi na kane ni ikigeragezo cya nyuma cya Isirayeli ya kera, kandi gutsindwa kwabo kwabemejeho urupfu mu butayu mu gihe cy’imyaka mirongo ine yakurikiyeho. Ayo mateka afitanye isano itaziguye n’Ibyahishuwe cumi n’umunani, kuko aho Imana yatangaje iti “nk’uko ndiho by’ukuri” “isi yose izuzuzwa ubwiza bw’Uwiteka.” Iri ni ijambo rikomeye cyane Imana ishyira muri iyi nyandiko y’amateka, kandi kubikora gutyo byatsindagirije ko amateka agaragazwa muri Kubara igice cya cumi na gatatu n’icya cumi na kane yerekezaga imbere ku rugendo rukomeye rw’umumarayika w’Ibyahishuwe cumi n’umunani. Kubera ko Ibyahishuwe cumi n’umunani ari iherezo ry’abasigaye b’ubwoko bw’Imana, intangiriro y’abasigaye b’ubwoko bw’Imana na yo igaragazwa muri uyu murongo turimo gusuzuma mu gitabo cya Kubara.

On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.

Ku wa 11 Kanama 1840, ubwo ubuhanuzi bw’iyobokamana rya Isilamu bwo ku byago bya kabiri bwuzuraga, abantu b’isezerano batoranyijwe mbere bageragejwe n’ubutumwa bwa Eliya bwari bumaze kwemezwa ko ari ukuri.

On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.

Ku wa 11 Nzeri 2001, mu isohozwa ry’ubuhanuzi bw’Idini ya Isilamu bw’ishyano rya gatatu, abari ubwoko bw’isezerano bwatoranyijwe kera bagaragaje itangiriro ry’urubanza rw’abazima nk’ubutumwa bwa Eliya bwari bumaze kugaragazwa ko ari ubw’ukuri.

The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.

Ubutumwa bwa Eliya bwo mu mateka y’Abami ba Miller bwashyizwe mu murongo w’igihe cy’ubuhanuzi. Ubutumwa bwa Eliya bwo ku wa 11 Nzeri 2001 bwo bwashyizwe mu murongo wo gusubirwamo kw’amateka. Ku wa 11 Nzeri 2001 hasubiwemo amateka yo ku wa 11 Kanama 1840, kuko ayo matariki yombi ahagarariye isohozwa ry’ubuhanuzi bwerekeye Isilamu, kandi yombi aranga kumanuka kwa marayika, uwo Mushiki wacu White yavuze ko “atari undi muntu usanzwe uretse Yesu Kristo ubwe.” Nubwo Mushiki wacu White atigeze avuga ko marayika wo mu Byahishuwe 18 “atari undi muntu usanzwe uretse Yesu Kristo ubwe” nk’uko abivuga kuri marayika wo mu Byahishuwe 10, marayika wo mu Byahishuwe 18 amurikisha isi ikuzo “cye,” kandi Ibyanditswe birasobanutse neza ko ari ikuzo rya Yesu Kristo rimurikisha isi.

The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.

Igikoresho cy’urubanza cyazanye ikigeragezo ku Baporotesitanti mu ntangiriro cyari umutwe w’Abamilerite nk’uko washushanyijwe na Eliya. Igikoresho cy’urubanza kizana ikigeragezo ku Idini ry’Abadiventisiti b’Umunsi wa Karindwi ku iherezo ni umutwe wa Eliya nk’uko ushushanyijwe n’abihumbi ijana na mirongo ine na bine. Ikimenyetso cya Eliya gifite ibisobanuro birenze kimwe, kandi nubwo ahagarariye Miller n’umutwe w’Abamilerite, anahagarariye abihumbi ijana na mirongo ine na bine.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.

> “Mose ku musozi w’ihindukirwaho ishusho yabaye umuhamya w’insinzi ya Kristo ku cyaha no ku rupfu. Yashushanyaga abazava mu mva mu muzuko w’abakiranutsi. Eliya we, wari warajyanywe mu ijuru atabonye urupfu, yashushanyaga abazaba bakiri bazima ku isi igihe cyo kuza kwa kabiri kwa Kristo, kandi bazahindurwa ‘mu kanya gato, mu kanya nk’ako guhumbya, igihe cy’impanda ya nyuma;’ ubwo ‘iki kibora kigomba kwambara ukutabora,’ kandi ‘iki gipfa kigomba kwambara ukudapfa.’ 1 Abakorinto 15:51-53. Yesu yari yambitswe umucyo wo mu ijuru, nk’uko azaboneka igihe azaza ‘ubwakabiri atari ku bw’icyaha, ahubwo azanira abamutegereje agakiza.’ Kuko azaza ‘afite ubwiza bwa Se hamwe n’abamarayika bera.’ Abaheburayo 9:28; Mariko 8:38. Isezerano ry’Umukiza yahaye abigishwa ryari risohoye icyo gihe. Kuri uwo musozi, ubwami bw’ubwiza bwo mu gihe kizaza bwahagarariwe mu ishusho nto,—Kristo Umwami, Mose ahagarariye abera bazutse, na Eliya ahagarariye abajyanywe mu ijuru badapfuye.” _Uwifuzwa Ibihe Byose_, 412.

