God never changes, and therefore Adventism is judged in its fourth generation.
Xwedê qet naguhere, û ji ber vê yekê Adventîzm di nifşa xwe ya çaremîn de tê dadkirin.
“‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“‘Na akamwita yule mtu aliyevikwa kitani, aliyekuwa na kidau cha mwandishi ubavuni mwake; naye Bwana akamwambia, Pita kati ya mji, kati ya Yerusalemu, ukatie alama juu ya vipaji vya nyuso vya watu wanaougua na kulia kwa sababu ya machukizo yote yanayotendwa ndani yake. Nao wale wengine akawaambia masikioni mwangu, Nendeni mkimfuata katika mji, mkapige; jicho lenu lisiachilie, wala msione huruma; waangamizenipo kabisa wazee na vijana, mabikira, watoto wadogo, na wanawake; lakini msimkaribie mtu yeyote aliye na hiyo alama; tena anzeni pa patakatifu Pangu. Ndipo wakaanza kwa wale wazee waliokuwa mbele ya nyumba.’”
“Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.
“Yesu ali karibu kuondoka katika kiti cha rehema cha patakatifu pa mbinguni ili avae mavazi ya kisasi na kumimina ghadhabu Yake katika hukumu juu ya wale ambao hawakuitikia nuru ambayo Mungu amewapa. ‘Kwa kuwa hukumu juu ya tendo ovu haitekelezwi upesi, kwa hiyo moyo wa wanadamu umejikita kabisa katika kutenda uovu.’ Badala ya kulainishwa na uvumilivu na ustahimilivu wa muda mrefu ambao Bwana ameutumia kwao, wale wasiomcha Mungu wala kuipenda kweli hujitia nguvu mioyoni mwao katika mwendo wao mbaya. Lakini hata uvumilivu wa Mungu una mipaka, na wengi wanavuka mipaka hiyo kwa kiwango kikubwa. Wameivuka mipaka ya neema, na kwa hiyo Mungu hana budi kuingilia kati na kuitetea heshima Yake mwenyewe.”
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
ਆਮੋਰੀਆਂ ਬਾਰੇ ਪ੍ਰਭੂ ਨੇ ਆਖਿਆ: ‘ਚੌਥੀ ਪੀੜ੍ਹੀ ਵਿੱਚ ਉਹ ਮੁੜ ਇੱਥੇ ਆਉਣਗੇ; ਕਿਉਂਕਿ ਆਮੋਰੀਆਂ ਦੀ ਬਦਕਿਰਦਾਰੀ ਅਜੇ ਤੱਕ ਪੂਰੀ ਨਹੀਂ ਹੋਈ।’ ਭਾਵੇਂ ਇਹ ਕੌਮ ਆਪਣੀ ਮੂਰਤੀਪੂਜਾ ਅਤੇ ਭ੍ਰਿਸ਼ਟਤਾ ਕਰਕੇ ਪ੍ਰਸਿੱਧ ਸੀ, ਤੌ ਭੀ ਇਸ ਨੇ ਅਜੇ ਤੱਕ ਆਪਣੀ ਬਦਕਿਰਦਾਰੀ ਦਾ ਪਿਆਲਾ ਨਹੀਂ ਭਰਿਆ ਸੀ, ਅਤੇ ਪਰਮੇਸ਼ੁਰ ਇਸ ਦੇ ਪੂਰਨ ਨਾਸ ਲਈ ਹੁਕਮ ਨਹੀਂ ਦੇਵੇਗਾ। ਲੋਕਾਂ ਨੇ ਦਿਵਿਆ ਸ਼ਕਤੀ ਨੂੰ ਵਿਸ਼ੇਸ਼ ਢੰਗ ਨਾਲ ਪ੍ਰਗਟ ਹੁੰਦੀ ਵੇਖਣਾ ਸੀ, ਤਾਂ ਜੋ ਉਨ੍ਹਾਂ ਲਈ ਕੋਈ ਭਾਨਾ ਨਾ ਰਹੇ। ਦਇਆਲੂ ਸਿਰਜਣਹਾਰ ਚੌਥੀ ਪੀੜ੍ਹੀ ਤੱਕ ਉਨ੍ਹਾਂ ਦੀ ਬਦਕਿਰਦਾਰੀ ਨੂੰ ਸਹਿਣ ਲਈ ਤਿਆਰ ਸੀ। ਫਿਰ, ਜੇ ਭਲਾਈ ਵੱਲ ਕੋਈ ਬਦਲਾਅ ਨਜ਼ਰ ਨਾ ਆਉਂਦਾ, ਤਾਂ ਉਸ ਦੇ ਨਿਆਂ ਉਨ੍ਹਾਂ ਉੱਤੇ ਆ ਡਿਗਣੇ ਸਨ।
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
“Nu buhorobuhoro butihe, Utagira Iherezo aracyabika ibarura ku mahanga yose. Mu gihe imbabazi ze zigiturwa ziherekejwe n’amahamagarirwa yo kwihana, iri barura rizaguma rifunguye; ariko igihe imibare igeze ku rugero runaka Imana yashyizeho, umurimo w’uburakari bwayo utangira. Ibarura rirafungwa. Ukwihangana kw’Imana kurahagarara. Nta kongera kubasabira imbabazi ku bwabo.”
