When the Lord entered into covenant with ancient Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified the responsibility of ancient Israel to present a living testimony of the two tables to the world. When the Lord entered into covenant with modern Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified their responsibility to present a living testimony of all four tables to the world.
Igihe Uwiteka yagiranaga isezerano na Isirayeli ya kera, yatanze ibisate bibiri nk’ishingiro n’ikimenyetso by’umubano w’isezerano. Ibyo bisate byombi kandi byagaragazaga inshingano ya Isirayeli ya kera yo kugeza ku isi ubuhamya buzima bw’ibyo bisate byombi. Igihe Uwiteka yagiranaga isezerano na Isirayeli ya none, yatanze ibisate bibiri nk’ishingiro n’ikimenyetso by’umubano w’isezerano. Ibyo bisate byombi kandi byagaragazaga inshingano yabo yo kugeza ku isi ubuhamya buzima bw’ibisate bine byose.
The two tables were given to literal ancient Israel just after God delivered them out of the literal slavery of Egyptian bondage, and brought them through the disappointment of the Red Sea crossing. The period of time that literal ancient Israel was in bondage had been specifically identified in prophecy as four hundred and thirty years, and while in bondage literal ancient Israel forgot, and ceased to observe, the seventh-day Sabbath.
Ibyapa byombi byahawe Isirayeli ya kera nyakuri igihe gito cyane nyuma y’uko Imana ibakura mu bucakara nyakuri bw’uburetwa bwo muri Egiputa, ikabanyuza no mu gutenguha kw’ukwambuka Inyanja Itukura. Igihe Isirayeli ya kera nyakuri yamaze mu bubata cyari cyaragaragajwe by’umwihariko mu buhanuzi ko ari imyaka magana ane na mirongo itatu, kandi igihe yari ikiri mu bubata Isirayeli ya kera nyakuri yaribagiwe Isabato y’umunsi wa karindwi, ireka no kuyubahiriza.
The two tables were given to spiritual modern Israel just after God delivered them out of the spiritual slavery of Catholic bondage, and brought them through the great disappointment of 1844. The period of time that spiritual modern Israel was in bondage had been specifically identified in prophecy as twelve hundred and sixty years, and while in bondage spiritual modern Israel forgot, and ceased to observe, the seventh-day Sabbath.
Ibisate bibiri byahawe Isirayeli ya none yo mu buryo bw’umwuka nyuma gato y’uko Imana ibakijije ubucakara bwo mu buryo bw’umwuka bw’ubunyage bwa Gatolika, ikabanyuza mu gutenguha gukomeye ko mu mwaka wa 1844. Igihe Isirayeli ya none yo mu buryo bw’umwuka yamaze mu bubata cyari cyaragaragajwe by’umwihariko mu buhanuzi ko ari imyaka igihumbi na magana abiri na mirongo itandatu, kandi igihe yari muri ubwo bubata Isirayeli ya none yo mu buryo bw’umwuka yaribagiwe, kandi ireka kwizihiza, Isabato y’umunsi wa karindwi.
In the very history when God provided the two tables to Moses to take to ancient Israel, his brother Aaron was making a golden image of a calf. The two tables of the Ten Commandments identify that God is a jealous God, and His jealousy is especially manifested against idolatry, and as Moses descended the mount, ancient Israel was dancing naked around a golden image that had been produced by the one who had been chosen as God’s spokesman.
Mu mateka nyir’izina ubwo Imana yahaga Mose bya bisate byombi ngo abijyanire Isirayeli ya kera, mwene se Aroni yari ari gukora ishusho ya zahabu y’inyana. Ibyo bisate byombi by’Amategeko Cumi bigaragaza ko Imana ari Imana ifuha, kandi iryo fuhe ryayo ryigaragaza by’umwihariko ku byerekeye gusenga ibigirwamana; maze ubwo Mose yamanukaga ku musozi, Isirayeli ya kera yari irimo kubyina yambaye ubusa ikikije iyo shusho ya zahabu yari yarakozwe n’uwo wari waratoranyijwe kuba umuvugizi w’Imana.
And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him. And Moses and Aaron went and gathered together all the elders of the children of Israel: And Aaron spake all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people. Exodus 4:28–30.
Nuko Mose abwira Aroni amagambo yose y’Uwiteka wari wamutumye, n’ibimenyetso byose yari yamutegetse. Maze Mose na Aroni baragenda, bateranya abakuru bose b’Abisirayeli; Aroni avuga amagambo yose Uwiteka yari yabwiye Mose, akorera n’ibimenyetso imbere y’abantu. Kuva 4:28–30.