The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.

Abantu b’isezerano basimbukwa ni benshi ku rugero rwa cumi kuri babiri. Benshi barahamagawe, ariko bake ni bo batoranywa. Kunanirwa ikigeragezo cya cumi kwashingiye ku kumenya niba inkuru mbi, cyangwa inkuru nziza yerekeye Igihugu cy’Isezerano, yaranze cyangwa yemerwa. Bityo rero, amateka agaragajwe hano yerekana ko kunesha cyangwa gutsindwa mu mateka y’ibigeragezo bikurikirana gushingiye ku guhitamo hagati y’uburyo bubiri busobanura amakuru amwe.

All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.

Abatasi cumi na babiri bose babonye Igihugu cy’Isezerano, ariko hafashwe imyanzuro ibiri itandukanye ku byerekeye icyo Igihugu cy’Isezerano cyashushanyaga. Raporo imwe yari isunitswe n’ubwoba bwa kimuntu, indi igasunikwa no kwizera. Imwe yagaragaje icyifuzo cyo kwanga kuyoborwa n’Imana no gusubira mu bucakara bwo muri Egiputa, naho indi raporo yagaragaje icyifuzo cyo kwiringira kuyoborwa n’Imana no gukomeza imbere yerekeza mu Gihugu cy’Isezerano.

In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.

Mu murongo w’Abamilerite, abenshi na bo bahisemo gusubira mu bubata bwa Babuloni no kuba abakobwa bayo, kandi ibyo byabaye ukugaragaza icyemezo cyabo cyo kwanga ubutumwa bw’ubuhanuzi bw’umumarayika wa mbere. Abamilerite b’indahemuka bahisemo gukurikira ubutumwa bw’ubuhanuzi bw’umumarayika wa mbere, ndetse na nyuma y’icyasaga nko kunanirwa ku gutenguha kwa mbere mu mpeshyi yo mu 1844. Amateka yo mu gitabo cya Kubara agaragaza “raporo” ebyiri zitandukanye z’abatasi cumi na babiri, zigereranya isesengura ribiri ritandukanye ry’ubutumwa bumwe bw’ubuhanuzi. Mu 1863, Ubugarukira bwa Lawodikiya ntibwemeye ubutumwa bw’ubuhanuzi; ahubwo bwanze ubutumwa bw’ubuhanuzi bwari bwaramaze gushyirwaho. Mu 1863, Ubugarukira bwa Lawodikiya bwasubiyeho maze bwemera uburyo bw’isesengura rya Bibiliya bwari bwararwanyije William Miller mu murimo we wose. Abanze ubutumwa bw’ubuhanuzi kandi bifuza gusubira mu bubata bashushanyijwe n’abagomeye bavugwa mu Kubara cumi na kane, ari bo amaherezo bapfiriye mu butayu.

The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.

Umubare icumi, iyo usuzumwe nk’ikimenyetso, kimwe n’uko bimeze ku bimenyetso byose, ugira ibisobanuro birenze kimwe. Ibisobanuro by’ikigereranyo byawo bigomba gusobanurwa hakurikijwe imiterere y’umurongo cyangwa igice cy’Ibyanditswe urimo. “Icumi” nk’ikimenyetso gishobora kugereranya gutotezwa. Gishobora kugereranya ikigeragezo. Gishobora kugereranya ubumwe bwikubye inshuro icumi bw’abami b’i Burayi, imiryango yo mu majyaruguru ya Isirayeli n’Umuryango w’Abibumbye. Mu itorero ry’i Simuruna abantu b’Imana bagombaga kugira umubabaro mu gihe cy’iminsi icumi.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Ntutinye na kimwe muri ibyo uzababazwa na byo: dore, Satani agiye kujugunya bamwe muri mwe mu nzu y’imbohe, kugira ngo mugeragezwe; kandi muzagira umubabaro iminsi icumi: ujye uba indahemuka kugeza ku rupfu, nanjye nzaguha ikamba ry’ubugingo. Ibyahishuwe 2:10.

The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.

Abahanga b’amateka berekeza ku itotezwa ryakozwe na Diokiletiano mu mateka ya Simuruna, kuko ari ryo totezwa rikomeye kurusha andi yose mu mateka ya Simuruna, kandi ryamaze imyaka icumi. Abandi bahanga b’amateka bagaragaza itotezwa icumi ritandukanye mu mateka ya Simuruna. Uko byagenda kose, ryose ryakozwe n’i Roma y’Ubwami, yo mu Daniyeli 7 igereranywa n’amahembe icumi. Abo bami icumi ni bo bami, bagereranywa na Ahabu wakoze ubusambanyi na papa, kandi ni bo cyari igikoresho cy’itotezwa papa yakoresheje kugira ngo asohoze ubwicanyi bwo mu Bihe by’Umwijima. “Icumi” gihagarariye ububasha bwa leta bukora itotezwa ku bwa Yezebeli. Mu gice cya mbere cya Daniyeli, “icumi” gishushanya igihe cyo kugeragezwa.

> Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.