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“Omuxamprofeti, nu ku languta ehansi ka malembe, a a kombiwile nkarhi lowu exivonweni xa yena. Matiko ya nkarhi lowu ma amukerile tintswalo leti nga si tshamaka ti va kona. Va nyikiwile mikateko leyinene swinene ya le tilweni, kambe ku andza ka ku tikurisa, makwanga, ku gandzela swikwembu swa hava, ku sola Xikwembu, ni ku pfumala ku khensa lokunene ka xiyimo xa le hansi, swi tsariwile ku va kaneta. Hi ku hatlisa va le ku pfaleni ka akhawunti ya vona ni Xikwembu.
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Basi kile kinachonifanya nitetemeke ni ukweli kwamba wale waliokuwa na nuru na fadhila nyingi zaidi wamechafuliwa na uovu unaotawala. Wakiwa wameathiriwa na wasio haki wanaowazunguka, wengi, hata miongoni mwa wale wanaokiri kweli, wamekuwa baridi na wamechukuliwa na mkondo wenye nguvu wa uovu. Dharau ya ulimwengu mzima inayotupwa juu ya utawa wa kweli na utakatifu huwaongoza wale wasioshikamana kwa karibu na Mungu kupoteza heshima yao kwa sheria yake. Kama wangekuwa wanaifuata nuru na kuitii kweli kwa moyo, sheria hii takatifu ingewapasa ionekane kuwa ya thamani iliyo kuu zaidi wanapoiona ikidharauwa na kuwekwa kando. Kadiri kutoheshimu sheria ya Mungu kunavyozidi kudhihirika waziwazi, ndivyo mstari wa utengano kati ya waishikao na ulimwengu unavyozidi kuwa dhahiri zaidi. Upendo kwa maagizo ya Mungu huongezeka kwa kundi moja sawasawa na jinsi dharau kwa maagizo hayo inavyoongezeka kwa kundi jingine.”
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Dambudziko riri kukurumidza kusvika. Nhamba dziri kukurumidza kuwedzera dzinoratidza kuti nguva yokushanyira kwaMwari yava pedyo zvikuru. Kunyange asingadi kuranga, zvakadaro acharanga, uye nokukurumidza. Avo vanofamba muchiedza vachaona zviratidzo zvengozi iri kuswedera; asi havafaniri kugara vakanyarara, vasina hanya, vakamirira kuparara, vachizvinyaradza nokutenda kuti Mwari achadzivirira vanhu Vake pazuva rokushanya. Hazvina kudaro zvachose. Vanofanira kuziva kuti ibasa ravo kushanda nesimba kuti vaponesewo vamwe, vachitarira kuna Mwari nokutenda kwakasimba kuti avabatsire. ‘Kunyengetera kunobudirira, kunopisa mwoyo, kwomunhu akarurama kunobatsira zvikuru.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
“خميرۀ خداپرستى قدرت خود را بهتمامى از دست نداده است. در زمانى كه خطر و افسردگىِ كليسا به اوج خود مىرسد، آن گروه اندك كه در نور ايستادهاند، براى رجاساتى كه در آن سرزمين بهجا آورده مىشود، آه و ناله خواهند كرد. اما بهويژه دعاهاى ايشان بهخاطر كليسا برخواهد خاست، زيرا اعضاى آن به شيوۀ جهان رفتار مىكنند.