The brother of the prophet who led ancient Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of the image of jealousy. The husband of the prophetess who led modern Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of 1863, and 1863 marks the first generation of Adventism as being represented as an image of jealousy being placed at the entry of the gate of the altar.
Mwene se w'umuhanuzi wayoboye Isirayeli ya kera mu mateka y'isezerano igihe hatangwaga ibisate bibiri by'isezerano, ni we wari umuyobozi mu bugome bwo kwigomeka kw'igishushanyo cy'ishyari. Umugabo w'umuhanuzikazi wayoboye Isirayeli ya none mu mateka y'isezerano igihe hatangwaga ibisate bibiri by'isezerano, ni we wari umuyobozi mu bugome bwo kwigomeka kwa 1863; kandi 1863 iranga igisekuru cya mbere cy'Abadiventisiti nk'icyagereranyijwe n'igishushanyo cy'ishyari gishyizwe ku muryango w'irembo ry'igicaniro.
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 8:5.
Nuko arambwira ati: Mwana w’umuntu, tera amaso yawe noneho werekeza i ruhande rw’amajyaruguru. Nuko ntera amaso yanjye nerekeza i ruhande rw’amajyaruguru, maze dore, ku ruhande rw’amajyaruguru ku irembo ry’igicaniro, hari hariya ku bwinjiriro icyo gishushanyo cy’ishyari. Ezekiyeli 8:5.
The “altar” is a symbol of Christ.
“Uruherero rw’ibitambo” ni ikimenyetso cya Kristo.
“We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.
“Turi mu kaga ko kuvanga ibyera n’ibisanzwe. Umuriro wera uturuka ku Mana ni wo ukwiriye gukoreshwa mu mihati yacu. Igicaniro cy’ukuri ni Kristo; umuriro w’ukuri ni Mwuka Wera. Ibyo ni byo bidutera imbaraga. Umuntu aba umujyanama ukwiriye kwizerwa gusa igihe Mwuka Wera amuyoboye kandi amurangira. Nitwehera ku Mana no ku bo yatoranyije tukajya kubaza ku bicaniro by’abanyamahanga, tuzasubizwa hakurikijwe imirimo yacu.” Selected Messages, igitabo cya 3, 300.
The “gate” is the church.
“Irembo” ni itorero.
“To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.
“Ku muntu wicisha bugufi kandi wizera, inzu y’Imana iri mu isi ni irembo ry’ijuru. Indirimbo y’ishimwe, isengesho, amagambo avugwa n’abahagarariye Kristo, ni uburyo Imana yashyizeho bwo gutegurira abantu itorero ryo mu ijuru, ari ryo kuramya kurushijeho kuba ku rwego rwo hejuru, aho hatinjira ikintu cyose gihumanya.” Testimonies, volume 5, 491.
In 1863, Laodicean Adventism became a legally registered church and ceased to be a movement. They “entered” into church history at that point. In 1863, the church of Christ entered into a legal association with the government of the United States. In that year they also introduced a counterfeit chart to replace the two sacred tables of Habakkuk. As soon as the second table was prepared, in terms of prophetic history those typified by Aaron were preparing a counterfeit image.
Mu 1863, Uvugabutumwa bw’Abadiventisiti b’i Lawodikiya bwabaye itorero ryanditswe mu buryo bwemewe n’amategeko, maze bureka kuba umuryango w’ivugabutumwa. Icyo gihe ni bwo “bwinjiye” mu mateka y’itorero. Mu 1863, itorero rya Kristo ryinjiye mu ishyirahamwe ryemewe n’amategeko n’ubutegetsi bwa Leta Zunze Ubumwe za Amerika. Muri uwo mwaka kandi, batangije imbonerahamwe mpimbano kugira ngo isimbure za nkingi ebyiri zera za Habakuki. Uwo mwanya urupapuro rwa kabiri rwari rukimara gutegurwa, mu rwego rw’amateka y’ubuhanuzi, abagereranyijwe na Aroni bari barimo gutegura ishusho mpimbano.
The second Commandment is the most specific warning against idolatry and the worship of images. It is also where God identifies His character as a jealous God. It is also there that He sets forth the principle that He reserves judgment upon the wicked unto the third and fourth generations. The Ten Commandments are a transcript of Christ’s character.