> Ndagusabye, gerageza abagaragu bawe iminsi icumi; maze baduhe imboga zo kurya n’amazi yo kunywa. Hanyuma uzarebe mu maso hacu imbere yawe, n’amaso y’abana barya ku mugabane w’ibyokurya by’umwami; kandi uko uzabona, abe ari ko ugirira abagaragu bawe. Nuko yemera ibyo muri iyo ngingo, abagerageza iminsi icumi. Maze iminsi icumi ishize, mu maso habo haboneka harushije ubwiza, kandi imibiri yabo irushaho kubyibuha kuruta iy’abana bose baryaga ku mugabane w’ibyokurya by’umwami. Daniyeli 1:12–15.

In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.

Mu Kubara 14, Isirayeli ya kera yari yararakaje Imana incuro cumi, bishushanya ibigeragezo cumi byabaye mu gihe runaka.

> But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.

> Ariko nk’uko ndiho by’ukuri, isi yose izuzuzwa ubwiza bw’Uwiteka. Kuko abo bagabo bose babonye ubwiza bwanjye n’ibitangaza byanjye nakoreye muri Egiputa no mu butayu, bakangerageza incuro icumi none, kandi ntibumvire ijwi ryanjye. Kubara 14:21, 22.

If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.

Niwashakira kuri interineti ushaka gusobanukirwa n’ibyo kwigomeka byihariye ibigomeko icyenda cyangwa ibigeragezo byananiranye, uhereye ku kurokorwa ku Nyanja Itukura kugeza ku kigeragezo cya cumi, uhura n’uburyo butandukanye bwo kugena muri za gutsindwa za Isirayeli ya kera ibikwiriye kubarwa nk’ikimwe muri ibyo bigeragezo icumi. Ndemeza ko kurokorwa ku Nyanja Itukura, kwagaragajwe mu buryo bwihariye ko guhura n’itariki ya 22 Ukwakira 1844, ari yo ntangiriro y’ibigeragezo icumi, kandi ko ari ho hagomba gutangirira kubara ibigeragezo byabayeho kuva mu 1844 kugeza mu 1863. Hari harabayeho inzira y’igeragezwa yagiye itera imbere yatangiye mu 1798 igihe igitabo cya Daniyeli cyafungurwaga, kandi iyo nzira yakubiyemo amateka y’ubutumwa bw’umumarayika wa mbere n’ubw’uwa kabiri, byasojwe no kuza k’umumarayika wa gatatu ku wa 22 Ukwakira 1844.

> “In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.

> “I Minneapolis Imana yahaye ubwoko bwayo amabuye y’agaciro y’ukuri mu miterere mishya. Uru rumuri rwavuye mu ijuru bamwe barwanije kurwanga n’inangira yose Abayuda bagaragaje mu kwanga Kristo, kandi havuzwe byinshi byo guhagarara ku bimenyetso bya kera. Ariko hari ibihamya byerekana ko batari bazi icyo ibimenyetso bya kera ari cyo. Hari ibihamya, kandi hariho no gutekereza gushingiye ku Ijambo kwiyamamarizaga umutimanama; ariko imitima y’abantu yari yarafashe icyemezo, ifungiranye urumuri ngo rutinjira, kuko bari baramaze kwemeza ko ari ikosa rikomeye rikuraho “ibimenyetso bya kera,” kandi nyamara ritari rihindura n’agati kamwe k’ibimenyetso bya kera; ahubwo bari baragoretse imyumvire yabo y’ibigize ibimenyetso bya kera.

> “The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.

> “Kurangira kw’igihe mu 1844 kwabaye igihe cy’ibintu bikomeye, gufungurira amaso yacu yari yuzuye gutangara kwezwa k’Ubuturo Butagatifu kwakorerwaga mu ijuru, kandi kukaba gufitanye isano ihamye n’ubwoko bw’Imana buri mu isi, [kandi] n’ubutumwa bw’umumarayika wa mbere n’uwa kabiri n’ubwa gatatu, burambura ibendera ryari ryaranditsweho ngo, ‘Amategeko y’Imana no kwizera kwa Yesu.’ Kimwe mu birango ndangahantu byo muri ubu butumwa cyari urusengero rw’Imana, rwabonwe n’ubwoko bwayo bukunda ukuri mu ijuru, n’isanduku irimo amategeko y’Imana. Umucyo w’Isabato y’itegeko rya kane wamurikiye imirasire yawo ikomeye mu nzira y’abarenga ku mategeko y’Imana. Ukutazapfa kw’abanyabyaha ni ikirangahantu cya kera. Nta kindi nibuka gishobora gushyirwa mu rwego rw’ibirangahantu bya kera. Uyu muborogoose uvuga guhindura ibirangahantu bya kera ni ukwibwira gusa.” The 1888 Materials, 518.

On October 22, 1844 the third angel arrived with a message in his hand.

Ku wa 22 Ukwakira 1844, marayika wa gatatu yahageze afite ubutumwa mu kuboko kwe.

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.

> “Nk’uko umurimo wa Yesu wari urangiye Ahera, maze akinjira Ahera Cyane, agahagarara imbere y’isanduku ikubiyemo amategeko y’Imana, yatumye undi mumalayika ukomeye ajyana ubutumwa bwa gatatu ku isi. Mu kuboko k’uwo mumalayika hashyizwemo umuzingo, kandi igihe yamanukaga ku isi afite imbaraga n’icyubahiro, yatangaje umuburo uteye ubwoba, uherekejwe n’iterabwoba rikomeye kurusha ayandi yose yigeze kugezwa ku bantu.” Early Writings, 254.