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
“Abasabezi b’ukuri b’iri tsinda rito bazanye umwete ntibizaba iby’ubusa. Igihe Uwiteka azasohokera ari Umuhōzi, ni bwo kandi azaza ari Umurinzi w’abagize bose barinze ukwizera mu butungane bwakwo kandi bakirinda kugira ikizinga cy’isi. Muri icyo gihe ni ho Imana yasezeranye guhorera intore zayo ziyitakambira ku manywa na nijoro, nubwo ibatindira.”
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.
“Amri ni hii: ‘Pita katikati ya mji, katikati ya Yerusalemu, ukatie alama katika vipaji vya nyuso za wale watu wanaougua kwa huzuni na kulia kwa sababu ya machukizo yote yanayofanywa katikati yake.’ Hao wanaougua na kulia walikuwa wakilitangaza Neno la uzima; walikuwa wakikemea, wakishauri, na kusihi. Wengine ambao walikuwa wakimdharau Mungu walitubu na kunyenyekeza mioyo yao mbele Zake. Lakini utukufu wa Bwana ulikuwa umeondoka katika Israeli; ijapokuwa wengi bado waliendelea na taratibu za dini, nguvu na uwepo Wake vilikosekana.” Testimonies, volume 5, 207–210.
The illustration of God’s judgment that Sister White is identifying in the passage is the judgment brought upon the city of Jerusalem, which in the last days is the Seventh-day Adventist church. The judgment is finalized at the Sunday law, for it is there that the seal of God and mark of the beast are impressed. Ezekiel chapter eight identifies four escalating abominations. The first verse emphasizes the vision is to be understood just before probation closes by identifying the fifth day of the sixth month of the sixth year.
Ongelo wa kosukumana kwa Leza we Sister White alelandulula mu kipande eki, kikusukumana ukaletwa pa musumba wa Yerusalemu, uwalimo mu nshiku sha kulekelesha ni chalichi ya Seventh-day Adventist. Ukusukumana ukwo kukafikilwa pa mulao wa pa Sondo, pantu ni apo chisindikilo cha Leza no lulandilo lwa chiswango filekikwa. Ezekiel chapitala ya cine lubali yalangulula ifipya fine ifyakulunduluka ifya bumubi. Vesi ya kutendeka yalenga ubukankala ukwa kuti ichimonwa ichi cikumfwanishiwe pene pene ilingi lya nkumbu litatile ukufungwa, pa kulangulula ubushiku bwa butanu, umweshi wa mutanda, no mwaka wa mutanda.
Ezekiel did not need to include that historical point of reference. He could have simply written, “And it came to pass as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.” The fact that he included the reference to the day before “666,” is a prophetic reference for students of prophecy. The reference for those who have the victory of the number of the beast’s name know “666,” is an element of the Revelation of Jesus Christ, which is unsealed just before probation closes. They know this for they are the people of God, that according to Peter, “in times past were not the people of God.”
Esekiyeli hakuhitaji kujumuisha rejea hiyo ya kihistoria. Angeweza tu kuandika, “Ikawa nilipokuwa nimeketi nyumbani mwangu, na wazee wa Yuda wameketi mbele yangu, mkono wa Bwana MUNGU ukaniangukia hapo.” Ukweli kwamba alijumuisha rejea ya siku iliyo kabla ya “666,” ni rejea ya kinabii kwa wanafunzi wa unabii. Rejea hiyo ni kwa wale walio na ushindi juu ya hesabu ya jina la mnyama, wanaoijua “666,” kuwa ni sehemu ya Ufunuo wa Yesu Kristo, unaofunuliwa muda mfupi kabla ya muda wa rehema kufungwa. Wanalijua hili kwa maana wao ni watu wa Mungu, ambao kulingana na Petro, “zamani hawakuwa watu wa Mungu.”