Itegeko rya kabiri ni ryo riburira mu buryo bwihariye kurusha ayandi ku byerekeye gusenga ibigirwamana no kuramya amashusho. Ni na ho kandi Imana yihishura ko kamere yayo ari iy’Imana ifuha. Ni na ho kandi ishyiraho ihame ry’uko igenera urubanza abanyabyaha kugeza ku buzukuru bwa gatatu n’ubwa kane. Amategeko Cumi ni ishusho yanditse ya kamere ya Kristo.
“For the rejection of Christ, with the results that followed, they were responsible. A nation’s sin and a nation’s ruin were due to the religious leaders.
“Ku bw’uko banze Kristo, hamwe n’ingaruka zakurikiyeho, ni bo bari babifiteho inshingano. Icyaha cy’ishyanga n’ukurimbuka kw’ishyanga byatewe n’abayobozi b’idini.”
“In our day are not the same influences at work? Of the husbandmen of the Lord’s vineyard are not many following in the steps of the Jewish leaders? Are not religious teachers turning men away from the plain requirements of the word of God? Instead of educating them in obedience to God’s law, are they not educating them in transgression? From many of the pulpits of the churches the people are taught that the law of God is not binding upon them. Human traditions, ordinances, and customs are exalted. Pride and self-satisfaction because of the gifts of God are fostered, while the claims of God are ignored.
“Mbese muri iki gihe cyacu si ko izo ngaruka zimwe ziri gukora? Mbese muri abahinzi b’uruzabibu rw’Umwami si ko benshi barimo gukurikira mu ntambwe z’abayobozi b’Abayahudi? Mbese abigisha b’idini ntibarimo kuyobya abantu bakabakura ku byo ijambo ry’Imana risaba mu buryo bwumvikana kandi butaziguye? Aho kubatoza kumvira amategeko y’Imana, mbese ntibarimo kubatoza kuyica? Kuva kuri nyinshi mu ntebe zo kubwirizaho zo mu matorero, abantu bigishwa ko amategeko y’Imana atabareba nk’ayahategetswe. Imigenzo, amabwiriza, n’imico by’abantu bishyirwa hejuru. Ubwibone no kwinyurwa n’ibi Imana yahaye umuntu birarwanywa, mu gihe ibyo Imana isaba birengagizwa.
“In setting aside the law of God, men know not what they are doing. God’s law is the transcript of His character. It embodies the principles of His kingdom. He who refuses to accept these principles is placing himself outside the channel where God’s blessings flow.” Christ’s Object Lessons, 305.
“Mu gushyira ku ruhande amategeko y’Imana, abantu ntibamenya icyo bakora. Amategeko y’Imana ni ishusho nyakuri y’imico yayo. Arimo amahame y’ubwami bwayo. Uwanze kwemera ayo mahame aba yishyize ubwe hanze y’inzira imigisha y’Imana inyuramo.” Christ’s Object Lessons, 305.
The character of Christ is His image, and it includes that He is a jealous God. God’s jealousy was manifested in Christ when He twice cleansed the temple. In the first temple cleansing the disciples who witnessed the work were then led to remember that the Scriptures referenced God’s jealousy.
Imico ya Kristo ni yo shusho ye, kandi ikubiyemo ko ari Imana ifuha. Iryo fuhe ry’Imana ryagaragariye muri Kristo igihe yirukanaga abari mu rusengero incuro ebyiri arweza. Mu kwezwa kwa mbere k’urusengero, abigishwa babibonye bahise bayoborwa kwibuka ko Ibyanditswe byerekezaga ku ifuhe ry’Imana.
And the Jews’ Passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. John 2:13–17.
Kandi Pasika y’Abayuda yari yegereje, maze Yesu azamuka ajya i Yerusalemu, asanga mu rusengero abarurishirizamo inka n’intama n’inuma, n’abavunjaga amafaranga bicaye aho. Nuko amaze gukora ikiboko mu migozi mito, abirukana bose mu rusengero, n’intama n’inka; asandaza amafaranga y’abavunjaga, yubika n’ameza yabo. Maze abwira abacuruzaga inuma ati: Nimukure ibi hano; ntimugire inzu ya Data inzu y’ubucuruzi. Abigishwa be bibuka ko handitswe ngo: Ishyaka ry’inzu yawe rirandya. Yohana 2:13–17.
In the Scriptures, both the Hebrew and the Greek the word “zealous” is also the word “jealous.” They are the same word. When Christ cleansed the temple, He was manifesting God’s jealousy, which is the attribute of God’s character that is identified in the second commandment, and it is especially manifested against idolatry. When Moses descended the mount with the two tables and understood what Aaron had done and what the people were doing, he broke the two tables. The two tables were the true image of jealously, for they were physical representations that identified God as a jealous God. When Moses broke the two tables, he was manifesting the very jealousy that is identified in the second commandment.
