The history of the Amorites is employed to illustrate the time when God’s wrath is executed against Laodicean Adventism. Sister White identifies that God’s timing for executing His punishment is the same in the last days when the one hundred and forty-four thousand are sealed, as it was when God brought his wrath upon the Amorites. She states, “Although” the nation of the Amorites “was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity . . . 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. 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.”
Amateka y’Abamori yakoreshejwe kugira ngo agaragaze igihe uburakari bw’Imana busohozwa ku Bwadiventisiti bwa Lawodikiya. Mushiki wacu White agaragaza ko igihe Imana igeneye gusohoza igihano cyayo mu minsi y’imperuka, igihe abantu ibihumbi ijana na mirongo ine na bine bashyirwaho ikimenyetso, ari cyo gihe kimwe n’igihe Imana yazaniraga uburakari bwayo ku Bamori. Aravuga ati: “Nubwo” ishyanga ry’Abamori “ryari rizwi cyane kubera gusenga ibigirwamana no kwangirika, ntiryari ryaruzuza igikombe cy’ubugome bwaryo... Umuremyi w’impuhwe yari yiteguye kwihanganira ubugome bwabo kugeza ku gisekuru cya kane. Hanyuma, niba nta mpinduka yabonekaga igana ku byiza, imanza Ze zari kubagwaho. Mu butungane butajya buyoba, Uhoraho utagira iherezo aracyakomeza ibarura rye ku mahanga yose. Mu gihe imbabazi Ze zitangwa ziherekejwe n’amahamagarira abantu kwihana, iri barura rizakomeza kuguma rifunguye; ariko iyo imibare igeze ku rugero runaka Imana yashyizeho, umurimo w’uburakari bwayo utangira. Ibarura rirafungwa. Ukwihangana kw’Imana kurarangira.”
Sister White clearly associates the ministry of God’s wrath against Laodicean Adventism during Ezekiel’s illustration of the sealing of the one hundred and forty-four thousand, as commencing when their cup of iniquity is filled, and the cup reaches its fulness in the fourth generation. All of this information is set forth in the context of the vision that began in chapter eight, which illustrates four escalating abominations.
Mushiki w’Umuhanuzikazi White ahuza mu buryo bugaragara umurimo w’uburakari bw’Imana urwanya Uwadiventisime bw’i Laodikiya mu gihe cy’ishusho ya Ezekiyeli yerekeye gushyirwaho ikimenyetso ku bihumbi ijana na mirongo ine na bine, nk’utangira igihe igikombe cy’ibicumuro byabo cyuzuye, kandi icyo gikombe kigera ku busendere bwacyo mu gisekuru cya kane. Aya makuru yose atangwa mu rwego rw’iyerekwa ryatangiriye mu gice cya munani, rigaragaza ibizira bine byagiye byiyongera.
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. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.
Nuko arambwira ati: Mwana w’umuntu, noneho ubure amaso yawe werekeza i majyaruguru. Nuko mbura amaso yanjye ndayerekeza i majyaruguru; maze dore, ku ruhande rw’amajyaruguru ku irembo ry’igicaniro, hari hariya icyo gishushanyo cy’ishyari ku bwinjiriro. Arongera arambwira ati: Mwana w’umuntu, urabona ibyo bakora? Ni byo bizira bikomeye inzu ya Isirayeli ikorera hano, kugira ngo njye kure y’ubuturo bwanjye bwera. Ariko ongera uhindukire, uraza kubona ibizira birushijeho kuba bikomeye. Nuko angeza ku muryango w’urugo; maze nitegereje, mbona umwobo mu rukuta. Arambwira ati: Mwana w’umuntu, noneho cukura mu rukuta. Nuko maze gucukura mu rukuta, dore mbona urugi. Arambwira ati: Injira, urebe ibizira bibi bakorera hano. Nuko ndinjira ndareba; maze dore, amoko yose y’ibikururuka hasi n’inyamaswa zizira, n’ibigirwamana byose by’inzu ya Isirayeli, bishushanyije ku rukuta impande zose. Kandi imbere yabyo hari hahagaze abagabo mirongo irindwi bo mu bakuru b’inzu ya Isirayeli, kandi hagati yabo hahagaze Yaaazaniya mwene Shafani, buri muntu afite icyotezo mu kuboko kwe; maze umwotsi mwinshi w’umubavu urazamuka. Maze arambwira ati: Mwana w’umuntu, wabonye ibyo abakuru b’inzu ya Isirayeli bakorera mu mwijima, buri muntu mu byumba by’ibishushanyo bye? Kuko bavuga bati: Uwiteka ntatubona; Uwiteka yaretse isi. Yongera kumbwira ati: Ongera uhindukire, uraza kubona ibizira birushijeho kuba bikomeye bakora. Nuko angeza ku muryango w’irembo ry’inzu y’Uwiteka ryari ryerekeye i majyaruguru; maze dore, aho hari hicaye abagore baririra Tamuzi.
Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:5–18.
Nuko arambwira ati: Mbese ibi urabibonye, wa mwana w’umuntu we? Ongera uhindukire, uraza kubona ibizira biruta ibi. Nuko anjyana mu rugo rw’imbere rw’inzu y’Uwiteka; maze dore, ku muryango w’urusengero rw’Uwiteka, hagati y’ibaraza n’igicaniro, hari abagabo nk’abagera kuri makumyabiri na batanu, bateye umugongo urusengero rw’Uwiteka, bareba iburasirazuba; kandi basengaga izuba berekeye iburasirazuba. Nuko arambwira ati: Mbese ibi urabibonye, wa mwana w’umuntu we? Mbese ni ikintu cyoroheje ku nzu ya Yuda ko bakora ibizira bakorera hano? Kuko bujuje igihugu urugomo, kandi bongeye kunkangisha uburakari; kandi dore, bashyira ishami ku mazuru yabo. Ni cyo gituma nanjye nzabagenza mu burakari bwinshi: ijisho ryanjye ntirizabababarira, kandi sinzabagirira impuhwe; kandi nubwo bantakira mu matwi yanjye n’ijwi rirenga, sinzabumva. Ezekiyeli 8:5–18.
After Ezekiel was shown the first abomination of the setting up of the image of jealousy at the entry of the gate of the altar, he is informed that he will be shown even greater abominations than the image of jealousy. The second abomination is represented by the secret chambers, where the leadership, represented as the ancient men, are offering prayer, represented by incense, and proclaiming that the Lord has forsaken the earth and does not see them. But Ezekiel is informed that he will see even greater abominations than these.
Nyuma y’uko Ezekiyeli yeretswe ikizira cya mbere cyo gushyira ikigirwamana cy’ishyari ku muryango winjirirwamo w’irembo ry’igicaniro, amenyeshwa ko azerekwa n’ibizira birushaho gukomera kuruta ikigirwamana cy’ishyari. Ikizira cya kabiri kigereranywa n’ibyumba by’ibanga, aho abayobozi, bagereranywa n’abasaza, batamba amasengesho, agereranywa n’umubavu, kandi batangaza ko Uwiteka yaretse isi kandi ko atababona. Ariko Ezekiyeli amenyeshwa ko azabona n’ibizira birushaho gukomera kuruta ibi.
The third abomination is represented by “women weeping for Tammuz,” but there is still a greater abomination than that, for the fourth abomination identifies a leadership of twenty-five men worshipping the sun, with the backs toward the temple.
Ikizira cya gatatu giteye ishozi kigereranywa n’“abagore baririra Tammuzi,” ariko haracyariho ikizira kiruta icyo, kuko ikizira cya kane kigaragaza abayobozi makumyabiri na batanu basenga izuba, bateye umugongo urusengero.
In the fourth abomination the pronouncement is made that “the ancient men,” “have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.” The “day of provocation” is the day when God’s ministry of wrath begins, as it did with ancient Israel when they rejected the message of Joshua and Caleb concerning the Promised Land. The rejection of the sealing message marks when the cup of iniquity is full for Jerusalem. Joshua and Caleb represent the little company, who are the faithful few that are sighing and crying for the abominations in the church and in the land.
Mu ikizira cya kane, hatangazwa ko “abakuru,” “bujuje igihugu urugomo, kandi bagarutse kunkangisha uburakari: kandi dore, bashyira ishami ku mazuru yabo.” “Umunsi wo gukangisha” ni wo munsi umurimo w’uburakari bw’Imana utangiriraho, nk’uko byagenze kuri Isirayeli ya kera igihe bananirwaga kwakira ubutumwa bwa Yosuwa na Kalebu bwerekeye Igihugu cy’Isezerano. Kwanga ubutumwa bwo gushyirwaho ikimenyetso ni cyo kiranga igihe igikombe cy’ibicumuro by’i Yerusalemu cyuzuye. Yosuwa na Kalebu bahagarariye agatsiko gato, ni bo bake b’abizerwa banihira kandi baririra ibizira biri mu itorero no mu gihugu.