On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”

Ku wa 22 Ukwakira 1844, marayika yamanutse afite urupapuro rw’umuzingo mu kuboko kwe, urwo ubwoko bw’Imana bwagombaga kurya. Inyigisho z’“ibimenyetso-ngenga” zaje kumenyekana icyo gihe, zagombaga kuribwa no kwemerwa, cyangwa se kwangwa ntiziribwe. Igihe marayika wa gatatu yageraga afite urupapuro rw’umuzingo mu kuboko kwe, ubutumwa bwari muri urwo rupapuro rw’umuzingo bwaragaragazaga ukuri gutandatu kugerageza abantu. Ibyo bigeragezo bitandatu byasobanuwe nk’“ugushira kw’igihe,” guhagarariye ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu; urubanza, ruhagarariwe no “kwezwa k’Ubuturo Bwera”; ubutumwa bw’abamarayika batatu; “amategeko y’Imana”; “Isabato”; n’imimerere y’abapfuye, ihagarariwe no “kutapfa k’ubugingo kutariho.”

Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.

Ayo mahame atandatu, nta gushidikanya, arahuzanya; nyamara buri rimwe ryagaragajwe nk’ikirango. Bamwe bashobora kutifuza gushyira ugushira kw’igihe kuri uru rutonde, ariko biragaragara ko benshi banze ukuri yuko ku wa 22 Ukwakira 1844 habayeho isohozwa nyakuri ry’ubuhanuzi. Bananiwe icyo kigeragezo, ari na byo rwose byababujije guhangana n’ibigeragezo byakurikiyeho. Uburyo Imana igerageresha abantu bwagiye bugaragazwa incuro nyinshi ko ari inzira igenda itera imbere, isaba gutsinda ikigeragezo umuntu yabanje guhabwa mbere y’uko ashobora kwinjira mu kigeragezo gikurikiyeho.

> “When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.

> “Igihe twatangiraga gutangaza umucyo werekeye ikibazo cy’Isabato, ntitwari dufite igitekerezo cyasobanuwe neza cy’ubutumwa bw’umumarayika wa gatatu bwo mu Ibyahishuwe 14:9–12. Umuzigo w’ubuhamya bwacu, igihe twazaga imbere y’abantu, wari uw’uko urugendo rukomeye rw’ukuza kwa kabiri rwakomokaga ku Mana, ko ubutumwa bwa mbere n’ubwa kabiri bwari bwaratambutse, kandi ko ubwa gatatu bwagombaga gutangwa. Twabonye ko ubutumwa bwa gatatu busozwa n’aya magambo: ‘Aha ni ho kwihangana kw’abera kuri: aha ni ho abitondera amategeko y’Imana n’ukwizera kwa Yesu bari.’ Kandi twabonye neza, nk’uko tubibona ubu, ko ayo magambo y’ubuhanuzi yerekezaga ku ivugurura ry’Isabato; ariko ku byerekeye icyo kuramya ya nyamaswa kivugwa muri ubwo butumwa ari cyo, cyangwa icyo icyo gishushanyo n’icyo ikimenyetso cya ya nyamaswa ari byo, nta mwanya wasobanuwe neza twari dufiteho.”

> “God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.

> “Imana, kubwo Mwuka Wayo Wera, yahaye abagaragu bayo umucyo ngo ubamurikire, kandi iyo ngingo buhoro buhoro igenda ibabukira mu mitima. Byasabaga kwiga cyane no kuyicukumbura ubwitonzi n’umuhangayiko mwinshi, ihuriro ku rindi. Kubwo ubwitonzi, umuhangayiko, n’umurimo udacogora, umurimo wakomeje gutera imbere kugeza ubwo ukuri gukomeye kw’ubutumwa bwacu, kose gusobanutse, guhujwe neza, kandi kutunganye, kwahawe isi.”

> “I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’

> “Nari naravuze ibyerekeye ukumenyana kwanjye n’Umusaza Bates. Namusanze ari umugabo wa gikristo nyakuri, wiyubashye, ugira ikinyabupfura kandi ugira neza. Yanyitagaho ubwuzu nk’aho ndi umwana we bwite. Ubwa mbere yumvaga mvuga, yagaragaje ko abyitayeho cyane. Maze ndangije kuvuga, arahaguruka aravuga ati: ‘Ndi Toma ushidikanya. Sinizera ibyerekeye amayerekwa. Ariko iyo nshoboraga kwemera ko ubuhamya mushiki wacu yavuze iri joro bwari koko ijwi ry’Imana rivugana natwe, nari kuba ndi umuntu unezerewe kuruta abandi bose bakiriho. Umutima wanjye wakozweho cyane. Nizera ko uvuga ari inyangamugayo, ariko sinshobora gusobanura uburyo yeretswe ibyo bintu bitangaje yatubwiye.’”

> “A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.