Mu Byanditswe Byera, haba mu Giheburayo no mu Kigiriki, ijambo “umunyamwete” ni na ryo jambo “umunyagre.” Ni ijambo rimwe. Igihe Kristo yezaga urusengero, yagaragazaga ubunyagre bw’Imana, ari bwo kamere y’imico y’Imana igaragazwa mu itegeko rya kabiri, kandi cyane cyane ikagaragarira mu kurwanya gusenga ibigirwamana. Igihe Mose yamanukaga ku musozi afite ibisate byombi by’amabuye, maze agasobanukirwa ibyo Aroni yari yakoze n’ibyo abantu barimo bakora, yamennye ibyo bisate byombi. Ibyo bisate byombi byari ishusho nyakuri y’ubunyagre, kuko byari ibimenyetso bifatika byerekanaga ko Imana ari Imana inyagre. Igihe Mose yamenaguraga ibyo bisate byombi, yagaragazaga bwa bunyagre ubwabwo buvugwa mu itegeko rya kabiri.
And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. Exodus 32:15–19.
Mose arahindukira, aramanuka ava kuri wa musozi, kandi ibisate byombi by’ubuhamya byari mu maboko ye; ibyo bisate byari byanditse ku mpande zabyo zombi; ku ruhande rumwe no ku rundi ruhande byari byanditse. Kandi ibyo bisate byari umurimo w’Imana, kandi ibyanditswe byari inyandiko y’Imana, bibajwe kuri ibyo bisate. Nuko Yosuwa yumvise urusaku rw’abantu basakuza, abwira Mose ati: Mu nkambi hari urusaku rw’intambara. Aramusubiza ati: Si ijwi ry’abasakuza bitewe n’intsinzi, kandi si n’ijwi ry’abataka bitewe no kuneshwa; ahubwo numva urusaku rw’abaririmba. Nuko ageze hafi y’inkambi, abona cya kimasa n’imbyino; umujinya wa Mose uragurumana, ajugunya bya bisate abivanye mu maboko ye, abimena munsi y’uwo musozi. Kuva 32:15–19.
The two tables were the testimony of God’s character. The character of God is the image that is to be formed in men through the righteousness of Christ. The two tables are the true image of jealousy, and Aaron had produced a counterfeit image of jealousy at the very time that the true image of jealousy was being delivered to ancient Israel. Those who have Christ formed within have His image, and the robe of His righteousness, yet Aaron’s celebrants were dancing naked, for they were Laodiceans. Laodiceans are “wretched, and miserable, and poor, and blind, and naked.”
Ibyo bisate byombi byari ubuhamya bw’imico y’Imana. Imico y’Imana ni yo shusho igomba kuremwa mu bantu binyuze mu gukiranuka kwa Kristo. Ibyo bisate byombi ni byo shusho y’ukuri y’ishyari, kandi Aaroni yari yakoze ishusho y’ishyari y’impimbano muri cya gihe nyine ubwo ishusho y’ukuri y’ishyari yagezwaga kuri Isirayeli ya kera. Abafite Kristo ababumbyiwemo imbere bafite ishusho Ye, n’umwambaro wo gukiranuka Kwe, nyamara abari mu birori bya Aaroni barabyinaga bambaye ubusa, kuko bari Abalawodikiya. Abalawodikiya ni “abanyabyago, n’abanyamibabaro, n’abakene, n’impumyi, n’abambaye ubusa.”
And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:25.
Maze Mose abonye ko abantu bari bambaye ubusa; (kuko Aroni yari yabambitse ubusa ku buryo bw'ikimwaro mu maso y'abanzi babo). Kuva 32:25.
In 1856, seven years before the counterfeit chart was produced, both James and Ellen White identified that the movement had transitioned into the Laodicean condition. In 1863, Adventism was as spiritually “naked” as was ancient Israel literally “naked” as they danced around the counterfeit image of jealousy. The counterfeit that Aaron had made was an idol made of gold, but it was an image of a calf, which is a beast. It was an image of the beast, and also an image to the beast. The golden calf was an image of the beast, but it also had been dedicated to the gods that Aaron unrighteously declared had delivered Israel from Egyptian bondage.