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. Numbers 14:5–12.
Nuko Mose na Aroni bikubita hasi bubamye imbere y’iteraniro ryose ry’ikoraniro ry’Abisirayeli. Kandi Yosuwa mwene Nuni na Kalebu mwene Yefune, bo mu bari bagiye gutata icyo gihugu, bashishimura imyenda yabo; maze babwira ikoraniro ryose ry’Abisirayeli bati: “Igihugu twanyuzemo tukagitata ni igihugu cyiza cyane rwose. Uwiteka natwishimira, azatwinjiza muri icyo gihugu kandi azakiduha; ni igihugu gitemba amata n’ubuki. Ariko mwe ntimukagomeke ku Uwiteka, kandi ntimugatinye abatuye icyo gihugu; kuko bazatubera nk’umutsima: uburinzi bwabo bwabavuyemo, kandi Uwiteka ari kumwe natwe; ntimubatinye.” Ariko ikoraniro ryose ritegeka ko babatera amabuye. Nuko ubwiza bw’Uwiteka bubonekera mu ihema ry’ikoraniro imbere y’Abisirayeli bose. Maze Uwiteka abwira Mose ati: “Aba bantu bazakomeza kunsuzugura bageze he? Kandi bazageza ryari kutanyizera, nyamara hagati yabo narakoreye ibimenyetso byose? Ndabica icyorezo, mbambure umurage, maze muri wowe nzakuremo ishyanga riruta bo kandi rifite imbaraga kubarusha.” Kubara 14:5–12.
The “provocation” that was brought about by the rebels in Numbers, and also in Ezekiel is based upon the rebel’s refusal to acknowledge the “signs” that have been manifested. The “signs” that were rejected in the time of Moses, were the “signs” that typified the manifestation of the power of God in the history of the Millerites. Ancient Israel provoked God by rejecting the “signs” of the manifestation of his power in their foundational history. In the sealing time of the one hundred and forty-four thousand, modern Israel also rejects (turns its back against) the very foundational history that was to be the “sign,” that would allow them to “recognize” the repetition of the history of the Midnight Cry which is repeated in the last days.
“Gushotora” kwatewe n’abigometse mu gitabo cy’Imibare, ndetse no muri Ezekieli, gushingiye ku kwanga kw’umugome kwemera “ibimenyetso” byahishuwe. “Ibimenyetso” byanzwe mu gihe cya Mose, ni byo “bimenyetso” byashushanyaga ihishurwa ry’imbaraga z’Imana mu mateka y’Abamillerite. Isirayeli ya kera yarakaje Imana yanga “ibimenyetso” by’ihishurwa ry’imbaraga zayo mu mateka yayo y’ishingiro. Mu gihe cyo gushyirwaho ikimenyetso ikivunge cy’ibihumbi ijana na mirongo ine na bine, Isirayeli ya none na yo yanga (itera umugongo) ayo mateka nyir’izina y’ishingiro yagombaga kuba “ikimenyetso” cyari gutuma “imenya” isubirwamo ry’amateka y’Induru yo mu Gicuku, asubirwamo mu minsi y’imperuka.
God allows the rebels to see the repetition of the manifestation of the power of God, for it was the repetition of the manifestation of the power of God that was not only the latter rain, but the truth that would have saved them if they would have been among those who loved the truth.
Imana ireka abigometse bakabona isubirwamo ry’ukwihishura kw’imbaraga z’Imana, kuko iri subirwamo ry’ukwihishura kw’imbaraga z’Imana atari imvura y’itumba ya nyuma gusa, ahubwo ryari n’ukuri kwari kubakiza iyo baba bari mu bakunze ukuri.