In 1 Peter chapter two the people who are now the people of God, “have tasted that the Lord is gracious.” They are those who have prophetically “eaten” the word of God, as opposed to those who refused to eat the word of God. All the prophets speak of the last days, and in John chapter six, Jesus gave the message that His disciples must eat His flesh and drink His blood. In that chapter the disciples that refused to eat His flesh and drink His blood, did so in verse sixty-six.
1 Petro sura ya pili, watu ambao sasa ni watu wa Mungu, “wameonja ya kwamba Bwana ni mwenye neema.” Hao ndio wale ambao kwa unabii “wamekula” neno la Mungu, kinyume na wale waliokataa kula neno la Mungu. Manabii wote hunena juu ya siku za mwisho, na katika Yohana sura ya sita, Yesu alitoa ujumbe kwamba wanafunzi Wake lazima wale mwili Wake na wanywe damu Yake. Katika sura hiyo, wanafunzi waliokataa kula mwili Wake na kunywa damu Yake, walifanya hivyo katika aya ya sitini na sita.
From that time many of his disciples went back, and walked no more with him. John 6:66.
Eriya teri, akonga ámẽtũ maingi nĩmakĩrĩire nyuma, na matigicookire gwendaga hamwe na we. Johana 6:66.
The wise who eat the flesh and drink the blood of Christ in the last days, understand that Christ as Palmoni, is the Wonderful Numberer, and they recognize His signature when it is presented. The number “665,” in the opening verse of Ezekiel eight, is there, for any who wish to see, that it is identifying at least two important prophetic points. The first is that the message is to be understood as covering a period of time before the Sunday law. The second is that the number “666” is in one of only two verses in the book of Revelation, that is qualified by identifying that the “wise” would understand in the last days.
Aqilmendên ku di rojên dawî de goştê Mesîh dixwin û xwîna wî vedixwin, têdigihîjin ku Mesîh wekî Palmonî, Hejmarvanê Ecêb e, û dema îmzaya Wî tê pêşkêşkirin, ew wê nas dikin. Hejmara “665,” di ayeta vekirina Hezekiyê heşt de, ji bo her kesê ku bixwaze bibîne, li wir e, ku ew herî kêm du xalên girîng ên pêxemberî nas dike. Yekem ew e ku peyam divê wekî ku demek berî yasaya Yekşemê digire ber, were têgihiştin. Ya duyem ew e ku hejmara “666” di yek ji tenê du ayetên di pirtûka Vahiyê de ye, ku bi diyarkirina wê yekê hatiye şertkirin ku “aqilmend” dê di rojên dawî de têbigihin.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.
Afa pana hikima. Aliena ufahamu na ahesabu namba ya mnyama: kwa maana ni namba ya mwanadamu; na namba yake ni mia sita sitini na sita. Ufunuo 13:18.
The “wise” who understand the increase of knowledge in the last days, when the Revelation of Jesus Christ is unsealed will know that “666,” is an important prophetic symbol for they will have gotten victory over the number. Ezekiel therefore introduces an escalating rebellion in chapter eight, that is represented by four increasing abominations. The final identifies the foolish as bowing down to the sun, thus marking the judgment of Jerusalem (Adventism), in the last days. That judgment takes place in the fourth generation. The four abominations are the symbols of the four generations of Laodicean Adventism.
Ab’amagezi basobanukirwa ukwiyongera k’ubumenyi mu minsi y’imperuka, igihe Ibyahishuwe bya Yesu Kristo bizaba bikomoreweho ikimenyetso, bazamenya yuko “666” ari ikimenyetso cy’ubuhanuzi cy’ingirakamaro, kuko bazaba barabonye kunesha umubare wayo. Ni cyo gituma Ezekiyeli atangiza mu gice cya munani ubugome bugenda bwiyongera, bugereranywa n’ibizira bine bigenda byiyongera. Icya nyuma kigaragaza abapfapfa nk’abunamira izuba, bityo kikaba ikimenyetso cy’urubanza rwa Yerusalemu (Adventism) mu minsi y’imperuka. Urwo rubanza rubaho mu gisekuru cya kane. Ibyo bizira bine ni ibimenyetso by’ibisekuru bine by’Abadiventisiti b’i Lawodikiya.