Mu 1856, imyaka irindwi mbere y’uko hategurwa ya mbonerahamwe y’impimbano, James na Ellen White bombi bagaragaje ko uwo murimo wari winjiye mu mimerere y’i Laodikiya. Mu 1863, Abadiventisimu yari “yambaye ubusa” mu by’umwuka nk’uko Isirayeli ya kera yari “yambaye ubusa” uko by’ukuri ubwo babyinaga bazengurutse cya gishushanyo cy’impimbano cy’ishyari. Iyo mpimbano Aroni yari yarakoze yari ikigirwamana gikozwe mu izahabu, ariko yari ishusho y’inyana, ari yo nyamaswa. Yari ishusho ya ya nyamaswa, kandi yari n’igishushanyo kigenewe ya nyamaswa. Iyo nyana y’izahabu yari ishusho ya ya nyamaswa, ariko kandi yari yaratuwe ibigirwamana Aroni yavuze mu buryo butari ubwo ko ari byo byakijije Isirayeli uburetwa bwo muri Egiputa.
And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:4–6.
Abakira mu ntoki zabo, ayibāzamo akoresheje igikoresho cyo kubāzā, amaze kuyikoramo inyana y’icyuma kiyagijwe; maze baravuga bati: Iyi ni yo mana yawe, wa Bisirayeli we, yagukuye mu gihugu cya Egiputa. Aroni abibonye yubaka igicaniro imbere yayo; Aroni aratangaza ati: Ejo hazaba umunsi mukuru w’Uwiteka. Bukeye bazinduka kare batamba ibitambo bitwikwa byose, bazana n’ibitambo by’amahoro; abantu bicara kurya no kunywa, hanyuma barahaguruka ngo bakine. Kuva 32:4–6.
The golden calf was an image of a beast, but it was dedicated to false gods, and so it was also an image (offering) to the beast. The image was made of gold, which is the symbol of Babylon, and it was a calf, which is the highest form of offering in the sanctuary service. It was dedicated to the gods of Egypt. Mystery Babylon (for all the prophetic testimonies identify the end of the world) consists of a woman riding upon a beast. The beast the woman rides is the United Nations (ten kings), and is a symbol of the dragon, atheism and Egypt. The woman herself is a counterfeit of God’s true church. The golden calf that Aaron dedicated to the gods of Egypt typified the great whore of Revelation seventeen, who is Babylon (gold), riding upon a beast (Egypt) and a counterfeit church (calf).
Igishushanyo cy’inyana y’izahabu cyari ishusho y’inyamaswa, ariko cyari cyeguriwe ibigirwamana by’ikinyoma, bityo na cyo kikaba cyari ishusho (igitambo) cyeguriwe ya nyamaswa. Iyo shusho yari ikozwe mu izahabu, ari yo kimenyetso cya Babuloni, kandi yari inyana, ari ryo shusho riruta ayandi ry’igitambo mu murimo wo mu buturo bwera. Yari yeguriwe imana za Egiputa. Babuloni y’Amayobera (kuko ubuhamya bwose bw’ubuhanuzi bwerekeza ku mperuka y’isi) igizwe n’umugore ugendera ku nyamaswa. Iyo nyamaswa uwo mugore agenderaho ni Umuryango w’Abibumbye (abami icumi), kandi ni ikimenyetso cya cya kiyoka, kutemera ko Imana ibaho, na Egiputa. Uwo mugore ubwe ni ikinyoma gisa n’itorero ry’ukuri ry’Imana. Inyana y’izahabu Aroni yeguriye imana za Egiputa yari ikimenyetso cy’avance cya maraya ukomeye wo mu Ibyahishuwe cumi na birindwi, ari we Babuloni (izahabu), ugendera ku nyamaswa (Egiputa) kandi akaba n’itorero ry’ibinyoma (inyana).
At the same time Aaron built an altar, which, as just defined, represents Christ, the true altar. He then instituted a counterfeit system of worship, for he proclaimed a feast to the Lord on the following day. Aaron’s golden calf was an image “of” and “to” the beast, and it was set up “before” a counterfeit Christ, and a day was set aside to celebrate his false system of worship.
Muri icyo gihe kandi Aroni yubatse igicaniro, nk’uko bimaze gusobanurwa, kigereranya Kristo, igicaniro nyakuri. Hanyuma ashyiraho uburyo bw’impimbano bwo kuramya, kuko yatangaje ko ku munsi wakurikiyeho hazaba umunsi mukuru w’Uwiteka. Inyana ya zahabu ya Aroni yari ishusho “y’” kandi “ya” ya nyamaswa, kandi yashyizweho “imbere” ya Kristo w’impimbano, maze umunsi umwe ushyirwaho kugira ngo hizihizwe uburyo bwe bw’impimbano bwo kuramya.