The identification of the four abominations of Ezekiel eight as symbols of the four generations of Laodicean Adventism is part of the message that is unsealed by the Lion of the tribe of Judah in the last days. The first generation began at the rebellion of 1863, and twenty-five years later in 1888, the rebellion that marked the beginning of the second generation with the symbol of secret chambers arrived. Thirty-one years later, in 1919, the publication of the book by W. W. Prescott titled, The Doctrine of Christ, marked the beginning of the third generation, which Ezekiel had represented as women weeping for Tammuz. Thirty-eight years after that, in 1957, with the publication of the book, Questions on Doctrine, the fourth generation arrived that identifies the time when the rebels will turn against the sealing message that arises from the east, and worship the sun.
Kumenyekanisha ibizira bine byo muri Ezekiyeli umunani nk’ibimenyetso by’ibihe bine by’Abadivantisiti b’i Lawodikiya ni kimwe mu bigize ubutumwa bukurwaho ikimenyetso na Ntare yo mu muryango wa Yuda mu minsi y’imperuka. Igihe cya mbere cyatangiriye ku bugome bwo kwigomeka bwo mu 1863, maze nyuma y’imyaka makumyabiri n’itanu, mu 1888, haza kwigomeka kwaranze intangiriro y’igihe cya kabiri, gifite ikimenyetso cy’ibyumba by’ibanga. Nyuma y’imyaka mirongo itatu n’umwe, mu 1919, gusohoka kw’igitabo cya W. W. Prescott cyiswe, The Doctrine of Christ, kwaranze intangiriro y’igihe cya gatatu, icyo Ezekiyeli yari yaragereranyije n’abagore baririra Tammuzi. Nyuma y’indi myaka mirongo itatu n’umunani, mu 1957, habayeho igitabo, Questions on Doctrine, maze haza igihe cya kane kigaragaza igihe abagome bazahindukirira kurwanya ubutumwa bwo gushyirwaho ikimenyetso buzava iburasirazuba, maze bakaramya izuba.
We will begin to consider the second generation of Laodicean Adventism’s rebellion that arrived at the Minneapolis General Conference in 1888. It is important to remember that all four of Ezekiel’s abominations occur in Jerusalem, though they represent a progressive history of rebellion, it is always addressing the rebellion that occurs within the city that represents Laodicean Adventism in the last days.
Tuzatangira gusuzuma igisekuru cya kabiri cy’ubwigomeke bwa Adventisime ya Lawodikiya cyageze mu Nteko Rusange ya Minneapolis mu mwaka wa 1888. Ni iby’ingenzi kwibuka ko ibizira bine bya Ezekiyeli byose bibera i Yerusalemu; nubwo bigaragaza amateka y’ubwigomeke agenda azamuka buhoro buhoro, buri gihe biba bivuga ubwigomeke bubera mu murwa ushushanya Adventisime ya Lawodikiya mu minsi y’imperuka.
“As one of the signs of Jerusalem’s destruction, Christ had said, ‘Many false prophets shall rise, and shall deceive many.’ False prophets did rise, deceiving the people, and leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the Second Advent. Even now false christs and false prophets are showing signs and wonders to seduce His disciples. Do we not hear the cry, ‘Behold, He is in the desert’? Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits is not the call now heard, ‘Behold, He is in the secret chambers’? This is the very claim that spiritism puts forth. But what says Christ? ‘Believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’” The Desire of Ages, 631.
“Nk’uko kimwe mu bimenyetso by’irimbuka rya Yerusalemu, Kristo yari yaravuze ati, ‘Abahanuzi b’ibinyoma benshi bazaduka, kandi bazayobya benshi.’ Abahanuzi b’ibinyoma baradutse koko, bayobya abantu, kandi bayobora imbaga nyinshi mu butayu. Abakonikoni n’abarozi, bivuga ko bafite imbaraga zo gukora ibitangaza, bakururaga abantu ngo babakurikire mu bwigunge bwo mu misozi. Ariko ubu buhanuzi bwavugiwe n’iminsi y’imperuka na yo. Iki kimenyetso gitanzwe nk’ikimenyetso cyo Kugaruka kwa Kabiri. Ndetse no muri iki gihe abakiristo b’ibinyoma n’abahanuzi b’ibinyoma barimo kwerekana ibimenyetso n’ibitangaza kugira ngo bayobye abigishwa Be. Mbese ntitwumva ijwi rivuga riti, ‘Dore, Ari mu butayu’? Mbese ibihumbi ntibyagiye mu butayu, byiringiye kuzabonayo Kristo? Kandi se, mu bihumbi by’amateraniro aho abantu biyitirira kugirana ubusabane n’imyuka y’abapfuye, nta hamagarwa humvikana ubu ngo, ‘Dore, Ari mu byumba by’imbere rwihishwa’? Ibi ni byo rwose ubupfumu bw’imyuka bushingiraho. Ariko Kristo aravuga iki? ‘Ntimuzabyemere. Kuko nk’uko umurabyo uturuka iburasirazuba, ukarabagirana ukageza iburengerazuba; ni ko no kuza k’Umwana w’umuntu kuzamera.’ The Desire of Ages, 631.”