The first generation began in 1863, with the rebellion against Moses’ oath of “seven times.” Twenty-five years later, the rebellion of 1888 was manifested. Thirty-one years later the rebellion of 1919 occurred, represented by W. W. Prescott’s book, “The Doctrine of Christ”. Thirty-eight years after that, in 1957, the rebellion represented by the book, “Questions on Doctrine” took place. We will now begin to demonstrate why these four waymarks align with the four abominations of Ezekiel eight.
Uburumbuke bwa mbere bwatangiye mu 1863, hamwe no kwigomeka ku ndahiro ya Mose y’“ibihe birindwi.” Nyuma y’imyaka makumyabiri n’itanu, kwigomeka ko mu 1888 kwarigaragaje. Nyuma y’imyaka mirongo itatu n’umwe, habayeho kwigomeka ko mu 1919, kugereranywa n’igitabo cya W. W. Prescott, “The Doctrine of Christ”. Nyuma y’imyaka mirongo itatu n’umunani, mu 1957, habayeho kwigomeka kwagereranyijwe n’igitabo, “Questions on Doctrine”. Ubu noneho tugiye gutangira kwerekana impamvu ibi bimenyetso bine bihura n’ibizira bine byo muri Ezekiyeli umunani.
In 1863, Laodicean Adventism introduced a new chart to replace the two charts that were fulfillments of Habakkuk chapter two’s command to, “write the vision and make it plain upon tables.” The 1863 chart dropped the “seven times” from the prophetic illustration, as it had been on the two sacred charts along with the 1260, 1290, and 1335. In Habakkuk the command identified that the tables (in the plural) would be published in a fashion that, “he may run that readeth it.” The 1863 chart was so far off the mark, that it required a handout of explanation to go with it. It was not possible to look at the 1863 chart and “run” without an extra handout.
1863年、ラオデキヤ的アドベンチズムは、ハバクク書第二章の「この幻を書き、これを板の上に明らかにしるせ」との命令の成就であった二つの図表に代えて、新たな図表を導入した。1863年の図表は、1260、1290、1335と並んでその二つの聖なる図表に記されていた「七つの時」を、その預言的図解から除外した。ハバクク書において、その命令は、諸々の板（複数）が「これを読む者が走ることができる」ような仕方で公に示されることを明らかにしていた。1863年の図表は、その基準からあまりにもかけ離れていたため、それに添える説明文書を必要とした。追加の配布文書なしに、1863年の図表を見て「走る」ことは不可能であった。
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.
Mwanyeesu anjibu, akasema, Andika maono haya, ukayafanye wazi juu ya mbao, ili aisomaye apate kukimbia. Habakuki 2:2.
The 1863, chart was a counterfeit designed to cover up the true, just as William Miller saw in his dream. The two sacred charts were the symbol of the covenant that Christ made with the people who had just taken the position as the true Protestant horn of the earth beast. Those two charts represented a symbol of the covenant relationship between the Millerites and Christ, who suddenly came to His temple in 1844, and when He came, He came as the Messenger of the Covenant. Ancient Israel illustrates modern Israel, and when Christ took ancient Israel out of the bondage of Egypt, He typified the time when He was to take modern Israel out of the bondage of twelve hundred and sixty years of papal rule. Sister White repeatedly upholds these two histories as parallel histories.
Chati ya 1863 ilikuwa ni bandia iliyobuniwa kufunika ile ya kweli, kama vile William Miller alivyoona katika ndoto yake. Chati mbili takatifu zilikuwa ishara ya agano ambalo Kristo alifanya na watu waliokuwa ndiyo kwanza wamechukua msimamo wa kuwa pembe ya kweli ya Kiprotestanti ya mnyama wa nchi. Chati hizo mbili ziliwakilisha ishara ya uhusiano wa agano kati ya Wamilleri na Kristo, ambaye mwaka wa 1844 alikuja ghafula hekaluni Mwake, na alipokuja, alikuja akiwa Mjumbe wa Agano. Israeli ya kale huifananisha Israeli ya kisasa, na Kristo alipowatoa Israeli ya kale kutoka katika utumwa wa Misri, alionyesha kwa mfano wakati ambapo angeitoa Israeli ya kisasa kutoka katika utumwa wa miaka elfu moja mia mbili na sitini ya utawala wa upapa. Dada White mara nyingi husisitiza kwamba historia hizi mbili ni historia zinazolingana.