> “Nyuma y’amezi make nyuma y’ishyingirwa ryanjye, nitabiriye, ndi kumwe n’umugabo wanjye, Inama yabereye i Topsham, Maine, aho Umukuru Bates yari ari. Icyo gihe ntiyari aracyizera byuzuye ko iyerekwa ryanjye ryaturukaga ku Mana. Iyo nama yabaye igihe cy’umwihariko cy’inyungu nyinshi. Umwuka w’Imana yaranshakagaho; nari nashyizwe mu iyerekwa ry’ubwiza bw’Imana, kandi ku ncuro ya mbere mbona indi mibumbe. Maze kuva muri iryo yerwa, navuze ibyo nari nabonye. Hanyuma Umukuru B. arambaza ati: ese waba warigeze kwiga iby’inyenyeri? Mubwira ko nta cyo nibukaga cy’uko nigeze ndeba mu gitabo cy’iby’inyenyeri. Aravuga ati: ‘Ibi bituruka ku Mwami.’ Nta na rimwe mbere yaho nari narigeze mubona afite umudendezo mwinshi kandi yishimye bene ako kageni. Mu maso he harabagiranaga umucyo wo mu ijuru, kandi yahuguriye itorero afite imbaraga.” Testimonies, volume 1, 78–80.

Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.

Ni ukuri rwose ko ayo mageragezwa yose y’inyigisho ahuriranye, ariko kandi ni n’amageragezwa ashobora gutandukanywa, kandi yahishuriwe buhoro buhoro abagaragu b’Imana. Hari amatorero menshi yubahiriza Isabato y’umunsi wa karindwi, ariko akanga ubutumwa bw’abamarayika batatu. Banga ukuri ko urubanza rwatangiye ku wa 22 Ukwakira 1844, nyamara bagakomeza kubahiriza Isabato. Ayo mageragezwa y’inyigisho arahuzanya, ariko ahagarariye amageragezwa atandatu yihariye.

As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.

Nk’uko bimaze kugaragazwa na Joseph Bates, kapiteni w’ubwato wari usobanukiwe byuzuye n’inyenyeri n’imiterere yazo, yemeye Umwuka w’Ubuhanuzi, uwo yari yarabanje kwanga. Mu Kuboza 1844, Ellen White yakiriye iyerekwa rye rya mbere, maze ikigeragezo cya karindwi kigera muri uwo murimo.

> “The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.

> “Bibiliya igomba kuba umujyanama wawe. Yige kandi usuzume ubuhamya Imana yatanze; kuko butigera buvuguruzanya n’Ijambo ryayo. Niba Ubuhamya butavuga bukurikije Ijambo ry’Imana, mubwange. Kristo na Beliyali ntibashobora kwishyira hamwe.” Selected Messages, book 3, 33.

Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”

Nyuma gato y’icyo giteso gikomeye cyo gucika intege, Mushiki wa White yemeye inyandiko yagaragazaga ko Kristo yimukiye ava Ahera akinjira Ahera Cyane ku wa 22 Ukwakira 1844. Yasabiye iryo tangazo “buri mwera wese.”

> “I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.

> “Nizera ko Ubuturo Butagatifu, bugomba kwezwa ku mperuka y’iminsi 2300, ari Urusengero rwa Yerusalemu Nshya, Kristo arubereye umukozi. Umwami yanyeretse mu iyerekwa, hashize igihe kirenze umwaka umwe, ko Mwene Data Crosier yari afite umucyo nyakuri ku byerekeye kwezwa k’Ubuturo Butagatifu, n’ibindi; kandi ko ari ubushake bwe ko Mwene Data C. yandika neza uko gusobanukirwa yaduhaye mu Day-Star, Extra, yo ku wa 7 Gashyantare 1846. Numva nemejwe rwose n’Umwami, gutanga inama ko iyo Extra ihabwa kandi ishyigikirwa na buri mutagatifu wese.” A Word to the Little Flock, 12.

Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”

Iyemezwa rye ryerekanaga ko yemeranyaga n’ukuntu Crosier yasobanuye kwimukira kwa Kristo mu Ahera Cyane, ariko iyo nyandiko yarimo inyigisho nyinshi z’amakosa, harimo n’inyigisho y’Abaporotesitanti b’abahakanyi ivuga ko “ibya buri munsi” byo mu gitabo cya Daniyeli byagereranyaga umurimo wa Kristo. Ni cyo cyatumye yandika ibisobanuro byo gusobanura neza, byabanje gutangazwa mu 1850 hanyuma nyuma bikaza gushyirwa mu gitabo Early Writings. Aho ni ho yagaragaje ko “abatanze ubutumwa bw’isaha y’urubanza bari bafite imyumvire ikwiriye ku byerekeye ‘ibya buri munsi’.”

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.

> “Maze mbona, ku byerekeye ‘iby’iminsi yose’ (Daniyeli 8:12), ko ijambo ‘igitambo’ ryongerewemo n’ubwenge bw’abantu, kandi ko ritari iryanditswe muri uwo murongo, kandi ko Uwiteka yahaye imyumvire nyakuri y’ibyo abatangaje ubutumwa bw’isaha y’urubanza. Igihe ubumwe bwariho, mbere ya 1844, hafi ya bose bahurizaga ku myumvire ikwiriye yerekeye ‘iby’iminsi yose’; ariko mu rujijo rwabayeho kuva mu 1844, hakiriwe indi myumvire, maze hakurikiraho umwijima n’urujijo.” Early Writings, 74.