The secret chambers are a symbol of spiritualism, and the second abomination of Ezekiel chapter eight, takes place within the temple, where earthly images had been secretly hung upon the walls.
Ibyumba by’ibanga ni ikimenyetso cy’ubupfumu bwo mu mwuka, kandi ikizira cya kabiri kivugwa muri Ezekiyeli igice cya munani kibera mu rusengero, aho amashusho yo mu isi yari yaramanitswe rwihishwa ku nkuta.
So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.
Nuko nderinjira ndareba; maze dore, amoko yose y’ibikururuka hasi, n’inyamaswa zizira, n’ibigirwamana byose by’inzu ya Isirayeli, byari bishushanyijwe ku rukuta impande zose. Kandi imbere yabyo hari hahagaze abagabo mirongo irindwi bo mu bakuru b’inzu ya Isirayeli, kandi hagati yabo hahagaze Yaazaniya mwene Shafani, buri muntu afite icyotezo cye mu kuboko; n’igicu cyinshi cy’umubavu kirazamuka. Maze arambwira ati: Mwana w’umuntu, mbese wabonye ibyo abakuru b’inzu ya Isirayeli bakorera mu mwijima, buri muntu mu byumba by’ibishushanyo bye? Kuko bavuga bati: Uwiteka ntatubona; Uwiteka yaretse isi. Ezekiyeli 8:10–12.
Ezekiel sees “the idols of the house of Israel, portrayed upon the walls” of the sanctuary, but he is plainly told that this rebellion is also occurring within each of the ancient men’s “chambers of imagery.” The rebellion within the literal temple identifies the rebellion within the human temple.
Ezekiyeli abona “ibigirwamana by’inzu ya Isirayeli, bishushanyijwe ku nkuta” z’ubuturo bwera, ariko abwirwa mu buryo bugaragara ko ubwo bwigomeke na bwo burimo kubera muri buri “cyumba cy’amashusho” cy’abo basaza. Ubwigomeke bwo mu rusengero nyakuri bugaragaza ubwigomeke bwo mu rusengero rw’umuntu.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Mu kweza urusengero arukura mo abaguzi n’abacuruzi b’isi, Yesu yatangaje umurimo We wo kweza umutima awukura mu byanduye by’icyaha,—mu byifuzo by’isi, mu irari ryo kwikunda, no mu ngeso mbi, byonona ubugingo. Malaki 3:1–3 hasubiwemo.” Uwifuzwa Ibihe Byose, 161.
The second abomination represented a manifestation of wickedness both within the church, and the minds of the elders that were to be the church’s guardians. The wickedness there manifested is the wickedness of spiritualism. In the days of Noah, when every imagination of men’s hearts were wicked, the antediluvians had filled up their cup of iniquity.
Ikizira cya kabiri cyagereranyaga ukwigaragaza kw’ubugome bwari mu itorero no mu mitima y’abakuru bagombaga kuba abarinzi baryo. Ubugome bwahagaragariye aho ni ubugome bw’iby’ubupfumu bwo mu mwuka. Mu minsi ya Nowa, igihe ibyo abantu batekerezaga byose mu mitima yabo byari bibi, abo mu isi ya mbere y’umwuzure bari bujuje igikombe cy’ubugome bwabo.
And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6:5.
Nuko Imana ibona ko ubugome bw’umuntu bwari bukabije mu isi, kandi ko ibyo umutima we wibwiraga byose byari bibi gusa iminsi yose. Itangiriro 6:5.