The United States is the power that sets up an image to the beast and then forces the world to follow its example. The United States has power to force that system of worship upon the world, and it does so in sight of the beast “before” it.
Leta Zunze Ubumwe z’Amerika ni zo butegetsi bushyiraho igishushanyo cya cya gikoko, hanyuma bugahatira isi gukurikiza urugero rwacyo. Leta Zunze Ubumwe z’Amerika zifite ububasha bwo guhatira iyo gahunda yo kuramya ku isi yose, kandi zibikora imbere ya cya gikoko, “mu maso yacyo.”
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. Revelation 13:11, 12.
Nuko mbona indi nyamaswa izamuka iva mu isi; kandi yari ifite amahembe abiri nk’ay’umwana w’intama, ariko yavugaga nk’ikiyoka. Kandi ikoresha ubushobozi bwose bwa ya nyamaswa ya mbere imbere yayo, igahatira isi n’abayituyemo kuramya ya nyamaswa ya mbere, iyo igikomere cyayo cyica cyakize. Ibyahishuwe 13:11, 12.
The man of sin, who is the papacy, is the sea beast of Revelation thirteen. When the United States speaks as a dragon, at the soon-coming Sunday law, it then begins to force the world to set up an image to the beast “before” it. The beast before the United States (the earth beast), is the papacy (the sea beast). The papacy is a counterfeit Christ, and Aaron had set up his golden image, before a counterfeit Christ, for Christ is the true altar. Aaron then instituted a false system of worship as represented by the proclamation of the feast day that was to take place on the next day. The United States also forces a false system of worship, and it is also associated with a counterfeit day of worship.
Umuntu w’icyaha, ari wo ubupapa, ni ya nyamaswa yavuye mu nyanja ivugwa mu Ibyahishuwe igice cya cumi na gatatu. Igihe Leta Zunze Ubumwe z’Amerika zivuze nk’ikiyoka, mu itegeko rya vuba ry’Umunsi w’Icyumweru, ni bwo zitangira guhatira isi gushyiraho ishusho ya ya nyamaswa “imbere” yayo. Nyamaswa iri imbere ya Leta Zunze Ubumwe z’Amerika (ya nyamaswa yavuye mu butaka), ni ubupapa (ya nyamaswa yavuye mu nyanja). Ubupapa ni Kristo w’impimbano, kandi Aroni yari yarashyizeho ishusho ye ya zahabu imbere ya Kristo w’impimbano, kuko Kristo ari we gicaniro cy’ukuri. Aroni hanyuma ashyiraho gahunda y’ibinyoma yo gusenga, nk’uko bigaragazwa n’itangazwa ry’umunsi mukuru wagombaga kuba ku munsi wakurikiyeho. Na Leta Zunze Ubumwe z’Amerika zihatira abantu gahunda y’ibinyoma yo gusenga, kandi na yo ifitanye isano n’umunsi w’impimbano wo kuramya.
When Moses descended the mount, the controversy was between the true and the false image of jealousy—the image of Christ or the image of Satan. The counterfeit consisted of a counterfeit Christ (the altar), a counterfeit experience (Laodicean), a counterfeit day of worship (“tomorrow is a feast of the Lord”). The rebellion of the golden calf represents the rebellion of the soon-coming Sunday law, but it also represents the rebellion of Laodicean Adventism in 1863.
Igihe Mose yamanukaga ava ku musozi, impaka zari hagati y’ishusho nyakuri n’ishusho y’ibinyoma y’ishyari—ishusho ya Kristo cyangwa ishusho ya Satani. Icyiganano cyari kigizwe na Kristo w’icyiganano (urutambiro), uburambe bw’icyiganano (Laodikiya), n’umunsi w’icyiganano wo kuramya (“ejo hazaba umunsi mukuru w’Uwiteka”). Ubugome bwo kwigomeka kw’inyana ya zahabu bugaragaza ukwigomeka kw’itegeko rya vuba ry’Umunsi wa Ku Cyumweru, ariko kandi bunagaragaza ukwigomeka kw’Abadiventisiti b’i Laodikiya mu 1863.
In 1863, a counterfeit table was introduced to cover up the jewels of Miller’s dream as represented upon Habakkuk’s two tables. Those two tables had been typified by the two tables Moses received on the mount. In 1863, a legal connection was made with the government of the United States, thus ending the Millerite movement and legally registering the Laodicean movement as the Seventh-day Adventist church. That relationship was represented by Aaron’s image to the beast, which prophetically is defined as the combination of Church and State, thus typifying the Millerites establishing a Church-State relationship in 1863, and also typifying the United States at the soon-coming Sunday law.