The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”

Ikivugwaho cy’“igitambo gihoraho” mu gitabo cya Daniyeli cyabaye ikimenyetso cy’uko Abadivantisiti bagarukiye ku buryo bw’imyigishirize ya Giporotesitanti y’ubuhakanyi mu ntangiriro z’ikinyejana cya makumyabiri, kandi muri iki gihe, uko kwumva nyakuri kwa ba Millerite ku byerekeye “igitambo gihoraho” kwanzwe n’abahanga mu bya tewolojiya b’Abadivantisiti. Kwanzwe, nubwo Sister White yagaragaje mu buryo bweruye ko ba Millerite bari bafite ukuri ubwo bamenyaga “igitambo gihoraho” ko ari imbaraga za Satani z’ubupagani. Banze ukuri ku byerekeye “igitambo gihoraho” batabyanze gusa mu kunyuranya n’iyemezwa rye ryahumetswe rivuga ko uko ba Millerite babyumvaga kwari ukuri, ahubwo banabyanze mu kunyuranya ku buryo butaziguye n’uko yagaragaje yeruye ko inyigisho y’ibinyoma ivuga ko “igitambo gihoraho” gihagarariye umurimo wa Kristo mu buturo bwera yazanywe n’“abamarayika birukanywe mu ijuru!”

> “And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.

> “Kandi hariho Mwene Data Daniells, wari ufite ubwenge umwanzi yakoreragamo; kandi ubwenge bwawe n’ubwa Elder Prescott bwakorwagamo n’abamalayika birukanywe mu ijuru.” Manuscript Releases, volume 20, 17.

Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.

Ukwanga kwe gukomeye cyane ibyo Uwadiventisiti ubu ukoresha nk’imwe mu “biryo by’imigani” kwabaye gukabije cyane, kuko Daniells na Prescott bafashe ikimenyetso cy’imbaraga za Satani (ubupagani) maze bagiha Kristo (umurimo We wo mu buturo bwera). Ibyo bituma habaho ibigeragezo umunani by’inyigisho.

The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.

Ikigeragezo cya cyenda mu mateka yagejeje ku mwaka wa 1863 ni ugukorwa kw’ameza ya kabiri ya Habakuki mu 1850. Igishushanyo cy’abapayiniya cyo mu 1843 cyakozwe mu 1842, kandi cyitwa gusa igishushanyo cyo mu 1843 kuko cyavuze mbere kugaruka kwa Kristo mu 1843. Itegeko ryo gukora ameza ya kabiri ya Habakuki ryahawe Mushiki wa White mu 1850. Gukorwa kw’ameza abiri ya Habakuki guhuza amateka y’umumarayika wa mbere n’uwa kabiri n’amateka y’uwa gatatu. Mu mibereho yanditswe n’umwuzukuru we ivuga ku buzima bwe n’umurimo we, atanga incamake y’ibyabaye byagejeje ku ikorwa ry’igishushanyo cyo mu 1850. Ibyo abikora ahitamo amagambo ya ngombwa ya Mushiki wa White kandi akongeraho ibisobanuro bye muri iyo ncamake.

> “On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.

> “Tumaze gusubira kwa Mwene Data Nichols, Uwiteka yampaye iyerekwa, maze anyereka ko ukuri kugomba gusobanurwa mu buryo bugaragara ku mbaho, kandi ko ibyo bizatuma benshi bafata icyemezo cyo kwemera ukuri binyuze ku butumwa bw’umumarayika wa gatatu, ubwo bwombi bwa mbere na bwo busobanurwa mu buryo bugaragara ku mbaho.—Ibaruwa 28, 1850.

> “In this vision she was also shown that which would give James White courage to continue publishing:

> “Muri iri yerekwa yeretswe kandi n’icyari guha James White ubutwari bwo gukomeza gukora umurimo wo gusohora ibitabo:”

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

> “Nabonye kandi ko byari ngombwa ko urupapuro rusohorwa nk’uko byari ngombwa ko intumwa zijya, kuko intumwa zikeneye urupapuro zojyana na rwo rurimo ukuri kw’iki gihe kugira ngo barushyire mu maboko y’abumva, bityo ukuri ntikuzashire mu bwenge. Kandi ko urwo rupapuro rwagera aho intumwa zitashoboraga kugera.—Ibid.

> “Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:

> “Umurimo wo gutegura imbonerahamwe nshya wahise utangira, kandi haboneka uburyo bwo kubimenyesha abavandimwe mu nomero ya Present Truth James yasohoye mu kwezi kwakurikiyeho:

> “The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.

> “Imbonerahamwe. Imbonerahamwe y’ibihe by’iyerekwa rya Daniyeli na Yohana, yateguwe kugira ngo isobanure mu buryo bugaragara ukuri kw’iki gihe, ubu iri gucapishwa mu buryo bwa lithographie iyobowe na Mwene Data Otis Nichols, w’i Dorchester, Massachusetts. Abigisha ukuri kw’iki gihe bazafashwa cyane na yo. Andi makuru arambuye yerekeye iyo mbonerahamwe azatangwa nyuma.—Present Truth, Ugushyingo, 1850.

> “By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.