The second generation identifies when spiritualism entered into both the leaders of Jerusalem, and also into the corporate structure of Laodicean Adventism. What “the ancients of the house of Israel” did “in the dark,” “in” their “chambers of” “imagery,” identifies “that every imagination of the thoughts of” their hearts “was only evil.” Sister White is clear that the destruction of Jerusalem represents the end of the world, and the testimony of the flood in Noah’s age also represents the end of the world. In the last days those who refuse to be sanctified by the truth are overtaken by spiritualism, as represented by the second abomination of Ezekiel chapter eight.
Igisekuru cya kabiri kigaragaza igihe ubupfumu bwo mu by’umwuka bwinjiriye mu bayobozi ba Yerusalemu, kandi nanone bwinjira mu miterere y’urusobe rw’ikorwa rya Adivantisimu y’i Lawodikiya. Ibyo “abatama b’inzu ya Isirayeli” bakoze “mu mwijima,” “mu” “byumba byabo by’” “amashusho,” bigaragaza ko “ibitekerezo byose by’imigambi y’” imitima yabo “byari bibi gusa.” Mushiki wacu White asobanura neza ko kurimbuka kwa Yerusalemu kugereranya iherezo ry’isi, kandi n’ubuhamya bw’umwuzure wo mu gihe cya Nowa na bwo bugereranya iherezo ry’isi. Mu minsi y’imperuka, abanga kwezwa n’ukuri bafatwa n’ubupfumu bwo mu by’umwuka, nk’uko bugereranywa n’ikizira cya kabiri cyo mu gice cya munani cya Ezekiyeli.
The second abomination of Ezekiel represents the rebellion that arrived in 1888, and becomes the symbol of the second generation, but more than this, 1888, and all that it represents or is represented by, was repeated on September 11, 2001. Sister White specifically identifies that in 1888, the mighty angel of Revelation eighteen descended, and therefore the history represents the time when the great buildings of New York City were to be thrown down by a touch from God, and Revelation eighteen, verses one through three were to be fulfilled.
Ikizira rya kabiri ry’umuziro rivugwa muri Ezekiyeli rigereranya ubugome bwo kwigomeka bwaje mu 1888, kandi rikaba ikimenyetso cy’igisekuru cya kabiri; ariko ikirenzeho ni uko 1888, n’ibyo byose iryo mwaka rigereranya cyangwa ibyo rigereranywa na byo, byongeye gusubirwamo ku wa 11 Nzeri 2001. Mushiki waacu White agaragaza by’umwihariko ko mu 1888 marayika ukomeye wo mu Byahishuwe 18 yamanutse; bityo rero ayo mateka agereranya igihe inyubako nini z’Umujyi wa New York zagombaga guhirikwa no gukozwaho n’Imana, kandi ko Ibyahishuwe 18, umurongo wa 1 kugeza ku wa 3, zagombaga gusohozwa.
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
“Ukutemera kureka ibitekerezo umuntu yari asanzwe afite, no kwemera uku kuri, ni byo byari ku ishingiro ry’igice kinini cy’ukurwanya kwagaragariye i Minneapolis kurwanya ubutumwa bw’Umwami binyuze kuri Bene Data Waggoner na Jones. Kubwo gukangura uko kurwanya, Satani yabashije kubuza abantu bacu, ku rugero runini, imbaraga zidasanzwe z’Umwuka Wera Imana yifuzaga cyane kubaha. Umwanzi yababujije kubona ubwo bushobozi bwagombaga kuba ubwabo mu kugeza ukuri ku isi, nk’uko intumwa zakwamamaje nyuma y’umunsi wa Pentekote. Umucyo ugomba kumurikisha isi yose ubwiza bwawo warwanyijwe, kandi kubwo igikorwa cya bene data bacu ubwacu, ku rugero runini wakomwe mu nkokora kugera ku isi.” Selected Messages, igitabo cya 1, 235.
The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.
Amateka yo mu 1888 yatanze urugero rw’iyangwa ry’ubutumwa bw’imvura y’itumba yaje ku wa 11 Nzeri 2001. Umwaka wa 1888 ni ikimenyetso cy’igisekuru cya kabiri cy’Abadiventisiti b’i Lawodikiya, gihagarariwe n’ikizira cya kabiri cyo muri Ezekiyeli, kandi amateka arimo agaragaza ubugome bw’ubwigomeke bwashushanyijwe n’abakuru mirongo irindwi bo muri Ezekiyeli. Ubugome bwabo bwagereranyaga ubupfumu bw’umwuka, kandi bwari bujyanye n’igikombe cy’igihe cy’igeragezwa cyuzuzwa mu gihe cya Nowa. Kwanga ubutumwa kwagaragaje ukwanga kw’ubuyobozi ubutumwa bw’imvura y’itumba, bwari ubwo kugaragaza ukuza kw’Akaga ka gatatu ka Isilamu.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Imvura y’umuhindo ni yo igomba kugwa ku bwoko bw’Imana. Marayika ukomeye agomba kumanuka ava mu ijuru, kandi isi yose ikazamurikirwa n’ubwiza bwe.” Review and Herald, 21 Mata 1891.