Mu 1863, hatejweho ameza y’inyiganano kugira ngo hatwikwe imitako yo mu nzozi za Miller nk’uko yari yaragaragajwe ku meza abiri ya Habakuki. Ayo meza yombi yari yaragereranyijwe n’ameza abiri Mose yakiriye ku musozi. Mu 1863, hashyizweho isano ry’amategeko n’ubutegetsi bwa Leta Zunze Ubumwe za Amerika, bityo iherezo riza ku rugendo rw’Abamillerite, kandi mu buryo bw’amategeko umutwe w’Abalawodikiya wandikwa nk’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi. Uwo mubano wagereranyijwe n’igishushanyo cya Aroni cy’inyamaswa, ari cyo mu buryo bw’ubuhanuzi gisobanurwa nk’ihuriro ry’Itorero na Leta; bityo bigereranya Abamillerite bashyiraho umubano w’Itorero na Leta mu 1863, kandi bikanagereranya Leta Zunze Ubumwe za Amerika ku itegeko ryo ku Cyumweru rigiye kuza vuba.
Aaron’s naked dancing fools, representing the counterfeit experience of Laodicea, is just as the Millerite movement had become in 1856. The spiritual experience represented by Aaron’s dancing fools was contrasted with the experience of Moses, who was manifesting the jealousy of God’s character towards idolatry. A “dance” in prophecy is a symbol of deception, and Aaron’s dancing fools, also represented the deception that is brought about by the United States as it forces the world to “dance” to Nebuchadnezzar’s band, while the whore of Tyre sings her songs.
Abapfapfa babyinaga ba Aroni, bahagarariye ubunararibonye bw’impimbano bwa Lawodikiya, bari bameze nk’uko urujya n’uruza rw’Abamileriti rwari rwarabaye mu 1856. Ubunararibonye bwo mu mwuka buhagarariwe n’abo bapfapfa babyinaga ba Aroni bwagereranyijwe n’ubunararibonye bwa Mose, wari agaragaza ishyaka ry’imico y’Imana rirwanya gusenga ibigirwamana. “Imbyino” mu buhanuzi ni ikimenyetso cy’ubushukanyi, kandi abo bapfapfa babyinaga ba Aroni na bo bahagarariye ubushukanyi buterwa na Leta Zunze Ubumwe z’Amerika igihe zihata isi “kubyina” ku muziki wa Nebukadinezari, mu gihe maraya wa Tiro aririmba indirimbo ze.
In 1863, the Laodicean Millerite movement transitioned to the legally registered Laodicean Seventh-day Adventist church. As identified in previous articles, in 1863, Jericho was rebuilt, for Jericho is a symbol of the affluence of Laodicea and serves as a counterfeit of the city of Jerusalem. In 1863, the introduction of a counterfeit prophetic chart represented a repetition of the history of Aaron, the golden calf and the dancing fools. The history of the Red Sea deliverance has been repeatedly employed by Sister White to illustrate the history of early Adventism, and this application aligns perfectly with the history of Moses and Aaron in the controversy over the image of jealousy.
Mu 1863, umutwe w’Abamilerite b’i Lawodikiya wahinduwe uva ku miterere yawo ya mbere ujya mu itorero rya Lawodikiya ry’Abadiventisti b’Umunsi wa Karindwi ryanditswe mu buryo bwemewe n’amategeko. Nk’uko byagaragajwe mu ngingo zabanje, mu 1863 Yeriko yongeye kubakwa, kuko Yeriko ari ikimenyetso cy’ubukire bwa Lawodikiya kandi ikaba igereranywa n’igisimbura cy’umujyi wa Yerusalemu. Mu 1863, kwinjizwa kw’ishusho y’imeza y’ubuhanuzi y’impimbano kwagaragaje isubiramo ry’amateka ya Aroni, y’inyana y’izahabu n’abasazi babyina. Amateka yo gukizwa ku Nyanja Itukura yakoreshejwe kenshi na Mushiki wacu White mu kwerekana amateka y’Ubwadiventisti bwo hambere, kandi iri shyirwaho mu bikorwa rihura neza rwose n’amateka ya Mose na Aroni mu mpaka zerekeye ishusho y’ishyari.
In 1863, the first generation of Laodicean Adventism began as an image of jealousy was placed in the gate (church), which was before the altar (Christ). That first generation then “entered” into an escalating history of abominations.