> Mu mpera za Mutarama, 1851, imbonerahamwe yari yamaze gutegurwa kandi itangazwa ko igurwa amadolari 2. James White yarayishimiye cyane kandi ayitangaho ku buntu ku “abo Imana yahamagariye gutanga ubutumwa bw’umumarayika wa gatatu” (Review and Herald, Mutarama, 1851). Impano zimwe zatanzwe n’abagiraneza zari zarafashije kwishyura ikiguzi cyo kuyisohora.” Arthur White, Ellen G. White: The Early Years, igitabo cya 1, 185.

Speaking of the 1843 chart Sister White recorded that it had been directed by God.

Avuga ku mbonerahamwe ya 1843, Mushiki wa White yanditse ko yari yarayobowe n’Imana.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” Review and Herald, November 1, 1850.

> “Umwami yanyeretse ko igishushanyo cyo mu 1843 cyari kiyobowe n’ukuboko kwe, kandi ko nta gice na kimwe cyacyo cyagombaga guhindurwa; ko imibare yari uko yashakaga ko iba. Ko ukuboko kwe kwari kuri hejuru yayo kandi guhisha ikosa riri muri imwe mu mibare, kugira ngo hatagira n’umwe uribona, kugeza ubwo ukuboko kwe kuvanyweho.” Review and Herald, 1 Ugushyingo 1850.

When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.

Igihe yandikaga umucyo wari ujyanye n’itegeko ryo gukora indi mbonerahamwe mu 1850, yatanze icyemezo cy’ijuru kimwe n’icyari cyaratanzwe ku mbonerahamwe yo mu 1843 ku birebana n’imbonerahamwe yo mu 1850, kandi anagaragaza ko izindi mbonerahamwe zari zirimo gukorwa icyo gihe zitari zemerwa n’Umwami. Itegeko ryo gukora imbonerahamwe nshya ryahujwe n’itegeko ryo gucapa igitabo gishya.

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

> “Nabonye ko umurimo wo gukora amashati wari warakozwe nabi rwose. Watangijwe na Mwene Data Rhodes maze ukomeza gukurikizwa na Mwene Data Case. Habayeho gukoresha ubutunzi mu gukora amashati no kurema amashusho mabi ateye ishozi agamije kugaragaza abamarayika na Yesu w’icyubahiro. Nabonye ko ibintu nk’ibyo bidashimisha Imana. Nabonye ko Imana yari mu itangazwa ry’ishati na Mwene Data Nichols. Nabonye ko muri Bibiliya hari ubuhanuzi bwerekeye iri shati, kandi niba iri shati ryaragenewe ubwoko bw’Imana, niba rihagije ku muntu umwe rihagije no ku wundi, kandi niba umwe yarakeneye ishati nshya ishushanyijwe ku gipimo kinini kurushaho, bose na bo bayikeneye kimwe n’uwo.”

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

> “Nabonye ko muri Mwene Data Case hari umutima utuje nabi, utanyuzwe, utagira amahoro kandi udashima, washakaga indi shusho. Nabonye ko izo shusho zishushanyije zagiraga ingaruka mbi ku iteraniro. Byatumaga mu materaniro habamo umwuka woroshye, w’ubupfapfa n’uwo kugirira ibintu urwenya.”

> “I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

> “Nabonye ko ibishushanyo byategetswe n’Imana byakanguye ibitekerezo neza, ndetse n’iyo nta bisobanuro byabiherekeje. Mu buryo abamarayika bagaragarijwe kuri ibyo bishushanyo harimo ikintu cy’umucyo, cyiza, kandi cyo mu ijuru. Ubwenge buyoborwa hafi utabibona bugana ku Mana no mu ijuru. Ariko ibindi bishushanyo byahimbwe bitera ubwenge iseseme, kandi bigatuma ubwenge bwibanda cyane ku isi kurusha ku ijuru. Amashusho agaragaza abamarayika asa cyane n’abadayimoni kurusha ibiremwa byo mu ijuru. Nabonye ko ibyo bishushanyo byari bimaze iminsi n’ibyumweru byuzuye mu bwenge bwa Mwene Data Case, mu gihe yari akwiriye kuba ashaka ubwenge bwo mu ijuru buturuka ku Mana, kandi akwiriye kuba akurira mu buntu bw’Umwuka no mu kumenya ukuri.”

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

> “Nabonye yuko iyo uburyo bwapfushijwe ubusa mu gusohora amashati (charts) buba bwarakoreshejwe mu kugaragaza ukuri mu buryo busobanutse imbere ya bene Data, binyuze mu gusohora udugatabo, n’ibindi, byari gukora ibyiza byinshi kandi bigakiza ubugingo. Nabonye yuko umurimo wo gukora amashati wakwiriye nk’umuriro w’umusonga.” Manuscript Releases, nimero 13, 359; 1853.

She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.