The leadership that in 1888 rejected the message, typified the rejection of the message of Islam on September 11, 2001, but God intends to produce a manifestation of power that those leaders will witness as part of his judgment upon them. The manifestation of the power of the latter rain occurs at the end of the period of the sealing. It began on September 11, 2001, but it reaches its climax at the end of the three-and-a-half days of Revelation eleven, when the “great earthquake” arrives.
Ubuyobozi bwari bwaranze ubutumwa mu wa 1888, bwashushanyaga kwangwa kw’ubutumwa bw’Ubwisilamu ku wa 11 Nzeri 2001, ariko Imana igamije kugaragaza ukwihishurira k’ubushobozi abo bayobozi bazibonera ubwabo nk’igice cy’urubanza rwayo rubagerezwaho. Ukwihishurira k’ubushobozi bw’imvura y’itumba kwa nyuma kuba ku iherezo ry’igihe cyo gushyirwaho ikimenyetso. Kwatangiye ku wa 11 Nzeri 2001, ariko kugera ku ndunduro yako kuba ku iherezo ry’iminsi itatu n’igice yo mu Byahishuwe igice cya cumi na kimwe, igihe “umutingito ukomeye” ugera.
The message of 1888, was the Laodicean message, the last call for a former chosen people who were then in the process of being passed by.
Ubutumwa bwo mu wa 1888 bwari ubutumwa bw’Abalawodikiya, ihamagarwa rya nyuma ryagenewe ubwoko bwari bwaratoranyijwe mbere, ariko icyo gihe bukaba bwarimo gusimburwa.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Ubutumwa twahawe binyuze kuri A. T. Jones na E. J. Waggoner ni ubutumwa bw’Imana bugenewe itorero ry’i Lawodikiya, kandi hazabona ishyano umuntu wese uvuga ko yizera ukuri nyamara ntasangize abandi imirasire yahawe n’Imana.” The 1888 Materials, 1053.
The message of 1888, represented the message that identified that when the great buildings of New York City were thrown down on September 11, 2001, the straight testimony to the Laodicean church was to be given, and the straight testimony is the message of Islam of the third Woe that, when breathed upon a backslidden people, has the power to bring them to life as a mighty army.
Ubutumwa bwo mu 1888 bwagereranyaga ubutumwa bwagaragaje yuko, igihe inyubako nini zo mu Mujyi wa New York zasenywaga ku wa 11 Nzeri 2001, ubuhamya butaziguye bugenewe itorero ry’i Lawodikiya bwagombaga gutangwa; kandi ubwo buhamya butaziguye ni ubutumwa bwa Isilamu bw’Ishyano rya gatatu, ubwo, iyo buhumetswe ku bantu basubiye inyuma, bufite ubushobozi bwo kubahindura bazima, bakaba ingabo ikomeye.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
“Ubuhamya butomoye bugomba gutangirwa amatorero yacu n’ibigo byacu, kugira ngo bukanguze abasinziriye.”
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
“Ijambo ry’Umwami iyo ryizewe kandi rikumvirwa, haba gutera imbere gushikamye. Ubu nimureke tubone ubukene bukomeye dufise. Umwami ntashobora kudukoresha kugeza ahumekeye ubuzima muri ayo magufa yumye. Numvise amajambo avugwa ngo: ‘Hatabaye ukwikora kwimbitse kwa Mpwemu w’Imana ku mutima, hatabaye inguvu zawo zitanga ubuzima, ukuri guhinduka urwandiko rupfuye.’” Review and Herald, November 18, 1902.