“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.
“Ketu kumekaba uu wa myaka ya kala wakusanyike. Inkanda ya kwiva kwa Isalela yakalondwa pakuti ituletele kumanya. Mwi myaka ino Lesa alibikile ukuboko Kwakwe ukwisanyila kuli We mwine abantu ukufuma mu nko yonse, mu lupwa lonse, na mu lulimi lonse. Mu mwendo wa kuisa Kwakwe alichitile pa bwina bwakwe, ngefyo achitile ku Baisalela mu kubatungulula ukufuma mu Eguputo. Mu kukanafulwa ukukalamba kwa mwaka wa 1844 ulwitiko lwa bantu Bakwe lwayeshiwe nga filya ulwa Bahebere lwayeshiwe pa Nyanja Ituntulu.” Testimonies, volume 8, 115, 116.
When the Lord entered into covenant with ancient Israel, He gave two tables to represent the covenant relationship. When the Lord entered into covenant with modern Israel, He gave two tables to represent the covenant relationship. The two tables of the Ten Commandments typify Habakkuk’s two tables. He gave them the two tables shortly after the Red Sea crossing, which Sister White aligns with the great disappointment of 1844. Shortly after 1844, in terms of prophetic history, the Lord produced the second table. Ancient Israel was made the depositaries of God’s law, and modern Israel was made the depositaries of not only God’s law, but also those great prophetic truths.
Igihe Umwami yinjiranaga isezerano na Isirayeli ya kera, yabahaye ibisate bibiri ngo bibe ikimenyetso cy’isano ry’isezerano. Igihe Umwami yinjiranaga isezerano na Isirayeli ya none, yabahaye ibisate bibiri ngo bibe ikimenyetso cy’isano ry’isezerano. Ibisate bibiri by’Amategeko Cumi bishushanya ibisate bibiri bya Habakuki. Yabahaye ibyo bisate bibiri nyuma gato yo kwambuka Inyanja Itukura, ibyo Sister White ahuza no gucika intege gukomeye ko mu 1844. Nyuma gato ya 1844, mu rwego rw’amateka y’ubuhanuzi, Umwami yatanze igisate cya kabiri. Isirayeli ya kera yagizwe abarinzi b’itegeko ry’Imana, kandi Isirayeli ya none yagizwe abarinzi b’atari itegeko ry’Imana gusa, ahubwo n’ukuri gukomeye k’ubuhanuzi.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.” Testimonies, volume 5, 455.
“Nungu amepwite Liuka lyakwe mu lisiku lyauno, nge mo apwite Isalela wa kale, kwimana nga lulenge mu ntanda. Ku mpoko yakwe ya maka iya buwame, amalesa ya ba malaika ba ntanshi, ba bubiili, ne ba butatu, waabapulile ku ma liuka ne ku nsi pakubaingijia mu bupalamine bwa mushilo kuli Yena mwine. Wabasalile kuba balami ba mulekelo wakwe, kabiji waabapele bujimi bwa buprofita bwa ntemwa ino. Nga mwe byambo bya mushilo byapelelwe Isalela wa kale, bino byonse byalengwa kuba bwikalo bwa mushilo bwa kufikizhiwa ku nsi.” Testimonies, volume 5, 455.
The first two Commandments identify God’s hatred for idolatry, and in those first two Commandments He identifies that judgment is carried out unto the third and fourth generations, for He identifies that He is a jealous God.
Amategeko abiri ya mbere agaragaza urwango rw’Imana ku gusenga ibigirwamana, kandi muri ayo Mategeko abiri ya mbere igaragaza ko urubanza rugera ku rubyaro rwa gatatu n’urwa kane, kuko igaragaza ko ari Imana ifuha.