Avuga yeruye ko “Imana yari mu itangazwa ry’igishushanyo [cyo mu 1850] na Mwene Data Nichols,” kandi ko “hari ubuhanuzi [Habakkuk 2] bw’icyo gishushanyo muri Bibiliya.” Nanone yagaragaje ko “ibishushanyo” [mu bwinshi; 1843 na 1850] byari “byarategetswe n’Imana byakubise ku bwenge neza, kabone n’iyo hatabaho ibisobanuro.” Habakkuk 2 yategetse Abamillerite kugaragaza yeruye iyerekwa ku bisate, (mu bwinshi), kugira ngo usoma ibyo bishushanyo byombi abashe kwiruka hirya no hino mu Ijambo ry’Imana. Ibyo bishushanyo byaturutse ku Mana ntibyakeneye kongererwaho ibisobanuro, nk’uko byagenze ku gishushanyo cy’impimbano cya Uriah Smith cyo mu 1863.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Uwiteka aransubiza, arambwira ati: Andika ibyerekwa, ubisobanure neza ku bisate, kugira ngo ubisoma abashe kwiruka. Habakuki 2:2.

The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.

Ikigeragezo cya cumi ni cyo iyi nyandiko yibandaho. Ku birebana n’ibigeragezo icumi Mose yavuze mu Kubara igice cya cumi na kane, abahanga mu rurimi rw’Igiheburayo n’abanyatewolojiya bandi batanga ibitekerezo bitandukanye by’ibihe ibyo bishobora kuba bihagarariye mu mateka ahera ku gucungurwa ku Nyanja Itukura kugeza ku bugome bwo kwigomeka kwa ba batasi icumi. Uko kwigomeka kwabaye muri ayo mateka gutanga amahitamo make atandukanye yo guhitamo, ariko birahamye ko ikigeragezo cya cumi ari cyo cyaranze intangiriro y’imyaka mirongo ine y’urupfu rwagiye rubica buhoro buhoro mu butayu kugeza igihe abigometse bose bari bageze ku myaka y’uburyozwacyaha bapfiriye.

In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.

Mu buryo nk’ubwo, bamwe bashobora kwamagana ihitamo ryanjye ry’ibi bizamini icumi by’inyigisho, kuko hashobora kubaho ubundi buryo busa n’aho bwaba bwiza kurusha ibyo ndimo kugaragaza hano. Ariko rero, ikizamini cya cumi kandi cya nyuma kiragaragara neza nk’uko kwigomeka kwa ba maneko icumi kwari kugaragara. Cyari ukwanga ibihe birindwi byo muri Leviticus makumyabiri na gatandatu. Hariho ibimenyetso byinshi by’ubuhanuzi bishyigikira uku kubihuza.

In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.

Mu kiganiro gikurikira tuzatangira kugaragaza abo bahamya b’ubuhanuzi bashimangira ko “ibihe birindwi” byo muri Abalewi 26 ari ugutsindwa kwa cumi kandi kwa nyuma k’Ubwadivantisiti bwa Lawodikiya.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.

> “Igihe imbaraga z’Imana zihamya icy’ukuri icyo ari cyo, ubwo kuri bugomba guhagarara iteka ryose nk’ukuri. Nta bitekerezo byakurikiyeho, binyuranye n’umucyo Imana yatanze, bikwiriye kwemerwa. Hazahaguruka abantu bazanye ubusobanuro bw’Ibyanditswe, kuri bo bukaba ari ukuri, nyamara atari ukuri. Ukuri kw’iki gihe, Imana yakuduhaye nk’ishingiro ry’ukwizera kwacu. Yo ubwayo ni yo yatwigishije icyo ukuri ari cyo. Umwe azahaguruka, hanyuma n’undi, bazanye umucyo mushya uvuguruza umucyo Imana yatanze mu kugaragazwa kwa Mwuka Wera wayo.

> “A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

> Haracyariho bake ni bo bakiriho banyuze mu byabaye mu gushyirwaho kw’uku kuri. Imana, mu buntu bwayo, yarinze ubuzima bwabo kugira ngo basubiremo, bongere basubiremo kugeza ku mpera y’ubuzima bwabo, ibyababayeho banyuzemo, nk’uko intumwa Yohana na we yabigenje kugeza rwose ku mpera y’ubuzima bwe. Kandi ababitse ibendera baguye mu rupfu, bagomba gukomeza kuvuga binyuze mu kongera gucapwa kw’ibyanditswe byabo. Nahawe amabwiriza yuko ari muri ubwo buryo amajwi yabo azumvikana. Bagomba gutanga ubuhamya bwabo bwerekeye ku kigize ukuri kw’iki gihe.

> “We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.

> “Ntidukwiriye kwakira amagambo y’abazana ubutumwa bunyuranye n’ingingo z’umwihariko z’ukwizera kwacu. Bakoranya hamwe umubare munini w’Ibyanditswe, bakabirunda nk’igihamya kizengurutse inyigisho babo bihamya. Ibyo byakozwe incuro nyinshi, kenshi na kenshi, muri iyi myaka mirongo itanu ishize. Kandi nubwo Ibyanditswe ari ijambo ry’Imana, kandi bikwiriye kubahwa, uburyo bibishyira mu bikorwa, niba ubwo buryo bukuraho inkingi imwe ku rufatiro Imana yakomeje iyi myaka mirongo itanu, ni ikosa rikomeye. Ukora ishyirwa mu bikorwa nk’iryo ntaba azi ukugaragazwa gutangaje k’Umwuka Wera kwahaye imbaraga n’ubushobozi ubutumwa bwabanje bwageze ku bwoko bw’Imana.” Selected Messages, igitabo cya 1, 161.

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