1888 marks the beginning of the second generation of Adventism, but it also provides a line of prophecy that aligns with the last days. On September 11, 2001 God led the people who chose to accept that the attack of Islam upon the earth beast was a fulfillment of prophecy back to the old paths. God’s people needed to return to the jewels of William Miller and become educated upon the foundational truths that included the fulfillment of the first and second Woes, that in turn established the arrival of the third Woe at that time. Once those people returned to those old paths they were led to see the sacredness of Habakkuk’s two tables.
Umwaka wa 1888 uranga intangiriro y’igisekuru cya kabiri cy’Abadiventisiti, ariko kandi utanga umurongo w’ubuhanuzi uhuje n’iminsi y’imperuka. Ku wa 11 Nzeri 2001, Imana yayoboye abantu bahisemo kwemera ko igitero cya Isilamu ku nyamaswa y’isi cyari ugusohora kw’ubuhanuzi, ibagarura mu nzira za kera. Abantu b’Imana bari bakeneye gusubira ku butunzi bwa William Miller no kwigishwa ukuri kw’ishingiro kwarimo ugusohora kw’Ibyago bya mbere n’ibya kabiri, ari byo na byo byahamije ukuza kw’Icyago cya gatatu muri icyo gihe. Abo bantu bamaze gusubira muri izo nzira za kera, bayobowe kubona ubwera bw’ameza abiri ya Habakuki.
The rebellion of 1863 against Habakkuk’s two tables, which are Miller’s jewels and also the foundations of Adventism, typified a rebellion that was repeated on September 11, 2001; for once again the leadership of Laodicean Adventism was given opportunity to uphold the jewels of Miller, or reject them. All four generations of Adventism that are represented in Ezekiel eight, are also representing the rebellion of Laodicean Adventism on September 11, 2001.
Ubugome bwo mu 1863 bwo kurwanya ibisate bibiri bya Habakuki, ari byo mabuye y’agaciro ya Miller kandi nanone ari yo nkingi z’Adiventizimu, bwashushanyaga ubugome bwongeye gusubirwamo ku wa 11 Nzeri 2001; kuko nanone ubuyobozi bw’Adiventizimu ya Lawodikiya bwahawe uburyo bwo gushyigikira amabuye y’agaciro ya Miller, cyangwa kuyanga. Ibisekuru bine byose by’Adiventizimu bihagarariwe muri Ezekiyeli umunani, na byo kandi bihagarariye ubugome bw’Adiventizimu ya Lawodikiya bwo ku wa 11 Nzeri 2001.
We will continue to identify the second generation of Laodicean Adventism in the next article.
Mu kiganiro gikurikira tuzakomeza kugaragaza igisekuru cya kabiri cy’Abadiventisiti b’i Lawodikiya.
“God created man with affections capable of embracing eternal realities. These affections were to be kept pure and holy, free from all earthliness. But human beings have lost eternity out of their reckoning. God, the Alpha and Omega, the beginning and the end, the One who holds in His keeping the destiny of every soul, is forgotten. Supposing themselves to be mighty in knowledge, men have let themselves down to the lowest level in God’s sight.
Imana yaremye umuntu ifite ibyiyumvo bishobora kwakira no guhobera ukuri kw’iteka ryose. Ibyo byiyumvo byagombaga kugumishwa mu butungane no mu kwezwa, bitanduye rwose n’icyo ari cyo cyose cy’isi. Ariko abantu bakuye iteka ryose mu mibare yabo. Imana, Alufa na Omega, intangiriro n’iherezo, Yo irinze kandi ikagenga iherezo rya buri bugingo, yaribagiranye. Bibwira ko bafite imbaraga mu bumenyi, abantu biyicishije bugufi bagera ku rwego rwo hasi cyane imbere y’Imana.
“The mind of man has become earthly. In the place of revealing the impress of divinity, it reveals the impress of humanity. In its chambers are seen the imagery of earth. The debasing practises which prevailed in the days of Noah, placing the inhabitants of that age beyond hope of salvation, are seen today.” Signs of the Times, December 18, 1901.
“Ubwenge bw’umuntu bwahindutse ubw’isi. Mu cyimbo cyo kugaragaza ishusho y’iby’Imana, bugaragaza ishusho y’ubumuntu. Mu byumba byabwo hagaragaramo amashusho y’isi. Imigenzo yononekaye yaganje mu minsi ya Nowa, igashyira abari batuye icyo gihe kure y’ibyiringiro by’agakiza, iragaragara muri iki gihe.” Signs of the Times, December 18, 1901.