“The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.
“Vuhula hahakuhwa ha ci ku hikilela ntsena leswaku ku vuyerisa Vaheveru ntsena hi nkarhi lowu. Xikwembu xi va xiximile hi ku va endla vahlayisi ni varindzi va Nawu wa xona, kambe a wu fanele ku hlayisiwa tanihi ntshembho wo kwetsima wa misava hinkwayo. Swileriso swa Dekalogo swi fanerile vanhu hinkwavo, naswona swi nyikiwe leswaku swi va swa dyondzo ni vulawuri bya hinkwavo. Swileriso swa khume, leswi kompakeke, leswi anameke, naswona leswi nga ni matimba ya vulawuri, swi angarhela ntirho wa munhu eka Xikwembu ni le ka munhu-kulobye; naswona hinkwaswo swi simekiwe ehenhla ka nsinya lowukulu wa masungulo wa rirhandzu. ‘U rhandza Hosi Xikwembu xa wena hi mbilu ya wena hinkwayo, ni hi moya wa wena hinkwawo, ni hi matimba ya wena hinkwawo, ni hi mianakanyo ya wena hinkwayo; ni warikwenu kukota loko u tirhandza.’ Luka 10:27. Vona na Deteronoma 6:4, 5; Levhitika 19:18. Eka Milawu ya Khume, milawu leyi yi boxiwa hi vuxokoxoko, naswona yi endliwa leyi tirhaka eka xiyimo ni swiyimo swa munhu.”
“‘Thou shalt have no other gods before Me.’
“‘Wauke na banzambi bankaka ku ntwala Yami.’”
“Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.
«يەھۋا، ئەبەدىي، ئۆزى-بار، يارىتىلمىغان بولغۇچى، ئۆزى ھەممىنىڭ مەنبەسى ۋە ساقلاپ-تۇرغۇچىسى بولغان زات، يالغۇز ئۆزىلا ئەڭ يۇقىرى ھۆرمەت ۋە ئىبادەتكە لايىقتۇر. ئىنساننىڭ ئۆز مۇھەببىتىدە ياكى خىزمىتىدە باشقا ھەر قانداق نەرسىگە بىرىنچى ئورۇن بېرىشى مەنئى قىلىنغان. خۇداغا بولغان سۆيگۈمىزنى ئازايتىشقا ياكى ئۇنىڭغا تېگىشلىك بولغان خىزمەتكە دەخلى قىلىشقا مايىل بولغان، بىز قەدىرلەيدىغان ھەر قانداق نەرسىنى، شۇنى بىز ئىلاھ قىلىۋالىمىز.»
“‘Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them.’
“‘Kukutengela kiti kisolokela nansha kipandikilo kya kintu kyonse kiri mu mulu, nansha kiri pa ntanda panshi, nansha kiri mu meema mwi samba lya ntanda: kukufukamina kuli vyo nansha kuvikombela.’”
“The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.
“Amri ya pili inakataza ibada ya Mungu wa kweli kwa njia ya sanamu au mifano. Mataifa mengi ya kipagani yalidai kwamba sanamu zao zilikuwa vielelezo au alama tu ambazo kupitia hizo Uungu uliabudiwa, lakini Mungu ametangaza kwamba ibada ya namna hiyo ni dhambi. Jaribio la kumwakilisha Yeye wa Milele kwa vitu vya kimwili lingeshusha dhana ya mwanadamu kumhusu Mungu. Akili, ikigeuzwa kutoka katika ukamilifu usio na mipaka wa Yehova, ingevutwa kwa kiumbe badala ya kwa Muumba. Na kadiri dhana zake juu ya Mungu zilivyoshushwa, ndivyo mwanadamu naye angezidi kudhalilika.”
“‘I the Lord thy God am a jealous God.’ The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.” Patriarchs and Prophets, 305, 306.