Mu mwaka wa 1863, igisekuru cya mbere cy’Abadiventisiti b’i Lawodikiya cyatangiye ubwo ishusho y’ishyari yashyirwaga mu irembo (itorero), ryari imbere y’igicaniro (Kristo). Icyo gisirikare cya mbere cyahise “kinjira” mu mateka y’ibizira yagendaga yiyongera.
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 8:5.
Nuko arambwira ati: Mwana w’umuntu, noneho ubura amaso yawe urebe werekeza i ruhande rw’amajyaruguru. Nuko mbura amaso yanjye ndeba werekeza i ruhande rw’amajyaruguru, maze dore, ku ruhande rw’amajyaruguru ku irembo ry’igicaniro, hari haho iyo shusho y’ishyari ku bwinjiriro. Ezekiyeli 8:5.
We will continue these considerations in the next article.
Tuzakomeza ibi bitekerezo mu nyandiko ikurikira.
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.
“Ni akahe kameze kacu muri iki gihe giteye ubwoba kandi gikomeye bityo? Yoo, mbega ubwibone bwiganje mu itorero, mbega uburyarya, mbega uburiganya, mbega gukunda imyambaro, ubupfayongo no kwidagadura, mbega irari ryo kugira ubukuru! Ibyo byaha byose byatwikiriye ubwenge, ku buryo iby’iteka bitamenyekanye. Mbese ntituzashakashaka Ibyanditswe, kugira ngo tumenye aho tugeze mu mateka y’iyi si? Mbese ntituzagira ubwenge ku byerekeye umurimo urimo gukorwa ku bwacu muri iki gihe, n’umwanya twebwe abanyabyaha dukwiriye kugira mu gihe uyu murimo w’impongano urimo gukomeza? Niba dufite icyo twitayeho ku gakiza k’ubugingo bwacu, tugomba guhinduka mu buryo bugaragara. Tugomba gushaka Uwiteka twihannye by’ukuri; tugomba, dufite ukwicuza kwimbitse mu bugingo, kwatura ibyaha byacu, kugira ngo bihanagurwe.
“We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?
“Ntidukomeze kuguma ukundi ku butaka buroga. Turimo kwegera vuba impera y’igihe cyacu cy’igeragezwa. Reka buri muntu yibaze ati, Mpagaze nte imbere y’Imana? Ntiduzi ukuntu amazina yacu ashobora kuzashyirwa vuba ku minwa ya Kristo, maze imanza zacu zikaba zifashwe burundu. Yoo, yoo, izo manza zizaba izihe? Mbese tuzabarwa mu bakiranutsi, cyangwa tuzashyirwa mu mubare w’abanyabyaha?”
“Let the church arise, and repent of her backslidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands His servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death.
“Itorero nirihaguruke, kandi ryihane gusubira inyuma kwaryo imbere y’Imana. Abarinzi nibakanguke, kandi bavuze impanda mu ijwi risobanutse neza. Ni umuburo udasubirwaho dufite gutangaza. Imana itegetse abagaragu bayo iti: ‘Rangurura ijwi, we guceceka, uzamure ijwi ryawe nk’impanda, kandi wereke ubwoko bwanjye ibicumuro byabwo, n’inzu ya Yakobo ibyaha byayo’ (Yesaya 58:1). Kwitaho kw’abantu kugomba kubanza kugerwaho; bitabaye bityo, umuhati wose uba impfabusa; naho marayika ava mu ijuru yamanuka akababwira, amagambo ye nta cyiza yakora kirenze iyo aza kuba avugana n’ugutwi gukonje kw’urupfu.”
“The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self-exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.” Selected Messages, book 1, 125, 126.
“Itorero rigomba gukangukira gukora. Umwuka w’Imana ntashobora kuza rwose keretse ribanje gutegura inzira. Hagomba kubaho gusuzuma umutima gushikamye. Hagomba kubaho gusenga kunga ubumwe kandi kudacogora, kandi binyuze mu kwizera hakabaho kwiyegurira amasezerano y’Imana. Hagomba kubaho, atari ukwambika umubiri ibigunira nk’uko byakorwaga mu bihe bya kera, ahubwo kwicisha bugufi kwimbitse k’umutima. Nta n’impamvu ya mbere dufite yo kwishimira ubwacu no kwishyira hejuru. Dukwiriye kwicisha bugufi munsi y’ukuboko gukomeye kw’Imana. Izagaragara kugira ngo ihumurize kandi ihe umugisha abayishaka by’ukuri.” Selected Messages, igitabo cya 1, 125, 126.