“‘Nze Mukama Katonda wo ndi Katonda ow’obuggya.’ Enkolagana ya Katonda n’abantu Be ey’oku lusegere era entukuvu eragiddwa wansi w’ekifaananyi ky’obufumbo. Okuvunnama eri ebifaananyi kubanga obwenzi obw’omwoyo, obutasiima bwa Katonda eri ekyo busaanira okuyitibwa obuggya.” Patriarchs and Prophets, 305, 306.
God’s jealousy is especially manifested against idolatry, and it is not a coincidence that the first abomination in Ezekiel chapter eight is “an image of jealousy.”
Ningê Xwedê bi taybetî li dijî pûtperestiyê tê xuyakirin, û ne tesaduf e ku yekem qirêjî di Hezekiyê beşa heştan de “wêneyekê qeyrêtiyê” ye.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:1–5.
Mu mwaka gwa gatandatu, mu kwezi kwa gatandatu, ku musi wa gatanu w’uko kwezi, igihe nari nicaye mu nzu yanje, kandi abakuru b’u Buyuda bari bicaye imbere yanje, ni ho ukuboko kw’Umwami IMANA kwanshitseko aho. Maze nditegereza, mbona ikintu gisa n’ishusho y’umuriro: uhereye ku bigaragara nk’amatako yiwe uja hasi hari umuriro; kandi uhereye ku matako yiwe uja hejuru hari nk’ukuboneka kw’ukwaka, nk’ibara ry’isanamu ry’agaciro k’amber. Nuko arambura ikimeze nk’ukuboko, amfata ku gashatsi ko mu mutwe; maze impwemu indandurutsa hagati y’isi n’ijuru, indengana mu mayerekwa y’Imana injana i Yerusalemu, ku muryango w’irembo ry’imbere rireba i ruhande rw’uburaruko, aho hari intebe y’igishushanyo c’ishyari gitera ishari. Kandi ehe, ubwiza bw’Imana ya Isirayeli bwari aho, nk’uko kwari kuri kwa kweretswa nabonye mu kiyaya. Maze arambwira ati: Mwana w’umuntu, nubure amaso yawe ubu urabe werekeye i ruhande rw’uburaruko. Nuko ndabura amaso yanje ndaba nerekeje i ruhande rw’uburaruko, kandi ehe, ku ruhande rw’uburaruko bw’irembo ry’igicaniro, ku bwinjiriro, hari ico gishushanyo c’ishyari. Ezekiyeli 8:1–5.
The image of jealousy is the first of four escalating abominations that Ezekiel is shown. The image of jealousy represents the beginning of the first of four generations of escalating rebellion in Adventism. The first generation began in 1863.
Wêneyê qeyranê yekemîn ji çar qirêjiyên ku hêdî hêdî zêde dibin e ku ji Hêzqiyêl re têne nîşandan. Wêneyê qeyranê destpêka yekemîn ji çar nifşên serhildana ku hêdî hêdî zêde dibe di Adventîzmê de temsîl dike. Nifşa yekem di sala 1863-an de dest pê kir.
We will continue this study in the next article.
Tuzokomeza funzo hili katika makala inayofuata.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Baporofeta boso ba kale ba ne ba sa buele thata motlha wa bone go na le wa rona, mo e leng gore go porofeta ga bone go santse go dira mo go rona. ‘Jaanong dilo tsotlhe tse di ne tsa ba diragalela gore e nne dikai; mme di kwadilwe gore e nne tlhagiso mo go rona, ba bokhutlo jwa lefatshe bo fitlhetseng mo go bone.’ 1 Bakorintha 10:11. ‘E ne ya senolelwa bone gore ba ne ba sa direle bone ka bobone, mme ba direla rona ka dilo tseo jaanong lo di begelwang ke ba ba lo reretseng efangele ka Mowa o o Boitshepo o o rometsweng o tswa legodimong; e leng dilo tse baengele ba eletsa go di okomela.’ 1 Petere 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Baiboly dia nanangona sy namatotra ho iray ny harenany ho an’ity taranaka farany ity. Ny zava-nitranga lehibe rehetra sy ny raharaha manetriketrika tamin’ny tantaran’ny Testamenta Taloha dia efa niverina, ary mbola miverimberina ao amin’ny fiangonana amin’izao andro farany izao.” Selected Messages, boky 3, 338, 339.